Different opinions are brought for various cases where there are 2 things forbidden – is one obligated in both – like the sciatic nerve in non kosher animals or the sciatic nerve in a kosher animal that died on its own.
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This week’s learning is sponsored by Sara Averick in loving memory of her mother, Leah Shifrin Averick, לאה בת יהודה לייב חייקל וחיה מאשה. “She infused her many descendants with her love for Torah, Israel and the Jewish people.”
This week’s learning is sponsored by Elana and Daniel Storch in honor of their youngest daughter Arianne Yael’s engagement to Brett Aiken and for a for a refuah shleima for Ilana Malka bat Aviva Tamar and Leah Maritza bat Raizel. “We are thrilled to share besorot tovot with our Hadran Family. We pray that the chuppah will take place בשעה טובה ומוצלחת and they should be zoche to build a בית נאמן בישראל.
This week’s learning is sponsored by Ellen Cherrick in loving memory of her mother, Udy Katz Cherrick, z”l, on her 13th yahrzeit.
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
Today’s daily daf tools:
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This week’s learning is sponsored by Sara Averick in loving memory of her mother, Leah Shifrin Averick, לאה בת יהודה לייב חייקל וחיה מאשה. “She infused her many descendants with her love for Torah, Israel and the Jewish people.”
This week’s learning is sponsored by Elana and Daniel Storch in honor of their youngest daughter Arianne Yael’s engagement to Brett Aiken and for a for a refuah shleima for Ilana Malka bat Aviva Tamar and Leah Maritza bat Raizel. “We are thrilled to share besorot tovot with our Hadran Family. We pray that the chuppah will take place בשעה טובה ומוצלחת and they should be zoche to build a בית נאמן בישראל.
This week’s learning is sponsored by Ellen Cherrick in loving memory of her mother, Udy Katz Cherrick, z”l, on her 13th yahrzeit.
Chullin 101
וְרַבִּי שִׁמְעוֹן פּוֹטֵר.
and Rabbi Shimon exempts him entirely.
וְרַבִּי שִׁמְעוֹן, מָה נַפְשָׁךְ? אִי אִיסּוּר חָל עַל אִיסּוּר – לִיחַיַּיב נָמֵי מִשּׁוּם גִּיד, אִי אֵין אִיסּוּר חָל עַל אִיסּוּר – לִיחַיַּיב מִשּׁוּם טוּמְאָה דִּקְדֵים, וְאִי אֵין בְּגִידִין בְּנוֹתֵן טַעַם – לִיחַיַּיב מִשּׁוּם גִּיד.
The Gemara objects: But according to Rabbi Shimon, whichever way you look at it, it is difficult. If a prohibition takes effect where another prohibition already exists, let Rabbi Shimon deem one liable for eating non-kosher meat and also due to the prohibition of eating the sciatic nerve. Conversely, if a prohibition does not take effect where another prohibition already exists, let Rabbi Shimon deem one liable due to the prohibition of eating meat from a non-kosher species, which preceded the prohibition of the sciatic nerve. And if Rabbi Shimon holds that sciatic nerves do not impart flavor, and therefore the prohibition of eating non-kosher meat does not apply, let him deem one liable due to the prohibition of eating the sciatic nerve.
אָמַר רָבָא: לְעוֹלָם קָסָבַר אֵין בְּגִידִים בְּנוֹתֵן טַעַם, וְשָׁאנֵי הָתָם דְּאָמַר קְרָא: ״עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה״, מִי שֶׁגִּידוֹ אָסוּר וּבְשָׂרוֹ מוּתָּר, יָצְתָה זוֹ שֶׁגִּידוֹ אָסוּר וּבְשָׂרוֹ אָסוּר.
Rava said in response: Actually Rabbi Shimon holds that sciatic nerves do not impart flavor, and therefore they are not subject to the prohibition of eating non-kosher meat. And the reason the prohibition of eating the sciatic nerves does not apply to non-kosher animals is that it is different there, because the verse states: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33). This teaches that the prohibition applies only to a species whose sciatic nerve is forbidden but whose meat is permitted, and excludes this case of a non-kosher animal, whose sciatic nerve would be forbidden and whose meat would also be forbidden.
אָמַר רַב יְהוּדָה, אָמַר רַב: הָאוֹכֵל גִּיד הַנָּשֶׁה שֶׁל נְבֵלָה – רַבִּי מֵאִיר מְחַיֵּיב שְׁתַּיִם, וַחֲכָמִים אוֹמְרִים: אֵינוֹ חַיָּיב אֶלָּא אַחַת.
§ Having discussed the status of the sciatic nerve of a non-kosher animal, the Gemara addresses the status of the sciatic nerve of a kosher animal that did not undergo a proper ritual slaughter. Rav Yehuda says that Rav says: With regard to one who eats the sciatic nerve of an unslaughtered carcass, Rabbi Meir deems him liable to receive two sets of lashes, and the Rabbis say: He is liable to receive only one set of lashes.
וּמוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּאוֹכֵל גִּיד הַנָּשֶׁה שֶׁל עוֹלָה וְשֶׁל שׁוֹר הַנִּסְקָל, שֶׁחַיָּיב שְׁתַּיִם.
