Study Ketubot folio 34A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
רבי שמעון היא, דאמר: שחיטה שאינה ראויה — לא שמה שחיטה. התינח עבודה זרה ושור הנסקל, אלא שחיטת שבת — שחיטה ראויה היא! דתנן: השוחט בשבת וביום הכפורים, אף על פי שמתחייב בנפשו — שחיטתו כשרה!
It is R' Shimon, who said: The legal status of slaughter that is improper, in that it does not render the meat fit to be eaten, is not that of slaughter. Therefore, one is not liable for slaughter of the animal. The Talmud asks: This works out well with regard to idolatry and the ox that is stoned, as their slaughter is ineffective in rendering the meat fit to be eaten; however, the slaughter on Shabbat is a proper act of slaughter, as we learned in a Mishnah (Ḥullin 14a): In the case of one who slaughters an animal on Shabbat or on Yom Kippur, although he is liable to receive the death penalty for desecrating Shabbat, his slaughter is valid and the meat may be eaten.
סבר לה כרבי יוחנן הסנדלר. דתניא: המבשל בשבת, בשוגג — יאכל, במזיד — לא יאכל, דברי רבי מאיר. רבי יהודה אומר: בשוגג — יאכל למוצאי שבת, במזיד — לא יאכל עולמית. רבי יוחנן הסנדלר אומר: בשוגג — יאכל למוצאי שבת לאחרים ולא לו, במזיד — לא יאכל עולמית, לא לו ולא לאחרים.
The Talmud answers: The tanna of the baraita under discussion holds in accordance with the opinion of R' Yoḥanan HaSandlar, as it is taught in a baraita: With regard to one who cooks on Shabbat, if he did so unwittingly, he may eat the food he cooked; if he did so intentionally, he may not eat it at all. This is the statement of R' Meir. R' Yehuda says: If he cooked unwittingly he may eat at the conclusion of Shabbat, as the rabbis penalized even one who sinned unwittingly in that they prohibited him from deriving immediate benefit from the dish that he cooked; if he sinned intentionally, he may not eat from it ever. R' Yoḥanan HaSandlar says: If he did so unwittingly, the food may be eaten at the conclusion of Shabbat by others but not by him; if he did so intentionally, it may not be eaten ever, neither by him nor by other Jews. According to R' Yoḥanan HaSandlar, food prepared by means of intentional desecration of Shabbat is unfit to be eaten. That is true with regard to cooking food on Shabbat and with regard to slaughtering an animal on Shabbat.