Jeśli ktoś przebił [szyję ptaka] i okazało się, że jest to Terefa [zwierzę w śmiertelnym stanie, w którym umrze w ciągu jednego roku], rabin Meir mówi: Nie czyni to człowieka nieczystym przez połknięcie. Rabin Yehudah mówi: To naprawdę czyni człowieka nieczystym przez połknięcie. Powiedział rabin Meir: Jeśli ubój zwierzęcia [które gdyby było] Nevelah [zwierzęcia niewłaściwie ubitego dozwolonego gatunku] przenosi nieczystość poprzez dotyk i noszenie, [niemniej] traci zdolność do przenoszenia nieczystości [gdyby było ] Terefa , zatem ptak [który gdyby był] Nevelah nie przenosiłby nieczystości przez dotyk lub noszenie, z pewnością [spowodowałby], że Terefa , jeśli została zabita , straciła zdolność przenoszenia nieczystości. Tak jak stwierdzamy, że ubój [ptaka] pozwala na jego zjedzenie i usuwa zdolność Terefy do przenoszenia nieczystości, tak też przekłuwanie [szyi ptaka] pozwala na jego zjedzenie [powinno] odebrać Terefie zdolność do przekazują nieczystości. Rabin Yose mówi: Wystarczy [porównać ptaka Terefah ] do zwierzęcia z Neveilah [takiego, że] ubój usuwa jego zdolność do przenoszenia nieczystości, ale przekłuwanie [jego szyi] nie.
Bartenura on Mishnah Zevachim
אינה מטמאה בבית הבליעה – that the pinching of the bird’s head purifies it from being considered an un-slaughtered animal carcass.
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English Explanation of Mishnah Zevachim
Introduction
Our mishnah deals with a case where a priest did melikah (nipping the bird) and the bird turned out to be a terefah, an animal with some flaw which would have caused it to die. Such a bird cannot be sacrificed the question in our mishnah is does it defile in the gullet, like the nevelah (improperly slaughtered) bird.
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Bartenura on Mishnah Zevachim
ר' יהודה אומר מטמאה בבית הבליעה – for Rabbi Yehuda holds that the ritual slaughtering of an unconsecrated bird does not have any effect nor the pinching of the bird’s neck which is a Holy Thing that is deemed torn in a bird to remove it from being considered an un-slaughtered animal carcass.
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English Explanation of Mishnah Zevachim
If one performed melikah, and he found it [the bird] to be a terefah: Rabbi Meir said: it does not defile in the gullet; Rabbi Judah said: it does defile in the gullet. Rabbi Meir says that if a bird sacrifice has its head nipped (melikah) and it is found to be a terefah, it does not defile when swallowed. According to Rabbi Meir melikah purifies a terefah sacrificial bird from defiling as does a nevelah (carrion), just as slaughtering (shechitah) purifies a terefah beast from imparting carrion impurity. Rabbi Judah says that when a bird is slaughtered or nipped and it is found to be a terefah it still defiles in the gullet, as does a nevelah.
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Bartenura on Mishnah Zevachim
אינו דין שתהא שחיטה כו' – and since you derived that ritual slaughter purifies the bird with a condition that will cause it to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect) with regard to an unconsecrated bird from an a fortiori inference, we derive the pinching of a bird’s head of Holy Things from it through an analogy based upon an induction (i.e., what do we find with regard to – with regard to similar cases…? Analogy based upon one verse or analogy based upon two verses), just as we found through proper slaughter, etc., even the pinching of a bird’s neck that makes it appropriate for eating, it will purify its being viewed as having a condition that will cause it to die within twelve months from its defilement.
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English Explanation of Mishnah Zevachim
Rabbi Meir said: if with regard to a beast, when it is carrion (a it defiles through contact or carrying, yet slaughtering it purifies its terefah from defiling, when it comes to carrion ( of a bird which does not defile through contact or carriage, is it not logical that slaughtering would cleanse its terefah? Now, just as we have found that slaughtering, which makes it [a bird of hullin] fit for eating, cleanses its terefah from its uncleanness; so melikah (, which makes it [a bird sacrifice] fit for eating, cleanses its terefah. Rabbi Meir now proceeds to argue out his position. When it comes to a beast, its nevelah (carrion it died without having been slaughtered properly) defiles when it is touched or even when it is carried. Nevertheless, if one slaughters it and it turns out to be a terefah (an animal with some defect that would have caused it to die) it now does not defile through contact and carrying. The nevelah of a bird is less stringent for it never defiles through contact or carriage. Therefore, Rabbi Meir argues, it is logical that if one slaughters a hullin (non-sacred) bird and it turns out to be a terefah, it is purified from defiling in the way it would have had it been a nevelah (in the gullet). Rabbi Meir now proceeds with his argument. Slaughtering a hullin bird is parallel to nipping (melikah) a sacrificial bird. Both make the birds fit (for eating or sacrifice) and both cleanse the terefah from defiling in the gullet.
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Bartenura on Mishnah Zevachim
רבי יוסי אומר דיה כו' – since we don’t find explicitly that ritual slaughter removes it from being a bird with a condition that will cause it to die within twelve months, other than through an a fortiori inference from the condition that will cause an animal to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect), it comes to learn, it is sufficient that it will be like an animal with a condition that will cause it to die within twelve months whose ritual slaughter will purify it from being considered as torn apart or afflicted with a congenital defect or a severe organic disease and not through the pinching of its neck, that it is sufficient that the law which is derived by conclusion ad majus to be as strict as the law from which it is derived (i.e., you cannot go beyond the latter). And there are three arguments in the manner: Rabbi Meir holds that both ritual slaughter and pinching the neck of the bird remove it from being considered having a condition that will cause the animal to die within twelve months. But Rabbi Yehuda holds that whether one performs ritual slaughter or the pinching of the neck of the bird, it will not affect the fact of the animal having a condition that will cause it to die within twelve months to remove it from being considered an un-slaughtered carcass. But Rabbi Yossi holds that ritual slaughtering is effective; pinching of the bird’s neck is not effective. And the Halakha is according to Rabbi Yossi.
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English Explanation of Mishnah Zevachim
Rabbi Yose says: it is sufficient for it to be like the nevelah of a beast, which is cleansed by slaughtering, but not by melikah (. Rabbi Yose says that the laws concerning carrion of a bird do not need to be any more lenient than the laws concerning the carrion of a beast. Just as slaughtering and not melikah (nipping) purifies a beast’s terefah from carrion impurity (because there is no such thing as melikah with a beast) so too when it comes to birds slaughtering purifies them from carrion impurity but not melikah. So if the bird was hullin (non-sacred) and one slaughtered it and it turned out to be a terefah it would not impart carrion impurity. But if it was a sacrificial bird and one nipped it and it turned out to be a terefah it would still impart carrion impurity. Again, the argumentation in this mishnah was classic mishnaic type of argumentation. While the mishnah was certainly not easy, if you want to see what type of logic the sages employed, this is a great example.
