(Devarim 12:20) "When the L-rd your G-d broadens your boundaries": Observe the mitzvah prescribed herein, in whose merit the L-rd shall broaden your boundaries.
"as He spoke to you": (that He would give you the lands of) "the Keini, the Kenizi, and the Kadmoni." Rebbi says: These have already been stated (viz. Bereshith 15:19). What is being spoken of now? (Ezekiel 48:1-7) "from the eastern side to the west — Dan, one (portion), etc."
"and you will say: I shall eat flesh, for your soul will desire to eat flesh": R. Yishmael says: We are hereby apprised that "flesh of desire" was forbidden to Israel in the desert, and when they came to Eretz Yisrael it was permitted to them.
R. Akiva says: Scripture comes to teach only the mitzvoth stated here, to forbid to them flesh of "stabbing" (nechirah [as opposed to shechitah, ritual slaughter]), and when they entered the land it was forbidden to them. R. Elazar b. Azaryah says: Scripture comes to teach you derech eretz (proper deportment), that one should eat flesh only out of desire.
I might think that he could buy meat in the marketplace and eat it; it is, therefore, written (Ibid. 21) "then you shall slaughter of your cattle and of your flocks" — One is not to eat flesh unless he has cattle and flocks (of his own). I might think that he is to slaughter all of his flocks and all of his cattle; it is, therefore, written "of your cattle," and not "all of your cattle"; "of your flocks," and not "all of your flocks."
— But perhaps, just as offerings in the "place" (of the Temple — the azarah, the Temple court), so, chullin in the "place"; it is, therefore, written (Ibid.) "When there is distant from you the place … then you shall slaughter." When the place is distant, you slaughter (chullin), and you do not slaughter (chullin) when the place is near — to exclude chullin from being slaughtered in the azarah.
This tells me only of unblemished animals (that they may not be slaughtered in the azarah [lest they be confused with offerings]). Whence do I derive (the same for) blemished animals? From (Vayikra 3:2) "and he shall slaughter it" (implying an offering only [and not chullin of any kind]) at the entrance of the tent of meeting" (i.e., the azarah.) Whence do I derive (the same for) animals and birds, (which cannot be confused with offerings)? From (Ibid. 8) "and he shall slaughter it (a sheep) before the tent of meeting" — it, and not animals and birds.
If (you might think,) just as (the eating of) offerings is time constrained (i.e., peace-offerings may be eaten only for two days and one night) so chullin is time constrained; it is, therefore, written (Ibid. 21) "with all the desire of your soul" (connoting whenever you wish).
If (you might think,) just as (the eating of) offerings is confined within certain bounds, so, chullin; it is, therefore, written (Ibid. 22) "the unclean one … may eat it."
This tells me only of the unclean one. Whence do I derive (the same for) the clean one? From "the unclean one and the clean one." "together may eat it" We are hereby apprised that both of them may eat it from one dish. I might think that terumah, too, may be eaten from the same dish; it is, therefore, written "may eat it (chullin)." This may be eaten from the same dish, but not terumah.
I might think that they (chullin) are subject to (the giving of) breast and thigh (to the Cohein); it is, therefore, written (Ibid.) "as the deer," (whose breast and thigh are not given to the Cohein).
I would then exclude it from breast and thigh, (which do not go to the altar, but to the Cohein); but I would not exclude it from yothereth (the large lobe of the liver) and the two kidneys, (which are sacrificed on the altar in offerings [and they would be forbidden to eat in chullin]); it is, therefore, written "as the hart" (i.e., just as (it is permitted to eat the two kidneys and yothereth of the hart, so, is it permitted to eat those of chullin.)
If so, (why not say) just as all of hart (including its fats) is permitted, so, all of chullin! It is, therefore written "Only as the deer and the hart are to be eaten" (to exclude fats and blood [in chullin], which are not to be eaten.)
R. Elazar Hakappar says: Now what did we learn from deer and hart? It came (ostensibly) to teach, but it (in the end) it was found to be taught, viz.: Just as a beast (must be slaughtered) through shechitah, so, an animal (e.g., deer and hart), through shechitah, (but a bird [must be slaughtered through shechitah] only by ordinance of the scribes). Rebbi says: "as He commanded you" (Ibid. 21) apprises us that Moses was commanded as to gullet and windpipe (as being the loci of shechitah) and as to the (cutting of) the major portion of one (of these being the criterion for shechitah) in a bird and of both, in a beast.
