אֶחָד, מִפְּנֵי הָאַנָּסִין. וְאֶחָד, שֶׁמָּא מוֹכְרִין לוֹ נְבֵלוֹת וּטְרֵפוֹת.

One factor is because of the oppressors, i.e., the concern that perhaps the gentile will keep the money for himself and force the merchant to give him the meat without payment. And another factor is lest the merchant sell him meat from unslaughtered carcasses or tereifot without realizing that the gentile is purchasing the meat on behalf of a Jew.

אֲמַר מָר: וּבְגוֹי, בֵּין שְׁלֵימָה בֵּין חֲתוּכָה אֵינוֹ צָרִיךְ לִיטּוֹל הֵימֶנָּה גִּיד הַנָּשֶׁה. בְּמַאי עָסְקִינַן? אִילֵימָא בְּמָקוֹם שֶׁמַּכְרִיזִין – חֲתוּכָה אַמַּאי אֵינוֹ צָרִיךְ לִיטּוֹל הֵימֶנָּה גִּיד הַנָּשֶׁה? כֵּיוָן דְּלָא אַכְרוּז, אָתֵי לְמִיזְבַּן מִינֵּיהּ!

The Master said in the baraita : And in the case of one who sends a thigh to a gentile, regardless of whether it is cut or whole he is not required to remove the sciatic nerve from it. The Gemara asks: What are we dealing with? If we say that it is referring to a place where all the butchers are Jewish and they announce every time they sell non-kosher meat to a gentile, then in the case of a thigh that has been cut, why is one not required to remove the sciatic nerve? Since it was not announced that they sold non-kosher meat, a Jew might come to purchase it from a gentile without realizing that it still contains the sciatic nerve.

אֶלָּא פְּשִׁיטָא: בְּמָקוֹם שֶׁאֵין מַכְרִיזִין, אֵימָא מְצִיעֲתָא: מִפְּנֵי שְׁנֵי דְבָרִים אָמְרוּ אֵין מוֹכְרִין נְבֵלוֹת וּטְרֵפוֹת לְגוֹי. אֶחָד, מִפְּנֵי שֶׁמַּטְעֵהוּ. וְאֶחָד, שֶׁמָּא יַחֲזוֹר וְיִמְכְּרֶנָּה לְיִשְׂרָאֵל אַחֵר.

Rather, it is obvious that it is referring to a place where they do not announce every time they sell non-kosher meat, and in such a place a Jew would not purchase meat from a gentile. But say the middle clause of the baraita : And it was due to two factors that the Sages said that one may not sell meat from unslaughtered animal carcasses or tereifot to a gentile: One is because it misleads him; and another is the concern lest the gentile then sell the meat to another Jew, who will think it is kosher since it originally was sold by a Jew.

וְאִי בְּמָקוֹם שֶׁאֵין מַכְרִיזִין – הָא לָא אָתֵי לְמִיזְבַּן מִינֵּיהּ! אֶלָּא פְּשִׁיטָא: בְּמָקוֹם שֶׁמַּכְרִיזִין.

But if the baraita is referring to a place where they do not announce every time they sell non-kosher meat to a gentile, a Jew will not come to purchase the meat from the gentile. Rather, it is obvious that the baraita is referring to a place where they announce every time they sell non-kosher meat.

אֵימָא סֵיפָא: לֹא יֹאמַר אָדָם לְגוֹי ״קַח לִי בְּדִינָר זֶה בָּשָׂר״, מִפְּנֵי שְׁנֵי דְבָרִים: אֶחָד, מִפְּנֵי הָאַנָּסִין. וְאֶחָד, שֶׁמָּא מוֹכְרִין לוֹ נְבֵילוֹת וּטְרֵפוֹת. וְאִי בְּמָקוֹם שֶׁמַּכְרִיזִין – אִי אִיתָא דַּהֲוָה טְרֵפָה, אַכְרוּזִי הֲווּ מַכְרְזֵי!

But say the latter clause: And similarly, a person may not say to a gentile: Purchase meat for me with this dinar, due to two factors. One factor is because of the oppressors, and another factor is lest the merchant sell him meat from unslaughtered carcasses or tereifot without realizing that the gentile is purchasing the meat on behalf of a Jew. But if it is referring to a place where they announce every time non-kosher meat is sold, if it would happen that it was a tereifa the butchers would have announced the fact, and the Jew would know not to eat that meat.

אֶלָּא פְּשִׁיטָא: בְּמָקוֹם שֶׁאֵין מַכְרִיזִין, רֵישָׁא וְסֵיפָא – בְּמָקוֹם שֶׁאֵין מַכְרִיזִין, מְצִיעֲתָא – בְּמָקוֹם שֶׁמַּכְרִיזִין?

Rather, it is obvious that the baraita is referring to a place where they do not announce every time non-kosher meat is sold. But is it possible that the first clause and the latter clause of the baraita are referring to a place where they do not announce every time non-kosher meat is sold but the middle clause is referring to a place where they do announce every time non-kosher meat is sold?

