Chullin — Daf 11a

כגון דקיימי דרא דגברי ואמרי כדקאי קאי

מנא הא מילתא דאמור רבנן זיל בתר רובא מנלן דכתיב (שמות כג, ב) אחרי רבים להטות

רובא דאיתא קמן כגון ט' חנויות וסנהדרין לא קא מיבעיא לן

כי קא מיבעיא לן רובא דליתיה קמן כגון קטן וקטנה מנלן

א"ר אלעזר (סימן זמן שבח מכנש)

אתיא מרישא של עולה דאמר קרא (ויקרא א, ו) ונתח אותה לנתחיה אותה לנתחיה ולא נתחיה לנתחים וניחוש שמא ניקב קרום של מוח אלא לאו משום דאמרינן זיל בתר רובא

ממאי דילמא דפלי ליה ובדק ליה ואי משום אותה לנתחיה ולא נתחיה לנתחים ה"מ היכא דחתיך ליה לגמרי אבל היכא דלייף לית לן בה

מר בריה דרבינא אמר אתיא משבירת עצם בפסח דאמר רחמנא (שמות יב, מו) ועצם לא תשברו בו וניחוש שמא ניקב קרום של מוח אלא לאו משום דאמרינן זיל בתר רובא

ממאי דלמא דמנח גומרתא עליה וקלי ליה ובדיק ליה דתניא המחתך בגידים והשורף בעצמות אין בו משום שבירת עצם

ר"נ בר יצחק אמר אתיא מאליה דאמר רחמנא (ויקרא ג, ט) חלבו האליה תמימה וליחוש שמא נפסקה חוט השדרה אלא לאו משום דאמרינן זיל בתר רובא

וכי תימא דמתתאי פסיק לה (ויקרא ג, ט) לעומת העצה אמר רחמנא מקום שהכליות יועצות

ממאי דלמא דפתח לה ובדיק לה ואי משום תמימה הני מילי היכא דחתכה לגמרי אבל היכא דלייף לית לן בה

רב ששת בריה דרב אידי אמר אתיא מעגלה ערופה דאמר רחמנא (דברים כא, ו) הערופה כשהיא שלמה תיהוי וליחוש דלמא טרפה היא אלא לאו משום דאמרינן זיל בתר רובא

וכי תימא מאי נפקא מינה הא אמרי דבי רבי ינאי כפרה כתיב בה כקדשים

רבה בר רב שילא אמר אתיא מפרה אדומה דאמר רחמנא (במדבר יט, ג) ושחט ושרף מה שחיטתה כשהיא שלמה אף שריפתה כשהיא שלמה וליחוש דילמא טרפה היא אלא לאו משום דאמרינן זיל בתר רובא

וכי תימא מאי נפקא מינה חטאת קרייה רחמנא

רב אחא בר יעקב אמר אתיא משעיר המשתלח דרחמנא אמר (ויקרא טז, ז) ולקח את שני השעירים שיהו שניהם שוים וליחוש

