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 month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
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Summary
Rav Nachman states in the name of Rav that meat is permitted if someone supervised the slaughter throughout the process. The Gemara questions why supervision is necessary, given the principle that most who engage in slaughtering are experts. It concludes that the case involves someone known to be ignorant of the laws of shechita who successfully severed the first siman (sign); however, this is insufficient to assume the second will be handled correctly, thus requiring supervision to ensure no disqualifying error occurs during the remainder of the slaughter.
Rav Dimi bar Yosef asked Rav Nachman: If an agent is appointed to slaughter an animal or separate teruma (tithes), and the owner subsequently finds the meat slaughtered or the produce tithed, can we assume the agent performed the task and the food is permitted? Rav Nachman distinguished between the two: the meat is permitted, but the produce is not. He explained that we cannot automatically assume the agent performed the task, and must consider that a third party might have intervened. Regarding shechita, this is acceptable because of the presumption that most slaughterers are experts. However, regarding teruma, if a third party separates tithes without the owner’s permission, the act is legally ineffective.
The Gemara suggests that the question of whether we presume most slaughterers are experts is a Tannaitic dispute, but this suggestion is ultimately rejected.
Although a deaf-mute, a minor, or a mentally incompetent person may slaughter under supervision, the Gemara infers from the Mishna’s phrasing that one should not grant them an animal to slaughter ab initio. Furthermore, the fact that their slaughter is valid and the meat is permitted indicates that slaughtering does not require intent (kavana), a position attributed to Rabbi Natan.
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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 month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Chullin 12
פֶּסַח וְקָדָשִׁים מַאי אִיכָּא לְמֵימַר? אֶלָּא הֵיכָא דְּאֶפְשָׁר – אֶפְשָׁר, הֵיכָא דְּלָא אֶפְשָׁר – לָא אֶפְשָׁר. הָכָא נָמֵי, הֵיכָא דְּאֶפְשָׁר – אֶפְשָׁר, הֵיכָא דְּלָא אֶפְשָׁר – לָא אֶפְשָׁר.
then with regard to the Paschal offering and sacrificial meat that one is obligated to eat, what is there to say? Rather, according to Rabbi Meir, there is no alternative to saying: Where it is possible to examine the situation it is possible, and the majority is not followed; where it is not possible to examine the situation it is not possible, and the majority is followed. If so, here too, according to the Rabbis, it cannot be proven from the above sources that one follows a non-quantifiable majority ab initio, as perhaps where it is possible to examine the situation it is possible, and where it is not possible to examine the situation it is not possible, and the majority is followed.
אָמַר רַב נַחְמָן אָמַר רַב: רָאָה אֶחָד שֶׁשָּׁחַט, אִם רָאָהוּ מִתְּחִלָּה וְעַד סוֹף – מוּתָּר לֶאֱכוֹל מִשְּׁחִיטָתוֹ, וְאִם לָאו – אָסוּר לֶאֱכוֹל מִשְּׁחִיטָתוֹ.
§ Rav Naḥman says that Rav says: In the case of a person who saw one who slaughtered an animal, if the person saw him slaughtering continuously from beginning to end of the act, he is permitted to eat from his slaughter, and if not, he is prohibited from eating from his slaughter.
הֵיכִי דָמֵי? אִי דְּיָדַע דִּגְמִיר, לְמָה לִי רָאָה? וְאִי דְּיָדַע דְּלָא גְּמִיר, פְּשִׁיטָא!
The Gemara asks: What are the circumstances? If it is a case where the onlooker knows that he is knowledgeable in the halakhot of slaughter, why do I require that the onlooker saw the slaughter? Even if he did not see him slaughter, the onlooker may rely on his slaughter. And if the onlooker knows that he is not knowledgeable in the halakhot of slaughter, it is obvious that only if the person saw him slaughtering from beginning to end he is permitted to eat from his slaughter.
וְאֶלָּא, דְּלָא יְדַע אִי גְּמִיר אִי לָא גְּמִיר, לֵימָא: רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן.
Rather, perhaps it is a case where the onlooker does not know whether he is knowledgeable or whether he is not knowledgeable. But if that is the case, let us say: The majority of those associated with slaughter are experts in the halakhot of slaughter, and one may rely on his slaughter.
מִי לָא תַּנְיָא: הֲרֵי שֶׁמָּצָא תַּרְנְגוֹלֶת שְׁחוּטָה בַּשּׁוּק, אוֹ שֶׁאָמַר לִשְׁלוּחוֹ ״צֵא שְׁחוֹט״, וְהָלַךְ וּמָצָא שָׁחוּט – חֶזְקָתוֹ שָׁחוּט.
Isn’t it taught in a baraita: In a case where one found a slaughtered chicken in the marketplace, or where one said to his agent: Go out and slaughter a chicken, and he went and found the chicken slaughtered and he does not know who slaughtered it, its presumptive status is that it was slaughtered properly.
אַלְמָא אָמְרִינַן: רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן. הָכָא נָמֵי לֵימָא: רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן!
Apparently, we say: The majority of those associated with slaughter are experts. Here too, in a case where it is unknown whether he is knowledgeable, let us say: The majority of those associated with slaughter are experts.
לְעוֹלָם דְּיָדַע דְּלָא גְּמִיר, וּכְגוֹן דִּשְׁחַט קַמַּן חַד סִימָן שַׁפִּיר. מַהוּ דְּתֵימָא: מִדְּהַאי שַׁפִּיר הָךְ נָמֵי שַׁפִּיר, קָא מַשְׁמַע לַן: הַאי אִתְרְמוֹיֵי אִיתְרְמִי לֵיהּ, אִידַּךְ – שֶׁמָּא שָׁהָה שֶׁמָּא דָּרַס.
The Gemara answers: Actually, the reference is to a case where the onlooker knows that the one slaughtering is not knowledgeable in the halakhot of slaughter, and where he slaughtered one siman before us properly. Lest you say: From the fact that this siman was slaughtered properly, that siman was also slaughtered properly; therefore, Rav teaches us that this is not so. As, perhaps this siman happened to be slaughtered properly for him, but with regard to the other siman, perhaps he interrupted the slaughter or perhaps he pressed the knife, invalidating the slaughter.
בְּעָא מִינֵּיהּ רַב דִּימִי בַּר יוֹסֵף מֵרַב נַחְמָן: הָאוֹמֵר לִשְׁלוּחוֹ ״צֵא וּשְׁחוֹט״, וְהָלַךְ וּמָצָא שָׁחוּט, מַהוּ? אָמַר לוֹ: חֶזְקָתוֹ שָׁחוּט. הָאוֹמֵר לִשְׁלוּחוֹ ״צֵא וּתְרוֹם״, וְהָלַךְ וּמָצָא תָּרוּם, מַאי? אֲמַר לֵיהּ: אֵין חֶזְקָתוֹ תָּרוּם.