And the Rabbis concede to Rabbi Meir in a case where one eats the sciatic nerve of a burnt offering or of an ox that is stoned that he is liable to receive two sets of lashes. The prohibitions concerning a burnt offering and an ox that is stoned are more severe than that of the sciatic nerve, in that it is forbidden to derive any benefit from them, whereas the sciatic nerve is merely forbidden for consumption. Consequently, these prohibitions take effect even with regard to the sciatic nerve, despite the fact that the sciatic nerve was already forbidden before the animal was consecrated or before it gored a person and became liable to be stoned.
וּמַאן הַאי תַּנָּא, דִּבְאִיסּוּר כּוֹלֵל – אִיסּוּר חָל עַל אִיסּוּר לֵית לֵיהּ, אִיסּוּר כּוֹלֵל בְּאִיסּוּר חָמוּר – אִית לֵיהּ.
The Gemara challenges: And who is this tanna who does not hold that in the case of a more inclusive prohibition, the prohibition takes effect where another prohibition already exists, and consequently, according to his opinion the prohibition of eating an unslaughtered animal, which applies to the entire animal, does not take effect with regard to the sciatic nerve. Yet, he does hold that where the second prohibition is both a more inclusive prohibition and a more stringent prohibition, it does take effect, and therefore the prohibition of eating a burnt offering or an ox that is stoned does take effect with regard to the sciatic nerve.
אָמַר רָבָא: רַבִּי יוֹסֵי הַגְּלִילִי הִיא, דִּתְנַן: טָמֵא שֶׁאָכַל קֹדֶשׁ, בֵּין קֹדֶשׁ טָמֵא בֵּין קֹדֶשׁ טָהוֹר – חַיָּיב.
Rava said: It is Rabbi Yosei HaGelili who holds that a more inclusive prohibition does not take effect where there is an already existing prohibition. As we learned in a mishna (Zevaḥim 106a): One who is ritually impure who ate sacrificial food, whether it was ritually impure sacrificial food or ritually pure sacrificial food, is liable to receive karet if he did so intentionally and to bring a sliding-scale offering if he did so unwittingly.
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר – חַיָּיב, טָמֵא שֶׁאָכַל אֶת הַטָּמֵא – פָּטוּר, שֶׁלֹּא אֲכַל אֶלָּא דָּבָר טָמֵא.
Rabbi Yosei HaGelili says: An impure individual who ate pure sacrificial food is liable. But an impure individual who ate impure sacrificial food is exempt, as he merely ate an impure item, and the prohibition of eating sacrificial food while one is impure does not apply to impure sacrificial food.
אָמְרוּ לוֹ: אַף טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ, טִמְּאָהוּ.
The Rabbis said to him: According to your logic, this halakha would apply even in a case of an impure individual who ate what had been pure sacrificial food, because once he has touched it, he has thereby rendered it impure. Yet, in such a case, he is certainly liable for eating it. So too, an impure individual who ate impure sacrificial food is liable.
שַׁפִּיר קָא אָמְרִי לֵיהּ רַבָּנַן לְרַבִּי יוֹסֵי הַגְּלִילִי, וְאָמַר רָבָא: בְּנִטְמָא הַגּוּף וְאַחַר כָּךְ נִטְמָא בָּשָׂר – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּחַיָּיב, דְּאִיסּוּר כָּרֵת קָדֵים.
The Gemara asks: The Rabbis are saying well to Rabbi Yosei HaGelili; why does Rabbi Yosei HaGelili disagree? And Rava said in elaboration of the dispute: In a case where the person’s body became impure and then afterward the sacrificial meat became impure, everyone agrees that he is liable if he eats the meat, as the prohibition of eating sacrificial meat while impure, which carries the punishment of karet, preceded the prohibition of eating impure sacrificial meat.
כִּי פְּלִיגִי בְּנִטְמָא בָּשָׂר, וְאַחַר כָּךְ נִטְמָא הַגּוּף. רַבָּנַן אִית לְהוּ אִיסּוּר כּוֹלֵל, דְּמִגּוֹ דְּמִיחַיַּיב אַחֲתִיכוֹת טְהוֹרוֹת דְּעָלְמָא, מִיחַיַּיב נָמֵי אַחֲתִיכָה טְמֵאָה.
They disagree when the meat became impure and then afterward the person’s body became impure. The Rabbis hold that a more inclusive prohibition takes effect even where there is an already existing prohibition. Consequently, since the prohibition for an impure person to eat sacrificial meat is more inclusive than the prohibition for a pure person to eat impure sacrificial meat, as an impure person is liable for eating even pure pieces of sacrificial meat that are permitted to the rest of the world, he is also liable for this prohibition when he eats an impure piece of sacrificial meat.
וְרַבִּי יוֹסֵי הַגְּלִילִי לֵית לֵיהּ אִיסּוּר כּוֹלֵל, דְּמִגּוֹ לָא אָמְרִינַן.
And Rabbi Yosei HaGelili does not accept the principle that a more inclusive prohibition takes effect even where there is an already existing prohibition, as he holds that we do not say that since it applies to cases that were not yet prohibited it applies to all cases.
וְרַבִּי יוֹסֵי הַגְּלִילִי, נְהִי דְּאִיסּוּר כּוֹלֵל לֵית לֵיהּ, בְּאִיסּוּר קַל יָבֹא אִיסּוּר חָמוּר יָחוּל עַל אִיסּוּר קַל, וּמַאי נִיהוּ? טוּמְאַת הַגּוּף, שֶׁהֲרֵי טוּמְאַת הַגּוּף בְּכָרֵת.
