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 Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
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Summary
The sons of Rabbi Chiya taught that when performing melika (pinching the neck of a sacrificial bird), the kohen may draw the simanim (the windpipe and gullet) toward the back of the neck and sever them without breaking the neck bone. The Sages dispute whether they meant this is the only valid method (to avoid rendering the bird a treifa by breaking the bone first), or if breaking the neck bone prior to cutting the simanim is also permitted as a Torah-prescribed approach. The Mishna supports this latter explanation.
Rabbi Yannai raises a difficulty against the sons of Rabbi Chiya based on an inference from another line in the Mishna, which the Gemara resolves by demonstrating that an alternative inference can be drawn.
The Gemara notes a debate regarding whether melika can be performed with a back-and-forth sawing motion (holacha v’hava’a) similar to shechita.
Rabbi Yirmia quotes a statement by Shmuel comparing shechita and melika. After analyzing what specific law was being equated, the Gemara concludes that Shmuel is teaching that if one begins the melika too high on the neck (hagrama) and finishes in the correct area, it is disqualified – just as we learned regarding shechita.
Rami bar Yechezkel cites a braita stating that there is no issue with birds if the simanim are found to be displaced. The Gemara disputes whether this applies only according to the opinion that shechita of a bird is not a Torah law, or if it holds true even for those who view it as a Torah obligation derived via halakha l’Moshe m’Sinai.
A further debate ensues over whether Rami bar Yechezkel’s braita applies exclusively to melika or extends to the shechita of a bird as well. Additionally, Rabbi Yirmia’s statement in the name of Shmuel is presented as a conflicting view to this braita.
Zeiri rules that if the neck bone is broken with the majority of the flesh around it also cut off, the animal or bird immediately becomes a neveila (carcass), even if the animal is still convulsing. Rava challenges this: if breaking the neck bone creates a neveila, how could melika ever be validly performed on a bird, given that the process begins by breaking the neck? This would mean the kohen is performing melika on a bird that is already dead. Abaye raises a difficulty against Rava’s challenge from the laws of a bird burnt offering, and the Gemara resolves the issue.
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 month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
Chullin 20
וְאִי סָלְקָא דַעְתָּךְ מַחְזִיר דַּוְקָא, מַאי אִירְיָא מוֹלֵק? אֲפִילּוּ שׁוֹחֵט נָמֵי! אֶלָּא לָאו שְׁמַע מִינַּהּ אַף מַחְזִיר, וּמַתְנִיתִין בִּדְלָא אַהְדַּר.
And if it enters your mind that the mitzva is specifically to move the simanim behind the nape and pinch them, why did the tanna say specifically that if one pinches in this manner it is valid? Even if one slaughters from the nape in this manner the slaughter would be valid. Rather, must one not conclude from it that the proper understanding is: One may even move the simanim behind the nape and pinch, and the mishna is referring to a case where one did not move the simanim behind the nape.
אָמַר רַבִּי יַנַּאי: יְקַבְּלוּ הָרוֹבִין אֶת תְּשׁוּבָתָן, דְּקָתָנֵי: נִמְצָא כָּשֵׁר בִּשְׁחִיטָה – פָּסוּל בִּמְלִיקָה, כָּשֵׁר בִּמְלִיקָה – פָּסוּל בִּשְׁחִיטָה. לְמַעוֹטֵי מַאי? לָאו לְמַעוֹטֵי מַחֲזִיר סִימָנִין לַאֲחוֹרֵי הָעוֹרֶף, דְּלָא?
Rabbi Yannai says: The young ones [rovin], the sons of Rabbi Ḥiyya, shall receive their response that rejects their statement from that which is taught in the mishna: It is found that that which is valid for slaughter is not valid for pinching and that which is valid for pinching is not valid for slaughter. What does this statement serve to exclude? Does it not serve to exclude the case where one moves the simanim behind the nape, teaching that it is valid only for slaughter and not for pinching?
אָמַר רַבָּה בַּר בַּר חָנָה: לָא, לְמַעוֹטֵי שֵׁן וְצִפּוֹרֶן. שֵׁן וְצִפּוֹרֶן בְּהֶדְיָא קָתָנֵי לְהוּ.
Rabba bar bar Ḥana said: No, perhaps it serves to exclude one who uses a tooth or a fingernail that is not detached, which are valid for pinching and not valid for slaughter. The Gemara objects: That could not be, as the tanna teaches explicitly the case of a tooth and a fingernail in a mishna (15b), and there was no need to repeat it.
אֶלָּא אָמַר רַבִּי יִרְמְיָה: לְמַעוֹטֵי מוֹלִיךְ וּמֵבִיא. הָנִיחָא לְמַאן דְּאָמַר מוֹלִיךְ וּמֵבִיא בִּמְלִיקָה – פָּסוּל, אֶלָּא לְמַאן דְּאָמַר כָּשֵׁר, מַאי אִיכָּא לְמֵימַר? בְּנֵי רַבִּי חִיָּיא סָבְרִי לַהּ כְּמַאן דְּאָמַר מוֹלִיךְ וּמֵבִיא בִּמְלִיקָה – פָּסוּל.