Rav Dimi bar Yosef raised a dilemma before Rav Naḥman: With regard to one who says to his agent: Go out and slaughter a chicken, and he went and found the chicken slaughtered, what is the halakha? Rav Naḥman said to him: Its presumptive status is that it was slaughtered properly. And he raised another dilemma: With regard to one who says to his agent: Go out and separate teruma for me, and he went and found that teruma was separated from his produce, what is the halakha? Rav Naḥman said to him: Its presumptive status is not that teruma was separated.
מָה נַפְשָׁךְ, אִי חֲזָקָה שָׁלִיחַ עוֹשֶׂה שְׁלִיחוּתוֹ – אֲפִילּוּ תְּרוּמָה נָמֵי, וְאִי אֵין חֲזָקָה שָׁלִיחַ עוֹשֶׂה שְׁלִיחוּתוֹ – אֲפִילּוּ שְׁחִיטָה נָמֵי לָא.
Rav Dimi bar Yosef challenged: Whichever way you look at it, your ruling is problematic. If there is a presumption that an agent performs his assigned agency, that should be the case even with regard to teruma; and if there is no presumption that an agent performs his assigned agency, there should be no such presumption even with regard to slaughter.
אֲמַר לֵיהּ: לְכִי תֵּיכוּל עֲלַהּ כּוֹרָא דְמִלְחָא, לְעוֹלָם אֵין חֲזָקָה שָׁלִיחַ עוֹשֶׂה שְׁלִיחוּתוֹ, וּשְׁחִיטָה – אִי נָמֵי דִּילְמָא אִינָשׁ אַחֲרִינָא שְׁמַע וַאֲזַל שְׁחַט – רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן. תְּרוּמָה – דִּילְמָא אִינָשׁ אַחֲרִינָא שְׁמַע וַאֲזַל תְּרַם, הָוֵה לֵיהּ תּוֹרֵם שֶׁלֹּא מִדַּעַת, וְהַתּוֹרֵם שֶׁלֹּא מִדַּעַת – אֵין תְּרוּמָתוֹ תְּרוּמָה.
Rav Naḥman said to Rav Dimi in jest: After you eat a kor of salt over it, and analyze the matter at length, you will be able to understand the difference. Actually, there is no presumption that an agent performs his assigned agency, and in the case of slaughter, even if perhaps another person heard him instruct the agent and that person went and slaughtered the chicken, the slaughter would be valid, because the majority of those associated with slaughter are experts. By contrast, in the case of teruma, if perhaps another person heard him instruct the agent and then went and separated his teruma, he becomes one who designates teruma without the knowledge of the owner of the produce; and with regard to one who designates teruma without the knowledge of the owner of the produce, his teruma is not teruma.
לֵימָא: רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן תַּנָּאֵי הִיא? דְּתַנְיָא: הֲרֵי שֶׁאָבְדוּ לוֹ גְּדָיָיו וְתַרְנְגוֹלָיו וְהָלַךְ וּמְצָאָן שְׁחוּטִים – רַבִּי יְהוּדָה אוֹסֵר, רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי מַתִּיר. אָמַר רַבִּי: נִרְאִין דְּבָרִים שֶׁל רַבִּי יְהוּדָה שֶׁמְּצָאָן בְּאַשְׁפָּה, וְדִבְרֵי רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי שֶׁמְּצָאָן בְּבַיִת.
The Gemara suggests: Let us say that the statement: The majority of those associated with slaughter are experts, is a dispute between tanna’im, as it is taught in a baraita: In a case where one’s young goats and roosters were lost, and the owner went and found them slaughtered, Rabbi Yehuda deems the meat forbidden, and Rabbi Ḥanina, son of Rabbi Yosei HaGelili, deems it permitted. Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda appears correct in a case where the owner found the slaughtered animals in a scrap heap, as the concern is that they were thrown away because the slaughter was not valid. And the statement of Rabbi Ḥanina, son of Rabbi Yosei HaGelili, appears correct in a case where he found them in the house.
מַאי לָאו בְּהָא קָמִיפַּלְגִי, דְּמָר סָבַר: אָמְרִינַן רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן, וּמָר סָבַר: לָא אָמְרִינַן רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן?
What, is it not with regard to this matter that they disagree, that one Sage, Rabbi Ḥanina, holds: We say that the majority of those associated with slaughter are experts, and one Sage, Rabbi Yehuda, holds: We do not say that the majority of those associated with slaughter are experts?
אָמַר רַב נַחְמָן בַּר יִצְחָק: לָא, דְּכוּלֵּי עָלְמָא רוֹב מְצוּיִין אֵצֶל שְׁחִיטָה מוּמְחִין הֵן, וּבְבַיִת – דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי, בְּאַשְׁפָּה שֶׁבַּשּׁוּק – דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאָסוּר, כִּי פְּלִיגִי בְּאַשְׁפָּה שֶׁבַּבַּיִת: מָר סָבַר אָדָם עָשׂוּי לְהַטִּיל נִבְלָתוֹ בְּאַשְׁפָּה שֶׁבַּבַּיִת, וּמַר סָבַר אֵין אָדָם עָשׂוּי לְהַטִּיל נִבְלָתוֹ בְּאַשְׁפָּה שֶׁבַּבַּיִת.
Rav Naḥman bar Yitzḥak said: No, the fact is that everyone agrees that the majority of those associated with slaughter are experts, and if he found the slaughtered goats or roosters in the house, everyone agrees that it is permitted to eat the meat. If he found them in a scrap heap that is in the marketplace, everyone agrees that it is prohibited to eat the meat. When they disagree is in a case where he found them in a scrap heap that is in the house. One Sage, Rabbi Yehuda, holds: A person is prone to cast his unslaughtered animal carcass onto a scrap heap that is in the house. And one Sage, Rabbi Ḥanina, holds: A person is not prone to cast his unslaughtered animal carcass onto a scrap heap that is in the house.
אָמַר מָר, אָמַר רַבִּי: נִרְאִין דִּבְרֵי רַבִּי יְהוּדָה שֶׁמְּצָאָן בְּאַשְׁפָּה. מַאי אַשְׁפָּה? אִילֵּימָא אַשְׁפָּה שֶׁבְּשׁוּק – הָא אָמְרַתְּ דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאָסוּר! אֶלָּא לָאו פְּשִׁיטָא בְּאַשְׁפָּה שֶׁבַּבַּיִת.
The Master said in the baraita that Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda appears correct in a case where he found them in the scrap heap. The Gemara asks: What is the term scrap heap referring to in this context? If we say the reference is to a scrap heap in the marketplace, didn’t you say that everyone agrees that it is prohibited, and it is not merely the opinion of Rabbi Yehuda? Rather, it is obvious that he found it on a scrap heap that is in the house, and it is in that case that Rabbi Yehuda HaNasi rules in accordance with the opinion of Rabbi Yehuda.
