Chullin — Daf 4b

מותר מיד מפני שהן מחליפין

סברוה הא מני רבי יהודה היא דאמר חמץ אחר הפסח דאורייתא וקתני מפני שהן מחליפין אלמא לא שביק התירא ואכיל איסורא

ממאי דלמא ר"ש היא דאמר חמץ אחר הפסח דרבנן וכי מקילינן בדרבנן בדאורייתא לא מקילינן

ותיהוי נמי ר"ש מי קתני שאני אומר החליפו מפני שמחליפין קתני דודאי מחליפין ומה בדרבנן לא שביק התירא ואכיל איסורא בדאורייתא לא כ"ש

לימא מסייע ליה הכל שוחטין ואפילו כותי ואפילו ערל ואפילו ישראל מומר האי ערל ה"ד אילימא מתו אחיו מחמת מילה האי ישראל מעליא הוא אלא פשיטא מומר לערלות וקא סבר מומר לדבר אחד לא הוי מומר לכל התורה כולה

אימא סיפא ואפילו ישראל מומר האי מומר ה"ד אי מומר לדבר אחר היינו מומר לערלות אלא לאו מומר לאותו דבר וכדרבא

לא לעולם אימא לך מומר לאותו דבר לא מ"ט כיון דדש ביה כהתירא דמי ליה אלא מומר לעבודת כוכבים וכדרב ענן דאמר רב ענן אמר שמואל ישראל מומר לעבודת כוכבים מותר לאכול משחיטתו

גופא אמר רב ענן אמר שמואל ישראל מומר לעבודת כוכבים מותר לאכול משחיטתו שכן מצינו ביהושפט מלך יהודה שנהנה מסעודת אחאב שנאמר (דברי הימים ב יח, ב) ויזבח לו אחאב צאן ובקר לרוב ולעם אשר עמו ויסיתהו לעלות אל רמות גלעד

ודלמא מיזבח זבח מיכל לא אכל ויסיתהו כתיב ודלמא בדברים אין הסתה בדברים

ולא והכתיב (דברים יג, ז) כי יסיתך אחיך באכילה ובשתיה והכתיב (איוב ב, ג) ותסיתני בו לבלעו חנם למעלה שאני

ודלמא משתא אשתי מיכל לא אכל מאי שנא שתיה דאמרינן מומר לעבודת כוכבים לא הוי מומר לכל התורה כולה אכילה נמי מומר לעבודת כוכבים לא הוי מומר לכל התורה כולה

הכי השתא שתיה סתם יינן הוא ועדיין לא נאסר יינן של עובדי כוכבים אבל אכילה אימא לך מומר לעבודת כוכבים הוי מומר לכל התורה כולה

איבעית אימא לאו אורחיה דמלכא משתיא בלא מיכלא ואיבעית אימא ויזבח ויסיתהו כתיב במה הסיתו בזביחה

ודלמא עובדיה זבח לרוב כתיב עובדיה לא הוה ספיק

ודלמא שבעת אלפים זבוח דכתיב (מלכים א יט, יח) והשארתי בישראל שבעת אלפים כל הברכים אשר לא כרעו לבעל וגו' טמורי הוו מיטמרי מאיזבל

ודלמא גברי דאחאב הוו מעלו לא ס"ד דכתיב (משלי כט, יב) מושל מקשיב על דבר שקר כל משרתיו רשעים

ודלמא גברי דיהושפט נמי לא הוו מעלו זבוח גברי דאחאב אכול גברי דיהושפט זבוח עובדיה אכל יהושפט

