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 Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Want to dedicate learning? Get started here:
Summary
Zeiri rules that if an animal or bird’s neck bone is broken and the majority of the surrounding flesh is severed, it immediately becomes a neveila (carcass), even if it is still convulsing. Rava challenges this: if this state constitutes a neveila, how can melika be validly performed on a sacrificial bird, given that the process begins by breaking the neck? Rava answers that in melika, the kohen breaks the neck bone and spinal column without simultaneously severing the majority of the surrounding flesh. Rabbi Ami answers the challenge in the same manner, and his and Rava’s answers are supported by a braita.
The braita notes that in a bird burnt offering (olat ha’of), either the majority of both simanim or both simanim in their entirety must be cut. Because the Sages and Rabbi Elazar b’Rabbi Shimon dispute whether both simanim must be completely severed or if cutting the majority suffices, the Gemara suggests two interpretations to align the braita with one or both of these respective opinions.
Rav Yehuda in the name of Shmuel applies Zeiri’s principle to humans, ruling that if a person’s backbone and the majority of the surrounding flesh are severed, they immediately impart ritual impurity in a tent (tumat ohel) like a corpse, even if the body is still convulsing. Rabbi Yochanan introduces an additional case where the legal moment of death is determined immediately despite lingering convulsions.
A parallel case regarding sheratzim (creeping creatures) is brought from a Mishna, prompting a debate between Reish Lakish and Rabbi Ami over whether “cutting off the head” means a complete detachment or a partial one, similar to the opinion of Rabbi Elazar b’Rabbi Shimon concerning a bird burnt offering.
The Gemara introduces a braita to show the source for the debate between the rabbis and Rabbi Elazar b’Rabbi Shimon in a bird burnt offering. The braita presents three distinct opinions on the biblical term “k’mishpat” regarding a bird burnt offering. The Sages debate whether this term compares it to an animal sin offering or a bird sin offering, detailing the exact procedural laws they share. This very debate serves as the foundation for the conflicting views of the rabbis and Rabbi Elazar b’Rabbi Shimon regarding whether the two simanim must be severed completely.
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 Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Chullin 21
מִכׇּל מָקוֹם קַשְׁיָא! אָמַר רָבָא, אֵימָא: וְכֵן הוּא עוֹשֶׂה – חוֹתֵךְ שִׁדְרָה וּמַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר.
In any case, the statement of Ze’eiri remains difficult. What is the significance of pinching a dead bird? Rava said: Say in explanation: And likewise he does when he pinches, he cuts the spinal column and the neck bone without a majority of the surrounding flesh and then he pinches the simanim.
כִּי סָלֵיק רַבִּי זֵירָא, אַשְׁכְּחֵיהּ לְרַבִּי אַמֵּי דְּיָתֵיב וְקָאָמַר לַהּ לְהָא שְׁמַעְתָּא. אֲמַר לֵיהּ: וְכִי מֵתָה עוֹמֵד וּמוֹלֵק? אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא, אֲמַר לֵיהּ: אֵימָא, כָּךְ הוּא עוֹשֶׂה: חוֹתֵךְ שִׁדְרָה וּמַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר.
The Gemara relates: When Rabbi Zeira ascended from Babylonia to Eretz Yisrael, he found Rabbi Ami sitting and saying this halakha that Ze’eiri said, and Rabbi Zeira said to him: And does one stand and pinch a dead bird? Rabbi Ami was astonished [eshtomam] for a moment (see Daniel 4:16), and thought about it and said to Rabbi Ami: Say that this is what he does: He cuts the spinal column and the neck bone without a majority of the surrounding flesh.
תַּנְיָא נָמֵי הָכִי: כֵּיצַד מוֹלְקִין חַטַּאת הָעוֹף? חוֹתֵךְ שִׁדְרָה וּמַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר עַד שֶׁמַּגִּיעַ לַוֶּושֶׁט אוֹ לַקָּנֶה; הִגִּיעַ לַוֶּושֶׁט אוֹ לַקָּנֶה, חוֹתֵךְ סִימָן אֶחָד אוֹ רוּבּוֹ וְרוֹב בָּשָׂר עִמּוֹ, וּבְעוֹלָה שְׁנַיִם אוֹ רוֹב שְׁנַיִם.