אֵימָא סֵיפָא, וְדִבְרֵי רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי שֶׁמְּצָאָן בְּבַיִת. מַאי בַּיִת? אִילֵּימָא בַּיִת מַמָּשׁ – הָאָמְרַתְּ דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי! אֶלָּא פְּשִׁיטָא בְּאַשְׁפָּה שֶׁבַּבַּיִת. קַשְׁיָא דְּרַבִּי אַדְּרַבִּי!
Say the latter clause of the statement of Rabbi Yehuda HaNasi: And the statement of Rabbi Ḥanina, son of Rabbi Yosei HaGelili, appears correct in a case where he found them in the house. What is the word house referring to in this context? If we say the reference is to an actual house, didn’t you say that everyone agrees that it is permitted? Rather, it is obvious that he found it on a scrap heap that is in the house. If so, it is difficult, as there is a contradiction between one statement of Rabbi Yehuda HaNasi, where he rules in accordance with the opinion of Rabbi Yehuda to prohibit the meat in a case where it is found in a scrap heap in the house, and another statement of Rabbi Yehuda HaNasi, where he rules in accordance with the opinion of Rabbi Ḥanina, son of Rabbi Yosei HaGelili, to permit the meat in that case.
הָכִי קָאָמַר: נִרְאִין דִּבְרֵי רַבִּי יְהוּדָה לְרַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי בְּאַשְׁפָּה שֶׁבַּשּׁוּק, שֶׁאַף רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי לֹא נֶחְלַק עָלָיו אֶלָּא בְּאַשְׁפָּה שֶׁבַּבַּיִת, אֲבָל בְּאַשְׁפָּה שֶׁבַּשּׁוּק מוֹדֵי לֵיהּ, וְנִרְאִין כּוּ׳.
The Gemara explains: This is what Rabbi Yehuda HaNasi is saying: The statement of Rabbi Yehuda appears correct to Rabbi Ḥanina, son of Rabbi Yosei HaGelili, in a case where one found them in a scrap heap that is in a marketplace, as Rabbi Ḥanina, son of Rabbi Yosei HaGelili, disagrees with Rabbi Yehuda only in a case where one found them in a scrap heap that is in the house. But in a case where he found them in a scrap heap that is in a marketplace he concedes to Rabbi Yehuda. And the statement of Rabbi Ḥanina, son of Rabbi Yosei HaGelili, appears correct to Rabbi Yehuda in a case where he found them in the house, as he concedes to Rabbi Ḥanina in that case.
חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן, שֶׁמָּא יְקַלְקְלוּ אֶת שְׁחִיטָתָן. ״שֶׁמָּא קִלְקְלוּ״ לָא קָתָנֵי, אֶלָּא ״שֶׁמָּא יְקַלְקְלוּ״. אָמַר רָבָא: זֹאת אוֹמֶרֶת אֵין מוֹסְרִין לָהֶן חוּלִּין לְכַתְּחִלָּה.
§ The mishna stated: Everyone slaughters an animal, i.e., can perform halakhically valid slaughter, and their slaughter is valid, except for a deaf-mute, an imbecile, and a minor, lest they ruin their slaughter. The Gemara infers: The tanna does not teach: Due to the concern that they ruined their slaughter, in the past tense; rather, he teaches: Lest they ruin their slaughter, in the future. Rava says: That is to say that one does not give them non-sacred animals for slaughter ab initio, even with the supervision of others.
וְכוּלָּן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִים אוֹתָם, שְׁחִיטָתָן כְּשֵׁרָה. מַאן תְּנָא דְּלָא בָּעֵינַן כַּוָּונָה לִשְׁחִיטָה?
The mishna continues: And for all of them, when they slaughtered an animal and others see and supervise them, their slaughter is valid, including even a deaf-mute, an imbecile, and a minor, who lack competence and whose intent is not halakhically effective. The Gemara asks: Who is the tanna who taught that we do not require intent for slaughter?
אָמַר רָבָא: רַבִּי נָתָן הִיא, דְּתָנֵי אוֹשַׁעְיָא זְעֵירָא דְּמִן חַבְרַיָּא: זָרַק סַכִּין לְנוֹעֳצָהּ בַּכּוֹתֶל, וְהָלְכָה וְשָׁחֲטָה כְּדַרְכָּהּ – רַבִּי נָתָן מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין. הוּא תָּנֵי לַהּ, וְהוּא אָמַר לַהּ: הֲלָכָה כְּרַבִּי נָתָן.
Rava said: It is Rabbi Natan, as Oshaya, the youngest of the company of Sages, taught a baraita, stating: If one threw a knife to embed it in the wall, and in the course of its flight the knife went and slaughtered an animal in its proper manner, Rabbi Natan deems the slaughter valid, and the Rabbis deem the slaughter not valid. Oshaya teaches the baraita and he states about it: The halakha is in accordance with the opinion of Rabbi Natan that there is no need for intent to perform a valid act of slaughter.
וְהָא בָּעֵינַן מוֹלִיךְ וּמֵבִיא? שֶׁהָלְכָה וּבָאָה כְּדַרְכָּהּ.
The Gemara asks: How could the slaughter in the baraita be valid? But don’t we require that the slaughterer move the knife back and forth on the throat of the animal? When one throws a knife, it goes in one direction and does not return. The Gemara answers: The case in the baraita is one where the knife went and cut the animal’s throat, caromed off the wall and came back to cut the throat again in its proper manner.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא, בָּעֵי רַבִּי יוֹחָנָן: קָטָן יֵשׁ לוֹ מַחְשָׁבָה, אוֹ אֵין לוֹ מַחְשָׁבָה?
§ Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan raises a dilemma: In matters that require thought and intent, does a minor have halakhically effective thought, or does he not have halakhically effective thought?
אֲמַר לֵיהּ רַבִּי אַמֵּי: וְתִיבְּעֵי לֵיהּ מַעֲשֶׂה? מַאי שְׁנָא מַעֲשֶׂה דְּלָא קָא מִבַּעְיָא לֵיהּ – דִּתְנַן: ״יֵשׁ לָהֶן מַעֲשֶׂה״? מַחְשָׁבָה נָמֵי לָא תִּיבְּעֵי לֵיהּ, דִּתְנַן: ״אֵין לָהֶן מַחְשָׁבָה״!
Rabbi Ami said to Rabbi Ḥiyya bar Abba: And let Rabbi Yoḥanan raise this dilemma with regard to the action of a minor, whether the action of a minor that indicates intent is effective. What is different about the action of a minor that Rabbi Yoḥanan does not raise a dilemma? Is it due to the fact that we learned in a mishna (Kelim 17:15): A deaf-mute, an imbecile, and a minor have the capacity to perform an action that is halakhically effective? With regard to thought as well let him not raise this dilemma, as we learned in the same mishna: They do not have the capacity for halakhically effective thought.
