From where do we derive that we follow the majority? Can one rely on the fact that a messenger that one appointed actually did the job? Does one need intent to slaughter?
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
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This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
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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Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Lisa Kolodny
Raanana, Israel
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Naomi Niederhoffer
Toronto, Canada
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
Rabbi Nicki Greninger
California, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Caroline Ben-Ari
Karmiel, Israel
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
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
Rhona Fink
San Diego, United States
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!
Elisheva Brauner
Jerusalem, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Leah Goldford
Edmonton, Alberta, Canada
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
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
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
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, 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.
Ruth Leah Kahan
Ra’anana, Israel
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
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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