| 13b. בניו ממזרין,ות"ק אשתו לא מפקר,אמר מר שחיטת עובד כוכבים נבלה וניחוש שמא מין הוא אמר רב נחמן אמר רבה בר אבוה אין מינין באומות עובדי כוכבים,והא קאחזינן דאיכא אימא אין רוב עובדי כוכבים מינין סבר לה כי הא דאמר ר' חייא בר אבא א"ר יוחנן נכרים שבחוצה לארץ לאו עובדי עבודת כוכבים הן אלא מנהג אבותיהן בידיהן,אמר רב יוסף בר מניומי אמר רב נחמן אין מינין באומות עובדי כוכבים למאי אילימא לשחיטה השתא שחיטת מין דישראל אמרת אסירא דעובד כוכבים מבעיא אלא למורידין השתא דישראל מורידין דעובדי כוכבים מבעיא,אמר רב עוקבא בר חמא לקבל מהן קרבן דתניא (ויקרא א, ב) מכם ולא כולכם להוציא את המומר מכם בכם חלקתי ולא בעובדי כוכבים,ממאי דלמא הכי קאמר מישראל מצדיקי קבל מרשיעי לא תקבל אבל בעובדי כוכבים כלל כלל לא לא ס"ד דתניא איש מה ת"ל איש איש לרבות העובדי כוכבים שנודרים נדרים ונדבות כישראל:,ומטמאה במשא: פשיטא כיון דנבלה היא מטמאה במשא אמר רבא הכי קתני זו מטמאה במשא ויש לך אחרת שהיא מטמאה אפילו באהל ואיזו זו תקרובת עבודת כוכבים וכרבי יהודה בן בתירא,איכא דאמרי אמר רבא הכי קתני זו מטמאה במשא ויש לך אחרת שהיא כזו שמטמאה במשא ואינה מטמאה באהל ואיזו זו תקרובת עבודת כוכבים ודלא כר' יהודה בן בתירא,דתניא ר' יהודה בן בתירא אומר מנין לתקרובת עבודת כוכבים שהיא מטמאה באהל שנאמר (תהלים קו, כח) ויצמדו לבעל פעור ויאכלו זבחי מתים מה מת מטמא באהל אף תקרובת עבוד' כוכבי' מטמאה באהל:, big strongמתני׳ /strong /big השוחט בלילה וכן הסומא ששחט שחיטתו כשרה:, big strongגמ׳ /strong /big השוחט דיעבד אין לכתחלה לא ורמינהי לעולם שוחטין בין ביום ובין בלילה בין בראש הגג בין בראש הספינה,אר"פ בשאבוקה כנגדו אמר רב אשי דיקא נמי דקתני התם דומיא דיום והכא דומיא דסומא ש"מ: | 13b. b his sons are i mamzerim /i , /b as he is indifferent to his wife’s engaging in adultery.,The Gemara asks: b And the first i tanna /i , /b why did he not include the ruling that the sons of a heretic are i mamzerim /i ? The Gemara answers: In his opinion, a heretic b does not release his wife /b and allow her to engage in adultery., b The Master said /b in the mishna: b Slaughter /b performed by b a gentile /b renders the animal b an unslaughtered carcass. /b The Gemara challenges this: b And let us be concerned /b that b perhaps he is a heretic /b who is a devout idolater and deriving benefit from his slaughter is prohibited. b Rav Naḥman said /b that b Rabba bar Avuh says: There are no /b such b heretics among the nations /b of the world.,The Gemara asks: b But don’t we see that there are? /b The Gemara answers: b Say the majority of /b the people of b the nations /b of the world b are not heretics, /b and with regard to slaughter one follows the majority. The Gemara notes: Rabba bar Avuh b holds in accordance with that which Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: /b The status of b gentiles outside of Eretz /b Yisrael is b not /b that of b idol worshippers, /b as their worship is not motivated by faith and devotion. b Rather, it is /b a traditional b custom of their ancestors /b that was transmitted b to them. /b , b Rav Yosef bar Minyumi says /b that b Rav Naḥman says: There are no heretics among the nations /b of the world, i.e., gentile heretics do not have the halakhic status of actual heretics. The Gemara asks: b With regard to what /b matter did Rav Naḥman state the i halakha /i ? b If we say /b that it is b with regard to slaughter, now /b that b you said the slaughter of a Jewish heretic is forbidden, /b is it b necessary /b to say the slaughter b of a gentile /b heretic is forbidden? b Rather, /b it is b with regard to /b the i halakha /i that b one lowers /b them into a pit, i.e., one may kill a heretic, and Rav Naḥman holds that one may not kill them. But this too is difficult, as b now /b if b one lowers a Jewish /b heretic into a pit, is it b necessary /b to say b that /b one lowers b a gentile /b heretic?, b Rav Ukva bar Ḥama said: /b It is stated b with regard to accepting an offering from them, as it is taught /b in a i baraita /i with regard to the verse: “When any person of you shall bring an offering” (Leviticus 1:2): The verse states: b “of you,” and not: /b of b all of you, to exclude the /b Jewish b transgressor /b who regularly violates a prohibition. Furthermore, God states: b “of you,” /b to mean that b among you, /b the Jews, b I distinguished /b between a transgressor and