דִּתְנַן: הָאַלּוֹן, וְהָרִמּוֹן, וְהָאֱגוֹז שֶׁחֲקָקוּם תִּינוֹקוֹת לָמוֹד בָּהֶן עָפָר, אוֹ שֶׁהִתְקִינוּם לְכַף מֹאזְנַיִם – טְמֵאִין, מִפְּנֵי שֶׁיֵּשׁ לָהֶן מַעֲשֶׂה,
As we learned in that mishna: With regard to an acorn, a pomegranate, or a nut, which minors hollowed in order to measure dirt with them or that they affixed to a scale, the halakhic status of those shells is that of vessels, and they are susceptible to ritual impurity. By contrast, if the minors merely thought to use the shells for measuring or weighing, unlike adults, they do not thereby render those shells into vessels. The reason for this distinction is due to the fact that they have the capacity to perform an action,
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I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Jerusalem, Israel
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
Minnesota, United States
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ra’anana, Israel
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Jerusalem, Israel
Philadelphia, United States
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, 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!
Jerusalem, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
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.
Skokie, IL, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
Chullin 12
Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦ°Χ§ΦΈΧΦΈΧ©Φ΄ΧΧΧ ΧΦ·ΧΧ ΧΦ΄ΧΧΦΈΦΌΧ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨? ΧΦΆΧΦΈΦΌΧ ΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ β ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨, ΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ β ΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨. ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ, ΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ β ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨, ΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ β ΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨.
then with regard to the Paschal offering and sacrificial meat that one is obligated to eat, what is there to say? Rather, according to Rabbi Meir, there is no alternative to saying: Where it is possible to examine the situation it is possible, and the majority is not followed; where it is not possible to examine the situation it is not possible, and the majority is followed. If so, here too, according to the Rabbis, it cannot be proven from the above sources that one follows a non-quantifiable majority ab initio, as perhaps where it is possible to examine the situation it is possible, and where it is not possible to examine the situation it is not possible, and the majority is followed.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ¨ΦΈΧΦΈΧ ΧΦΆΧΦΈΧ Χ©ΦΆΧΧ©ΦΈΦΌΧΧΦ·Χ, ΧΦ΄Χ Χ¨ΦΈΧΦΈΧΧΦΌ ΧΦ΄ΧͺΦ°ΦΌΧΦ΄ΧΦΈΦΌΧ ΧΦ°Χ’Φ·Χ Χ‘ΧΦΉΧ£ β ΧΧΦΌΧͺΦΈΦΌΧ¨ ΧΦΆΧΦ±ΧΧΦΉΧ ΧΦ΄Χ©Φ°ΦΌΧΧΦ΄ΧΧΦΈΧͺΧΦΉ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΧ β ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦΆΧΦ±ΧΧΦΉΧ ΧΦ΄Χ©Φ°ΦΌΧΧΦ΄ΧΧΦΈΧͺΧΦΉ.
Β§ Rav NaαΈ₯man says that Rav says: In the case of a person who saw one who slaughtered an animal, if the person saw him slaughtering continuously from beginning to end of the act, he is permitted to eat from his slaughter, and if not, he is prohibited from eating from his slaughter.
ΧΦ΅ΧΧΦ΄Χ ΧΦΈΧΦ΅Χ? ΧΦ΄Χ ΧΦ°ΦΌΧΦΈΧΦ·Χ’ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ¨, ΧΦ°ΧΦΈΧ ΧΦ΄Χ Χ¨ΦΈΧΦΈΧ? ΧΦ°ΧΦ΄Χ ΧΦ°ΦΌΧΦΈΧΦ·Χ’ ΧΦ°ΦΌΧΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ¨, Χ€Φ°ΦΌΧ©Φ΄ΧΧΧΦΈΧ!
The Gemara asks: What are the circumstances? If it is a case where the onlooker knows that he is knowledgeable in the halakhot of slaughter, why do I require that the onlooker saw the slaughter? Even if he did not see him slaughter, the onlooker may rely on his slaughter. And if the onlooker knows that he is not knowledgeable in the halakhot of slaughter, it is obvious that only if the person saw him slaughtering from beginning to end he is permitted to eat from his slaughter.
ΧΦ°ΧΦΆΧΦΈΦΌΧ, ΧΦ°ΦΌΧΦΈΧ ΧΦ°ΧΦ·Χ’ ΧΦ΄Χ ΧΦ°ΦΌΧΦ΄ΧΧ¨ ΧΦ΄Χ ΧΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ¨, ΧΦ΅ΧΧΦΈΧ: Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ.
Rather, perhaps it is a case where the onlooker does not know whether he is knowledgeable or whether he is not knowledgeable. But if that is the case, let us say: The majority of those associated with slaughter are experts in the halakhot of slaughter, and one may rely on his slaughter.
ΧΦ΄Χ ΧΦΈΧ ΧͺΦ·ΦΌΧ Φ°ΧΦΈΧ: ΧΦ²Χ¨Φ΅Χ Χ©ΦΆΧΧΦΈΦΌΧ¦ΦΈΧ ΧͺΦ·ΦΌΧ¨Φ°Χ Φ°ΧΧΦΉΧΦΆΧͺ Χ©Φ°ΧΧΧΦΌΧΦΈΧ ΧΦ·ΦΌΧ©ΦΌΧΧΦΌΧ§, ΧΧΦΉ Χ©ΦΆΧΧΦΈΧΦ·Χ¨ ΧΦ΄Χ©Φ°ΧΧΧΦΌΧΧΦΉ Χ΄Χ¦Φ΅Χ Χ©Φ°ΧΧΧΦΉΧΧ΄, ΧΦ°ΧΦΈΧΦ·ΧΦ° ΧΦΌΧΦΈΧ¦ΦΈΧ Χ©ΦΈΧΧΧΦΌΧ β ΧΦΆΧΦ°Χ§ΦΈΧͺΧΦΉ Χ©ΦΈΧΧΧΦΌΧ.
Isnβt it taught in a baraita: In a case where one found a slaughtered chicken in the marketplace, or where one said to his agent: Go out and slaughter a chicken, and he went and found the chicken slaughtered and he does not know who slaughtered it, its presumptive status is that it was slaughtered properly.
ΧΦ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ: Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ. ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦ΅ΧΧΦΈΧ: Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ!
Apparently, we say: The majority of those associated with slaughter are experts. Here too, in a case where it is unknown whether he is knowledgeable, let us say: The majority of those associated with slaughter are experts.