(דברים יב כ) כִּי יַרְחִיב ה׳ אֱלֹהֶיךָ אֶת גְּבוּלְךָ, עֲשֵׂה מִצְוָה הָאֲמוּרָה בָּעִנְיָן, שֶׁבִּשְׂכָרָהּ יַרְחִיב ה׳ אֱלֹהֶיךָ אֶת גְּבוּלְךָ.
(Devarim 12:20) "When the L-rd your G-d broadens your boundaries": Observe the mitzvah prescribed herein, in whose merit the L-rd shall broaden your boundaries.
כַּאֲשֶׁר דִּבֶּר לָךְ, מַה דִּבֶּר לָךְ? אֶת אֶרֶץ קֵינִי וּקְנִזִּי וְקַדְמוֹנִי. רַבִּי אוֹמֵר: כְּבָר אֵלּוּ אֲמוּרִים! מַה דִּבֶּר לָךְ? (יחזקאל מח א-ז) ״מִפְּאַת קָדִים עַד פְּאַת יָם דָּן אֶחָד... יְהוּדָה אֶחָד אָשֵׁר אֶחָד״.
"as He spoke to you": (that He would give you the lands of) "the Keini, the Kenizi, and the Kadmoni." Rebbi says: These have already been stated (viz. Bereshith 15:19). What is being spoken of now? (Ezekiel 48:1-7) "from the eastern side to the west — Dan, one (portion), etc."
וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר, רַבִּי יִשְׁמָעֵאל אוֹמֵר: מַגִּיד שֶׁבְּשַׂר תַּאֲוָה נֶאֱסַר לָהֶם לְיִשְׂרָאֵל בַּמִּדְבָּר, וּמִשֶׁבָּאוּ לָאָרֶץ הִתִּירוֹ הַכָּתוּב לָהֶם.
"and you will say: I shall eat flesh, for your soul will desire to eat flesh": R. Yishmael says: We are hereby apprised that "flesh of desire" was forbidden to Israel in the desert, and when they came to Eretz Yisrael it was permitted to them.
רַבִּי עֲקִיבָה אוֹמֵר: לֹא בָא הַכָּתוּב אֶלָּא לְלַמֶּדְךָ מִצְווֹת הָאֲמוּרוֹת בּוֹ.
R. Akiva says: Scripture comes to teach only the mitzvoth stated here, to forbid to them flesh of "stabbing" (nechirah [as opposed to shechitah, ritual slaughter]), and when they entered the land it was forbidden to them. R. Elazar b. Azaryah says: Scripture comes to teach you derech eretz (proper deportment), that one should eat flesh only out of desire.
רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: לֹא בָא הַכָּתוּב אֶלָּא לְלַמֶּדְךָ דֶּרֶךְ אֶרֶץ, שֶׁלֹּא יֹאכַל אָדָם בָּשָׂר אֶלָּא לְתֵאָבוֹן. יָכוֹל יִקַּח מִן הַשּׁוּק וְיֹאכַל? תַּלְמוּד לוֹמַר (דברים יב כא): ״וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּאנְךָ״, הָא אֵין אָדָם אוֹכֵל בָּשָׂר עַד שֶׁיִּהְיוּ לוֹ בָּקָר וְצֹאן! יָכוֹל יִזְבַּח כָּל צֹאנוֹ וְכָל בְּקָרוֹ? תַּלְמוּד לוֹמַר: ״מִבְּקָרְךָ״, וְלֹא כָל בְּקָרְךָ. ״מִצֹּאנְךָ״, וְלֹא כָל צֹאנְךָ.
I might think that he could buy meat in the marketplace and eat it; it is, therefore, written (Ibid. 21) "then you shall slaughter of your cattle and of your flocks" — One is not to eat flesh unless he has cattle and flocks (of his own). I might think that he is to slaughter all of his flocks and all of his cattle; it is, therefore, written "of your cattle," and not "all of your cattle"; "of your flocks," and not "all of your flocks."