[The Baraitha refers to a case] where there was a row of men who reported that the leprous spot remained unaltered.1 Whence is derived the principle which the Rabbis have adopted, viz.: Follow the majority? Whence? [you ask]; is it not expressly written: Follow the majority?2 — In regard to those cases where the majority is defined,3 as in the case of the Nine Shops4 or the Sanhedrin,5 we do not ask the question. Our question relates to cases where the majority is undefined, as in the case of the Boy and Girl.6 Whence then is the principle derived? (Mnemonic: Zeman SHebah Mekanesh.)7 R. Eleazar said: It is derived from the head of a burnt-offering. The verse reads: And he shall cut it into its pieces,8 which means, he shall cut it up into its pieces but not its pieces into [smaller] pieces. Now why do we not fear that the membrane which encloses the brain is perforated?9 Is it not because we follow the majority?10 But is this really so? Perhaps he splits open [the head] and examines the membrane, and as for the rule, ‘he shall cut it into its pieces but not its pieces into [smaller] pieces’, this only prohibits the cutting up of a limb into pieces but does not prohibit [the mere splitting open of a limb] so long as the parts remain joined! 11 Mar the son of Rabina said: It is derived from the rule concerning breaking the bones of the paschal lamb. The verse reads: And ye shall not break a bone thereof.12 Now why do we not fear that the membrane which encloses the brain is perforated? Is it not because we follow the majority! But is this really so? Perhaps he places a burning coal upon the head, burns away the bone and examines the membrane; for it has been taught: He who cuts the sinews or burns away the bones [of the paschal lamb] has not transgressed the law of breaking the bones.13 R. Nahman b. Isaac said: It is derived from the law concerning the tail [of sheep]. The verse reads: The fat thereof, and the fat tail entire.14 Now why do we not fear that the spinal cord is severed? Is it not because we follow the majority! And should you say. He can cut off the fat tail lower down?15 Surely the Divine Law says [Which he shall take away] hard ‘by the rump bone’,16 that is to say, hard by the place where the counselling kidneys17 are seated!18 But perhaps he cuts open the fat tail and examines it; and as for [the law that] the fat tail be entire, this only prohibits the complete severing of it but does not prohibit cutting it open so long as it is still one piece! 19 R. Shesheth the son of R. Idi said: It is derived from the case of the heifer whose neck was to be broken. The Divine Law says: Whose neck was broken,20 [which has been interpreted] to mean that [after the neck has been broken] the heifer must remain whole. Now why do we not fear that it has some defect which makes it trefah? Is it not because we follow the majority! And should you say. What does it matter [even if it is trefah]?21 Surely it was taught in the school of R. Jannai: Forgiveness22 is mentioned in connection therewith as with sacrifices! 23 Rabbah b. Shila said: It is derived from the case of the Red Cow. The Divine Law says. And he shall slaughter it . . . and he shall burn it,24 which signifies, just as for the slaughtering the animal must be whole, so for the burning it must be whole. Now why do we not fear that it is trefah? Is it not because we follow the majority? And should you say. What does it matter [even if it is trefah]? Surely the Divine law calls it a sin-offering!25 R. Aha b. Jacob said: It is derived from the case of the Scapegoat.26 The Divine Law says. And he shall take the two goats, which implies that the two shall be alike in all respects,27 Now why do we not fear turn aside after a multitude to pervert justice. tenth which sells trefah meat, any meat found in that neighbourhood is kosher or permitted, it being presumed to have come from the majority, i.e., one of the nine shops. Sanhedrin was an inferior court and consisted of twenty-three Judges. In each case the decision of the majority of the Judges was the decision of the court. Levirate marriage laid down in Deut. XXV, 5, the marriage is valid, and we do not fear that one of them may prove to be sterile, in which case, the purpose of the levirate marriage having failed, the marriage would be unlawful as coming within the prohibited degrees. The reason is that we follow the majority, and the majority of people are not sterile. V. Yeb. 61b, and 111b. following passages. The Hebrew letters form three words which may be translated: Time brings profit. up a limb into smaller pieces. unfit for a sacrifice. The sacrifice of the burnt-offering is nevertheless valid, in spite of the fact that it was not possible to cut open the head and examine the membrane by reason of the prohibition against cutting up a limb. follow the majority. upon the altar. right thigh, the second into the left thigh, and the third continuing straight on into the tail. If any one of these minor cords is severed the animal does not become trefah. V. infra 45b. It is therefore suggested that the fat tail should be cut off below the point of partition, in which case even if the cord is severed in the tail it is of no consequence. majority. permitted to cut up the carcass. be noted that R. Shesheth's argument succeeds in proving the principle of following the majority. This is also the case with the arguments used in the following passages, with the possible exception of R. Mari's argument. V. infra p. 51, n. 6. the Scapegoat, to be sent away to Azazel (ibid. 8), i.e., it was taken into the wilderness where it was hurled down a steep mountain. Lots were cast to decide which goat was to be for the Lord and which for Azazel. clearly may not be trefah. This, however, would seem to be superfluous as the reason why it may not be trefah is stated subsequently. The words, ‘that the two shall be alike in all respects’ are omitted in MS.M.