Julín — Talmud Bavli

Julín

Julín — Talmud Bavli en Bet HaMidrash: el texto hebreo y su traducción al español, con Rashi y los grandes comentaristas. Gratis, en línea.

מַתְנִי׳ הַכֹּל שׁוֹחֲטִין וּשְׁחִיטָתָן כְּשֵׁרָה, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן, שֶׁמָּא יְקַלְקְלוּ אֶת שְׁחִיטָתָן. וְכוּלָּן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן – שְׁחִיטָתָן כְּשֵׁרָה.MISHNA: Everyone slaughters an animal, i.e., can perform halakhically valid slaughter, and their slaughter is valid, except for a deaf-mute, an imbecile, and a minor, lest they ruin their slaughter because they lack competence. And for all of them, when they slaughtered an animal and others see and supervise them, their slaughter is valid.

גְּמָ׳ ״הַכֹּל שׁוֹחֲטִין״ – לְכַתְּחִלָּה, ״וּשְׁחִיטָתָן כְּשֵׁרָה״ – דִּיעֲבַד!GEMARA: There is an apparent contradiction between the first two phrases of the mishna. The tanna begins: Everyone slaughters an animal, indicating that their performing slaughter is permitted ab initio, and then teaches: And their slaughter is valid, indicating that their slaughter is valid only after the fact.

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: וְכֹל ״הַכֹּל״ לְכַתְּחִלָּה הוּא? אֶלָּא מֵעַתָּה: הַכֹּל מְמִירִין, אֶחָד הָאֲנָשִׁים וְאֶחָד הַנָּשִׁים – הָכִי נָמֵי דִּלְכַתְּחִלָּה הוּא? וְהָא כְּתִיב: ״לֹא יַחֲלִיפֶנּוּ וְלֹא יָמִיר אֹתוֹ טוֹב בְּרָע אוֹ רַע בְּטוֹב״!Rav Aḥa, son of Rava, said to Rav Ashi: And does every use of the term: Everyone, indicate that the action in question is permitted ab initio? If that is so, in the mishna (Temura 2a), where it says: Everyone substitutes a non-sacred animal for a sacrificial animal, both men and women, is that also an expression indicating that it is permitted ab initio? But isn’t it written: “He shall neither exchange it, nor substitute it, good for bad, or bad for good” (Leviticus 27:10)?

הָתָם, כִּדְקָתָנֵי טַעְמָא: לֹא שֶׁהָאָדָם רַשַּׁאי לְהָמִיר, אֶלָּא שֶׁאִם הֵמִיר – מוּמָר, וְסוֹפֵג אֶת הָאַרְבָּעִים.Rav Ashi answers: There, the reason the mishna uses the word everyone is that it immediately teaches: That is not to say that it is permitted for a person to substitute; rather, it means that if one did substitute a non-sacred animal for a sacrificial animal, substitution takes effect, and the one who substituted the non-sacred animal incurs [vesofeg] the forty lashes that are the punishment for violating the prohibition “Nor substitute it.” But here, since the mishna does not similarly qualify its statement, it indicates that everyone may perform the slaughter ab initio.

אֶלָּא הַכֹּל מַעֲרִיכִין וְנֶעֱרָכִין, נוֹדְרִין וְנִידָּרִין, הָכִי נָמֵי דִּלְכַתְּחִלָּה? וְהָא כְּתִיב: ״וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא״!Rav Aḥa challenges: But a mishna teaches (Arakhin 2a): Everyone takes vows of valuation and is thereby obligated to donate to the Temple treasury the value fixed by the Torah based on the age and gender of the person valuated; and everyone is valuated, and therefore one who vowed to donate his fixed value is obligated to pay; everyone vows to donate the market value of a person as a slave to the Temple treasury and is thereby obligated to pay; and everyone is the object of a vow if others vowed to donate his market value. Is that also an expression indicating that it is permitted ab initio? But it is written: “And if you shall cease to vow, there shall be no sin in you” (Deuteronomy 23:23), indicating that it is preferable not to vow.

Chullin.2a