That is also taught in a baraita: How does one pinch the nape of a bird sin offering? He cuts the spinal column and the neck bone without a majority of the surrounding flesh until he reaches the gullet or the windpipe. Once he has reached the gullet or the windpipe, he cuts one siman or its majority and a majority of the surrounding flesh with it; and in a burnt offering he cuts two simanim or the majority of two simanim.
מַנִּי? אִי רַבָּנַן – הָא אָמְרִי: שְׁנַיִם דַּוְקָא! אִי כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – הָאָמַר: רוֹב שְׁנַיִם!
The Gemara asks: Who is the tanna whose opinion is cited in the baraita? If you say it is the Rabbis, don’t they say that one must cut specifically two simanim and not their majority? If it is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, doesn’t he say that one must cut only a majority of the two simanim and no more, in which case why does the baraita specify two simanim or the majority of two simanim?
אֵימָא: שְׁנַיִם – לְרַבָּנַן, רוֹב שְׁנַיִם – לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וְאִיבָּעֵית אֵימָא: הָא וְהָא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וּמַאי שְׁנַיִם – שֶׁדּוֹמִין לִשְׁנַיִם.
The Gemara answers: Say that when the baraita says two, it is according to the Rabbis; when it says a majority of two, it is according to Rabbi Elazar, son of Rabbi Shimon. And if you wish, say instead: Both this, two, and that, a majority of two, are in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and what is the meaning of two? It does not mean two simanim in their entirety; rather, it means that one must cut a significant majority of the simanim that is similar to two entire simanim.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: נִשְׁבְּרָה מַפְרֶקֶת וְרוֹב בָּשָׂר עִמָּהּ – מְטַמֵּא בְּאֹהֶל.
§ Rav Yehuda says that Shmuel says: If the neck bone of a person was broken and a majority of the surrounding flesh with it was cut, that person imparts impurity in a tent, i.e., if one is beneath the same roof with him he becomes impure, as his halakhic status is that of a corpse even though he is still twitching.
וְאִם תֹּאמַר: אוֹתוֹ מַעֲשֶׂה דְּעֵלִי, מַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר הֲוַאי! זִקְנָה שָׁאנֵי, דִּכְתִיב: ״וַיְהִי כְּהַזְכִּירוֹ אֶת אֲרוֹן הָאֱלֹהִים וַיִּפֹּל מֵעַל הַכִּסֵּא אֲחֹרַנִּית בְּעַד יַד הַשַּׁעַר וַתִּשָּׁבֵר מַפְרַקְתּוֹ וַיָּמֹת כִּי זָקֵן הָאִישׁ וְכָבֵד וְגוֹ׳״.
And if you say that the incident of the death of Eli, the High Priest, whose death is described: “And his neck bone broke, and he died” (I Samuel 4:18), was one where the neck bone broke without the majority of the surrounding flesh being cut, and nevertheless he died immediately, the Gemara responds: Old age is different, as it is written: “And it came to pass, when he made mention of the Ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke, and he died; for he was an old man, and heavy; and he had judged Israel forty years” (I Samuel 4:18).
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: קְרָעוֹ כַּדָּג – מְטַמֵּא בְּאֹהֶל. אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק: וּמִגַּבּוֹ.
Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥanan says: If one ripped a person like one cuts a fish, lengthwise, the halakhic status of the ripped person is that of a corpse even though he is still convulsing, and he imparts impurity in a tent. Rabbi Shmuel bar Yitzḥak says: And that is specifically if he was ripped from his back.
אָמַר שְׁמוּאֵל: עֲשָׂאָהּ גִּיסְטְרָא – נְבֵלָה. אָמַר רַבִּי אֶלְעָזָר: נִיטַּל הַיָּרֵךְ וְחָלָל שֶׁלָּהּ (נִיכָּר) – נְבֵלָה. הֵיכִי דָּמֵי חָלָל שֶׁלָּהּ (נִיכָּר)? אָמַר רָבָא: כֹּל שֶׁרְבוּצָה וְנִרְאֵית חֲסֵרָה.
§ The Gemara resumes discussions of the halakhot of an animal. Shmuel says: If one rendered the animal like a shard [gistera] by cutting it in two widthwise, its halakhic status is that of an unslaughtered carcass even though it is still convulsing. Rabbi Elazar says: If the thigh, the hind leg of the animal, was removed and its recess is obvious, it is an unslaughtered carcass and it imparts impurity even if it remains alive. The Gemara asks: What are the circumstances of its recess being obvious? Rava said: It is any situation where the animal is collapsed and even so its hind leg is visibly lacking.
