בֵּיצָה שֶׁנּוֹלְדָה בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים: תֵּאָכֵל, וּבֵית הִלֵּל אוֹמְרִים: לֹא תֵּאָכֵל. בֵּית שַׁמַּאי אוֹמְרִים: שְׂאוֹר בְּכַזַּיִת וְחָמֵץ בְּכַכּוֹתֶבֶת, וּבֵית הִלֵּל אוֹמְרִים: זֶה וְזֶה בְּכַזַּיִת. הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים: יַחְפּוֹר בַּדָּקָר וִיכַסֶּה, וּבֵית הִלֵּל אוֹמְרִים: לֹא יִשְׁחוֹט אֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן מִבְּעוֹד יוֹם. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁיַּחְפּוֹר בַּדָּקָר וִיכַסֶּה — שֶׁאֵפֶר כִּירָה מוּכָן הוּא.
MISHNA: With regard to an egg that was laid on a Festival (Eduyyot 4:1), Beit Shammai say: It may be eaten even on that day, and Beit Hillel say: It may not be eaten, as the Gemara will explain at length. Apropos this exceptional case, in which Beit Shammai are lenient and Beit Hillel are strict, the mishna cites additional halakhot of the Festivals in which this unusual phenomenon occurs (Yoma 79b). Beit Shammai say: Leaven, i.e., dough that has leavened to such an extent that it is no longer used as food but as a leavening agent for other dough, is prohibited on Passover in the measure of an olive-bulk. However, the measure for edible leavened bread is greater, that of a large date-bulk. And Beit Hillel say: For both this and that, the measure is that of an olive-bulk. Furthermore, with regard to one who slaughters an undomesticated animal or a bird on a Festival (Eduyyot 4:2), in which case there is a mitzva from the Torah to cover the blood after slaughtering (Leviticus 17:13), Beit Shammai say: He digs earth with a shovel and covers the blood with that earth ab initio. And Beit Hillel say: He may not slaughter ab initio, unless he had earth prepared for that purpose while it was still day. But even Beit Hillel concede that if one already slaughtered the animal or the bird, then he should dig with a shovel and cover the blood. Additionally, they agree that the ashes of a stove are considered prepared for the use of covering blood, as will be explained by the Gemara.
גְּמָ׳ בְּמַאי עָסְקִינַן? אִילֵימָא בְּתַרְנְגוֹלֶת הָעוֹמֶדֶת לַאֲכִילָה, מַאי טַעְמַיְיהוּ דְּבֵית הִלֵּל? אוּכְלָא דְּאִפְּרַת הוּא! אֶלָּא, בְּתַרְנְגוֹלֶת הָעוֹמֶדֶת לְגַדֵּל בֵּיצִים.
GEMARA: The Gemara inquires: With what case are we dealing in this mishna? If we say that the mishna is referring to a chicken that is designated for eating, i.e., one planned to slaughter and eat a chicken that laid an egg, what is the reason that Beit Hillel prohibit eating the egg? It is food that has been separated [de’ifrat]. The entire chicken is considered food, as it is designated for eating, and this egg is simply a part that became detached. Just as one may partake of the chicken itself on a Festival, its egg should likewise be fit for consumption. Rather, the mishna must be referring to the case of a chicken designated for laying eggs. Since the owner of this chicken decided not to eat it on the Festival, it is classified as set-aside [muktze], and muktze items may not even be moved, let alone eaten. Since the chicken itself is muktze, its egg is muktze as well.
אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: לֵימָא מָר וְרַבָּה בִּדְרַבִּי זֵירָא אָמַר רַב קָא מִפַּלְגִיתוּ, דְּאָמַר רַבִּי זֵירָא אָמַר רַב: הַשּׁוֹחֵט, צָרִיךְ שֶׁיִּתֵּן עָפָר לְמַטָּה וְעָפָר לְמַעְלָה, שֶׁנֶּאֱמַר: ״וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר״. ״עָפָר״ לֹא נֶאֱמַר, אֶלָּא ״בֶּעָפָר״ — מְלַמֵּד שֶׁהַשּׁוֹחֵט צָרִיךְ שֶׁיִּתֵּן עָפָר לְמַטָּה וְעָפָר לְמַעְלָה. דְּמָר אִית לֵיהּ דְּרַבִּי זֵירָא, וְרַבָּה לֵית לֵיהּ דְּרַבִּי זֵירָא? אֲמַר לֵיהּ: בֵּין לְדִידִי בֵּין לְרַבָּה אִית לַן דְּרַבִּי זֵירָא. וְהָכָא בְּהָא קָא מִפַּלְגִינַן, רַבָּה סָבַר: אִי אִיכָּא עָפָר לְמַטָּה — אִין, אִי לָא — לָא. חָיְישִׁינַן דִּלְמָא מִמְּלִיךְ וְלָא שָׁחֵיט. וּלְדִידִי (אַדְּרַבָּה) הָא עֲדִיפָא, דְּאִי לָא שָׁרֵית לֵיהּ — אָתֵי לְאִמְּנוֹעֵי מִשִּׂמְחַת יוֹם טוֹב.
Abaye said to Rav Yosef: Let us say that the Master, i.e., Rav Yosef, and Rabba dispute the following statement that Rabbi Zeira said that Rav said, as Rabbi Zeira said that Rav said: One who slaughters an undomesticated animal or bird is obligated to perform the mitzva of covering the blood, and therefore he must place earth beneath the blood and earth above it, as it is stated: “And he shall pour out its blood and cover it in earth” (Leviticus 17:13). It is not stated: Cover it with earth, but “in earth,” indicating that the blood must be concealed inside the earth. The verse thereby teaches that one who slaughters an animal must place earth beneath and earth above the blood. Abaye is suggesting that the Master is of the opinion that the ruling is in accordance with the opinion of Rabbi Zeira, and therefore he requires one to dig first and only afterward slaughter the animal and have the blood flow onto that earth and then cover it with additional earth, and that Rabba is of the opinion that the ruling is not in accordance with the opinion of Rabbi Zeira. Rav Yosef said to Abaye: This is not so; rather, both according to me and according to Rabba we are of the opinion that the ruling is in accordance with the opinion of Rabbi Zeira, and here we disagree with regard to this matter: Rabba holds that if there is prepared earth beneath, yes, in that case one may slaughter an animal, but if there is no earth prepared beneath, no, he may not slaughter it at all. Why not? Rabba says: We are concerned that perhaps one will reconsider and not slaughter it at all, and he will have dug a hole on a Festival unnecessarily. And according to my opinion, on the contrary: This situation, in which he is permitted to dig first, is preferable, since if you do not permit him to dig in all cases for the purpose of slaughter, he will be unable to eat meat and will refrain from rejoicing on the Festival.
תַּנְיָא, רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר: בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים אֵין שִׂמְחָה אֶלָּא בְּבָשָׂר, שֶׁנֶּאֱמַר: ״וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ״, וְעַכְשָׁיו שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים, אֵין שִׂמְחָה אֶלָּא בְּיַיִן, שֶׁנֶּאֱמַר: ״וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ״.
It was taught in a baraita that Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through the eating of sacrificial meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” (Deuteronomy 27:7). And now that the Temple is not standing and one cannot eat sacrificial meat, he can fulfill the mitzva of rejoicing on a Festival only by drinking wine, as it is stated: “And wine that gladdens the heart of man” (Psalms 104:15).
מַתְנִי׳ שְׁלֹשָׁה דְּבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר וַחֲכָמִים אוֹסְרִים: פָּרָתוֹ יוֹצְאָה בִּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ. וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב. וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רַבִּי יְהוּדָה אוֹמֵר: אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁעוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים: אֵין מְקָרְדִין, אַף לֹא מְקַרְצְפִין.