Rather, Rabbi Yirmeya said: The statement of the mishna: That which is valid for slaughter is not valid for pinching, serves to exclude drawing back and forth. One who pinches may not cut the simanim by drawing his fingernail back and forth. Rather, he must press and cut them in one motion. The Gemara asks: This works out well according to the one who says: Drawing back and forth for pinching is not valid, but according to the one who says: It is valid, what is there to say? The Gemara answers: The sons of Rabbi Ḥiyya hold in accordance with the one who says: Drawing back and forth for pinching is not valid.
אָמַר רַב כָּהֲנָא: מִצְוַת מְלִיקָה קוֹצֵץ וְיוֹרֵד, וְזוֹ הִיא מִצְוָתָהּ. סָבַר רַבִּי אָבִין לְמֵימַר: קוֹצֵץ וְיוֹרֵד – אִין, מוֹלִיךְ וּמֵבִיא – לָא. אֲמַר לֵיהּ רַבִּי יִרְמְיָה: כׇּל שֶׁכֵּן דְּמוֹלִיךְ וּמֵבִיא בִּמְלִיקָה כָּשֵׁר, וּמַאי זוֹ הִיא מִצְוָתָהּ? אֵימָא: אַף זוֹ הִיא מִצְוָתָהּ.
Rav Kahana says: The mitzva of pinching is that one cuts with his fingernail from the nape and continues downward, and that is its mitzva. Rabbi Avin thought to say: Cuts and continues downward, yes; draws back and forth, no. Rabbi Yirmeya said to him: All the more so that drawing back and forth for pinching is valid. The Gemara asks: And what is the meaning of the phrase: That is its mitzva, which indicates that it is specifically in that manner? The Gemara answers: Say that it means: That too is its mitzva.
אָמַר רַבִּי יִרְמְיָה אָמַר שְׁמוּאֵל: כׇּל הַכָּשֵׁר בִּשְׁחִיטָה – כְּנֶגְדּוֹ בָּעוֹרֶף כָּשֵׁר בִּמְלִיקָה, הָא פָּסוּל בִּשְׁחִיטָה – פָּסוּל בִּמְלִיקָה. לְמַעוֹטֵי מַאי? אִילֵּימָא לְמַעוֹטֵי עִיקּוּר סִימָנִין, וְהָא תָּנֵי רָמֵי בַּר יְחֶזְקֵאל: אֵין עִיקּוּר סִימָנִין בָּעוֹף!
§ Rabbi Yirmeya says that Shmuel says: Any place that is valid for slaughter on the throat is correspondingly valid for pinching on the nape. By inference, any place on the throat that is not valid for slaughter is not valid for pinching. The Gemara asks: What does this statement serve to exclude? If we say that it serves to exclude ripping the simanim from their place before cutting them, which is invalid with regard to pinching just as with regard to slaughter, but didn’t Rami bar Yeḥezkel teach: There is no disqualification of ripping the simanim in the case of a bird?
אָמַר רַב פָּפָּא: לְמַעוֹטֵי רֹאשׁוֹ. רֹאשׁוֹ פְּשִׁיטָא? ״מִמּוּל עׇרְפּוֹ״ אָמַר רַחֲמָנָא, וְלֹא בְּרֹאשׁוֹ!
Rav Pappa said: It serves to exclude pinching the occipital bone at the back of its head; just as it is not the place of slaughter, it is not the place of pinching. The Gemara asks: Isn’t it obvious that pinching at the back of its head is not valid? The Merciful One states: “Adjacent to its nape,” and not at its head.
מַאי ״רֹאשׁוֹ״? שִׁיפּוּי רֹאשׁוֹ, כְּגוֹן דְּנָקֵט מִשִּׁיפּוּי רֹאשׁוֹ וְהִגְרִים וַאֲזַל עַד דִּמְטָא תַּתַּאי, וְכִדְרַב הוּנָא אָמַר רַב אַסִּי, דְּאָמַר רַב הוּנָא אָמַר רַב אַסִּי: הִגְרִים שְׁלִישׁ וְשָׁחַט שְׁנֵי שְׁלִישׁ – פְּסוּלָה.
The Gemara answers: What is its head that is not the place for pinching? It is the incline of its head, e.g., in a case where one began at the incline of its head and diverted and continued until he reached below to the place of the simanim, where he completed the pinching. Since he began the process in the incorrect location, it is invalid, similar to slaughter. And this is in accordance with the opinion that Rav Huna says that Rav Asi says, as Rav Huna says that Rav Asi says: If one diverted the knife upward and cut one-third of the windpipe and then cut two-thirds within the ring, the slaughter is not valid.