לא סלקא דעתך מדמושל מקשיב על דבר שקר כל משרתיו רשעים הא לדבר אמת משרתיו צדיקים

ודלמא זבוח גברי דאחאב אכל אחאב וגבריה זבוח גברי דיהושפט אכל יהושפט וגבריה

permitted [to be eaten], because they exchange it [for non-Jewish bread].1 Now, it was thought, that the author of this Baraitha was R. Judah, who holds that leavened bread which has remained over Passover is forbidden by Biblical law,2 and yet the Baraitha says: It is permitted because they exchange it; thus one can prove the principle that a person would not leave what is permitted and eat what is forbidden. Is this really so? Perhaps the author [of the Baraitha] is R. Simeon, who holds that leavened bread which has remained over Passover is forbidden only by Rabbinic law,2 and therefore st is only in connection with Rabbinic laws that a lenient view is taken, but not in connection with Biblical laws?3 — Be it so, that the author is R. Simeon; but does [the Baraitha] say: Because I assume that they exchange it? It says: Because they exchange It,1 .e, they certainly exchange it. It follows, therefore, that if in connection with Rabbinic laws [we say] a person would not leave what is permitted and eat what is forbidden, how much more so in connection with Biblical laws!4 Can we say that the following [Baraitha] supports Raba's view? [For it was taught:] ‘All may slaughter, even a Cuthean, even an uncircumcised Israelite, even an Israelite apostate’. Now, what is meant by an uncircumcised Israelite? Shall I say it is one whose brothers have died as a result of circumcision? Surely such a one is a good Israelite!5 Clearly, then, it can only mean one who is opposed to the law of circumcision; and the Tanna is of the opinion that one who is opposed to one law is not regarded as one opposed to the whole Torah. Let us now read the last statement: ‘Even an Israelite apostate’. What is meant by an Israelite apostate? If it means one who is opposed to one particular law, then it is identical with [our interpretation of] an uncircumcised Israelite’.6 It can only mean one who is opposed to this particular practice [Shechitah, and yet he is permitted to slaughter,] thus supporting Raba's view! — It is not so. Indeed, it might be said that one who is opposed to this particular practice [Shechitah] may not [slaughter], because since he constantly disregards it7 he deems it legitimate;8 but [by ‘Israelite apostate is meant] one who is an apostate in respect of idolatry, and the view expressed is in accordance with the view of R. ‘Anan, who said in the name of Samuel: In the case of an Israelite who is an apostate in respect of idolatry, we may eat of his slaughtering. The text [above stated]: ‘R. ‘Anan said in the name of Samuel, ‘In the case of an Israelite apostate in respect of idolatry, we may eat of his slaughtering’; for so we find it written concerning Jehoshaphat, king of Judah, that he partook of the feast of Ahab,9 as it is written: And Ahab slaughtered sheep and oxen for him in abundance, and for the people that were with him, and persuaded him to go up with him to Ramoth-gilead.10 But is it not possible that Ahab slaughtered but Jehoshaphat did not eat? — It reads: And he persuaded him. Perhaps he persuaded him with words? — Persuasion [in Scripture] never means with words. Is this so? Is it not written: If thy brother persuade thee?11 — This verse also means, by eating and drinking. But is it not written: And thou didst persuade Me to destroy him without cause?12 With reference to the Most High it is different.13 But is it not possible that he drank [wine] and did not eat [meat]? — But why distinguish and say that drinking [the wine is permitted]? Because you hold the view that one who is an apostate in respect of idolatry is not regarded as opposed to the whole Torah. The same then holds good with regard to eating [meat], for one that is an apostate in respect of idolatry is not regarded as opposed to the whole Torah? — How can you compare the two! With regard to drinking, the only ground for its prohibition is the law concerning the ordinary wine of gentiles,14 and at that period15 the ordinary wine of gentiles was not prohibited; but with regard to eating. I maintain that one that is an apostate in respect of idolatry is regarded as opposed to the whole Torah. — If you wish I can answer: It is not the custom of kings to drink without eating; and if you wish l can answer: It reads: And he slaughtered . . . and persuaded him,16 which suggests: How did he persuade him? By giving him to eat of what he had slaughtered. But perhaps it was Obadiah17 who slaughtered the animals! — It reads: In abundance;16 Obadiah could not have managed it all by himself. Perhaps the seven thousand [righteous men] slaughtered, for it is written: Yet will I leave seven thousand in Israel, all the knees which have not bowed unto Baal!18 — These were in hiding because of Jezebel. But perhaps the servants of Ahab were righteous! — You cannot assume such a thing, for it is written: If a ruler hearkeneth to falsehood, all his servants are wicked.19 But perhaps the servants of Jehoshaphat too were not righteous; therefore, that which was slaughtered by Ahab's men was eaten by Jehoshaphat's men, but that which was slaughtered by Obadiah was eaten by Jehoshaphat! — You cannot assume such a thing, for ‘if a ruler hearkeneth to falsehood all his servants are wicked’, it follows that if a ruler hearkeneth to the truth all his servants are righteous. But perhaps that which was slaughtered by Ahab's servants was eaten by Ahab and his men, but that which was slaughtered by Jehoshaphat's servants was eaten by Jehoshaphat and his men! — Passover, v. Pes. 28a. However, the transgressor himself, who made the exchange, may not eat it; for otherwise, the law forbidding any benefit to be derived from the Hamez of a Jew which has remained over Passover can be circumvented by exchanging it for the Hamez of non.Jews. law. The result is that Raba's view is supported by the Baraitha quoted whether the author of it is R. Judah or R. Simeon. he is, however, considered a good Jew. for to him an animal which has not been slaughtered according to ritual is still permitted. was prohibited by the disciples of Shammai and Hillel in the first century C.E.