ΧΦ°Χ’ΧΦΉΧΦΈΧ ΧΦ°ΦΌΧΦΈΧΦ·Χ’ ΧΦ°ΦΌΧΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ¨, ΧΦΌΧΦ°ΧΧΦΉΧ ΧΦ΄ΦΌΧ©Φ°ΧΧΦ·Χ Χ§Φ·ΧΦ·ΦΌΧ ΧΦ·Χ Χ‘Φ΄ΧΧΦΈΧ Χ©Φ·ΧΧ€Φ΄ΦΌΧΧ¨. ΧΦ·ΧΧΦΌ ΧΦ°ΦΌΧͺΦ΅ΧΧΦΈΧ: ΧΦ΄ΧΦ°ΦΌΧΦ·ΧΧ Χ©Φ·ΧΧ€Φ΄ΦΌΧΧ¨ ΧΦΈΧΦ° Χ ΦΈΧΦ΅Χ Χ©Φ·ΧΧ€Φ΄ΦΌΧΧ¨, Χ§ΦΈΧ ΧΦ·Χ©Φ°ΧΧΦ·Χ’ ΧΦ·Χ: ΧΦ·ΧΧ ΧΦ΄ΧͺΦ°Χ¨Φ°ΧΧΦΉΧΦ΅Χ ΧΦ΄ΧΧͺΦ°Χ¨Φ°ΧΦ΄Χ ΧΦ΅ΧΧΦΌ, ΧΦ΄ΧΧΦ·ΦΌΧΦ° β Χ©ΦΆΧΧΦΈΦΌΧ Χ©ΦΈΧΧΦΈΧ Χ©ΦΆΧΧΦΈΦΌΧ ΧΦΈΦΌΧ¨Φ·Χ‘.
The Gemara answers: Actually, the reference is to a case where the onlooker knows that the one slaughtering is not knowledgeable in the halakhot of slaughter, and where he slaughtered one siman before us properly. Lest you say: From the fact that this siman was slaughtered properly, that siman was also slaughtered properly; therefore, Rav teaches us that this is not so. As, perhaps this siman happened to be slaughtered properly for him, but with regard to the other siman, perhaps he interrupted the slaughter or perhaps he pressed the knife, invalidating the slaughter.
ΧΦ°ΦΌΧ’ΦΈΧ ΧΦ΄ΧΧ Φ΅ΦΌΧΧΦΌ Χ¨Φ·Χ ΧΦ΄ΦΌΧΧΦ΄Χ ΧΦ·ΦΌΧ¨ ΧΧΦΉΧ‘Φ΅Χ£ ΧΦ΅Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ: ΧΦΈΧΧΦΉΧΦ΅Χ¨ ΧΦ΄Χ©Φ°ΧΧΧΦΌΧΧΦΉ Χ΄Χ¦Φ΅Χ ΧΦΌΧ©Φ°ΧΧΧΦΉΧΧ΄, ΧΦ°ΧΦΈΧΦ·ΧΦ° ΧΦΌΧΦΈΧ¦ΦΈΧ Χ©ΦΈΧΧΧΦΌΧ, ΧΦ·ΧΧΦΌ? ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΦΆΧΦ°Χ§ΦΈΧͺΧΦΉ Χ©ΦΈΧΧΧΦΌΧ. ΧΦΈΧΧΦΉΧΦ΅Χ¨ ΧΦ΄Χ©Φ°ΧΧΧΦΌΧΧΦΉ Χ΄Χ¦Φ΅Χ ΧΦΌΧͺΦ°Χ¨ΧΦΉΧΧ΄, ΧΦ°ΧΦΈΧΦ·ΧΦ° ΧΦΌΧΦΈΧ¦ΦΈΧ ΧͺΦΈΦΌΧ¨ΧΦΌΧ, ΧΦ·ΧΧ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ΅ΧΧ ΧΦΆΧΦ°Χ§ΦΈΧͺΧΦΉ ΧͺΦΈΦΌΧ¨ΧΦΌΧ.
Rav Dimi bar Yosef raised a dilemma before Rav NaαΈ₯man: With regard to one who says to his agent: Go out and slaughter a chicken, and he went and found the chicken slaughtered, what is the halakha? Rav NaαΈ₯man said to him: Its presumptive status is that it was slaughtered properly. And he raised another dilemma: With regard to one who says to his agent: Go out and separate teruma for me, and he went and found that teruma was separated from his produce, what is the halakha? Rav NaαΈ₯man said to him: Its presumptive status is not that teruma was separated.
ΧΦΈΧ Χ Φ·Χ€Φ°Χ©ΦΈΧΧΦ°, ΧΦ΄Χ ΧΦ²ΧΦΈΧ§ΦΈΧ Χ©ΦΈΧΧΦ΄ΧΧΦ· Χ’ΧΦΉΧ©ΦΆΧΧ Χ©Φ°ΧΧΦ΄ΧΧΧΦΌΧͺΧΦΉ β ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧͺΦ°ΦΌΧ¨ΧΦΌΧΦΈΧ Χ ΦΈΧΦ΅Χ, ΧΦ°ΧΦ΄Χ ΧΦ΅ΧΧ ΧΦ²ΧΦΈΧ§ΦΈΧ Χ©ΦΈΧΧΦ΄ΧΧΦ· Χ’ΧΦΉΧ©ΦΆΧΧ Χ©Φ°ΧΧΦ΄ΧΧΧΦΌΧͺΧΦΉ β ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧ.
Rav Dimi bar Yosef challenged: Whichever way you look at it, your ruling is problematic. If there is a presumption that an agent performs his assigned agency, that should be the case even with regard to teruma; and if there is no presumption that an agent performs his assigned agency, there should be no such presumption even with regard to slaughter.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ°ΧΦ΄Χ ΧͺΦ΅ΦΌΧΧΧΦΌΧ Χ’Φ²ΧΦ·ΧΦΌ ΧΦΌΧΦΉΧ¨ΦΈΧ ΧΦ°ΧΦ΄ΧΦ°ΧΦΈΧ, ΧΦ°Χ’ΧΦΉΧΦΈΧ ΧΦ΅ΧΧ ΧΦ²ΧΦΈΧ§ΦΈΧ Χ©ΦΈΧΧΦ΄ΧΧΦ· Χ’ΧΦΉΧ©ΦΆΧΧ Χ©Φ°ΧΧΦ΄ΧΧΧΦΌΧͺΧΦΉ, ΧΦΌΧ©Φ°ΧΧΦ΄ΧΧΦΈΧ β ΧΦ΄Χ Χ ΦΈΧΦ΅Χ ΧΦ΄ΦΌΧΧΦ°ΧΦΈΧ ΧΦ΄ΧΧ ΦΈΧ©Χ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ Χ©Φ°ΧΧΦ·Χ’ ΧΦ·ΧΦ²ΧΦ·Χ Χ©Φ°ΧΧΦ·Χ β Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ. ΧͺΦ°ΦΌΧ¨ΧΦΌΧΦΈΧ β ΧΦ΄ΦΌΧΧΦ°ΧΦΈΧ ΧΦ΄ΧΧ ΦΈΧ©Χ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ Χ©Φ°ΧΧΦ·Χ’ ΧΦ·ΧΦ²ΧΦ·Χ ΧͺΦ°ΦΌΧ¨Φ·Χ, ΧΦΈΧΦ΅Χ ΧΦ΅ΧΧΦΌ ΧͺΦΌΧΦΉΧ¨Φ΅Χ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄ΧΦ·ΦΌΧ’Φ·Χͺ, ΧΦ°ΧΦ·ΧͺΦΌΧΦΉΧ¨Φ΅Χ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄ΧΦ·ΦΌΧ’Φ·Χͺ β ΧΦ΅ΧΧ ΧͺΦ°ΦΌΧ¨ΧΦΌΧΦΈΧͺΧΦΉ ΧͺΦ°ΦΌΧ¨ΧΦΌΧΦΈΧ.