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: הָא דְּתָנֵי רָמֵי בַּר יְחֶזְקֵאל אֵין עִיקּוּר סִימָנִין בָּעוֹף, לָא אֲמַרַן אֶלָּא לְמַאן דְּאָמַר אֵין שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה,
Rav Aḥa, son of Rava, said to Rav Ashi: With regard to that which Rami bar Yeḥezkel teaches: There is no disqualification for ripping simanim in a bird, we say it only according to the one who says: There is no source for the slaughter of a bird in the Torah.
אֲבָל לְמַאן דְּאָמַר יֵשׁ שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה, יֵשׁ עִיקּוּר.
But according to the one who says: There is a source for the slaughter of a bird in the Torah, there is disqualification for ripping simanim in a bird as well.
אֲמַר לֵיהּ: אַדְּרַבָּה, אִיפְּכָא מִסְתַּבְּרָא! לְמַאן דְּאָמַר יֵשׁ שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה, אִיכָּא לְמֵימַר דְּהָכִי אַגְמְרֵיהּ דְּאֵין עִיקּוּר, וַאֲפִילּוּ לְמַאן דְּאָמַר כִּבְהֵמָה, לְעִנְיַן עִיקּוּר לָא לֶיהֱוֵי כִּבְהֵמָה.
Rav Ashi said to him: On the contrary, the opposite is reasonable. According to the one who says: There is a source for the slaughter of a bird in the Torah, the halakhot of slaughter are not explicit and were transmitted to Moses orally, and it can be said that this is what God taught him, that there is no disqualification for ripping simanim. And even according to the one who says that the halakhic status of a bird is like that of an animal, as the halakhot of the slaughter of a bird are derived from the halakhot of the slaughter of an animal, perhaps God taught Moses that with regard to the matter of ripping simanim it will not be like an animal.
אֶלָּא לְמַאן דְּאָמַר: אֵין שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים, מֵהֵיכָא גְּמִירִי לַהּ? מִבְּהֵמָה, כּוּלַּהּ מִילְּתָא כִּבְהֵמָה!
But according to the one who says: There is no source for the slaughter of a bird in the Torah, but rather it is by rabbinic law, from where are the halakhot of the slaughter of a bird learned? They are learned from the halakhot of the slaughter of an animal; consequently, the entire matter of the slaughter of a bird is like that of an animal.
אָמַר רָבִינָא, אָמַר לִי רָבִין בַּר קִיסִי: הָא דְּתָנֵי רָמֵי בַּר יְחֶזְקֵאל, אֵין עִיקּוּר סִימָנִין בָּעוֹף – לָא אֲמַרַן אֶלָּא בִּמְלִיקָה, אֲבָל בִּשְׁחִיטָה יֵשׁ עִיקּוּר. וְהָאָמַר רַבִּי יִרְמְיָה אָמַר שְׁמוּאֵל: כׇּל הַכָּשֵׁר בִּשְׁחִיטָה כְּנֶגְדּוֹ בָּעוֹרֶף כָּשֵׁר בִּמְלִיקָה, הָא פָּסוּל – פָּסוּל! הָהִיא פְּלִיגָא.
Ravina said: Ravin bar Kisi said to me: With regard to that which Rami bar Yeḥezkel teaches, i.e., that there is no disqualification for ripping simanim in a bird, we say it only with regard to pinching, but with regard to slaughter, there is disqualification for ripping simanim. The Gemara objects: But doesn’t Rabbi Yirmeya say that Shmuel says: Any place that is valid for slaughter on the throat is correspondingly valid for pinching on the nape, but that which is not valid for slaughter is not valid for pinching. The Gemara explains: That halakha disagrees with this statement of Shmuel.
אָמַר זְעֵירִי: נִשְׁבְּרָה מַפְרֶקֶת וְרוֹב בָּשָׂר עִמָּהּ – נְבֵלָה.
§ Ze’eiri says: If the neck bone of an animal or a bird was broken and most of the surrounding flesh was cut with it, the status of the animal or the bird is that of an unslaughtered carcass. It is dead and can no longer be rendered fit by slaughter.
אָמַר רַב חִסְדָּא: אַף אֲנַן נָמֵי תְּנֵינָא, מָלַק בְּסַכִּין – מְטַמֵּא בְּגָדִים אַבֵּית הַבְּלִיעָה, וְאִי אָמְרַתְּ טְרֵפָה הָוְיָא, מְלִיקָתָהּ זוֹ הִיא שְׁחִיטָתָהּ – תַּהֲנֵי לַהּ סַכִּין לְטַהֲרָהּ מִידֵי נְבֵלָה.
Rav Ḥisda said that we learn this in a mishna (Zevaḥim 68a) as well: If one pinched a bird offering with a knife and not with his thumbnail, the bird renders the garments of one who swallows it impure when it is in the throat, which is the halakha in the case of an unslaughtered carcass of a kosher bird. And if you would say that if the neck bone of an animal or a bird was broken and most of the surrounding flesh was cut with it, the bird is not an unslaughtered carcass but it is a tereifa, then since with regard to a bird offering its pinching is its slaughter, let pinching with a knife be effective to purify the bird from the impurity of an unslaughtered carcass, as a tereifa does not transmit impurity when slaughtered properly. From the halakha that pinching with a knife does not render the bird pure it is evident that when its neck bone is broken the bird is rendered an unslaughtered carcass.