other Jews, b but not among the nations. /b One accepts an offering from all gentiles, even a heretic.,The Gemara asks: b From where /b do you draw that conclusion? b Perhaps this /b is what the verse b is saying: /b With regard to offerings b from Jews, from righteous /b Jews b accept /b the offering and b from wicked /b Jews b do not accept /b the offering; b but with regard to the nations of the world, do not /b accept their offerings b at all. /b The Gemara rejects that possibility: That b should not enter your mind, as it is taught /b in a i baraita /i with regard to the verse: “Any man [ i ish ish /i ] from the house of Israel…who shall sacrifice his offering” (Leviticus 22:18): Since it would have been sufficient to write: b A man [ i ish /i ], what /b is the meaning when b the verse states: “Any man [ i ish ish /i ]”? /b It serves b to include the gentiles, who /b may b vow /b to bring b vow offerings and gift offerings like a Jew. /b ,§ The mishna states with regard to an animal slaughtered by a gentile: b And /b the carcass b imparts ritual impurity through carrying. /b The Gemara asks: Isn’t it b obvious? Since it is /b considered b an unslaughtered carcass it imparts ritual impurity through carrying. Rava said /b that b this /b is what the i tanna /i b is teaching: This /b slaughtered animal b imparts ritual impurity through carrying, and you have another /b animal b that imparts impurity even in a tent, /b i.e., if one is beneath the same roof with this animal he becomes impure even though he neither touched it nor carried it. b And which /b animal is that? b That /b animal b is an idolatrous offering, and /b this statement is b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira /b cited below., b There are /b those b who say /b an alternative version of Rava’s statement: b Rava said /b that b this /b is what the i tanna /i b is teaching: This /b slaughtered animal b imparts ritual impurity through carrying, and you have another /b animal b that is like this /b one in b that /b it b imparts ritual impurity through carrying and does not impart impurity in a tent. And which /b animal is this? b This /b animal b is an idolatrous offering, and /b this statement is b not in accordance with /b the opinion of b Rabbi Yehuda ben Beteira. /b , b As it is taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: From where /b is it derived with regard b to an idolatrous offering that it imparts impurity in a tent? /b It is derived from a verse, b as it is stated: “They adhered to Ba’al-Peor and ate the offerings to the dead” /b (Psalms 106:28). b Just as a corpse imparts impurity in a tent, so too an idolatrous offering imparts impurity in a tent. /b , strong MISHNA: /strong In the case of b one who slaughters /b an animal b at night, and likewise /b in the case of b the blind /b person b who slaughters /b an animal, b his slaughter is valid. /b , strong GEMARA: /strong The Gemara infers from the formulation of the mishna: b One who slaughters, /b and not: One may slaughter, that with regard to the slaughter of one who slaughters at night, b after the fact, yes, /b it is valid, but b i ab initio /i , /b one may b not /b do so. The Gemara b raises a contradiction /b from a i baraita /i ( i Tosefta /i 1:4): b One may always slaughter, both during the day and at night, both on the rooftop and atop a ship, /b indicating that slaughter at night is permitted i ab initio /i ., b Rav Pappa said: /b The i tanna /i of the i baraita /i is referring b to /b a case b where /b there is b a torch opposite /b the slaughterer; therefore, it is permitted i ab initio /i . b Rav Ashi said: /b The language of the i baraita /i b is also precise, as /b slaughter at night b is taught there /b in the i baraita /i b similar to /b slaughter b during the day, /b based on the juxtaposition: Both during the day and at night. b And here /b slaughter at night is taught b similar to /b the slaughter performed b by a blind /b person, with no light, based on the juxtaposition: One who slaughters at night, and likewise the blind person who slaughters. Therefore, the slaughter is valid only after the fact. The Gemara concludes: b Learn from it. /b |