Rav NaαΈ₯man said to Rav Dimi in jest: After you eat a kor of salt over it, and analyze the matter at length, you will be able to understand the difference. Actually, there is no presumption that an agent performs his assigned agency, and in the case of slaughter, even if perhaps another person heard him instruct the agent and that person went and slaughtered the chicken, the slaughter would be valid, because the majority of those associated with slaughter are experts. By contrast, in the case of teruma, if perhaps another person heard him instruct the agent and then went and separated his teruma, he becomes one who designates teruma without the knowledge of the owner of the produce; and with regard to one who designates teruma without the knowledge of the owner of the produce, his teruma is not teruma.
ΧΦ΅ΧΧΦΈΧ: Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ ΧͺΦ·ΦΌΧ ΦΈΦΌΧΦ΅Χ ΧΦ΄ΧΧ? ΧΦ°ΦΌΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ²Χ¨Φ΅Χ Χ©ΦΆΧΧΦΈΧΦ°ΧΧΦΌ ΧΧΦΉ ΧΦ°ΦΌΧΦΈΧΦΈΧΧ ΧΦ°ΧͺΦ·Χ¨Φ°Χ Φ°ΧΧΦΉΧΦΈΧΧ ΧΦ°ΧΦΈΧΦ·ΧΦ° ΧΦΌΧΦ°Χ¦ΦΈΧΦΈΧ Χ©Φ°ΧΧΧΦΌΧΦ΄ΧΧ β Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧ‘Φ΅Χ¨, Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦ°ΦΌΧ ΧΦΉ Χ©ΦΆΧΧ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧ‘Φ΅Χ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ·ΧͺΦ΄ΦΌΧΧ¨. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ: Χ Φ΄Χ¨Φ°ΧΦ΄ΧΧ ΧΦ°ΦΌΧΦΈΧ¨Φ΄ΧΧ Χ©ΦΆΧΧ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΌΧΦΈΧ Χ©ΦΆΧΧΦ°ΦΌΧ¦ΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ, ΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦ°ΦΌΧ ΧΦΉ Χ©ΦΆΧΧ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧ‘Φ΅Χ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧΦ΄Χ Χ©ΦΆΧΧΦ°ΦΌΧ¦ΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ·ΧΦ΄Χͺ.
The Gemara suggests: Let us say that the statement: The majority of those associated with slaughter are experts, is a dispute between tannaβim, as it is taught in a baraita: In a case where oneβs young goats and roosters were lost, and the owner went and found them slaughtered, Rabbi Yehuda deems the meat forbidden, and Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, deems it permitted. Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda appears correct in a case where the owner found the slaughtered animals in a scrap heap, as the concern is that they were thrown away because the slaughter was not valid. And the statement of Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, appears correct in a case where he found them in the house.
ΧΦ·ΧΧ ΧΦΈΧΧ ΧΦ°ΦΌΧΦΈΧ Χ§ΦΈΧΦ΄ΧΧ€Φ·ΦΌΧΦ°ΧΦ΄Χ, ΧΦ°ΦΌΧΦΈΧ¨ Χ‘ΦΈΧΦ·Χ¨: ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ, ΧΦΌΧΦΈΧ¨ Χ‘ΦΈΧΦ·Χ¨: ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ?
What, is it not with regard to this matter that they disagree, that one Sage, Rabbi αΈ€anina, holds: We say that the majority of those associated with slaughter are experts, and one Sage, Rabbi Yehuda, holds: We do not say that the majority of those associated with slaughter are experts?
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦ·ΦΌΧ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦΈΧ, ΧΦ°ΦΌΧΧΦΌΧΦ΅ΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ Χ¨ΧΦΉΧ ΧΦ°Χ¦ΧΦΌΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ ΧΧΦΌΧΦ°ΧΦ΄ΧΧ ΧΦ΅Χ, ΧΦΌΧΦ°ΧΦ·ΧΦ΄Χͺ β ΧΦ°ΦΌΧΧΦΌΧΦ΅ΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ΄ΦΌΧ©Φ°ΧΧ¨Φ΅Χ, ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧ©ΦΌΧΧΦΌΧ§ β ΧΦ°ΦΌΧΧΦΌΧΦ΅ΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ°ΦΌΧΦΈΧ‘ΧΦΌΧ¨, ΧΦ΄ΦΌΧ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ·ΦΌΧΦ΄Χͺ: ΧΦΈΧ¨ Χ‘ΦΈΧΦ·Χ¨ ΧΦΈΧΦΈΧ Χ’ΦΈΧ©ΧΧΦΌΧ ΧΦ°ΧΦ·ΧΦ΄ΦΌΧΧ Χ Φ΄ΧΦ°ΧΦΈΧͺΧΦΉ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ·ΦΌΧΦ΄Χͺ, ΧΦΌΧΦ·Χ¨ Χ‘ΦΈΧΦ·Χ¨ ΧΦ΅ΧΧ ΧΦΈΧΦΈΧ Χ’ΦΈΧ©ΧΧΦΌΧ ΧΦ°ΧΦ·ΧΦ΄ΦΌΧΧ Χ Φ΄ΧΦ°ΧΦΈΧͺΧΦΉ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ·ΦΌΧΦ΄Χͺ.
Rav NaαΈ₯man bar YitzαΈ₯ak said: No, the fact is that everyone agrees that the majority of those associated with slaughter are experts, and if he found the slaughtered goats or roosters in the house, everyone agrees that it is permitted to eat the meat. If he found them in a scrap heap that is in the marketplace, everyone agrees that it is prohibited to eat the meat. When they disagree is in a case where he found them in a scrap heap that is in the house. One Sage, Rabbi Yehuda, holds: A person is prone to cast his unslaughtered animal carcass onto a scrap heap that is in the house. And one Sage, Rabbi αΈ€anina, holds: A person is not prone to cast his unslaughtered animal carcass onto a scrap heap that is in the house.
ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ: Χ Φ΄Χ¨Φ°ΧΦ΄ΧΧ ΧΦ΄ΦΌΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΌΧΦΈΧ Χ©ΦΆΧΧΦ°ΦΌΧ¦ΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ. ΧΦ·ΧΧ ΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ? ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ°ΦΌΧ©ΧΧΦΌΧ§ β ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦ°ΦΌ ΧΦ°ΦΌΧΧΦΌΧΦ΅ΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ°ΦΌΧΦΈΧ‘ΧΦΌΧ¨! ΧΦΆΧΦΈΦΌΧ ΧΦΈΧΧ Χ€Φ°ΦΌΧ©Φ΄ΧΧΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ·ΦΌΧΦ΄Χͺ.
The Master said in the baraita that Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda appears correct in a case where he found them in the scrap heap. The Gemara asks: What is the term scrap heap referring to in this context? If we say the reference is to a scrap heap in the marketplace, didnβt you say that everyone agrees that it is prohibited, and it is not merely the opinion of Rabbi Yehuda? Rather, it is obvious that he found it on a scrap heap that is in the house, and it is in that case that Rabbi Yehuda HaNasi rules in accordance with the opinion of Rabbi Yehuda.