אָמְרִי: הָתָם מִשּׁוּם דְּלָאו שְׁחִיטָה הִיא כְּלָל. מַאי טַעְמָא? רַב הוּנָא אָמַר: מִפְּנֵי שֶׁהוּא מַחְלִיד, רָבָא אָמַר: מִפְּנֵי שֶׁהוּא דּוֹרֵס.
The Sages say in response: There, pinching with a knife is ineffective in rendering it pure not because the breaking of the neck bone renders the bird an unslaughtered carcass. Rather, it is because it is not slaughter at all. The Gemara asks: What is the reason? Rav Huna says: It is because he conceals the knife and performs an inverted slaughter, which invalidates the slaughter. Rava says: It is because he presses the knife.
מַאן דְּאָמַר מִפְּנֵי שֶׁהוּא מַחְלִיד, מַאי טַעְמָא לָא אָמַר מִפְּנֵי שֶׁהוּא דּוֹרֵס? קָסָבַר: מוֹלִיךְ וּמֵבִיא בִּמְלִיקָה כָּשֵׁר. וּמַאן דְּאָמַר מִפְּנֵי שֶׁהוּא דּוֹרֵס, מַאי טַעְמָא לָא אָמַר מִפְּנֵי שֶׁהוּא מַחְלִיד? אָמַר לָךְ: חֲלָדָה הֵיכִי דָּמֵי? כְּחוּלְדָּה הַדָּרָה בְּעִיקְּרֵי בָתִּים דְּמִכַּסְּיָא, הָכָא הָא מִיגַּלְּיָא.
The Gemara asks: With regard to the one who says: Because he conceals the knife and performs an inverted slaughter, what is the reason that he does not say: Because he presses the knife? The Gemara answers: It is because he holds that drawing back and forth in pinching is valid. The Gemara asks: And the one who says: Because he presses the knife, what is the reason that he does not say: Because he conceals [maḥlid] the knife? The Gemara answers that he could have said to you: What are the circumstances of concealing the knife? It is like a rat [ḥulda] that resides in the foundations of houses that are concealed. Here, when he begins cutting from the nape of the neck, that knife is exposed.
אָמַר רָבָא: אִי קַשְׁיָא לִי הָא קַשְׁיָא לִי, וְכִי מֵתָה עוֹמֵד וּמוֹלֵק?
Rava said: If that which Ze’eiri said: If the neck bone of an animal or a bird was broken and most of the surrounding flesh was cut with it, the status of the animal or the bird is that of an unslaughtered carcass, is difficult for me, this is difficult for me: How does pinching a bird offering prepare it for sacrifice? Since pinching involves breaking the neck bone and cutting most of the surrounding flesh with it before cutting the simanim, what significance is there to pinching the simanim? And does he stand and pinch a dead bird? If it is dead, of what use is the pinching?
אֲמַר לֵיהּ אַבָּיֵי: וְתִקְשֵׁי לָךְ עוֹלַת הָעוֹף, דְּבָעֲיָא שְׁנֵי סִימָנִין, וְכִי מֵתָה עוֹמֵד וּמוֹלֵק? אֲמַר לֵיהּ: הָתָם כְּדֵי לְקַיֵּים בָּהּ מִצְוַת הַבְדָּלָה.
Abaye said to him: And even without the statement of Ze’eiri, let the case of a bird burnt offering be difficult for you, as it requires cutting of two simanim. Since slaughter of a non-sacred bird requires cutting of one siman, once one siman is cut the bird is considered dead for all intents and purposes, and does he stand and pinch a dead bird? Rava said to him: There, he continues pinching in order to fulfill through it the mitzva of separation between the head and the body in the bird burnt offering.
אִי הָכִי, עוֹר נָמֵי! כׇּל הַמְעַכֵּב בִּשְׁחִיטָה מְעַכֵּב בְּהַבְדָּלָה, וְכֹל שֶׁאֵינוֹ מְעַכֵּב בִּשְׁחִיטָה אֵינוֹ מְעַכֵּב בְּהַבְדָּלָה.
The Gemara asks: If so, there should be an obligation to cut the skin of the bird as well in order to fulfill the mitzva of separation. Abaye answers: Any element that invalidates slaughter invalidates separation, and any element that does not invalidate slaughter does not invalidate separation. Failure to cut the skin does not invalidate slaughter.
