1)

(a)Finally, Rav Ashi connects Rav's statement (forbidding the Shechted animal for the duration of Shabbos), with the Beraisa concerning someone who cooks on Shabbos. If he did so be'Shogeg, Rebbi Meir permits even the sinner himself to eat the cooked animal on Shabbos; be'Meizid - neither he nor anybody else, is permitted to eat from the meat, until bi'Chedei she'Ya'aseh ...

(b)... the time it would take to cook the animal) after the termination of Shabbos.

(c)Rebbi Yehudah holds in the case of ...

1. ... Shogeg that - neither the sinner nor anybody else may partake of the meat until Motza'ei Shabbos bi'Chedei she'Ya'aseh (like Rebbi Meir holds by Meizid).

2. ... Meizid that - the sinner is forbidden to eat the meat forever, and others, on Motza'ei Shabbos bi'Chedei she'Ya'aseh.

(d)Rebbi Yochanan ha'Sandlar holds by Shogeg like Rebbi Yehudah just learned by Meizid. In the case of Meizid, he holds that - neither the sinner nor anybody else may ever eat it.

(e)Rebbi Yochanan ha'Sandlar's reason in the case of ...

1. ... Shogeg is - because Kanis Shogeg Atu Meizid (he decrees on the sinner by Shogeg because of Meizid)

2. ... Meizid - because he learns from a Pasuk that Ma'aseh Shabbos is Asur min ha'Torah).

2)

(a)Rav Ashi has now proved from this Beraisa that - according to Rav, the author of our Mishnah is Rebbi Yehudah ...

(b)... and that the Tana is speaking be'Shogeg.

(c)Rav establishes our Mishnah like Rebbi Yehudah be'Shogeg, and not like Rebbi Meir be'Meizid - because the Tana's comparison to Yom Kipur indicates that the animal may not be eaten be'Shogeg either.

3)

(a)Even though the Tana is speaking be'Shogeg, when he says 'Af-al-Pi she'Nischayav be'Nafsho', he means that- even though it is such a severe sin, for which one would be Chayav Misah if one performed it be'Meizid, now that one performed it be'Shogeg, the Shechitah is Kasher (even for the sinner to eat).

(b)Rav did not establish the Mishnah like Rebbi Yochanan ha'Sandlar, who forbids the animal to be eaten both be'Shogeg and be'Meizid - because Shechitaso Kesheirah implies for the sinner as well as for others (as we just explained), whereas Rebbi Yochanan ha'Sandler forbids even the sinner to partake of it.

(c)And we know that when Rav said 'Asur ba'Achilah le'Yoma', he was not referring exclusively to the sinner, but that others (according to Rebbi Meir, be'Meizid, and according to Rebbi Yehudah, be'Shogeg) will be permitted to eat it - because the Tana's comparison to Yom Kipur, as well as Rav's Lashon Asurah le'Yoma both indicate that the animal is forbidden to others as well as to the sinner.

4)

(a)The author of the Beraisa cited by a Beraisa expert ha'Mevashel be'Shabbos be'Shogeg, Yochal; be'Meizid, Lo Yochal - is Rebbi Meir.

(b)Rav's reaction to this Beraisa was - to ask the Beraisa expert to desist from quoting it.

(c)We decline to attribute Rav's reaction to the fact that he holds like Rebbi Yehudah - because that is no reason to discount a Beraisa that goes like Rebbi Meir.

5)

(a)In any case, Rav does not hold like Rebbi Yehudah, as we learned from a statement of Rav Chanan bar Ami, who explained that Rav (with regard to ha'Mevashel be'Shabbos) ...

1. ... taught his Talmidim (in private) - like Rebbi Meir.

2. ... Darshen (in public) - like Rebbi Yehudah (because he did not want to issue such lenient rulings in public).

(b)We cannot ascribe Rav's objection to the fact that the Beraisa expert cited the Beraisa in public, at the time of his (Rav's) D'rashah - because it was Rav's D'rashah that people came to hear, not the opinion of the Beraisa man (in which case, there was no reason to take the latter's words so seriously).

(c)To explain Rav's objection, Rav Nachman bar Yitzchak therefore amends the Beraisa in question from ha'Mevashel be'Shabbos to 'ha'Shochet be'Shabbos' ...

(d)... and the reason that Rav objected is that, if Rebbi Meir permits meat that is cooked on Shabbos be'Shogeg, that is because it is anyway possible to eat it raw, a S'vara that does not apply to someone who cooks on Shabbos ...

(e)... in which case Rebbi Meir will concede that the animal is forbidden - because it is Muktzah.

6)

(a)The problem with the b'nei Yeshivah establishing our Mishnah like Rebbi Yehudah is that - having just ascertained that Rebbi Meir concedes that, in a case of ha'Shochet be'Shabbos, the animal is Muktzah, then why can the author not be Rebbi Meir.

(b)And we answer - by establishing the Mishnah in a case where there was a seriously ill man in the house already from before Shabbos (in which case the animal is not Muktzah [see Tosfos DH 'Ki Shari Rebbi Meir']).

(c)Rebbi ...

1. ... Yehudah evertheless forbids it - because the Tana is speaking where the sick man recovered (after Shabbos came in, but before the animal was Shechted [be'Shogeg]).

2. ... Meir permits it because on the one hand, the animal is not Muktzah, and on the other, it may be eaten, based on his lenient ruling regarding the Din of ha'Mevashel be'Shabbos.

7)

(a)We base the distinction that we made between ha'Mevashel be'Shabbos and ha'Shochet be'Shabbos on a statement cited in the name of Rav, who stated that ...

1. ... meat that was cooked on Shabbos for a person who is dangerously ill - is permitted.

2. ... an animal that was Shechted on Shabbos for him - is forbidden.

(b)The Tana is speaking in both cases, when he fell ill only on Shabbos ...

(c)... and the reason that Rav gave for this distinction is - because the former is fit to eat raw (and is therefore permitted), whereas the latter is not fit to eat raw and is therefore Muktzah.

(d)Rav Papa points out that sometimes, the two rulings are reversed. A healthy person will be ...

1. ... permitted to eat from an animal that is Shechted for a Choleh on Shabbos - if he was ill already before Shabbos (as we explained earlier).

2. ... forbidden to eat a pumpkin that wis cooked for him on Shabbos - if it was cut from the ground (Katzatz) on Shabbos.

(e)We reject the suggestion that the pumpkin was detached, and that it is Muktzah because pumpkins are too hard to eat raw, firstly, because pumpkins are in fact, soft, and secondly - because the word 'Katzatz' (as opposed to 'Chatach') means cut from its source of growth.

8)

(a)Rav Dimi from Neherda'a permits a healthy person to eat an animal that is Shechted on behalf of a Choleh who was sick already before Shabbos. But he forbids him to eat from the food that was cooked for the same Choleh ...

(b)... because in the former case, Shechitah for one is Shechitah for another; whereas in the latter case, we are afraid that if the healthy person is allowed to eat what one cooked on behalf of the Choleh, one may come, when cooking for the Choleh, to add a little extra on his behalf.

9)

(a)Our Mishnah rules that if someone Shechts using ...

1. ... the smooth blade of a Magal-Yad (a double-bladed cutting instrument, one of which is smooth, the other, which contains notches), a sharp rock, or a cane - the Shechitah is Kasher.

2. ... a sickle or a saw (both of which are full of notches) - it is Pasul.

(b)The other two objects that the Tana includes in the latter list are - a tooth and a finger-nail

(c)The reason the Tana gives for this latter ruling is - because they tear the pipes (rather than cutting them), strangling the animal instead of slitting its throat.

10)

(a)The Lashon 'ha'Shochet' implies - Bedi'eved.

(b)The Tana does not permit Shechting Lechatchilah with a Magal-Yad - because he is afraid that one will subsequently Shecht with the side that contains notches.

(c)We can extrapolate from here that - Lechatchilah, one may not use a very long knife which has notches along a small part of its length (even if one intends to use only the part of the knife that is smooth).

11)

(a)The Beraisa - permits Lechatchilah, Shechting with a piece of rock, a piece of glass or the sharp edge of a cane.

(b)In order to reconcile this with our Mishnah, which permits Shechting with a rock and a reed only Bedieved - we establish the latter by Mechubar, and the former, by Talush.

(c)The Mishnah concurs with the opinion of Rebbi Chiya in a Beraisa. Rebbi there - renders Pasul even Bedi'eved, a Shechitah that is performed with Mechubar.

12)

(a)Another Beraisa - permits Lechatchilah Shechting with a knife, irrespective of whether the knife is Talush or whether it is Mechubar, whether it is on top and the animal underneath, or vice-versa.

(b)The problem this Beraisa creates with what we just learned is that - the author now appears to be neither Rebbi Chiya (who declares Kasher Shechitah by Mechubar only Bedieved, nor Rebbi (who declares it Pasul even Bedi'eved).

(c)We answer by establishing the author of the latter Beraisa as Rebbi Chiya (who actually permits Shechitah by Mechubar even Lechatchilah), and the reason that he argues with Rebbi in the previous Beraisa with regard to Bedi'eved - is to teach us the extent of Rebbi's opinion.

(d)That leaves us with a Kashya on our Mishnah however - which validates Shechitah on Mechubar Bedi'eved, whilst Rebbi Chiya permits it even Lechatchilah, and Rebbi invalidates it even Bedi'eved?

13)

(a)So we establish our Mishnah like Rebbi, who permits Mechubar Bedi'eved thereby creating a problem inasmuch as - in the Beraisa (where he argues with Rebbi Chiya), he invalidates it even Bedi'eved.

(b)To answer this Kashya, we establish Rebbi in the Beraisa by a regular kind of Mechubar - whereas in our Mishnah, he is referring to Talush ve'li'Besof Mechubar (a knife that was originally detached, but which somebody then firmly attached to Mechubar).

(c)And we substantiate this distinction with a Beraisa, where the Tana rules that if someone Shechts with a knife that is attached to a wheel or to the ground, or with a knife that one stuck to a wall - his Shechitah is Kasher (Bedi'eved).

14)

(a)In the previous cases, where the knife is immobile - one Shechts the animal by sliding its neck backwards and forwards along the knife.

(b)The Tana mentions the last case to teach us - the prohibition of Shechting Lechatchilah, even though the owner has the intention of removing the knife from the wall, and is not Mevatel it there .

(c)On the other hand, the Tana rules that if one Shechts with a rock that juts out from a wall or with a cane that grew out of the wall by itself - the Shechitah is Pasul.

(d)We reconcile this latter ruling with the Reisha, which validates a Shechitah that is Mechubar le'Karka - by establishing the Reisha by Talush ve'li'Be'sof Mechubar, and the Seifa, by Mechubar Me'ikara (what was initially attached), both according to Rebbi.