(דברים יב כא) כַּאֲשֶׁר צִוִּיתִיךָ, מָה קֳדָשִׁים בִּשְׁחִיטָה – אַף חוּלִּין בִּשְׁחִיטָה.
"as He commanded you": Just as offerings (are slaughtered) by shechitah, so, chullin ("mundane" animals), by shechitah.
אוֹ מָה קֳּדָשִׁים בַּמָּקוֹם – אַף חוּלִּין בַּמָּקוֹם? תַּלְמוּד לוֹמַר: ״כִּי יַרְחִיב״, בְּרִחוּק מָקוֹם אַתָּה זוֹבֵחַ, וְאִי אַתָּה זוֹבֵחַ בְּקָרוֹב מָקוֹם, פְּרָט לְחוּלִּין שֶׁנִּשְׁחֲטוּ בָּעֲזָרָה.
— But perhaps, just as offerings in the "place" (of the Temple — the azarah, the Temple court), so, chullin in the "place"; it is, therefore, written (Ibid.) "When there is distant from you the place … then you shall slaughter." When the place is distant, you slaughter (chullin), and you do not slaughter (chullin) when the place is near — to exclude chullin from being slaughtered in the azarah.
אֵין לִי אֶלָּא תְּמִימִים, בַּעֲלֵי מוּמִים מִנַּיִן? תַּלְמוּד לוֹמַר (ויקרא ג ב): ״וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד״. יָכוֹל אַף חַיָּה וָעוֹף פֶּתַח אֹהֶל מוֹעֵד? תַּלְמוּד לוֹמַר (ויקרא ג ח): ״אוֹתוֹ״, אוֹתוֹ פֶּתַח אֹהֶל מוֹעֵד, וְאֵין חַיָּה וָעוֹף פֶּתַח אֹהֶל מוֹעֵד.
This tells me only of unblemished animals (that they may not be slaughtered in the azarah [lest they be confused with offerings]). Whence do I derive (the same for) blemished animals? From (Vayikra 3:2) "and he shall slaughter it" (implying an offering only [and not chullin of any kind]) at the entrance of the tent of meeting" (i.e., the azarah.) Whence do I derive (the same for) animals and birds, (which cannot be confused with offerings)? From (Ibid. 8) "and he shall slaughter it (a sheep) before the tent of meeting" — it, and not animals and birds.
אוֹ מָה קֳּדָשִׁים בִּזְמַן אַף חוּלִּין בִּזְמַן? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ בִּשְׁעָרֶיךָ בְּכֹל אַוַּת נַפְשֶׁךָ.
If (you might think,) just as (the eating of) offerings is time constrained (i.e., peace-offerings may be eaten only for two days and one night) so chullin is time constrained; it is, therefore, written (Ibid. 21) "with all the desire of your soul" (connoting whenever you wish).
אוֹ מָה קֳּדָשִׁים בִּמְחִיצָה אַף חוּלִּין בִּמְחִיצָה? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ בִּשְׁעָרֶיךָ. אוֹ מָה קֳּדָשִׁים בַּיּוֹם אַף חוּלִּין בַּיּוֹם? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ בִּשְׁעָרֶיךָ בְּכֹל אַוַּת נַפְשְׁךָ.
If (you might think,) just as (the eating of) offerings is confined within certain bounds, so, chullin; it is, therefore, written (Ibid. 22) "the unclean one … may eat it."
אוֹ מָה קֳּדָשִׁים בְּטָהֳרָה אַף חוּלִּין בְּטָהֳרָה? תַּלְמוּד לוֹמַר (דברים יב כב): ״הַטָּמֵא יֹאכַל״. אֵין לִי אֶלָּא טָמֵא, טָהוֹר מִנַּיִן? תַּלְמוּד לוֹמַר: ״הַטָּהוֹר יֹאכַל״. ״הַטָּמֵא וְהַטָּהוֹר יַחְדָּו יֹאכְלֶנּוּ״, מְלַמֵּד שֶׁשְּׁנֵיהֶם אוֹכְלִים מִתּוֹךְ קְעָרָה אַחַת. יָכוֹל אַף תְּרוּמָה תְּהֵא נֶאֱכֶלֶת מִתּוֹךְ קְעָרָה אַחַת? תַּלְמוּד לוֹמַר: ״יַחְדָּו יֹאכְלֶנּוּ״, זֶה נֶאֱכָל מִתּוֹךְ קְעָרָה אַחַת וְאֵין תְּרוּמָה נֶאֱכֶלֶת מִתּוֹךְ קְעָרָה אַחַת.