תְּנַן הָתָם: הוּתְּזוּ רָאשֵׁיהֶן, אַף עַל פִּי שֶׁמְּפַרְכְּסִין – טְמֵאִים, כִּזְנַב הַלְּטָאָה שֶׁמְּפַרְכֶּסֶת.
We learned in a mishna there (Oholot 1:6) with regard to creeping animals whose carcasses are ritually impure: If their heads were removed, even if they are convulsing, they are impure like the tail of a lizard that was severed that convulses even though it is not alive.
מַאי הוּתְּזוּ? רֵישׁ לָקִישׁ אָמַר: הוּתְּזוּ מַמָּשׁ, רַבִּי אַסִּי אָמַר רַבִּי מָנִי: כְּהַבְדָּלַת עוֹלַת הָעוֹף.
The Gemara asks: What is the meaning of the term: Were removed? Reish Lakish said: They were actually removed. Rabbi Asi said that Rabbi Mani said: It is like the separation of the head of the bird burnt offering.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי אַסִּי: כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבָּנַן, וְלָא פְּלִיגִיתוּ, אוֹ דִלְמָא כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וּפְלִגִיתוּ?
Rabbi Yirmeya said to Rabbi Asi: Do you mean like the separation of the head of the bird burnt offering according to the Rabbis, who hold that in addition to the neck bone and the surrounding flesh, one also completely severs the simanim, and then you and Reish Lakish do not disagree, as it is just like breaking the neck of the animal, since nothing remains other than the skin? Or perhaps you mean like the separation of the head of the bird burnt offering according to Rabbi Elazar, son of Rabbi Shimon, who says that one cuts the majority of two simanim, and you and Reish Lakish disagree, as Reish Lakish holds that the animal imparts impurity only when it is completely beheaded.
אֲמַר לֵיהּ: כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וּפְלִיגִינַן.
Rabbi Asi said to Rabbi Yirmeya: I mean like the separation of the head of the bird burnt offering according to Rabbi Elazar, son of Rabbi Shimon, who says that one cuts the majority of two simanim, and we disagree.
אִיכָּא דְּאָמְרִי: רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: הוּתְּזוּ מַמָּשׁ, רַבִּי אַסִּי אָמַר רַבִּי מָנִי: כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בְּרוֹב שְׁנַיִם.
There are those who say that Rabbi Shimon ben Lakish said: They were actually removed. Rabbi Asi said that Rabbi Mani said: It is like the separation of the head of the bird burnt offering according to Rabbi Elazar, son of Rabbi Shimon, who holds that one suffices with cutting a majority of two simanim.
מַאי רַבָּנַן וּמַאי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן? דְּתַנְיָא: ״וְאֶת הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת בְּהֵמָה.
§ The Gemara asks: What is the opinion of the Rabbis, and what is the opinion of Rabbi Elazar, son of Rabbi Shimon? The dispute is as it is taught in a baraita: With regard to a sliding-scale offering, in which a poor person who cannot afford an animal sin offering brings two doves or two pigeons, one as a sin offering and one as a burnt offering, it is written: “And he shall prepare the second as a burnt offering, according to the ordinance” (Leviticus 5:10), which means according to the ordinance of an animal sin offering in whose stead the offering was brought.
אַתָּה אוֹמֵר כְּמִשְׁפַּט חַטַּאת בְּהֵמָה, אוֹ אֵינוֹ אֶלָּא כְּמִשְׁפַּט חַטַּאת הָעוֹף? כְּשֶׁהוּא אוֹמֵר ״וְהִקְרִיבוֹ״, חִלֵּק הַכָּתוּב בֵּין חַטַּאת הָעוֹף לְעוֹלַת הָעוֹף, וּמָה אֲנִי מְקַיֵּים ״כַּמִּשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת בְּהֵמָה. מָה חַטַּאת בְּהֵמָה אֵינָהּ בָּאָה
Do you say that it is according to the ordinance of an animal sin offering, or perhaps it is only according to the ordinance of a bird sin offering? The Gemara answers: When it says with regard to the bird burnt offering brought as a gift offering: “And the priest shall bring it to the altar” (Leviticus 1:15), meaning that it shall be sacrificed in a unique manner, the verse distinguished between a bird sin offering and a bird burnt offering. And if so, how do I realize the meaning of the term “according to the ordinance”? It means according to the ordinance of an animal sin offering; just as an animal sin offering comes only
אֶלָּא מִן הַחוּלִּין, וּבַיּוֹם, וּבְיָדוֹ הַיְמָנִית, אַף עוֹלַת הָעוֹף אֵינָהּ בָּאָה אֶלָּא מִן הַחוּלִּין וּבַיּוֹם וּבְיָדוֹ הַיְמָנִית.
from non-sacred animals and not from an animal purchased with second-tithe money, and it is sacrificed only during the day, and with the right hand of the priest, so too, a bird burnt offering comes only from non-sacred animals, and it is sacrificed only during the day, and with the right hand of the priest.