The Gemara objects: But even according to Rabbi Yosei HaGelili, granted that he does not hold that a more inclusive prohibition always takes effect where there is an already existing prohibition. But in the case of an already existing lenient prohibition, a more stringent prohibition should come and take effect on the more lenient prohibition. And what is the more stringent prohibition? The prohibition due to the impurity of a person’s body, as one who eats sacrificial food when he has impurity of the body is liable to karet, whereas a pure person who eats impure sacrificial food is merely liable to be flogged. Consequently, the prohibition of eating sacrificial food while impure should apply even though the meat became impure before the person became impure.
אָמַר רַב אָשֵׁי: מַאן לֵימָא לַן דְּטוּמְאַת הַגּוּף חֲמוּרָה, דִּלְמָא טוּמְאַת בָּשָׂר חֲמוּרָה, דְּלֵית לֵיהּ טׇהֳרָה בְּמִקְוֶה.
Rav Ashi said: Who can say to us that the prohibition due to the impurity of a person’s body is more stringent? Perhaps the prohibition due to the impurity of the meat is more stringent, as impure meat does not have the possibility of restoring its state of purity via immersion in a ritual bath, whereas a ritually impure person can become pure in this manner.
וְרַבִּי יוֹסֵי הַגְּלִילִי לֵית לֵיהּ אִיסּוּר כּוֹלֵל?
The Gemara asks: And does Rabbi Yosei HaGelili not hold that a more inclusive prohibition takes effect where there is an already existing prohibition?
וְהָתַנְיָא: שַׁבָּת וְיוֹם הַכִּפּוּרִים, שָׁגַג וְעָשָׂה מְלָאכָה, מִנַּיִן שֶׁחַיָּיב עַל זֶה בְּעַצְמוֹ וְעַל זֶה בְּעַצְמוֹ? תַּלְמוּד לוֹמַר: ״שַׁבָּת הִיא״, ״יוֹם הַכִּפּוּרִים הוּא״, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר: אֵינוֹ חַיָּיב אֶלָּא אַחַת.
But isn’t it taught in a baraita: When Shabbat and Yom Kippur occur on the same day, if one acted unwittingly and performed prohibited labor, from where is it derived that he is liable for this by itself and for that by itself, i.e., he is liable to bring two sin offerings, for having transgressed both Shabbat and Yom Kippur? The verse states: “You shall do no manner of work; it is a Shabbat for the Lord in all your dwellings” (Leviticus 23:3), and another verse states: “It is Yom Kippur” (Leviticus 23:27). The term “it is” in each verse teaches that each of these days is considered independently even when it occurs together with another holy day. This is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: He is liable to bring only one sin offering because a prohibition does not take effect where another prohibition already exists.
שְׁלַח רָבִין מִשּׁוּם דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: כָּךְ הַצָּעָה שֶׁל מִשְׁנָה, וְאֵיפוֹךְ.
The Gemara answers that on this topic Ravin sent a letter citing a statement in the name of Rabbi Yosei, son of Rabbi Ḥanina: This is the correct presentation of this teaching [hatza’a shel mishna], i.e., the opinions in this baraita are accurate, but one must reverse the attributions of each opinion so that the first opinion is that of Rabbi Akiva and the second opinion is that of Rabbi Yosei HaGelili. Consequently, Rabbi Yosei HaGelili holds that two prohibitions do not take effect at the same time even if one is more inclusive or stringent than the other.
שְׁלַח רַב יִצְחָק בַּר יַעֲקֹב בַּר גִּיּוֹרֵי מִשּׁוּם דְּרַבִּי יוֹחָנָן: לְדִבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי, לְמַאי דַּאֲפַכַן, שָׁגַג בְּשַׁבָּת וְהֵזִיד בְּיוֹם הַכִּפּוּרִים – חַיָּיב, הֵזִיד בְּשַׁבָּת וְשָׁגַג בְּיוֹם הַכִּפּוּרִים – פָּטוּר.
The Gemara continues to discuss the opinion of Rabbi Yosei HaGelili. Rav Yitzḥak bar Ya’akov bar Giyorei sent a letter citing a statement in the name of Rabbi Yoḥanan: According to the statement of Rabbi Yosei HaGelili, as stated in the baraita once the attributions have been reversed, if one unwittingly performed a forbidden labor on a Yom Kippur that occurred on Shabbat, he is obligated to bring one sin offering. If he acted unwittingly with regard to the fact that it was Shabbat, i.e., he forgot that it was Shabbat, but acted intentionally with regard to Yom Kippur, he is obligated to bring a sin offering. But if he acted intentionally with regard to Shabbat but unwittingly with regard to Yom Kippur, he is exempt from bringing any offering.
מַאי טַעְמָא? אָמַר אַבָּיֵי: שַׁבָּת קְבִיעָא וְקַיְימָא, יוֹם הַכִּפּוּרִים – בֵּי דִינָא דְּקָא קָבְעִי לֵיהּ.
The Gemara asks: What is the reason for Rabbi Yoḥanan’s statement? Abaye said: Shabbat is established and permanent, i.e., it always occurs on the seventh day of the week, whereas in the case of Yom Kippur, it is the court that establishes it, as the Sages determine the New Moon. Consequently, Shabbat is considered to have preceded Yom Kippur, and the prohibition to perform labor on Yom Kippur does not apply, due to the fact that labor is already prohibited because it is Shabbat. Since one brings a sin offering only due to unwitting transgression, he is obligated to bring a sin offering only if he performed labor without realizing it was Shabbat.