This tells me only of the unclean one. Whence do I derive (the same for) the clean one? From "the unclean one and the clean one." "together may eat it" We are hereby apprised that both of them may eat it from one dish. I might think that terumah, too, may be eaten from the same dish; it is, therefore, written "may eat it (chullin)." This may be eaten from the same dish, but not terumah.
יָכוֹל יְהוּ חַיָּבִים בְּחָזֶה וְשׁוֹק? תַּלְמוּד לוֹמַר: כַּצְּבִי.
I might think that they (chullin) are subject to (the giving of) breast and thigh (to the Cohein); it is, therefore, written (Ibid.) "as the deer," (whose breast and thigh are not given to the Cohein).
אוֹצִיאוֹ מִכְּלַל חָזֶה וְשׁוֹק וְלֹא אוֹצִיאוֹ מִכְּלַל שְׁתֵּי כְלָיוֹת וְיוֹתֶרֶת הַכָּבֵד? תַּלְמוּד לוֹמַר: כָאַיָּל.
I would then exclude it from breast and thigh, (which do not go to the altar, but to the Cohein); but I would not exclude it from yothereth (the large lobe of the liver) and the two kidneys, (which are sacrificed on the altar in offerings [and they would be forbidden to eat in chullin]); it is, therefore, written "as the hart" (i.e., just as (it is permitted to eat the two kidneys and yothereth of the hart, so, is it permitted to eat those of chullin.)
אוֹ מָה צְּבִי כֻּלּוֹ מֻתָּר – אַף זֶה כֻּלּוֹ מֻתָּר? תַּלְמוּד לוֹמַר: אַךְ.
If so, (why not say) just as all of hart (including its fats) is permitted, so, all of chullin! It is, therefore written "Only as the deer and the hart are to be eaten" (to exclude fats and blood [in chullin], which are not to be eaten.)
(דברים יב כב) אַךְ כַּאֲשֶׁר יֵאָכֵל אֶת הַצְּבִי וְאֶת הָאַיָּל, רַבִּי אֶלְעָזָר הַקַּפָּר בְּרַבִּי אוֹמֵר: וְכִי מַה בָּא הַכָּתוּב לְלַמְּדֵנוּ בֵּין צְבִי לְאַיָּל? אֶלָּא הֲרֵי זֶה בָּא לְלַמֵּד וְנִמְצָא לָמֵד: מַה בְּהֵמָה בִּשְׁחִיטָה – אַף חַיָּה בִּשְׁחִיטָה, אֲבָל עוֹף אֵינוֹ אֶלָּא מִדִּבְרֵי סוֹפְרִים. רַבִּי אוֹמֵר: ״כַּאֲשֶׁר צִוִּיתִיךָ״, מַגִּיד שֶׁנִּצְטַוָּה מֹשֶׁה עַל הַוֵּשֶׁט וְעַל הַגַּרְגֶּרֶת וְעַל רוֹב אֶחָד בָּעוֹף וְעַל רוֹב שְׁנַיִם בַּבְּהֵמָה.
R. Elazar Hakappar says: Now what did we learn from deer and hart? It came (ostensibly) to teach, but it (in the end) it was found to be taught, viz.: Just as a beast (must be slaughtered) through shechitah, so, an animal (e.g., deer and hart), through shechitah, (but a bird [must be slaughtered through shechitah] only by ordinance of the scribes). Rebbi says: "as He commanded you" (Ibid. 21) apprises us that Moses was commanded as to gullet and windpipe (as being the loci of shechitah) and as to the (cutting of) the major portion of one (of these being the criterion for shechitah) in a bird and of both, in a beast.