וְהָא מִיעוּט סִימָנִין לְרַבָּנַן, דְּלָא מִעַכְּבִי בִּשְׁחִיטָה, וּמְעַכְּבִי בְּהַבְדָּלָה! אֶלָּא אֵימָא: כֹּל שֶׁיֶּשְׁנוֹ בִּשְׁחִיטָה יֶשְׁנוֹ בְּהַבְדָּלָה, וְכֹל שֶׁאֵינוֹ בִּשְׁחִיטָה אֵינוֹ בְּהַבְדָּלָה.
The Gemara objects: But isn’t there the minority of the simanim according to the Rabbis, which do not invalidate slaughter, as, if one slaughtered a majority of the simanim and a minority remained uncut, the slaughter is valid, and they hold that they invalidate separation? The Gemara clarifies: Rather, say: Any element that is in effect with regard to slaughter is in effect with regard to separation, and any element that is not in effect with regard to slaughter is not in effect with regard to separation. The two simanim, although they do not invalidate slaughter, are part of the mitzva of slaughter, while the skin is not part of the mitzva of slaughter.
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Raanana, Israel
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San Francisco, CA , United States
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Huntington, United States
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Ashdod, Israel
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, Israel
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
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
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.
Toronto, Canada
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
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
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I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
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I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
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London, United Kingdom
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Zichron Yaakov, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Givat Zev, Israel
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, 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!
HUNTINGTON, United States
Chullin 20
וְאִי סָלְקָא דַעְתָּךְ מַחְזִיר דַּוְקָא, מַאי אִירְיָא מוֹלֵק? אֲפִילּוּ שׁוֹחֵט נָמֵי! אֶלָּא לָאו שְׁמַע מִינַּהּ אַף מַחְזִיר, וּמַתְנִיתִין בִּדְלָא אַהְדַּר.
And if it enters your mind that the mitzva is specifically to move the simanim behind the nape and pinch them, why did the tanna say specifically that if one pinches in this manner it is valid? Even if one slaughters from the nape in this manner the slaughter would be valid. Rather, must one not conclude from it that the proper understanding is: One may even move the simanim behind the nape and pinch, and the mishna is referring to a case where one did not move the simanim behind the nape.
אָמַר רַבִּי יַנַּאי: יְקַבְּלוּ הָרוֹבִין אֶת תְּשׁוּבָתָן, דְּקָתָנֵי: נִמְצָא כָּשֵׁר בִּשְׁחִיטָה – פָּסוּל בִּמְלִיקָה, כָּשֵׁר בִּמְלִיקָה – פָּסוּל בִּשְׁחִיטָה. לְמַעוֹטֵי מַאי? לָאו לְמַעוֹטֵי מַחֲזִיר סִימָנִין לַאֲחוֹרֵי הָעוֹרֶף, דְּלָא?
Rabbi Yannai says: The young ones [rovin], the sons of Rabbi Ḥiyya, shall receive their response that rejects their statement from that which is taught in the mishna: It is found that that which is valid for slaughter is not valid for pinching and that which is valid for pinching is not valid for slaughter. What does this statement serve to exclude? Does it not serve to exclude the case where one moves the simanim behind the nape, teaching that it is valid only for slaughter and not for pinching?
אָמַר רַבָּה בַּר בַּר חָנָה: לָא, לְמַעוֹטֵי שֵׁן וְצִפּוֹרֶן. שֵׁן וְצִפּוֹרֶן בְּהֶדְיָא קָתָנֵי לְהוּ.
Rabba bar bar Ḥana said: No, perhaps it serves to exclude one who uses a tooth or a fingernail that is not detached, which are valid for pinching and not valid for slaughter. The Gemara objects: That could not be, as the tanna teaches explicitly the case of a tooth and a fingernail in a mishna (15b), and there was no need to repeat it.
אֶלָּא אָמַר רַבִּי יִרְמְיָה: לְמַעוֹטֵי מוֹלִיךְ וּמֵבִיא. הָנִיחָא לְמַאן דְּאָמַר מוֹלִיךְ וּמֵבִיא בִּמְלִיקָה – פָּסוּל, אֶלָּא לְמַאן דְּאָמַר כָּשֵׁר, מַאי אִיכָּא לְמֵימַר? בְּנֵי רַבִּי חִיָּיא סָבְרִי לַהּ כְּמַאן דְּאָמַר מוֹלִיךְ וּמֵבִיא בִּמְלִיקָה – פָּסוּל.
Rather, Rabbi Yirmeya said: The statement of the mishna: That which is valid for slaughter is not valid for pinching, serves to exclude drawing back and forth. One who pinches may not cut the simanim by drawing his fingernail back and forth. Rather, he must press and cut them in one motion. The Gemara asks: This works out well according to the one who says: Drawing back and forth for pinching is not valid, but according to the one who says: It is valid, what is there to say? The Gemara answers: The sons of Rabbi Ḥiyya hold in accordance with the one who says: Drawing back and forth for pinching is not valid.