אֲמַר לֵיהּ רָבָא: סוֹף סוֹף, תַּרְוַיְיהוּ בַּהֲדֵי הֲדָדֵי קָאָתוּ. אֶלָּא אָמַר רָבָא: שְׁמָדָא הֲוָה, וּשְׁלַחוּ מִתָּם דְּיוֹמָא דְּכִפּוּרֵי דְּהָא שַׁתָּא שַׁבְּתָא הוּא. וְכֵן כִּי אֲתָא רָבִין וְכֹל נָחוֹתֵי אַמְרוּהָ כְּרָבָא.
Rava said to Abaye: Ultimately both of them, i.e., Shabbat and Yom Kippur, come into effect at the same time. Since both take effect at the beginning of the calendar day, it cannot be said that Shabbat precedes Yom Kippur. Rather Rava said a different explanation. It was a time of religious persecution, and they sent from there, i.e., from Eretz Yisrael, a directive stating that Yom Kippur of this year will not be observed on its proper day but rather on Shabbat. Rabbi Yoḥanan was merely stating that on that particular year one who would unwittingly transgress Yom Kippur would be exempt from bringing a sin offering. And similarly, when Ravin and all those who descended from Eretz Yisrael came to Babylonia, they said that the true explanation is in accordance with the opinion of Rava.
אָמַר רַבִּי יְהוּדָה: וַהֲלֹא מִבְּנֵי יַעֲקֹב [וְכוּ׳].
§ The mishna teaches: Rabbi Yehuda said in explanation: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? Since the sciatic nerve of non-kosher animals became forbidden at that time, it remains forbidden now.
תַּנְיָא, אָמְרוּ לוֹ לְרַבִּי יְהוּדָה: וְכִי נֶאֱמַר ״עַל כֵּן לֹא יֹאכְלוּ בְּנֵי יַעֲקֹב״? וַהֲלֹא לֹא נֶאֱמַר אֶלָּא ״בְּנֵי יִשְׂרָאֵל״, וְלֹא נִקְרְאוּ ״בְּנֵי יִשְׂרָאֵל״ עַד סִינַי! אֶלָּא בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ לֵידַע מֵאֵיזֶה טַעַם נֶאֱסַר לָהֶם.
It is taught in a baraita that the Rabbis said to Rabbi Yehuda: But is it stated in the verse: Therefore the children of Jacob do not eat the sciatic nerve? Isn’t it true that it is stated only that: “Therefore the children of Israel do not eat the sciatic nerve?” And the Jewish people were not called “the children of Israel” until they received the Torah at Mount Sinai. Rather, this terminology indicates that the prohibition of eating the sciatic nerve was stated to the Jewish people at Sinai, but was written in its place, after the incident of Jacob wrestling with the angel, to allow the Jewish people to know the reason the sciatic nerve was forbidden to them. Since the prohibition came into effect only at Sinai, there is no proof that it ever applied with regard to non-kosher animals.
מֵתִיב רָבָא: ״וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת יַעֲקֹב אֲבִיהֶם״, לְאַחַר מַעֲשֶׂה.
Rava raises an objection to this baraita: The verse states: “And Jacob rose up from Beersheba; and the children of Israel carried Jacob their father, and their little ones, and their wives in the wagons that Pharaoh had sent to carry him” (Genesis 46:5). This occurred before the Torah was given at Sinai, and therefore proves that the title “the children of Israel” was in use before the Torah was given. The Gemara answers: Nevertheless, this occurred after the incident, i.e., after Jacob wrestled with the angel and after the prophetic vision in which God changed Jacob’s name to Israel (Genesis 35:10).
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: מֵהָהִיא שַׁעְתָּא לִיתְּסַר.
Rav Aḥa, son of Rava, said to Rav Ashi: In that case, the sciatic nerve should be understood as having become forbidden to them from that time when they were first called the children of Israel. Since this was before the giving of the Torah, this would be in accordance with the opinion of Rabbi Yehuda and not that of the Rabbis.
אֲמַר לֵיהּ: וְכִי תוֹרָה פְּעָמִים פְּעָמִים נִיתְּנָה? הָהוּא שַׁעְתָּא לָאו שְׁעַת מַעֲשֶׂה הֲוַאי, וְלָא שְׁעַת מַתַּן תּוֹרָה הֲוַאי.
Rav Ashi said to him: Was the Torah given piecemeal, on numerous different occasions? It was given at Sinai. Rather, that time when the title “children of Israel” was first used was not the time when the incident of Jacob wrestling with the angel occurred and also was not the time of the giving of the Torah at Mount Sinai. Therefore, there is no reason to assume that the prohibition took effect at that time.
תָּנוּ רַבָּנַן: אֵבֶר מִן הַחַי נוֹהֵג בִּבְהֵמָה, חַיָּה וָעוֹף, בֵּין טְמֵאִין וּבֵין טְהוֹרִין, דִּבְרֵי רַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר. וַחֲכָמִים אוֹמְרִים: אֵינוֹ נוֹהֵג אֶלָּא בִּטְהוֹרִין.
§ The mishna taught a dispute between Rabbi Yehuda and the Rabbis with regard to the prohibition of eating the sciatic nerve. The Gemara now cites a similar dispute between them with regard to eating a limb from a living animal. The Sages taught in a baraita: The prohibition of eating a limb from a living animal applies whether the limb comes from a domesticated animal, an undomesticated animal, or a bird, and whether it is from a non-kosher species or from a kosher species; this is the statement of Rabbi Yehuda and Rabbi Elazar. But the Rabbis say: The prohibition of eating a limb from a living animal applies only to a limb from a kosher species.