אִי מָה לְהַלָּן בְּרוֹב שְׁנַיִם, אַף כָּאן בְּרוֹב שְׁנַיִם? תַּלְמוּד לוֹמַר ״וּמָלַק וְהִקְטִיר״ – מָה הַקְטָרָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ, אַף מְלִיקָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ.
The baraita asks: If so, perhaps just as there, with regard to an animal sin offering, slaughter is valid with the cutting of the majority of two simanim, the windpipe and the gullet, so too here, with regard to a bird burnt offering, the pinching is valid with the cutting of the majority of two simanim. Therefore, the verse states: “And pinched off its head…and burned it on the altar” (Leviticus 1:15). This indicates that just as with regard to burning, the head is burned by itself and the body is burned by itself, so too with regard to pinching, the head remains by itself and the body remains by itself.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: ״כְּמִשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת הָעוֹף, מָה חַטַּאת הָעוֹף מִמּוּל עוֹרֶף, אַף עוֹלַת הָעוֹף מִמּוּל עוֹרֶף.
Rabbi Yishmael says: “According to the ordinance” (Leviticus 5:10), which is written with regard to the sliding-scale bird sin offering, means according to the ordinance of the bird sin offering mentioned in the previous verse. Just as a bird sin offering is pinched adjacent to its nape (Leviticus 5:8), beneath the occipital bone, so too a bird burnt offering is pinched adjacent to its nape, beneath the occipital bone.
אִי מָה לְהַלָּן, מוֹלֵק וְאֵינוֹ מַבְדִּיל בְּסִימָן אֶחָד, אַף כָּאן מוֹלֵק וְאֵינוֹ מַבְדִּיל בְּסִימָן אֶחָד? תַּלְמוּד לוֹמַר ״וְהִקְרִיבוֹ״.
If so, perhaps just as there, with regard to the bird sin offering, he pinches and does not separate between the head and the body and leaves one siman uncut, so too here, with regard to the burnt offering, he pinches and does not separate between the head and the body and leaves one siman uncut. Therefore, the verse states: “And the priest shall bring it,” meaning that a bird burnt offering shall be sacrificed in a unique manner, not like the sin offering.
רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: ״כַּמִּשְׁפָּט״ – ״כְּמִשְׁפַּט חַטַּאת הָעוֹף״, מָה לְהַלָּן
Rabbi Elazar, son of Rabbi Shimon, says: “According to the ordinance” means according to the ordinance that is written with regard to a bird sin offering. Just as there,
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
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
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
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
Hashmonaim, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
Phoenix, AZ, United States
Richmond, CA, United States
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.
Jerusalem, 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
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, 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
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.
Pennsylvania, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, 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
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!
California, United States
Oceanside NY, United States
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
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
Chullin 21
מִכׇּל מָקוֹם קַשְׁיָא! אָמַר רָבָא, אֵימָא: וְכֵן הוּא עוֹשֶׂה – חוֹתֵךְ שִׁדְרָה וּמַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר.
In any case, the statement of Ze’eiri remains difficult. What is the significance of pinching a dead bird? Rava said: Say in explanation: And likewise he does when he pinches, he cuts the spinal column and the neck bone without a majority of the surrounding flesh and then he pinches the simanim.
כִּי סָלֵיק רַבִּי זֵירָא, אַשְׁכְּחֵיהּ לְרַבִּי אַמֵּי דְּיָתֵיב וְקָאָמַר לַהּ לְהָא שְׁמַעְתָּא. אֲמַר לֵיהּ: וְכִי מֵתָה עוֹמֵד וּמוֹלֵק? אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא, אֲמַר לֵיהּ: אֵימָא, כָּךְ הוּא עוֹשֶׂה: חוֹתֵךְ שִׁדְרָה וּמַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר.