אָמַר רַב כָּהֲנָא: מִצְוַת מְלִיקָה קוֹצֵץ וְיוֹרֵד, וְזוֹ הִיא מִצְוָתָהּ. סָבַר רַבִּי אָבִין לְמֵימַר: קוֹצֵץ וְיוֹרֵד – אִין, מוֹלִיךְ וּמֵבִיא – לָא. אֲמַר לֵיהּ רַבִּי יִרְמְיָה: כׇּל שֶׁכֵּן דְּמוֹלִיךְ וּמֵבִיא בִּמְלִיקָה כָּשֵׁר, וּמַאי זוֹ הִיא מִצְוָתָהּ? אֵימָא: אַף זוֹ הִיא מִצְוָתָהּ.
Rav Kahana says: The mitzva of pinching is that one cuts with his fingernail from the nape and continues downward, and that is its mitzva. Rabbi Avin thought to say: Cuts and continues downward, yes; draws back and forth, no. Rabbi Yirmeya said to him: All the more so that drawing back and forth for pinching is valid. The Gemara asks: And what is the meaning of the phrase: That is its mitzva, which indicates that it is specifically in that manner? The Gemara answers: Say that it means: That too is its mitzva.
אָמַר רַבִּי יִרְמְיָה אָמַר שְׁמוּאֵל: כׇּל הַכָּשֵׁר בִּשְׁחִיטָה – כְּנֶגְדּוֹ בָּעוֹרֶף כָּשֵׁר בִּמְלִיקָה, הָא פָּסוּל בִּשְׁחִיטָה – פָּסוּל בִּמְלִיקָה. לְמַעוֹטֵי מַאי? אִילֵּימָא לְמַעוֹטֵי עִיקּוּר סִימָנִין, וְהָא תָּנֵי רָמֵי בַּר יְחֶזְקֵאל: אֵין עִיקּוּר סִימָנִין בָּעוֹף!
§ Rabbi Yirmeya says that Shmuel says: Any place that is valid for slaughter on the throat is correspondingly valid for pinching on the nape. By inference, any place on the throat that is not valid for slaughter is not valid for pinching. The Gemara asks: What does this statement serve to exclude? If we say that it serves to exclude ripping the simanim from their place before cutting them, which is invalid with regard to pinching just as with regard to slaughter, but didn’t Rami bar Yeḥezkel teach: There is no disqualification of ripping the simanim in the case of a bird?
אָמַר רַב פָּפָּא: לְמַעוֹטֵי רֹאשׁוֹ. רֹאשׁוֹ פְּשִׁיטָא? ״מִמּוּל עׇרְפּוֹ״ אָמַר רַחֲמָנָא, וְלֹא בְּרֹאשׁוֹ!
Rav Pappa said: It serves to exclude pinching the occipital bone at the back of its head; just as it is not the place of slaughter, it is not the place of pinching. The Gemara asks: Isn’t it obvious that pinching at the back of its head is not valid? The Merciful One states: “Adjacent to its nape,” and not at its head.
מַאי ״רֹאשׁוֹ״? שִׁיפּוּי רֹאשׁוֹ, כְּגוֹן דְּנָקֵט מִשִּׁיפּוּי רֹאשׁוֹ וְהִגְרִים וַאֲזַל עַד דִּמְטָא תַּתַּאי, וְכִדְרַב הוּנָא אָמַר רַב אַסִּי, דְּאָמַר רַב הוּנָא אָמַר רַב אַסִּי: הִגְרִים שְׁלִישׁ וְשָׁחַט שְׁנֵי שְׁלִישׁ – פְּסוּלָה.
The Gemara answers: What is its head that is not the place for pinching? It is the incline of its head, e.g., in a case where one began at the incline of its head and diverted and continued until he reached below to the place of the simanim, where he completed the pinching. Since he began the process in the incorrect location, it is invalid, similar to slaughter. And this is in accordance with the opinion that Rav Huna says that Rav Asi says, as Rav Huna says that Rav Asi says: If one diverted the knife upward and cut one-third of the windpipe and then cut two-thirds within the ring, the slaughter is not valid.
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: הָא דְּתָנֵי רָמֵי בַּר יְחֶזְקֵאל אֵין עִיקּוּר סִימָנִין בָּעוֹף, לָא אֲמַרַן אֶלָּא לְמַאן דְּאָמַר אֵין שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה,
Rav Aḥa, son of Rava, said to Rav Ashi: With regard to that which Rami bar Yeḥezkel teaches: There is no disqualification for ripping simanim in a bird, we say it only according to the one who says: There is no source for the slaughter of a bird in the Torah.
אֲבָל לְמַאן דְּאָמַר יֵשׁ שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה, יֵשׁ עִיקּוּר.
But according to the one who says: There is a source for the slaughter of a bird in the Torah, there is disqualification for ripping simanim in a bird as well.
אֲמַר לֵיהּ: אַדְּרַבָּה, אִיפְּכָא מִסְתַּבְּרָא! לְמַאן דְּאָמַר יֵשׁ שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה, אִיכָּא לְמֵימַר דְּהָכִי אַגְמְרֵיהּ דְּאֵין עִיקּוּר, וַאֲפִילּוּ לְמַאן דְּאָמַר כִּבְהֵמָה, לְעִנְיַן עִיקּוּר לָא לֶיהֱוֵי כִּבְהֵמָה.
Rav Ashi said to him: On the contrary, the opposite is reasonable. According to the one who says: There is a source for the slaughter of a bird in the Torah, the halakhot of slaughter are not explicit and were transmitted to Moses orally, and it can be said that this is what God taught him, that there is no disqualification for ripping simanim. And even according to the one who says that the halakhic status of a bird is like that of an animal, as the halakhot of the slaughter of a bird are derived from the halakhot of the slaughter of an animal, perhaps God taught Moses that with regard to the matter of ripping simanim it will not be like an animal.
אֶלָּא לְמַאן דְּאָמַר: אֵין שְׁחִיטָה לָעוֹף מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים, מֵהֵיכָא גְּמִירִי לַהּ? מִבְּהֵמָה, כּוּלַּהּ מִילְּתָא כִּבְהֵמָה!
But according to the one who says: There is no source for the slaughter of a bird in the Torah, but rather it is by rabbinic law, from where are the halakhot of the slaughter of a bird learned? They are learned from the halakhot of the slaughter of an animal; consequently, the entire matter of the slaughter of a bird is like that of an animal.
אָמַר רָבִינָא, אָמַר לִי רָבִין בַּר קִיסִי: הָא דְּתָנֵי רָמֵי בַּר יְחֶזְקֵאל, אֵין עִיקּוּר סִימָנִין בָּעוֹף – לָא אֲמַרַן אֶלָּא בִּמְלִיקָה, אֲבָל בִּשְׁחִיטָה יֵשׁ עִיקּוּר. וְהָאָמַר רַבִּי יִרְמְיָה אָמַר שְׁמוּאֵל: כׇּל הַכָּשֵׁר בִּשְׁחִיטָה כְּנֶגְדּוֹ בָּעוֹרֶף כָּשֵׁר בִּמְלִיקָה, הָא פָּסוּל – פָּסוּל! הָהִיא פְּלִיגָא.
Ravina said: Ravin bar Kisi said to me: With regard to that which Rami bar Yeḥezkel teaches, i.e., that there is no disqualification for ripping simanim in a bird, we say it only with regard to pinching, but with regard to slaughter, there is disqualification for ripping simanim. The Gemara objects: But doesn’t Rabbi Yirmeya say that Shmuel says: Any place that is valid for slaughter on the throat is correspondingly valid for pinching on the nape, but that which is not valid for slaughter is not valid for pinching. The Gemara explains: That halakha disagrees with this statement of Shmuel.
אָמַר זְעֵירִי: נִשְׁבְּרָה מַפְרֶקֶת וְרוֹב בָּשָׂר עִמָּהּ – נְבֵלָה.
§ Ze’eiri says: If the neck bone of an animal or a bird was broken and most of the surrounding flesh was cut with it, the status of the animal or the bird is that of an unslaughtered carcass. It is dead and can no longer be rendered fit by slaughter.
אָמַר רַב חִסְדָּא: אַף אֲנַן נָמֵי תְּנֵינָא, מָלַק בְּסַכִּין – מְטַמֵּא בְּגָדִים אַבֵּית הַבְּלִיעָה, וְאִי אָמְרַתְּ טְרֵפָה הָוְיָא, מְלִיקָתָהּ זוֹ הִיא שְׁחִיטָתָהּ – תַּהֲנֵי לַהּ סַכִּין לְטַהֲרָהּ מִידֵי נְבֵלָה.
Rav Ḥisda said that we learn this in a mishna (Zevaḥim 68a) as well: If one pinched a bird offering with a knife and not with his thumbnail, the bird renders the garments of one who swallows it impure when it is in the throat, which is the halakha in the case of an unslaughtered carcass of a kosher bird. And if you would say that if the neck bone of an animal or a bird was broken and most of the surrounding flesh was cut with it, the bird is not an unslaughtered carcass but it is a tereifa, then since with regard to a bird offering its pinching is its slaughter, let pinching with a knife be effective to purify the bird from the impurity of an unslaughtered carcass, as a tereifa does not transmit impurity when slaughtered properly. From the halakha that pinching with a knife does not render the bird pure it is evident that when its neck bone is broken the bird is rendered an unslaughtered carcass.
אָמְרִי: הָתָם מִשּׁוּם דְּלָאו שְׁחִיטָה הִיא כְּלָל. מַאי טַעְמָא? רַב הוּנָא אָמַר: מִפְּנֵי שֶׁהוּא מַחְלִיד, רָבָא אָמַר: מִפְּנֵי שֶׁהוּא דּוֹרֵס.
The Sages say in response: There, pinching with a knife is ineffective in rendering it pure not because the breaking of the neck bone renders the bird an unslaughtered carcass. Rather, it is because it is not slaughter at all. The Gemara asks: What is the reason? Rav Huna says: It is because he conceals the knife and performs an inverted slaughter, which invalidates the slaughter. Rava says: It is because he presses the knife.
מַאן דְּאָמַר מִפְּנֵי שֶׁהוּא מַחְלִיד, מַאי טַעְמָא לָא אָמַר מִפְּנֵי שֶׁהוּא דּוֹרֵס? קָסָבַר: מוֹלִיךְ וּמֵבִיא בִּמְלִיקָה כָּשֵׁר. וּמַאן דְּאָמַר מִפְּנֵי שֶׁהוּא דּוֹרֵס, מַאי טַעְמָא לָא אָמַר מִפְּנֵי שֶׁהוּא מַחְלִיד? אָמַר לָךְ: חֲלָדָה הֵיכִי דָּמֵי? כְּחוּלְדָּה הַדָּרָה בְּעִיקְּרֵי בָתִּים דְּמִכַּסְּיָא, הָכָא הָא מִיגַּלְּיָא.
The Gemara asks: With regard to the one who says: Because he conceals the knife and performs an inverted slaughter, what is the reason that he does not say: Because he presses the knife? The Gemara answers: It is because he holds that drawing back and forth in pinching is valid. The Gemara asks: And the one who says: Because he presses the knife, what is the reason that he does not say: Because he conceals [maḥlid] the knife? The Gemara answers that he could have said to you: What are the circumstances of concealing the knife? It is like a rat [ḥulda] that resides in the foundations of houses that are concealed. Here, when he begins cutting from the nape of the neck, that knife is exposed.
אָמַר רָבָא: אִי קַשְׁיָא לִי הָא קַשְׁיָא לִי, וְכִי מֵתָה עוֹמֵד וּמוֹלֵק?
Rava said: If that which Ze’eiri said: If the neck bone of an animal or a bird was broken and most of the surrounding flesh was cut with it, the status of the animal or the bird is that of an unslaughtered carcass, is difficult for me, this is difficult for me: How does pinching a bird offering prepare it for sacrifice? Since pinching involves breaking the neck bone and cutting most of the surrounding flesh with it before cutting the simanim, what significance is there to pinching the simanim? And does he stand and pinch a dead bird? If it is dead, of what use is the pinching?
אֲמַר לֵיהּ אַבָּיֵי: וְתִקְשֵׁי לָךְ עוֹלַת הָעוֹף, דְּבָעֲיָא שְׁנֵי סִימָנִין, וְכִי מֵתָה עוֹמֵד וּמוֹלֵק? אֲמַר לֵיהּ: הָתָם כְּדֵי לְקַיֵּים בָּהּ מִצְוַת הַבְדָּלָה.
Abaye said to him: And even without the statement of Ze’eiri, let the case of a bird burnt offering be difficult for you, as it requires cutting of two simanim. Since slaughter of a non-sacred bird requires cutting of one siman, once one siman is cut the bird is considered dead for all intents and purposes, and does he stand and pinch a dead bird? Rava said to him: There, he continues pinching in order to fulfill through it the mitzva of separation between the head and the body in the bird burnt offering.
אִי הָכִי, עוֹר נָמֵי! כׇּל הַמְעַכֵּב בִּשְׁחִיטָה מְעַכֵּב בְּהַבְדָּלָה, וְכֹל שֶׁאֵינוֹ מְעַכֵּב בִּשְׁחִיטָה אֵינוֹ מְעַכֵּב בְּהַבְדָּלָה.
The Gemara asks: If so, there should be an obligation to cut the skin of the bird as well in order to fulfill the mitzva of separation. Abaye answers: Any element that invalidates slaughter invalidates separation, and any element that does not invalidate slaughter does not invalidate separation. Failure to cut the skin does not invalidate slaughter.
וְהָא מִיעוּט סִימָנִין לְרַבָּנַן, דְּלָא מִעַכְּבִי בִּשְׁחִיטָה, וּמְעַכְּבִי בְּהַבְדָּלָה! אֶלָּא אֵימָא: כֹּל שֶׁיֶּשְׁנוֹ בִּשְׁחִיטָה יֶשְׁנוֹ בְּהַבְדָּלָה, וְכֹל שֶׁאֵינוֹ בִּשְׁחִיטָה אֵינוֹ בְּהַבְדָּלָה.
The Gemara objects: But isn’t there the minority of the simanim according to the Rabbis, which do not invalidate slaughter, as, if one slaughtered a majority of the simanim and a minority remained uncut, the slaughter is valid, and they hold that they invalidate separation? The Gemara clarifies: Rather, say: Any element that is in effect with regard to slaughter is in effect with regard to separation, and any element that is not in effect with regard to slaughter is not in effect with regard to separation. The two simanim, although they do not invalidate slaughter, are part of the mitzva of slaughter, while the skin is not part of the mitzva of slaughter.