אָמַר רַבִּי יוֹחָנָן: וּשְׁנֵיהֶן מִקְרָא אֶחָד דָּרְשׁוּ, ״רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ
Rabbi Yoḥanan says: And both of them, i.e., the Rabbis as well as Rabbi Yehuda and Rabbi Elazar, derived their opinions from one verse: “Only be steadfast in not eating the blood, for the blood is the life;
Follow
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Hullin 18: Serration, Cartilage, and the Stringencies of Babylonia
05.18.2026 | ב׳ בסיון תשפ״ו
Hullin 15: Shechting and Cooking on Shabbat: A Decree against Temptation
05.15.2026 | כ״ח באייר תשפ״ו
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
Dena Heller
New Jersey, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Phyllis Hecht
Hashmonaim, Israel
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Hannah Lee
Pennsylvania, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Wendy Dickstein
Jerusalem, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Jerusalem, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Sheila Hauser
Jerusalem, Israel
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Lori Stark
Highland Park, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Hannah Lee
Pennsylvania, United States
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Silke Goldberg
Guildford, United Kingdom
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Beth Kissileff
Pittsburgh, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
Cindy Dolgin
HUNTINGTON, United States
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Rochel Cheifetz
Riverdale, NY, United States
Chullin 101
וְרַבִּי שִׁמְעוֹן פּוֹטֵר.
and Rabbi Shimon exempts him entirely.
וְרַבִּי שִׁמְעוֹן, מָה נַפְשָׁךְ? אִי אִיסּוּר חָל עַל אִיסּוּר – לִיחַיַּיב נָמֵי מִשּׁוּם גִּיד, אִי אֵין אִיסּוּר חָל עַל אִיסּוּר – לִיחַיַּיב מִשּׁוּם טוּמְאָה דִּקְדֵים, וְאִי אֵין בְּגִידִין בְּנוֹתֵן טַעַם – לִיחַיַּיב מִשּׁוּם גִּיד.
The Gemara objects: But according to Rabbi Shimon, whichever way you look at it, it is difficult. If a prohibition takes effect where another prohibition already exists, let Rabbi Shimon deem one liable for eating non-kosher meat and also due to the prohibition of eating the sciatic nerve. Conversely, if a prohibition does not take effect where another prohibition already exists, let Rabbi Shimon deem one liable due to the prohibition of eating meat from a non-kosher species, which preceded the prohibition of the sciatic nerve. And if Rabbi Shimon holds that sciatic nerves do not impart flavor, and therefore the prohibition of eating non-kosher meat does not apply, let him deem one liable due to the prohibition of eating the sciatic nerve.
אָמַר רָבָא: לְעוֹלָם קָסָבַר אֵין בְּגִידִים בְּנוֹתֵן טַעַם, וְשָׁאנֵי הָתָם דְּאָמַר קְרָא: ״עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה״, מִי שֶׁגִּידוֹ אָסוּר וּבְשָׂרוֹ מוּתָּר, יָצְתָה זוֹ שֶׁגִּידוֹ אָסוּר וּבְשָׂרוֹ אָסוּר.
Rava said in response: Actually Rabbi Shimon holds that sciatic nerves do not impart flavor, and therefore they are not subject to the prohibition of eating non-kosher meat. And the reason the prohibition of eating the sciatic nerves does not apply to non-kosher animals is that it is different there, because the verse states: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33). This teaches that the prohibition applies only to a species whose sciatic nerve is forbidden but whose meat is permitted, and excludes this case of a non-kosher animal, whose sciatic nerve would be forbidden and whose meat would also be forbidden.
אָמַר רַב יְהוּדָה, אָמַר רַב: הָאוֹכֵל גִּיד הַנָּשֶׁה שֶׁל נְבֵלָה – רַבִּי מֵאִיר מְחַיֵּיב שְׁתַּיִם, וַחֲכָמִים אוֹמְרִים: אֵינוֹ חַיָּיב אֶלָּא אַחַת.
§ Having discussed the status of the sciatic nerve of a non-kosher animal, the Gemara addresses the status of the sciatic nerve of a kosher animal that did not undergo a proper ritual slaughter. Rav Yehuda says that Rav says: With regard to one who eats the sciatic nerve of an unslaughtered carcass, Rabbi Meir deems him liable to receive two sets of lashes, and the Rabbis say: He is liable to receive only one set of lashes.
וּמוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּאוֹכֵל גִּיד הַנָּשֶׁה שֶׁל עוֹלָה וְשֶׁל שׁוֹר הַנִּסְקָל, שֶׁחַיָּיב שְׁתַּיִם.
And the Rabbis concede to Rabbi Meir in a case where one eats the sciatic nerve of a burnt offering or of an ox that is stoned that he is liable to receive two sets of lashes. The prohibitions concerning a burnt offering and an ox that is stoned are more severe than that of the sciatic nerve, in that it is forbidden to derive any benefit from them, whereas the sciatic nerve is merely forbidden for consumption. Consequently, these prohibitions take effect even with regard to the sciatic nerve, despite the fact that the sciatic nerve was already forbidden before the animal was consecrated or before it gored a person and became liable to be stoned.
וּמַאן הַאי תַּנָּא, דִּבְאִיסּוּר כּוֹלֵל – אִיסּוּר חָל עַל אִיסּוּר לֵית לֵיהּ, אִיסּוּר כּוֹלֵל בְּאִיסּוּר חָמוּר – אִית לֵיהּ.