The Gemara relates: When Rabbi Zeira ascended from Babylonia to Eretz Yisrael, he found Rabbi Ami sitting and saying this halakha that Ze’eiri said, and Rabbi Zeira said to him: And does one stand and pinch a dead bird? Rabbi Ami was astonished [eshtomam] for a moment (see Daniel 4:16), and thought about it and said to Rabbi Ami: Say that this is what he does: He cuts the spinal column and the neck bone without a majority of the surrounding flesh.
תַּנְיָא נָמֵי הָכִי: כֵּיצַד מוֹלְקִין חַטַּאת הָעוֹף? חוֹתֵךְ שִׁדְרָה וּמַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר עַד שֶׁמַּגִּיעַ לַוֶּושֶׁט אוֹ לַקָּנֶה; הִגִּיעַ לַוֶּושֶׁט אוֹ לַקָּנֶה, חוֹתֵךְ סִימָן אֶחָד אוֹ רוּבּוֹ וְרוֹב בָּשָׂר עִמּוֹ, וּבְעוֹלָה שְׁנַיִם אוֹ רוֹב שְׁנַיִם.
That is also taught in a baraita: How does one pinch the nape of a bird sin offering? He cuts the spinal column and the neck bone without a majority of the surrounding flesh until he reaches the gullet or the windpipe. Once he has reached the gullet or the windpipe, he cuts one siman or its majority and a majority of the surrounding flesh with it; and in a burnt offering he cuts two simanim or the majority of two simanim.
מַנִּי? אִי רַבָּנַן – הָא אָמְרִי: שְׁנַיִם דַּוְקָא! אִי כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – הָאָמַר: רוֹב שְׁנַיִם!
The Gemara asks: Who is the tanna whose opinion is cited in the baraita? If you say it is the Rabbis, don’t they say that one must cut specifically two simanim and not their majority? If it is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, doesn’t he say that one must cut only a majority of the two simanim and no more, in which case why does the baraita specify two simanim or the majority of two simanim?
אֵימָא: שְׁנַיִם – לְרַבָּנַן, רוֹב שְׁנַיִם – לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וְאִיבָּעֵית אֵימָא: הָא וְהָא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וּמַאי שְׁנַיִם – שֶׁדּוֹמִין לִשְׁנַיִם.
The Gemara answers: Say that when the baraita says two, it is according to the Rabbis; when it says a majority of two, it is according to Rabbi Elazar, son of Rabbi Shimon. And if you wish, say instead: Both this, two, and that, a majority of two, are in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and what is the meaning of two? It does not mean two simanim in their entirety; rather, it means that one must cut a significant majority of the simanim that is similar to two entire simanim.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: נִשְׁבְּרָה מַפְרֶקֶת וְרוֹב בָּשָׂר עִמָּהּ – מְטַמֵּא בְּאֹהֶל.
§ Rav Yehuda says that Shmuel says: If the neck bone of a person was broken and a majority of the surrounding flesh with it was cut, that person imparts impurity in a tent, i.e., if one is beneath the same roof with him he becomes impure, as his halakhic status is that of a corpse even though he is still twitching.
וְאִם תֹּאמַר: אוֹתוֹ מַעֲשֶׂה דְּעֵלִי, מַפְרֶקֶת בְּלֹא רוֹב בָּשָׂר הֲוַאי! זִקְנָה שָׁאנֵי, דִּכְתִיב: ״וַיְהִי כְּהַזְכִּירוֹ אֶת אֲרוֹן הָאֱלֹהִים וַיִּפֹּל מֵעַל הַכִּסֵּא אֲחֹרַנִּית בְּעַד יַד הַשַּׁעַר וַתִּשָּׁבֵר מַפְרַקְתּוֹ וַיָּמֹת כִּי זָקֵן הָאִישׁ וְכָבֵד וְגוֹ׳״.
And if you say that the incident of the death of Eli, the High Priest, whose death is described: “And his neck bone broke, and he died” (I Samuel 4:18), was one where the neck bone broke without the majority of the surrounding flesh being cut, and nevertheless he died immediately, the Gemara responds: Old age is different, as it is written: “And it came to pass, when he made mention of the Ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke, and he died; for he was an old man, and heavy; and he had judged Israel forty years” (I Samuel 4:18).
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: קְרָעוֹ כַּדָּג – מְטַמֵּא בְּאֹהֶל. אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק: וּמִגַּבּוֹ.
Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥanan says: If one ripped a person like one cuts a fish, lengthwise, the halakhic status of the ripped person is that of a corpse even though he is still convulsing, and he imparts impurity in a tent. Rabbi Shmuel bar Yitzḥak says: And that is specifically if he was ripped from his back.
אָמַר שְׁמוּאֵל: עֲשָׂאָהּ גִּיסְטְרָא – נְבֵלָה. אָמַר רַבִּי אֶלְעָזָר: נִיטַּל הַיָּרֵךְ וְחָלָל שֶׁלָּהּ (נִיכָּר) – נְבֵלָה. הֵיכִי דָּמֵי חָלָל שֶׁלָּהּ (נִיכָּר)? אָמַר רָבָא: כֹּל שֶׁרְבוּצָה וְנִרְאֵית חֲסֵרָה.
§ The Gemara resumes discussions of the halakhot of an animal. Shmuel says: If one rendered the animal like a shard [gistera] by cutting it in two widthwise, its halakhic status is that of an unslaughtered carcass even though it is still convulsing. Rabbi Elazar says: If the thigh, the hind leg of the animal, was removed and its recess is obvious, it is an unslaughtered carcass and it imparts impurity even if it remains alive. The Gemara asks: What are the circumstances of its recess being obvious? Rava said: It is any situation where the animal is collapsed and even so its hind leg is visibly lacking.
תְּנַן הָתָם: הוּתְּזוּ רָאשֵׁיהֶן, אַף עַל פִּי שֶׁמְּפַרְכְּסִין – טְמֵאִים, כִּזְנַב הַלְּטָאָה שֶׁמְּפַרְכֶּסֶת.
We learned in a mishna there (Oholot 1:6) with regard to creeping animals whose carcasses are ritually impure: If their heads were removed, even if they are convulsing, they are impure like the tail of a lizard that was severed that convulses even though it is not alive.
מַאי הוּתְּזוּ? רֵישׁ לָקִישׁ אָמַר: הוּתְּזוּ מַמָּשׁ, רַבִּי אַסִּי אָמַר רַבִּי מָנִי: כְּהַבְדָּלַת עוֹלַת הָעוֹף.
The Gemara asks: What is the meaning of the term: Were removed? Reish Lakish said: They were actually removed. Rabbi Asi said that Rabbi Mani said: It is like the separation of the head of the bird burnt offering.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי אַסִּי: כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבָּנַן, וְלָא פְּלִיגִיתוּ, אוֹ דִלְמָא כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וּפְלִגִיתוּ?
Rabbi Yirmeya said to Rabbi Asi: Do you mean like the separation of the head of the bird burnt offering according to the Rabbis, who hold that in addition to the neck bone and the surrounding flesh, one also completely severs the simanim, and then you and Reish Lakish do not disagree, as it is just like breaking the neck of the animal, since nothing remains other than the skin? Or perhaps you mean like the separation of the head of the bird burnt offering according to Rabbi Elazar, son of Rabbi Shimon, who says that one cuts the majority of two simanim, and you and Reish Lakish disagree, as Reish Lakish holds that the animal imparts impurity only when it is completely beheaded.
אֲמַר לֵיהּ: כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וּפְלִיגִינַן.
Rabbi Asi said to Rabbi Yirmeya: I mean like the separation of the head of the bird burnt offering according to Rabbi Elazar, son of Rabbi Shimon, who says that one cuts the majority of two simanim, and we disagree.
אִיכָּא דְּאָמְרִי: רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: הוּתְּזוּ מַמָּשׁ, רַבִּי אַסִּי אָמַר רַבִּי מָנִי: כְּהַבְדָּלַת עוֹלַת הָעוֹף לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בְּרוֹב שְׁנַיִם.
There are those who say that Rabbi Shimon ben Lakish said: They were actually removed. Rabbi Asi said that Rabbi Mani said: It is like the separation of the head of the bird burnt offering according to Rabbi Elazar, son of Rabbi Shimon, who holds that one suffices with cutting a majority of two simanim.
מַאי רַבָּנַן וּמַאי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן? דְּתַנְיָא: ״וְאֶת הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת בְּהֵמָה.
§ The Gemara asks: What is the opinion of the Rabbis, and what is the opinion of Rabbi Elazar, son of Rabbi Shimon? The dispute is as it is taught in a baraita: With regard to a sliding-scale offering, in which a poor person who cannot afford an animal sin offering brings two doves or two pigeons, one as a sin offering and one as a burnt offering, it is written: “And he shall prepare the second as a burnt offering, according to the ordinance” (Leviticus 5:10), which means according to the ordinance of an animal sin offering in whose stead the offering was brought.