MISHNA: There are three things that Rabbi Elazar ben Azarya permits and the Rabbis prohibit: His cow would go out on Shabbat with a decorative strap between its horns. Rabbi Elazar holds that such a strap is considered an ornament for the cow rather than a burden, whereas the Sages view it as a burden. And one may comb [mekardin] an animal with a fine comb on a Festival in order to remove ticks and dirt from its hair; the Rabbis prohibit this due to a concern that he might thereby come to wound or bruise the animal. And one may grind pepper needed on the Festival even in its own mill, although this appears similar to a weekday labor. Rabbi Yehuda says: One may not comb an animal to remove ticks and dirt from its hair on a Festival because this certainly creates a wound, but one may brush it with a wooden comb, as its blunt teeth do not wound the animal. But the Rabbis say: One may not comb, nor may one even brush.
גְּמָ׳ אָמַר רָמֵי בַּר אַבָּא: הֶפְשֵׁט וְנִתּוּחַ בְּעוֹלָה, וְהוּא הַדִּין לְקַצָּבִים. מִכָּאן לִמְּדָה תּוֹרָה דֶּרֶךְ אֶרֶץ: שֶׁלֹּא יֹאכַל אָדָם בָּשָׂר קוֹדֶם הֶפְשֵׁט וְנִתּוּחַ.
GEMARA: Rami bar Abba said: The mitzva of flaying and cutting the animal into pieces is mentioned in the Torah with regard to the burnt-offering, and the same is true for butchers. That is to say, we learn from the halakhot of the burnt offering that a butcher should first remove the hide and cut the animal into pieces. From here the Torah taught proper etiquette, that a person should not eat meat before flaying and cutting the animal into pieces.
מי הם הכשרים לשחוט. ובו י"ד סעיפים:
וכל זה מיירי באחרים שאינן בקיאין ויודעין אם זה השוחט בקי או לאו אבל השוחט עצמו לא ישחוט אע"פ שיודע הלכות שחיטה ומומחה עד ששחט ג"פ בפני חכם ומומחה בהלכות שחיטה שיודע שהוא רגיל וזריז שלא יתעלף
But the Shochet himself shall not shecht, even if he knows the laws of shechita and is proficient, until he has shechted 3 times in front of a learned man and one that is proficient in the laws of shechita.
מאן תנא דפליג עליה דרבי אלעזר הקפר רבי היא דתניא רבי אומר (דברים יב, כא) וזבחת כאשר צויתיך מלמד שנצטוה משה על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה:
The Gemara asks: Who is the tanna who disagrees with Rabbi Elazar HaKappar and holds that the slaughter of a bird is obligatory by Torah law? It is Rabbi Yehuda HaNasi, as it is taught in a baraita: Rabbi Yehuda HaNasi says: The Torah states: “And you shall slaughter of your herd and of your flock, which the Lord has given you, as I have commanded you” (Deuteronomy 12:21). This verse teaches that Moses was previously commanded about the halakhot of slaughter, even though they are not written explicitly in the Torah. He was commanded about cutting the gullet and about cutting the windpipe, and about the requirement to cut the majority of one siman for a bird, and the majority of two simanim for an animal.
דיני שהייה בשחיטה. ובו ו' סעיפים:
כל טבח שאינו יודע הלכות שחיטה אסור לאכול משחיטתו ואלו הן שהייה דרסה חלדה הגרמה ועיקור:
כל טבח שאינו יודע הלכות שחיטה אסור לאכול משחיטתו ואלו הן שהייה דרסה חלדה הגרמה ועיקור:
Any butcher which does not know the laws of shechita it is not permissible to eat from his shechita. And these are the laws: pausing(shehiya), chopping (drasa), covering (halada), missing Missing (cutting outside the permitted area - hagrama), and tearing (ikour).
(כ) כִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶֽת־גְּבֻלְךָ֮ כַּאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶאֱכֹ֣ל בָּשָׂ֑ר בְּכׇל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר׃
(20) When the LORD enlarges your territory, as He has promised you, and you say, “I shall eat some meat,” for you have the urge to eat meat, you may eat meat whenever you wish.
בְּכוֹר שֶׁנָּפַל לַבּוֹר אִצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים לַעֲרֵים וְלַסְּקֵיהּ כְּרַבִּי יְהוֹשֻׁעַ — קָא מַשְׁמַע לַן.
The Gemara answers: It was necessary to teach the disagreement with regard to the case of a firstborn that fell into a cistern, as it could enter your mind to say that because of the matter of the suffering of living creatures, one should employ an artifice to circumvent the halakha and raise the animal from the cistern. This would be in accordance with the opinion of Rabbi Yehoshua, who states elsewhere (37a) with regard to a different case that one may employ an artifice in order to rescue an animal that fell into a cistern on a Festival. Therefore, the mishna teaches us that Rabbi Yehuda and Rabbi Shimon disagree even in the case of a firstborn that fell into a cistern.
מַתְנִי׳ בְּהֵמָה שֶׁמֵּתָה — לֹא יְזִיזֶנָּה מִמְּקוֹמָהּ. וּמַעֲשֶׂה וְשָׁאֲלוּ אֶת רַבִּי טַרְפוֹן עָלֶיהָ וְעַל הַחַלָּה שֶׁנִּטְמֵאת, וְנִכְנַס לְבֵית הַמִּדְרָשׁ וְשָׁאַל, וְאָמְרוּ לוֹ: לֹא יְזִיזֵם מִמְקוֹמָם.
MISHNA: With regard to an animal that died, one may not move it from its place on a Festival. And such an incident once occurred and they asked Rabbi Tarfon about it. And on that same occasion they also asked him about ḥalla that had been separated from dough and then became ritually impure on a Festival. Such ḥalla is not fit to be eaten by anyone, nor may it be used in any other manner, e.g., as animal feed or as fuel for a fire, on that day. Rabbi Tarfon entered the study hall and inquired about these matters, and the Sages said to him: One may not move them from their place.
"Recommended Religious Slaughter Practices"
Dr. Temple Grandin
Ritual (religious) slaughter is slaughter done according to the religious requirements of either the Jewish or Muslim religious faith. The animal is slaughtered, without being stunned, with a razor sharp knife. When the cut is done correctly, the animal appears not to feel it. From an animal welfare standpoint, the major concern during ritual (religious) slaughter are the stressful and cruel methods of restraint (holding) that are used in some plants. Progressive slaughter plants use devices to hold the animal in a comfortable, upright position. Unfortunately, there are some plants which use cruel methods of restraint such as hanging live animals upside down. At Grandin Livestock Systems, we believe that the practice of hanging live cattle and calves upside down should be eliminated. For both humane and safety reasons, plants which conduct ritual (religious) slaughter should install modern upright restraining equipment. There are many different types of humane restraint devices available.
הַאי מַאן דִּבְמַאְדִּים — יְהֵי גְּבַר אָשֵׁיד דְּמָא. אָמַר רַב אָשֵׁי: אִי אוּמָּנָא, אִי גַּנָּבָא, אִי טַבָּחָא, אִי מָהוֹלָא.
One who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser
מַתְנִי׳ רַבִּי יְהוּדָה אוֹמֵר: שׁוֹקֵל אָדָם בָּשָׂר כְּנֶגֶד הַכְּלִי אוֹ כְּנֶגֶד הַקּוֹפִיץ. וַחֲכָמִים אוֹמְרִים: אֵין מַשְׁגִּיחִין בְּכַף מֹאזְנַיִם כׇּל עִיקָּר.
MISHNA: Rabbi Yehuda says: A person selling meat on a Festival who wishes to know its weight in order to determine its price may not weigh it against regular weights in the ordinary weekday manner, but he may weigh the meat against a vessel or against a cleaver [kofitz] and then calculate the weight of the meat by weighing the vessel or cleaver later. And the Rabbis say: One may not look at the pans of a balance scale at all, meaning that they may not be used for weighing in any manner or for any other purpose.