Parallel
חולין 14:1
Soncino English Talmud · Berean Standard Bible
MISHNAH. IF A MAN SLAUGHTERED ON THE SABBATH OR ON THE DAY OF ATONEMENT, NOTWITHSTANDING HE IS GUILTY AGAINST HIS OWN LIFE, THE SLAUGHTERING IS VALID. GEMARA. R. Huna said that Hiyya b. Rab in an exposition [on this Mishnah] said in the name of Rab that the animal was nevertheless forbidden to be eaten that same day. The colleagues thereupon suggested that [the reason for this decision was that] the view [expressed in the Mishnah] was that of R. Judah. Now where does R. Judah express such a view? — R. Abba said, in the matter of ‘Readiness’. For we have learnt: One may cut up [on the Sabbath] pumpkins for beasts or a carcass for dogs. R. Judah says. It is forbidden to do so if the animal was not dead on the eve of the Sabbath, for then it would not belong to that class of things set in readiness for the Sabbath. This therefore shows that since it was not set in readiness on the eve of the Sabbath [for that particular use] it is forbidden [to be so used on the Sabbath]; so, too, in the case of our Mishnah, since the animal was not set in readiness on the eve of the Sabbath [for food] it is forbidden [to be so used on the Sabbath]. Thereupon Abaye said to him: What a comparison! In the case quoted the animal was originally set in readiness to serve for human food but now it merely serves for dog's food, whereas in the case of our Mishnah the animal was originally set in readiness to serve for human food and now too it serves for human food! — [He replied.] You are assuming that a living animal is intended for food; in reality it is intended for breeding purposes. If so, why is it permitted, on this view of R. Judah, to slaughter an animal on a festival? — R. Abba then replied. The truth of the matter is that a living animal is intended both for breeding purposes and for food. If it is slaughtered, this act proves that it was intended originally to serve for food; if it is not slaughtered, it proves that it was intended originally for breeding purposes. But surely R. Judah does not hold bererah! Whence do we know this? Shall we say from the following [Baraitha] wherein it is taught: If a man bought wine from the Cutheans he may say. ‘Let two logs which I intend later to set aside be terumah, ten first tithe, nine second tithe’, and then, after redeeming [this latter tithe with money], he may drink it. This is the opinion of R. Meir. R. Judah. R. Jose and R. Simeon do not allow this? —
—