אַתָּה אוֹמֵר כְּמִשְׁפַּט חַטַּאת בְּהֵמָה, אוֹ אֵינוֹ אֶלָּא כְּמִשְׁפַּט חַטַּאת הָעוֹף? כְּשֶׁהוּא אוֹמֵר ״וְהִקְרִיבוֹ״, חִלֵּק הַכָּתוּב בֵּין חַטַּאת הָעוֹף לְעוֹלַת הָעוֹף, וּמָה אֲנִי מְקַיֵּים ״כַּמִּשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת בְּהֵמָה. מָה חַטַּאת בְּהֵמָה אֵינָהּ בָּאָה
Do you say that it is according to the ordinance of an animal sin offering, or perhaps it is only according to the ordinance of a bird sin offering? The Gemara answers: When it says with regard to the bird burnt offering brought as a gift offering: “And the priest shall bring it to the altar” (Leviticus 1:15), meaning that it shall be sacrificed in a unique manner, the verse distinguished between a bird sin offering and a bird burnt offering. And if so, how do I realize the meaning of the term “according to the ordinance”? It means according to the ordinance of an animal sin offering; just as an animal sin offering comes only
אֶלָּא מִן הַחוּלִּין, וּבַיּוֹם, וּבְיָדוֹ הַיְמָנִית, אַף עוֹלַת הָעוֹף אֵינָהּ בָּאָה אֶלָּא מִן הַחוּלִּין וּבַיּוֹם וּבְיָדוֹ הַיְמָנִית.
from non-sacred animals and not from an animal purchased with second-tithe money, and it is sacrificed only during the day, and with the right hand of the priest, so too, a bird burnt offering comes only from non-sacred animals, and it is sacrificed only during the day, and with the right hand of the priest.
אִי מָה לְהַלָּן בְּרוֹב שְׁנַיִם, אַף כָּאן בְּרוֹב שְׁנַיִם? תַּלְמוּד לוֹמַר ״וּמָלַק וְהִקְטִיר״ – מָה הַקְטָרָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ, אַף מְלִיקָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ.
The baraita asks: If so, perhaps just as there, with regard to an animal sin offering, slaughter is valid with the cutting of the majority of two simanim, the windpipe and the gullet, so too here, with regard to a bird burnt offering, the pinching is valid with the cutting of the majority of two simanim. Therefore, the verse states: “And pinched off its head…and burned it on the altar” (Leviticus 1:15). This indicates that just as with regard to burning, the head is burned by itself and the body is burned by itself, so too with regard to pinching, the head remains by itself and the body remains by itself.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: ״כְּמִשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת הָעוֹף, מָה חַטַּאת הָעוֹף מִמּוּל עוֹרֶף, אַף עוֹלַת הָעוֹף מִמּוּל עוֹרֶף.
Rabbi Yishmael says: “According to the ordinance” (Leviticus 5:10), which is written with regard to the sliding-scale bird sin offering, means according to the ordinance of the bird sin offering mentioned in the previous verse. Just as a bird sin offering is pinched adjacent to its nape (Leviticus 5:8), beneath the occipital bone, so too a bird burnt offering is pinched adjacent to its nape, beneath the occipital bone.
אִי מָה לְהַלָּן, מוֹלֵק וְאֵינוֹ מַבְדִּיל בְּסִימָן אֶחָד, אַף כָּאן מוֹלֵק וְאֵינוֹ מַבְדִּיל בְּסִימָן אֶחָד? תַּלְמוּד לוֹמַר ״וְהִקְרִיבוֹ״.
If so, perhaps just as there, with regard to the bird sin offering, he pinches and does not separate between the head and the body and leaves one siman uncut, so too here, with regard to the burnt offering, he pinches and does not separate between the head and the body and leaves one siman uncut. Therefore, the verse states: “And the priest shall bring it,” meaning that a bird burnt offering shall be sacrificed in a unique manner, not like the sin offering.
רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: ״כַּמִּשְׁפָּט״ – ״כְּמִשְׁפַּט חַטַּאת הָעוֹף״, מָה לְהַלָּן
Rabbi Elazar, son of Rabbi Shimon, says: “According to the ordinance” means according to the ordinance that is written with regard to a bird sin offering. Just as there,
