Source Sheet for Mishnayos Mesechtas Chullin Part 5

(7) The following are fit in the case of human beings, but unfit in the case of animals:A father with his son, A terefah; One born by means of a caesarean section. One with which a sin has been committed or has killed a person; A priest who contracts an illegal marriage is unfit [for the priesthood] until he vows not to derive any benefit from the woman. One who makes himself unclean through contact with the dead is unfit, until he undertakes that he will no longer make himself unclean through the dead.

(8) One who has planted two rows [of vines] if there are not eight cubits between them, he may not bring seed there [in the space between the two rows]. If there are three [rows] if there are not between one row and its companion sixteen cubits he may not bring seed there. Rabbi Eliezer ben Jacob said in the name of Hananya ben Hakinai: even if the middle row was laid waste and there is not between one row and its companion row sixteen cubits, he may not bring seed there, but if he had planted them [two rows] at the outset, it is permitted [to sow between them] if they are eight cubits [apart].

(9) Every commandment which is dependent on the land is practiced only in the land [of Israel]; and every commandment which is not dependent on the land is practiced both in and outside the land, except orlah and kilayim. Rabbi Elazar says: also [the prohibition of] new produce.

(5) How was the olah of a bird sacrificed? He [the priest] ascended the ramp, and turned to the surrounding walkway, and made his way to the southeast horn. There he pinched its head at the back of the neck, and severed it, and drained out its blood on the wall of the altar. He took the head, turned the part where it was nipped to the altar, saturated it with salt, and threw it on to the fires [of the altar]. Then he came to the body, and removed the crop, the feathers, and the entrails that came out of it, and threw them on to the burning place. He tore [the body], but did not sever it in half, but if he did sever it, it is still valid. Then he saturated it [the body] with salt, and threw it on to the fires of the altar.

(4) They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.

(15) All who have incurred [the penalty of] kareth, on being flogged are exempt from their punishment of kareth, for it says, “[He may be given up to forty lashes, but not more] ... lest your brother shall be dishonored before your eyes” (Deut. 25;3) once he has been lashed he is [considered] “your brother”, the words of Rabbi Hananiah ben Gamaliel. Rabbi Hananiah ben Gamaliel said: “Just as one who transgresses one transgression forfeits his life, how much more does one who performs one commandment have his life granted him.” Rabbi Shimon says: “You can learn this from its own passage; as it says: “[All who do any of those abhorrent things] such persons shall be cut off from their people” (Lev. 18:29), and it says: “You shall keep my statutes and my ordinances which if a man do, he shall live by them” (Lev. 18:5), which means that one who desists from transgressing is granted reward like one who performs a precept. Rabbi Shimon bar Rabbi says: Behold [the Torah] says, “But makes sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh…[that it may go well with you and with your descendents to come..” (Deut. 12:23-25”-- now, if in the case of blood which a person’s soul loathes, anyone who refrains from it receives reward, how much more so in regard to robbery and sexual sin for which a person’s soul craves and longs shall one who refrains from them acquire merit for himself and for generations and generations to come, to the end of all generations!

(9) If he betroths [a woman] with orlah, or kilayim of the vineyard, or an ox condemned to be stoned, or the heifer whose neck is to be broken, or a leper’s bird-offerings, or a nazirite’s hair, or the first-born of a donkey, or meat [boiled] in milk, or non-sacred meat slaughtered in the Temple court, she is not betrothed. If he sells them and betroths [her] with the proceeds, she is betrothed.

(2) [As for an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or a terefah; or an animal born through caesarean section, if one offered any of these outside, he is not liable, because it says, “Before the Tabernacle of the Lord” (Leviticus 17:4): whatever is not eligible to come before the Tabernacle of the Lord, one is not liable on its account. [As for] blemished animals, whether with permanent blemishes or with passing blemishes, if one offers them outside, he is exempt. Rabbi Shimon says: [if one offers] animals with permanent blemishes, he is exempt; [if one offers] animals with passing blemishes, he violates a negative commandment. [As for] turtledoves before their time and young pigeons after their time, if one offered them outside, he is exempt. Rabbi Shimon says: [if one offers] young pigeons after their time, he is exempt; turtledoves before their time, he violates a negative commandment. [One who offers] an animal together with its young [on the same day], and [one who offers] an animal before its time, is not liable. Rabbi Shimon says: he violates a negative commandment. For Rabbi Shimon would say: whatever is eligible to come [onto the altar] later entails a negative commandment, but does not entail karet. But the sages say: whatever does not entail karet also does not entail a negative commandment.