The Gemara challenges: And who is this tanna who does not hold that in the case of a more inclusive prohibition, the prohibition takes effect where another prohibition already exists, and consequently, according to his opinion the prohibition of eating an unslaughtered animal, which applies to the entire animal, does not take effect with regard to the sciatic nerve. Yet, he does hold that where the second prohibition is both a more inclusive prohibition and a more stringent prohibition, it does take effect, and therefore the prohibition of eating a burnt offering or an ox that is stoned does take effect with regard to the sciatic nerve.
אָמַר רָבָא: רַבִּי יוֹסֵי הַגְּלִילִי הִיא, דִּתְנַן: טָמֵא שֶׁאָכַל קֹדֶשׁ, בֵּין קֹדֶשׁ טָמֵא בֵּין קֹדֶשׁ טָהוֹר – חַיָּיב.
Rava said: It is Rabbi Yosei HaGelili who holds that a more inclusive prohibition does not take effect where there is an already existing prohibition. As we learned in a mishna (Zevaḥim 106a): One who is ritually impure who ate sacrificial food, whether it was ritually impure sacrificial food or ritually pure sacrificial food, is liable to receive karet if he did so intentionally and to bring a sliding-scale offering if he did so unwittingly.
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר – חַיָּיב, טָמֵא שֶׁאָכַל אֶת הַטָּמֵא – פָּטוּר, שֶׁלֹּא אֲכַל אֶלָּא דָּבָר טָמֵא.
Rabbi Yosei HaGelili says: An impure individual who ate pure sacrificial food is liable. But an impure individual who ate impure sacrificial food is exempt, as he merely ate an impure item, and the prohibition of eating sacrificial food while one is impure does not apply to impure sacrificial food.
אָמְרוּ לוֹ: אַף טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ, טִמְּאָהוּ.
The Rabbis said to him: According to your logic, this halakha would apply even in a case of an impure individual who ate what had been pure sacrificial food, because once he has touched it, he has thereby rendered it impure. Yet, in such a case, he is certainly liable for eating it. So too, an impure individual who ate impure sacrificial food is liable.
שַׁפִּיר קָא אָמְרִי לֵיהּ רַבָּנַן לְרַבִּי יוֹסֵי הַגְּלִילִי, וְאָמַר רָבָא: בְּנִטְמָא הַגּוּף וְאַחַר כָּךְ נִטְמָא בָּשָׂר – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּחַיָּיב, דְּאִיסּוּר כָּרֵת קָדֵים.
The Gemara asks: The Rabbis are saying well to Rabbi Yosei HaGelili; why does Rabbi Yosei HaGelili disagree? And Rava said in elaboration of the dispute: In a case where the person’s body became impure and then afterward the sacrificial meat became impure, everyone agrees that he is liable if he eats the meat, as the prohibition of eating sacrificial meat while impure, which carries the punishment of karet, preceded the prohibition of eating impure sacrificial meat.
כִּי פְּלִיגִי בְּנִטְמָא בָּשָׂר, וְאַחַר כָּךְ נִטְמָא הַגּוּף. רַבָּנַן אִית לְהוּ אִיסּוּר כּוֹלֵל, דְּמִגּוֹ דְּמִיחַיַּיב אַחֲתִיכוֹת טְהוֹרוֹת דְּעָלְמָא, מִיחַיַּיב נָמֵי אַחֲתִיכָה טְמֵאָה.
They disagree when the meat became impure and then afterward the person’s body became impure. The Rabbis hold that a more inclusive prohibition takes effect even where there is an already existing prohibition. Consequently, since the prohibition for an impure person to eat sacrificial meat is more inclusive than the prohibition for a pure person to eat impure sacrificial meat, as an impure person is liable for eating even pure pieces of sacrificial meat that are permitted to the rest of the world, he is also liable for this prohibition when he eats an impure piece of sacrificial meat.
וְרַבִּי יוֹסֵי הַגְּלִילִי לֵית לֵיהּ אִיסּוּר כּוֹלֵל, דְּמִגּוֹ לָא אָמְרִינַן.
And Rabbi Yosei HaGelili does not accept the principle that a more inclusive prohibition takes effect even where there is an already existing prohibition, as he holds that we do not say that since it applies to cases that were not yet prohibited it applies to all cases.
וְרַבִּי יוֹסֵי הַגְּלִילִי, נְהִי דְּאִיסּוּר כּוֹלֵל לֵית לֵיהּ, בְּאִיסּוּר קַל יָבֹא אִיסּוּר חָמוּר יָחוּל עַל אִיסּוּר קַל, וּמַאי נִיהוּ? טוּמְאַת הַגּוּף, שֶׁהֲרֵי טוּמְאַת הַגּוּף בְּכָרֵת.
The Gemara objects: But even according to Rabbi Yosei HaGelili, granted that he does not hold that a more inclusive prohibition always takes effect where there is an already existing prohibition. But in the case of an already existing lenient prohibition, a more stringent prohibition should come and take effect on the more lenient prohibition. And what is the more stringent prohibition? The prohibition due to the impurity of a person’s body, as one who eats sacrificial food when he has impurity of the body is liable to karet, whereas a pure person who eats impure sacrificial food is merely liable to be flogged. Consequently, the prohibition of eating sacrificial food while impure should apply even though the meat became impure before the person became impure.