אֲמַר אַבַּיֵי: אִין, רֵישָׁא וְסֵיפָא – בְּמָקוֹם שֶׁאֵין מַכְרִיזִין, מְצִיעֲתָא – בְּמָקוֹם שֶׁמַּכְרִיזִין.

Abaye said: Yes, the first clause and the latter clause of the baraita are referring to a place where they do not announce every time non-kosher meat is sold, and the middle clause is referring to a place where they do announce every time non-kosher meat is sold.

רָבָא אֲמַר: כּוּלָּהּ בְּמָקוֹם שֶׁמַּכְרִיזִין, רֵישָׁא וְסֵיפָא – שֶׁהִכְרִיזוּ, מְצִיעֲתָא – שֶׁלֹּא הִכְרִיזוּ.

Rava said: The entire baraita is referring to a place where they announce every time non-kosher meat is sold. The first clause and the latter clause are referring to days when they announced that non-kosher meat had been sold, and the middle clause is referring to a day when they did not announce that non-kosher meat had been sold.

רַב אַשִׁי אֲמַר: כּוּלָּהּ בְּמָקוֹם שֶׁאֵין מַכְרִיזִין, וּמְצִיעֲתָא – גְּזֵירָה שֶׁמָּא יִמְכְּרֶנָּה בִּפְנֵי יִשְׂרָאֵל.

Rav Ashi said: The entire baraita is referring to a place where they do not announce every time non-kosher meat is sold. And the reason that the middle clause teaches that it is prohibited to sell meat from unslaughtered carcasses or tereifot to a gentile is due to a rabbinic decree lest the Jew sell it to the gentile in the presence of another Jew, who will think that this particular piece of meat is kosher.

הֵיכִי מַכְרְזִינַן? אֲמַר רַב יִצְחָק בַּר יוֹסֵף: נְפַל בִּישְׂרָא לִבְנֵי חֵילָא.

§ The Gemara noted that there were places where they would announce whenever non-kosher meat was sold to a gentile. The Gemara asks: How do we announce that non-kosher meat has been sold? The Gemara answers that Rav Yitzḥak bar Yosef said: Meat has fallen into our possession for the soldiers, i.e., the gentiles.

וְלֵימָא: נְפַל טְרֵיפְתָא לִבְנֵי חֵילָא! לָא זָבְנִי.

The Gemara objects: But let them say: A tereifa has fallen into our possession for the soldiers. The Gemara answers that if a butcher would publicize the fact that it is a tereifa , the gentiles would not purchase it from him because they would not want an animal rejected by the Jews.

וְהָא קָמַטְעִי לְהוּ! אִינְהוּ הוּא דְּקָמַטְעוּ נַפְשַׁיְיהוּ.

The Gemara asks: But if the announcement is made in a way that obscures from the gentiles the fact that the animal is a tereifa , doesn’t this deceive them? The Gemara answers: It is they who deceive themselves, because the seller does not specify which kind of meat he is selling.

כִּי הָא, דְּמָר זוּטְרָא בְּרֵיהּ דְּרַב נַחְמָן הֲוָה קָאָזֵיל מִסִּיכְרָא לְבֵי מְחוֹזָא, וְרָבָא וְרַב סָפְרָא הָווּ קָא אָתוּ לְסִיכְרָא, פָּגְעוּ אַהֲדָדֵי. הוּא סְבַר: לְאַפֵּיהּ הוּא דְּקָאָתוּ. אֲמַר לְהוּ: לָמָּה לְהוּ לְרַבָּנַן דִּטְרוּחַ וְאָתוּ כּוּלֵּי הַאי? אֲמַר לֵיהּ רַב סָפְרָא: אֲנַן לָא הֲוָה יָדְעִינַן דְּקָאָתֵי מָר, אִי הֲוָה יָדְעִינַן – טְפֵי הֲוָה טָרְחִינַן.

The Gemara cites proof that it is permitted to allow others to mislead themselves. It is like this incident when Mar Zutra, son of Rav Naḥman, was going from the city of Sikhra to the city of Bei Meḥoza, and at the same time Rava and Rav Safra were going to Sikhra. They met each other, and Mar Zutra thought they were coming out to greet him. He said to them: Why did the Rabbis exert themselves and come all this way to greet me? Rav Safra said to him: We did not know that the Master was coming; if we would have known we would have exerted ourselves more.

אֲמַר לֵיהּ רָבָא: מַאי טַעֲמָא אָמְרַתְּ לֵיהּ הָכִי, דְּאַחְלִישְׁתֵּיהּ לְדַעְתֵּיהּ? אֲמַר לֵיהּ: וְהָא קָא מַטְעִינַן לֵיהּ! אִיהוּ הוּא דְּקָא מַטְעֵי נַפְשֵׁיהּ.

Rava said to Rav Safra: What is the reason that you said this to Mar Zutra? By telling him that we were not coming to greet him you upset him. Rav Safra said to Rava: But if I would not have said so we would have misled him. Rava responded: Mar Zutra misled himself, since we never said we were coming to greet him.

הַהוּא טַבָּחָא דַּאֲמַר לֵיהּ לְחַבְרֵיהּ:

§ The Gemara returns to the topic of selling non-kosher meat to a gentile. There was a certain Jewish butcher who said to another individual: