Chullin Daf 15 צולין דַף 15

Rav Ashi finally explains that our Mishnah, which indicates that meat shechted on Shabbos is only permitted after Shabbos, reflects Rebbe Yehudah’s view regarding מבשל בשבת – one who cooks on Shabbos. A Mishnah records three opinions: Rebbe Meir says if he cooked בשוגג, he may eat the food, but if he cooked במזיד, no one may eat it until enough time passes for it to have been cooked after Shabbos (to prevent benefiting from the transgression). Rebbe Yehudah says if he cooked בשוגג, he (or anyone) may eat it after Shabbos, but if he cooked במזיד, then לא יאכל עולמית – he may never eat it, though others may eat it after Shabbos. Rebbe Yochanan HaSandlar says if he cooked בשוגג, he may never eat it, but others may eat it after Shabbos, but if he cooked במזיד, the food may never be eaten by anyone. The Gemara proceeds to explain why our Mishnah cannot reflect the opinion of Rebbe Meir or Rebbe Yochanan HaSandlar.

Rav says: השוחט לחולה בשבת – if one shechts for a critically ill person on Shabbos, אסור לבריא – [the meat] is forbidden to a healthy person that day, because it is מוקצה (since the חולה only became ill on Shabbos). If one cooks food for a חולה on Shabbos, it is permitted for a בריא, because the food was ראוי לכוס – fit for chewing while raw, and is not מוקצה (as opposed to an animal before shechitah). Rav Pappa notes exceptions to both statements: if the person was ill מבעוד יום – from before [Shabbos], making it likely that shechitah would be necessary on Shabbos, the meat is not מוקצה. Cooked food would be prohibited for a בריא if a gourd was cut from a tree and cooked, because the gourd is מוקצה. Rav Dimi of Nehardea said the halachah is that if one shechts for a חולה (who was ill before Shabbos), the meat is permitted to a healthy person באומצא – for chewing raw. He explains: כיון דאי אפשר לכזית בשר בלא שחיטה – since even a כזית of meat is impossible to eat without shechting the animal, the entire animal is definitively shechted for the חולה’s benefit. In contrast, if one cooks for a חולה, the food is forbidden to a בריא, because of a gezeirah שמא ירבה בשבילו – lest he [cook] more than necessary for [the בריא’s benefit], which is forbidden.

The next Mishnah states: השוחט במגל יד בצור ובקנה – if one shechts with the blade of a hand sickle, a sharp rock, or a reed, the shechitah is valid. The Mishnah concludes that implements with serrated notches invalidate shechitah, מפני שהם חונקין – because they strangle the animal, rather than slaughter it. The Mishnah’s language implies that its first list of implements are only valid for shechitah בדיעבד – after the fact, but should not be used לכתחלה. This contradicts a Baraisa, which states: בכל שוחטין בין בצור בין בזכוכית בין בקרומית של קנה – one may shecht with anything, whether with a rock, glass, or stem of a reed!? The Gemara answers that our Mishnah’s case is במחובר – while it is attached to the ground, which is only valid בדיעבד, but not לכתחלה. Shechting with מחובר is a machlokes Tannaim, and after some discussion, the Gemara concludes that Rebbe Chiya permits it לכתחלה, and Rebbe holds that מחובר מעיקרו – something which was always attached to the ground invalidates shechitah completely, whereas תלוש ולבסוף חיברו – something detached which he later attached to the ground is valid בדיעבד.