אָמַר רַב אָשֵׁי: מַאן לֵימָא לַן דְּטוּמְאַת הַגּוּף חֲמוּרָה, דִּלְמָא טוּמְאַת בָּשָׂר חֲמוּרָה, דְּלֵית לֵיהּ טׇהֳרָה בְּמִקְוֶה.
Rav Ashi said: Who can say to us that the prohibition due to the impurity of a person’s body is more stringent? Perhaps the prohibition due to the impurity of the meat is more stringent, as impure meat does not have the possibility of restoring its state of purity via immersion in a ritual bath, whereas a ritually impure person can become pure in this manner.
וְרַבִּי יוֹסֵי הַגְּלִילִי לֵית לֵיהּ אִיסּוּר כּוֹלֵל?
The Gemara asks: And does Rabbi Yosei HaGelili not hold that a more inclusive prohibition takes effect where there is an already existing prohibition?
וְהָתַנְיָא: שַׁבָּת וְיוֹם הַכִּפּוּרִים, שָׁגַג וְעָשָׂה מְלָאכָה, מִנַּיִן שֶׁחַיָּיב עַל זֶה בְּעַצְמוֹ וְעַל זֶה בְּעַצְמוֹ? תַּלְמוּד לוֹמַר: ״שַׁבָּת הִיא״, ״יוֹם הַכִּפּוּרִים הוּא״, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר: אֵינוֹ חַיָּיב אֶלָּא אַחַת.
But isn’t it taught in a baraita: When Shabbat and Yom Kippur occur on the same day, if one acted unwittingly and performed prohibited labor, from where is it derived that he is liable for this by itself and for that by itself, i.e., he is liable to bring two sin offerings, for having transgressed both Shabbat and Yom Kippur? The verse states: “You shall do no manner of work; it is a Shabbat for the Lord in all your dwellings” (Leviticus 23:3), and another verse states: “It is Yom Kippur” (Leviticus 23:27). The term “it is” in each verse teaches that each of these days is considered independently even when it occurs together with another holy day. This is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: He is liable to bring only one sin offering because a prohibition does not take effect where another prohibition already exists.
שְׁלַח רָבִין מִשּׁוּם דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: כָּךְ הַצָּעָה שֶׁל מִשְׁנָה, וְאֵיפוֹךְ.
The Gemara answers that on this topic Ravin sent a letter citing a statement in the name of Rabbi Yosei, son of Rabbi Ḥanina: This is the correct presentation of this teaching [hatza’a shel mishna], i.e., the opinions in this baraita are accurate, but one must reverse the attributions of each opinion so that the first opinion is that of Rabbi Akiva and the second opinion is that of Rabbi Yosei HaGelili. Consequently, Rabbi Yosei HaGelili holds that two prohibitions do not take effect at the same time even if one is more inclusive or stringent than the other.
שְׁלַח רַב יִצְחָק בַּר יַעֲקֹב בַּר גִּיּוֹרֵי מִשּׁוּם דְּרַבִּי יוֹחָנָן: לְדִבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי, לְמַאי דַּאֲפַכַן, שָׁגַג בְּשַׁבָּת וְהֵזִיד בְּיוֹם הַכִּפּוּרִים – חַיָּיב, הֵזִיד בְּשַׁבָּת וְשָׁגַג בְּיוֹם הַכִּפּוּרִים – פָּטוּר.
The Gemara continues to discuss the opinion of Rabbi Yosei HaGelili. Rav Yitzḥak bar Ya’akov bar Giyorei sent a letter citing a statement in the name of Rabbi Yoḥanan: According to the statement of Rabbi Yosei HaGelili, as stated in the baraita once the attributions have been reversed, if one unwittingly performed a forbidden labor on a Yom Kippur that occurred on Shabbat, he is obligated to bring one sin offering. If he acted unwittingly with regard to the fact that it was Shabbat, i.e., he forgot that it was Shabbat, but acted intentionally with regard to Yom Kippur, he is obligated to bring a sin offering. But if he acted intentionally with regard to Shabbat but unwittingly with regard to Yom Kippur, he is exempt from bringing any offering.
מַאי טַעְמָא? אָמַר אַבָּיֵי: שַׁבָּת קְבִיעָא וְקַיְימָא, יוֹם הַכִּפּוּרִים – בֵּי דִינָא דְּקָא קָבְעִי לֵיהּ.
The Gemara asks: What is the reason for Rabbi Yoḥanan’s statement? Abaye said: Shabbat is established and permanent, i.e., it always occurs on the seventh day of the week, whereas in the case of Yom Kippur, it is the court that establishes it, as the Sages determine the New Moon. Consequently, Shabbat is considered to have preceded Yom Kippur, and the prohibition to perform labor on Yom Kippur does not apply, due to the fact that labor is already prohibited because it is Shabbat. Since one brings a sin offering only due to unwitting transgression, he is obligated to bring a sin offering only if he performed labor without realizing it was Shabbat.
אֲמַר לֵיהּ רָבָא: סוֹף סוֹף, תַּרְוַיְיהוּ בַּהֲדֵי הֲדָדֵי קָאָתוּ. אֶלָּא אָמַר רָבָא: שְׁמָדָא הֲוָה, וּשְׁלַחוּ מִתָּם דְּיוֹמָא דְּכִפּוּרֵי דְּהָא שַׁתָּא שַׁבְּתָא הוּא. וְכֵן כִּי אֲתָא רָבִין וְכֹל נָחוֹתֵי אַמְרוּהָ כְּרָבָא.
