민수기 11:32의 탈무드

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken¹⁵⁷If the child who was declared nazir by his father became impure, his father has to bring a couple of birds for him. Both birds (pigeons or turtle doves) are killed by having their necks broken by the Cohen’s thumbnail (Lev. 5:8). The meat of one of them, offered as purification sacrifice, should be eaten by the priests. If the boy’s vow is valid in biblical law, there is no problem. But if it is valid only rabbinically, then the priest who eats this meat commits two sins, since (a) he slaughters in the Temple what is not a legitimate sacrifice and (b) he eats meat forbidden outside the Temple precinct since it was not ritually slaughtered.
In the Babli, 29a, R. Joḥanan holds that the vow is biblically valid; there are no problems. R. Simeon ben Laqish holds that the vow is rabbinic; his position is that articulated by R. Mani in this paragraph.? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird¹⁵⁸Since it is forbidden to bring profane animals into the Temple precinct, one could ask not about birds, but about the animals required for the nazir who finishes his term in purity, whether his purification offering could be eaten by the priests.? There is one doubt, here are two doubts¹⁵⁹The sacrifices of the pure underage nazir have only the problem of the validity of his vow in biblical law. The sacrifice of the impure in addition has the problem that the consumption of meat from a bird whose neck was broken is forbidden to everybody except priests in the Temple in the line of duty.. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard¹⁶⁰It is forbidden to ritually slaughter profane animals in the Temple precinct. If the animals are killed in other ways than by slaughter, that prohibition was not violated (other prohibitions may have been violated). Cf. Babli Ḥulin 86a. There remains only the problem of eating the meat; the irregular slaughter in the Temple precinct is not an infraction.. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah¹⁶¹Ritual slaughter of four-legged animals is clearly prescribed in the Torah. In the desert, all non-sacrificial slaughter was forbidden, Lev. 17:1–7. When the Israelites entered the Land, profane slaughter was permitted, Deut. 12:21. Profane slaughter has to be executed “as I commanded you”, i. e., by the method of slaughter used in the Tabernacle. In all of Lev., slaughter is described by the verb שׁחט, Arabic سحط “to cut the throat”. According to this argument, birds should be killed by breaking their neck, rather than by cutting their throat.: “They spread them a spread,”¹⁶²Num. 11:32, speaking of the quail. In Sifry Num. 98, the metathesis שחט - שטח is attributed to R. Jehudah. they spread out slaughtered [birds].