ΧΦ΅ΧΧΦΈΧ Χ‘Φ΅ΧΧ€ΦΈΧ, ΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦ°ΦΌΧ ΧΦΉ Χ©ΦΆΧΧ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧ‘Φ΅Χ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧΦ΄Χ Χ©ΦΆΧΧΦ°ΦΌΧ¦ΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ·ΧΦ΄Χͺ. ΧΦ·ΧΧ ΧΦ·ΦΌΧΦ΄Χͺ? ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ·ΦΌΧΦ΄Χͺ ΧΦ·ΧΦΈΦΌΧ©Χ β ΧΦΈΧΦΈΧΦ°Χ¨Φ·ΧͺΦ°ΦΌ ΧΦ°ΦΌΧΧΦΌΧΦ΅ΦΌΧ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ΄ΦΌΧ©Φ°ΧΧ¨Φ΅Χ! ΧΦΆΧΦΈΦΌΧ Χ€Φ°ΦΌΧ©Φ΄ΧΧΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ·ΦΌΧΦ΄Χͺ. Χ§Φ·Χ©Φ°ΧΧΦΈΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ ΧΦ·ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ!
Say the latter clause of the statement of Rabbi Yehuda HaNasi: And the statement of Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, appears correct in a case where he found them in the house. What is the word house referring to in this context? If we say the reference is to an actual house, didnβt you say that everyone agrees that it is permitted? Rather, it is obvious that he found it on a scrap heap that is in the house. If so, it is difficult, as there is a contradiction between one statement of Rabbi Yehuda HaNasi, where he rules in accordance with the opinion of Rabbi Yehuda to prohibit the meat in a case where it is found in a scrap heap in the house, and another statement of Rabbi Yehuda HaNasi, where he rules in accordance with the opinion of Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, to permit the meat in that case.
ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨: Χ Φ΄Χ¨Φ°ΧΦ΄ΧΧ ΧΦ΄ΦΌΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦ°ΦΌΧ ΧΦΉ Χ©ΦΆΧΧ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧ‘Φ΅Χ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧ©ΦΌΧΧΦΌΧ§, Χ©ΦΆΧΧΦ·Χ£ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦ°ΦΌΧ ΧΦΉ Χ©ΦΆΧΧ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧ‘Φ΅Χ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧΦ΄Χ ΧΦΉΧ Χ ΦΆΧΦ°ΧΦ·Χ§ Χ’ΦΈΧΦΈΧΧ ΧΦΆΧΦΈΦΌΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ·ΦΌΧΦ΄Χͺ, ΧΦ²ΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧ€ΦΈΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧ©ΦΌΧΧΦΌΧ§ ΧΧΦΉΧΦ΅Χ ΧΦ΅ΧΧΦΌ, ΧΦ°Χ Φ΄Χ¨Φ°ΧΦ΄ΧΧ ΧΦΌΧΦΌΧ³.
The Gemara explains: This is what Rabbi Yehuda HaNasi is saying: The statement of Rabbi Yehuda appears correct to Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, in a case where one found them in a scrap heap that is in a marketplace, as Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, disagrees with Rabbi Yehuda only in a case where one found them in a scrap heap that is in the house. But in a case where he found them in a scrap heap that is in a marketplace he concedes to Rabbi Yehuda. And the statement of Rabbi αΈ€anina, son of Rabbi Yosei HaGelili, appears correct to Rabbi Yehuda in a case where he found them in the house, as he concedes to Rabbi αΈ€anina in that case.
ΧΧΦΌΧ₯ ΧΦ΅ΧΦ΅Χ¨Φ΅Χ©Χ Χ©ΧΧΦΉΧΦΆΧ ΧΦ°Χ§ΦΈΧΦΈΧ, Χ©ΦΆΧΧΦΈΦΌΧ ΧΦ°Χ§Φ·ΧΦ°Χ§Φ°ΧΧΦΌ ΧΦΆΧͺ Χ©Φ°ΧΧΦ΄ΧΧΦΈΧͺΦΈΧ. Χ΄Χ©ΦΆΧΧΦΈΦΌΧ Χ§Φ΄ΧΦ°Χ§Φ°ΧΧΦΌΧ΄ ΧΦΈΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ, ΧΦΆΧΦΈΦΌΧ Χ΄Χ©ΦΆΧΧΦΈΦΌΧ ΧΦ°Χ§Φ·ΧΦ°Χ§Φ°ΧΧΦΌΧ΄. ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧΦΉΧΧͺ ΧΧΦΉΧΦΆΧ¨ΦΆΧͺ ΧΦ΅ΧΧ ΧΧΦΉΧ‘Φ°Χ¨Φ΄ΧΧ ΧΦΈΧΦΆΧ ΧΧΦΌΧΦ΄ΦΌΧΧ ΧΦ°ΧΦ·ΧͺΦ°ΦΌΧΦ΄ΧΦΈΦΌΧ.
Β§ The mishna stated: Everyone slaughters an animal, i.e., can perform halakhically valid slaughter, and their slaughter is valid, except for a deaf-mute, an imbecile, and a minor, lest they ruin their slaughter. The Gemara infers: The tanna does not teach: Due to the concern that they ruined their slaughter, in the past tense; rather, he teaches: Lest they ruin their slaughter, in the future. Rava says: That is to say that one does not give them non-sacred animals for slaughter ab initio, even with the supervision of others.
ΧΦ°ΧΧΦΌΧΦΈΦΌΧ Χ©ΦΆΧΧ©ΦΈΦΌΧΧΦ²ΧΧΦΌ ΧΦ·ΧΦ²ΧΦ΅Χ¨Φ΄ΧΧ Χ¨ΧΦΉΧΦ΄ΧΧ ΧΧΦΉΧͺΦΈΧ, Χ©Φ°ΧΧΦ΄ΧΧΦΈΧͺΦΈΧ ΧΦ°ΦΌΧ©Φ΅ΧΧ¨ΦΈΧ. ΧΦ·ΧΧ ΧͺΦ°ΦΌΧ ΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦΈΦΌΧ’Φ΅ΧΧ Φ·Χ ΧΦ·ΦΌΧΦΈΦΌΧΧ ΦΈΧ ΧΦ΄Χ©Φ°ΧΧΦ΄ΧΧΦΈΧ?
The mishna continues: And for all of them, when they slaughtered an animal and others see and supervise them, their slaughter is valid, including even a deaf-mute, an imbecile, and a minor, who lack competence and whose intent is not halakhically effective. The Gemara asks: Who is the tanna who taught that we do not require intent for slaughter?
ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: Χ¨Φ·ΧΦ΄ΦΌΧ Χ ΦΈΧͺΦΈΧ ΧΦ΄ΧΧ, ΧΦ°ΦΌΧͺΦΈΧ Φ΅Χ ΧΧΦΉΧ©Φ·ΧΧ’Φ°ΧΦΈΧ ΧΦ°Χ’Φ΅ΧΧ¨ΦΈΧ ΧΦ°ΦΌΧΦ΄Χ ΧΦ·ΧΦ°Χ¨Φ·ΧΦΈΦΌΧ: ΧΦΈΧ¨Φ·Χ§ Χ‘Φ·ΧΦ΄ΦΌΧΧ ΧΦ°Χ ΧΦΉΧ’Φ³Χ¦ΦΈΧΦΌ ΧΦ·ΦΌΧΦΌΧΦΉΧͺΦΆΧ, ΧΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦ°Χ©ΦΈΧΧΦ²ΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ¨Φ°ΧΦΈΦΌΧΦΌ β Χ¨Φ·ΧΦ΄ΦΌΧ Χ ΦΈΧͺΦΈΧ ΧΦ·ΧΦ°Χ©Φ΄ΧΧΧ¨, ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ Χ€ΦΌΧΦΉΧ‘Φ°ΧΦ΄ΧΧ. ΧΧΦΌΧ ΧͺΦΈΦΌΧ Φ΅Χ ΧΦ·ΧΦΌ, ΧΦ°ΧΧΦΌΧ ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ Χ ΦΈΧͺΦΈΧ.
Rava said: It is Rabbi Natan, as Oshaya, the youngest of the company of Sages, taught a baraita, stating: If one threw a knife to embed it in the wall, and in the course of its flight the knife went and slaughtered an animal in its proper manner, Rabbi Natan deems the slaughter valid, and the Rabbis deem the slaughter not valid. Oshaya teaches the baraita and he states about it: The halakha is in accordance with the opinion of Rabbi Natan that there is no need for intent to perform a valid act of slaughter.
ΧΦ°ΧΦΈΧ ΧΦΈΦΌΧ’Φ΅ΧΧ Φ·Χ ΧΧΦΉΧΦ΄ΧΧΦ° ΧΦΌΧΦ΅ΧΦ΄ΧΧ? Χ©ΦΆΧΧΦΈΧΦ°ΧΦΈΧ ΧΦΌΧΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ¨Φ°ΧΦΈΦΌΧΦΌ.
The Gemara asks: How could the slaughter in the baraita be valid? But donβt we require that the slaughterer move the knife back and forth on the throat of the animal? When one throws a knife, it goes in one direction and does not return. The Gemara answers: The case in the baraita is one where the knife went and cut the animalβs throat, caromed off the wall and came back to cut the throat again in its proper manner.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ΄ΧΦΈΦΌΧΧ ΧΦ·ΦΌΧ¨ ΧΦ·ΧΦΈΦΌΧ, ΧΦΈΦΌΧ’Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧΦΈΧ ΦΈΧ: Χ§ΦΈΧΦΈΧ ΧΦ΅Χ©Χ ΧΧΦΉ ΧΦ·ΧΦ°Χ©ΦΈΧΧΦΈΧ, ΧΧΦΉ ΧΦ΅ΧΧ ΧΧΦΉ ΧΦ·ΧΦ°Χ©ΦΈΧΧΦΈΧ?
Β§ Rabbi αΈ€iyya bar Abba says that Rabbi YoαΈ₯anan raises a dilemma: In matters that require thought and intent, does a minor have halakhically effective thought, or does he not have halakhically effective thought?
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ·ΧΦ΅ΦΌΧ: ΧΦ°ΧͺΦ΄ΧΧΦ°ΦΌΧ’Φ΅Χ ΧΦ΅ΧΧΦΌ ΧΦ·Χ’Φ²Χ©ΦΆΧΧ? ΧΦ·ΧΧ Χ©Φ°ΧΧ ΦΈΧ ΧΦ·Χ’Φ²Χ©ΦΆΧΧ ΧΦ°ΦΌΧΦΈΧ Χ§ΦΈΧ ΧΦ΄ΧΦ·ΦΌΧ’Φ°ΧΦΈΧ ΧΦ΅ΧΧΦΌ β ΧΦ΄ΦΌΧͺΦ°Χ Φ·Χ: Χ΄ΧΦ΅Χ©Χ ΧΦΈΧΦΆΧ ΧΦ·Χ’Φ²Χ©ΦΆΧΧΧ΄? ΧΦ·ΧΦ°Χ©ΦΈΧΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧͺΦ΄ΦΌΧΧΦ°ΦΌΧ’Φ΅Χ ΧΦ΅ΧΧΦΌ, ΧΦ΄ΦΌΧͺΦ°Χ Φ·Χ: Χ΄ΧΦ΅ΧΧ ΧΦΈΧΦΆΧ ΧΦ·ΧΦ°Χ©ΦΈΧΧΦΈΧΧ΄!
Rabbi Ami said to Rabbi αΈ€iyya bar Abba: And let Rabbi YoαΈ₯anan raise this dilemma with regard to the action of a minor, whether the action of a minor that indicates intent is effective. What is different about the action of a minor that Rabbi YoαΈ₯anan does not raise a dilemma? Is it due to the fact that we learned in a mishna (Kelim 17:15): A deaf-mute, an imbecile, and a minor have the capacity to perform an action that is halakhically effective? With regard to thought as well let him not raise this dilemma, as we learned in the same mishna: They do not have the capacity for halakhically effective thought.
ΧΦ΄ΦΌΧͺΦ°Χ Φ·Χ: ΧΦΈΧΦ·ΧΦΌΧΦΉΧ, ΧΦ°ΧΦΈΧ¨Φ΄ΧΦΌΧΦΉΧ, ΧΦ°ΧΦΈΧΦ±ΧΧΦΉΧ Χ©ΦΆΧΧΦ²Χ§ΦΈΧ§ΧΦΌΧ ΧͺΦ΄ΦΌΧΧ ΧΦΉΧ§ΧΦΉΧͺ ΧΦΈΧΧΦΉΧ ΧΦΈΦΌΧΦΆΧ Χ’ΦΈΧ€ΦΈΧ¨, ΧΧΦΉ Χ©ΦΆΧΧΦ΄ΧͺΦ°Χ§Φ΄ΧΧ ΧΦΌΧ ΧΦ°ΧΦ·Χ£ ΧΦΉΧΧΦ°Χ Φ·ΧΦ΄Χ β ΧΦ°ΧΦ΅ΧΦ΄ΧΧ, ΧΦ΄Χ€Φ°ΦΌΧ Φ΅Χ Χ©ΦΆΧΧΦ΅ΦΌΧ©Χ ΧΦΈΧΦΆΧ ΧΦ·Χ’Φ²Χ©ΦΆΧΧ,
As we learned in that mishna: With regard to an acorn, a pomegranate, or a nut, which minors hollowed in order to measure dirt with them or that they affixed to a scale, the halakhic status of those shells is that of vessels, and they are susceptible to ritual impurity. By contrast, if the minors merely thought to use the shells for measuring or weighing, unlike adults, they do not thereby render those shells into vessels. The reason for this distinction is due to the fact that they have the capacity to perform an action,