Rava said to Abaye: Ultimately both of them, i.e., Shabbat and Yom Kippur, come into effect at the same time. Since both take effect at the beginning of the calendar day, it cannot be said that Shabbat precedes Yom Kippur. Rather Rava said a different explanation. It was a time of religious persecution, and they sent from there, i.e., from Eretz Yisrael, a directive stating that Yom Kippur of this year will not be observed on its proper day but rather on Shabbat. Rabbi Yoḥanan was merely stating that on that particular year one who would unwittingly transgress Yom Kippur would be exempt from bringing a sin offering. And similarly, when Ravin and all those who descended from Eretz Yisrael came to Babylonia, they said that the true explanation is in accordance with the opinion of Rava.
אָמַר רַבִּי יְהוּדָה: וַהֲלֹא מִבְּנֵי יַעֲקֹב [וְכוּ׳].
§ The mishna teaches: Rabbi Yehuda said in explanation: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? Since the sciatic nerve of non-kosher animals became forbidden at that time, it remains forbidden now.
תַּנְיָא, אָמְרוּ לוֹ לְרַבִּי יְהוּדָה: וְכִי נֶאֱמַר ״עַל כֵּן לֹא יֹאכְלוּ בְּנֵי יַעֲקֹב״? וַהֲלֹא לֹא נֶאֱמַר אֶלָּא ״בְּנֵי יִשְׂרָאֵל״, וְלֹא נִקְרְאוּ ״בְּנֵי יִשְׂרָאֵל״ עַד סִינַי! אֶלָּא בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ לֵידַע מֵאֵיזֶה טַעַם נֶאֱסַר לָהֶם.
It is taught in a baraita that the Rabbis said to Rabbi Yehuda: But is it stated in the verse: Therefore the children of Jacob do not eat the sciatic nerve? Isn’t it true that it is stated only that: “Therefore the children of Israel do not eat the sciatic nerve?” And the Jewish people were not called “the children of Israel” until they received the Torah at Mount Sinai. Rather, this terminology indicates that the prohibition of eating the sciatic nerve was stated to the Jewish people at Sinai, but was written in its place, after the incident of Jacob wrestling with the angel, to allow the Jewish people to know the reason the sciatic nerve was forbidden to them. Since the prohibition came into effect only at Sinai, there is no proof that it ever applied with regard to non-kosher animals.
מֵתִיב רָבָא: ״וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת יַעֲקֹב אֲבִיהֶם״, לְאַחַר מַעֲשֶׂה.
Rava raises an objection to this baraita: The verse states: “And Jacob rose up from Beersheba; and the children of Israel carried Jacob their father, and their little ones, and their wives in the wagons that Pharaoh had sent to carry him” (Genesis 46:5). This occurred before the Torah was given at Sinai, and therefore proves that the title “the children of Israel” was in use before the Torah was given. The Gemara answers: Nevertheless, this occurred after the incident, i.e., after Jacob wrestled with the angel and after the prophetic vision in which God changed Jacob’s name to Israel (Genesis 35:10).
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: מֵהָהִיא שַׁעְתָּא לִיתְּסַר.
Rav Aḥa, son of Rava, said to Rav Ashi: In that case, the sciatic nerve should be understood as having become forbidden to them from that time when they were first called the children of Israel. Since this was before the giving of the Torah, this would be in accordance with the opinion of Rabbi Yehuda and not that of the Rabbis.
אֲמַר לֵיהּ: וְכִי תוֹרָה פְּעָמִים פְּעָמִים נִיתְּנָה? הָהוּא שַׁעְתָּא לָאו שְׁעַת מַעֲשֶׂה הֲוַאי, וְלָא שְׁעַת מַתַּן תּוֹרָה הֲוַאי.
Rav Ashi said to him: Was the Torah given piecemeal, on numerous different occasions? It was given at Sinai. Rather, that time when the title “children of Israel” was first used was not the time when the incident of Jacob wrestling with the angel occurred and also was not the time of the giving of the Torah at Mount Sinai. Therefore, there is no reason to assume that the prohibition took effect at that time.
תָּנוּ רַבָּנַן: אֵבֶר מִן הַחַי נוֹהֵג בִּבְהֵמָה, חַיָּה וָעוֹף, בֵּין טְמֵאִין וּבֵין טְהוֹרִין, דִּבְרֵי רַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר. וַחֲכָמִים אוֹמְרִים: אֵינוֹ נוֹהֵג אֶלָּא בִּטְהוֹרִין.
§ The mishna taught a dispute between Rabbi Yehuda and the Rabbis with regard to the prohibition of eating the sciatic nerve. The Gemara now cites a similar dispute between them with regard to eating a limb from a living animal. The Sages taught in a baraita: The prohibition of eating a limb from a living animal applies whether the limb comes from a domesticated animal, an undomesticated animal, or a bird, and whether it is from a non-kosher species or from a kosher species; this is the statement of Rabbi Yehuda and Rabbi Elazar. But the Rabbis say: The prohibition of eating a limb from a living animal applies only to a limb from a kosher species.
אָמַר רַבִּי יוֹחָנָן: וּשְׁנֵיהֶן מִקְרָא אֶחָד דָּרְשׁוּ, ״רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ
Rabbi Yoḥanan says: And both of them, i.e., the Rabbis as well as Rabbi Yehuda and Rabbi Elazar, derived their opinions from one verse: “Only be steadfast in not eating the blood, for the blood is the life;
Follow
