8 Spelling
source | link

In the case of the descendants of YishamelYishmael, who follow his practice, meaning what Yishamelthe practice that Yishmael learned in his father, Avraham's house, it says in Chullin 39b:

These Arabs were YishamelimYishmaelim who only eat meat which has had proper shechita even if it has died. In this case, the YishamelimYishmaelim told the Jewish butcher that they wanted the blood and fat to offer in their religion and because they were busy in that, they brought the rams to the Jewish butcher to shecht and to skin. The butcher was to keep the skin and meat in payment for his services. The butcher asked Rav Tuvia bar Rav Matana is this was permissible and the reply was yes, it is permissible.

Strictly speaking, itan kosher, healthy animal which has been hunted and killed by a Jew does not appear to fit the definitions found in the Mishnah Torah, Laws of Forbidden Food, chapter 4, for nevelah, something which died on its own or treifah, something which a wild animal ripped apart but that hasn't died yet.

In the case of the descendants of Yishamel, who follow his practice, meaning what Yishamel learned in his father, Avraham's house, it says in Chullin 39b:

These Arabs were Yishamelim who only eat meat which has had proper shechita even if it has died. In this case, the Yishamelim told the Jewish butcher that they wanted the blood and fat to offer in their religion and because they were busy in that, they brought the rams to the Jewish butcher to shecht and to skin. The butcher was to keep the skin and meat in payment for his services. The butcher asked Rav Tuvia bar Rav Matana is this was permissible and the reply was yes, it is permissible.

Strictly speaking, it does not appear to fit the definitions found in the Mishnah Torah, Laws of Forbidden Food, chapter 4, for nevelah, something which died on its own or treifah, something which a wild animal ripped apart but that hasn't died yet.

In the case of the descendants of Yishmael, who follow his practice, meaning the practice that Yishmael learned in his father, Avraham's house, it says in Chullin 39b:

These Arabs were Yishmaelim who only eat meat which has had proper shechita even if it has died. In this case, the Yishmaelim told the Jewish butcher that they wanted the blood and fat to offer in their religion and because they were busy in that, they brought the rams to the Jewish butcher to shecht and to skin. The butcher was to keep the skin and meat in payment for his services. The butcher asked Rav Tuvia bar Rav Matana is this was permissible and the reply was yes, it is permissible.

Strictly speaking, an kosher, healthy animal which has been hunted and killed by a Jew does not appear to fit the definitions found in the Mishnah Torah, Laws of Forbidden Food, chapter 4, for nevelah, something which died on its own or treifah, something which a wild animal ripped apart but that hasn't died yet.

7 Additional citation and better formatting
source | link

And like Rashi explains to Bereshit 32:5 in connection with Yaacov staying with Lavan, he kept all 613 commandments including these mitzvot, it.

It is seen that Avraham, Yitzchok and Yaacov kept all the 613 mitzvot and apparently ate meat that had been hunted and killed and that was shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot and killed it.

And like Rashi explains to Bereshit 32:5 in connection with Yaacov, including these mitzvot, it is seen that Avraham, Yitzchok and Yaacov ate meat that had been hunted and killed and shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot it.

And like Rashi explains to Bereshit 32:5 in connection with Yaacov staying with Lavan, he kept all 613 commandments including these mitzvot.

It is seen that Avraham, Yitzchok and Yaacov kept all the 613 mitzvot and apparently ate meat that had been hunted and killed and that was shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot and killed it.

6 Additional citation and better formatting
source | link

If one considers the story of Yitzchok, Yaacov and Esav in Bereshit 27:3-4, and also the practice of the descendants of Yishmael, son of Avraham as discussed by Rashi to Chullin 39b, and that all the Avot including Yitzchok kept all the 613 mitzvot even before they were given, like is found in Yoma 28b:

אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה

And like Rashi explains to Bereshit 32:5 in connection with Yaacov, including these mitzvot, it is seen that Avraham, Yitzchok and Yaacov ate meat that had been hunted and killed and shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot it.

In the case of the descendants of Yishamel, who follow his practice, meaning what Yishamel learned in his father, Avraham's house, it says in Chullin 39b:

טייעי דאתו לציקוניא יהיב דיכרי לטבחי ישראל אמרו להו דמא ותרבא לדידן משכא ובישרא לדידכו שלחה רב טובי בר רב מתנה לקמיה דרב יוסף כי האי גוונא מאי שלח ליה הכי א"ר יהודה אמר שמואל הלכה כרבי יוסי

Arabs came to the village of Tzikonia and gave rams to the Jewish butcher saying the blood and fat is ours and the skin and meat is yours.

And Rashi explains:

טייעי - ישמעאלים ואינן אוכלין אלא בשר שחוטה ואפילו היא מתה מאליה שוחט אותה לאוכלה וכן דרכן: דיכרי - אילים: דמא ותרבא לדידן - לעבודת כוכבים דמתוך שהיו טרודים בעסקיהן היו נותנין לטבחי ישראל לשחוט ולהפשיט: כרבי יוסי - ומותרין:

These Arabs were Yishamelim who only eat meat which has had proper shechita even if it has died. In this case, the Yishamelim told the Jewish butcher that they wanted the blood and fat to offer in their religion and because they were busy in that, they brought the rams to the Jewish butcher to shecht and to skin. The butcher was to keep the skin and meat in payment for his services. The butcher asked Rav Tuvia bar Rav Matana is this was permissible and the reply was yes, it is permissible.

Strictly speaking, it does not appear to fit the definitions found in the Mishnah Torah, Laws of Forbidden Food, chapter 4, for nevelah, something which died on its own or treifah, something which a wild animal ripped apart but that hasn't died yet.

It emphasizes that if the throat is not cut properly it is nevelah, meaning a dead animal from the species which are tahor. And if the throat is cut properly, they are permitted for food.

And if one considers the story of Yitzchok, Yaacov and Esav in Bereshit 27:3-4, and the practice of the descendants of Yishmael son of Avraham as discussed by Rashi to Chullin 39b, and that all the Avot including Yitzchok kept all the 613 mitzvot even before they were given, like is found in Yoma 28b:

אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה

And like Rashi explains to Bereshit 32:5, including these mitzvot, it is seen that Avraham, Yitzchok and Yaacov ate meat that had been hunted and killed and shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot it.

Strictly speaking, it does not appear to fit the definitions found in the Mishnah Torah, Laws of Forbidden Food, chapter 4, for nevelah, something which died on its own or treifah, something which a wild animal ripped apart but that hasn't died yet.

It emphasizes that if the throat is not cut properly it is nevelah, meaning a dead animal from the species which are tahor. And if the throat is cut properly, they are permitted for food.

And if one considers the story of Yitzchok, Yaacov and Esav in Bereshit 27:3-4, and the practice of the descendants of Yishmael son of Avraham as discussed by Rashi to Chullin 39b, and that all the Avot including Yitzchok kept all the 613 mitzvot even before they were given, like is found in Yoma 28b:

אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה

And like Rashi explains to Bereshit 32:5, including these mitzvot, it is seen that Avraham, Yitzchok and Yaacov ate meat that had been hunted and killed and shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot it.

If one considers the story of Yitzchok, Yaacov and Esav in Bereshit 27:3-4, and also the practice of the descendants of Yishmael, son of Avraham as discussed by Rashi to Chullin 39b, and that all the Avot including Yitzchok kept all the 613 mitzvot even before they were given, like is found in Yoma 28b:

אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה

And like Rashi explains to Bereshit 32:5 in connection with Yaacov, including these mitzvot, it is seen that Avraham, Yitzchok and Yaacov ate meat that had been hunted and killed and shechted afterward.

In Bereshit 27:3-4, Yitzchok told Esav to take his quiver of arrows and his bow and to go out to the field and hunt for meat for Yitzchok to eat before he would bless him. And it would have had its throat cut with a proper shechita after Esav shot it.

In the case of the descendants of Yishamel, who follow his practice, meaning what Yishamel learned in his father, Avraham's house, it says in Chullin 39b:

טייעי דאתו לציקוניא יהיב דיכרי לטבחי ישראל אמרו להו דמא ותרבא לדידן משכא ובישרא לדידכו שלחה רב טובי בר רב מתנה לקמיה דרב יוסף כי האי גוונא מאי שלח ליה הכי א"ר יהודה אמר שמואל הלכה כרבי יוסי

Arabs came to the village of Tzikonia and gave rams to the Jewish butcher saying the blood and fat is ours and the skin and meat is yours.

And Rashi explains:

טייעי - ישמעאלים ואינן אוכלין אלא בשר שחוטה ואפילו היא מתה מאליה שוחט אותה לאוכלה וכן דרכן: דיכרי - אילים: דמא ותרבא לדידן - לעבודת כוכבים דמתוך שהיו טרודים בעסקיהן היו נותנין לטבחי ישראל לשחוט ולהפשיט: כרבי יוסי - ומותרין:

These Arabs were Yishamelim who only eat meat which has had proper shechita even if it has died. In this case, the Yishamelim told the Jewish butcher that they wanted the blood and fat to offer in their religion and because they were busy in that, they brought the rams to the Jewish butcher to shecht and to skin. The butcher was to keep the skin and meat in payment for his services. The butcher asked Rav Tuvia bar Rav Matana is this was permissible and the reply was yes, it is permissible.

Strictly speaking, it does not appear to fit the definitions found in the Mishnah Torah, Laws of Forbidden Food, chapter 4, for nevelah, something which died on its own or treifah, something which a wild animal ripped apart but that hasn't died yet.

It emphasizes that if the throat is not cut properly it is nevelah, meaning a dead animal from the species which are tahor. And if the throat is cut properly, they are permitted for food.

5 Additional citation
source | link
4 Clarifying the source citations and adding an additional illustrating source
source | link
3 added 63 characters in body
source | link
2 made title not overly generic
| link
1
source | link