(2) If the horns or the hoofs of the [red] cow are black they are chopped off. The eye ball, the teeth and the tongue cause do not invalidate the [red] cow. One that is dwarf-like is valid. If there was on it an extra digit and it was cut off: Rabbi Judah says that it is invalid. Rabbi Shimon says: wherever, if removed, no red hair grows in its place is it invalid.

(4) If a bird rested on it, it remains valid. If a male beast mounted it, it becomes invalid. Rabbi Judah says: if the male was made to mount, it becomes invalid; but if it did so of itself, it remains valid.

(9) The following are prohibited and render prohibited by the smallest quantity:[a cask of] yen nesekh; an idolatrous object; skins of animals which have holes over the heart; an ox which has been sentenced to be stoned; a heifer whose neck was broken; birds brought as an offering by a leper; the hair-offering of a nazirite; the first born of a donkey; meat cooked in milk; the scapegoat; and non-consecrated animals slaughtered in the Temple court. Behold these are prohibited and render prohibited by the smallest quantity.

(5) If he sold it all but a hundredth part, or if he had [already] a share in it, or if slaughtered it and it became unfit [to eat] by his own hand, or if he pierced the windpipe or rooted out its gullet, he makes twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must make fourfold or fivefold restitution. But if he stole it and slaughtered or sold it within the owner’s domain, he is exempt.

(2) At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.

(7) One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.

(2) How is this so? If [the buyer] drew the produce away from [the seller] but did not give over the money, he cannot retract. If [the buyer] gave the money but did not draw the produce away from [the seller], he can retract. But they said: “He that exacted punishment from the generation of the flood and the generation of the dispersion (at the time of the Tower of Babel) will exact punishment from one who does not keep by his word. Rabbi Shimon says: “He that has the money has the upper hand.”

(4) Large animals are acquired by being handed over and small animals by lifting, the words of Rabbi Meir and Rabbi Elazar. The sages say: small animals are acquired by being led.

(5) Property which has security is acquired by money, by deed or by possession. [Property] which does not have security is acquired only by being drawn [to the purchaser]. Property which does not have security may be acquired in conjunction with property which does have security by money, deed, or possession; And it obligates the property which provides security, to take an oath concerning them.

(15) When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”

(5) They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.

(1) Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).

(4) All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Ben Zoma says: “And you shall set upon the table showbread (lehem panim) before me continually:” panim signifies that it should have faces.

(1) Two nazirites to whom someone says, “I saw one of you defiled, but I do not know which of you it was,” [Both] must shave and [together] bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity, [and one of them] must say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.” And they must then count thirty [more] days and bring sacrifices in purity and [one of them] must say, “If I am the one who was unclean, the sacrifices for defilement were mine, the sacrifices in purity were yours, and these are my sacrifices in purity, whereas if I was the one who was clean, the sacrifices in purity were mine, the sacrifices for defilement were yours, and these are your sacrifices in purity.” If one of them dies: Rabbi Joshua said that [the other] should request that someone from the marketplace take a nazirite vow together with him, and say: “If I am unclean, you are to be a nazirite immediately, but if I was clean, you are to become a nazirite at the end of thirty days.” They then count thirty days and bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.” They then count [another] thirty days and bring [one set of] the sacrifices in purity and [the first one] says, “If I am the one who was defiled, the sacrifice for defilement [offered previously] was mine and the sacrifice in purity was yours, and this is my sacrifice in purity, whereas if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement [was offered] in doubt and this is your sacrifice in purity.” Ben Zoma said to him: Who will listen to him and take a nazirite vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is [a sacrifice offered] in doubt.” ‘ He must then count thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Joshua said: the result is that he brings his sacrifices half at a time! But the Sages agreed with Ben zoma.