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!!”
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Summary
The Gemara continues evaluating the position that exactly half of a siman is considered like a majority (mechtza kerov). Two difficulties are raised from braitot concerning pausing after slaughtering half a siman, or a siman that was pre-damaged. Ultimately, the Gemara rejects the initial understanding of Rav’s statement regarding shechita and concludes that everyone agrees 50% is not a majority. The original debate between Rav and Rav Kahana applies exclusively to the laws of Pesach, in a case where the population is exactly half ritually pure and half impure.
The Gemara notes a repetitive phrasing in the Mishna regarding the rule that a majority of a siman is sufficient. It explains that one sentence is needed for regular slaughter (chullin) and a second sentence for sacrifices (kodashim), as neither could be logically derived from the other. Various textual proofs and linguistic analyses of the Mishna’s phrasing are brought by five Amoraim, each proving in a different way that the first sentence deals with chullin and the second with kodashim.
A fundamental debate is introduced between Reish Lakish and Rabbi Yochanan over whether shechita takes effect continuously from the beginning of the act until the end (yeshna leshechita mitchila ve’ad sof), or if it only takes effect at the very final moment (eina leshechita ela basof). Rava and Rav Yosef narrow the scope of the dispute, noting that everyone agrees in certain scenarios, but they differ over what exact case is actually the subject of the disagreement between Reish Lakish and Rabbi Yochanan.
Rabbi Zeira raises a difficulty from a Mishna in Para against the opinion of Rabbi Yochanan that shechita applies from beginning to end. However, Rava refutes his difficulty and instead raises a counter-difficulty from that same Mishna against the opinion of Reish Lakish that shechita only takes effect at the final moment.
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 29
כְּדֵי שְׁחִיטָה אַחֶרֶת וּגְמָרָהּ, שְׁחִיטָתוֹ כְּשֵׁרָה. וְאִי אָמְרַתְּ מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, אִיטָּרְפָא לַהּ.
for an interval equivalent to the duration of the slaughter of another animal, and then completed his slaughter, his slaughter is valid. But if you say the halakhic status of a siman of which precisely half was cut and half remained uncut is like that of the majority, then by cutting half the windpipe he rendered it a tereifa because it is as though the majority of the windpipe is severed.
מִי סָבְרַתְּ בִּבְהֵמָה? לָא, בְּעוֹף! מִמָּה נַפְשָׁךְ: אִי מֶחֱצָה עַל מֶחֱצָה כְּרוֹב – הָא עָבֵיד לֵיהּ רוּבָּא, אִי מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב – לָא עֲבַד וְלֹא כְּלוּם.
The Gemara answers: Do you hold that this baraita is referring to the slaughter of an animal? No, it is referring to the slaughter of a bird, which requires the cutting of only one siman. Whichever way you look at it, the slaughter should be valid. If the halakhic status of a siman of which precisely half was cut and half remained uncut is like that of the majority, he has performed the cutting of the majority and the slaughter is valid. And if the halakhic status of a siman of which precisely half was cut and half remained uncut is not like that of the majority, then in cutting half the siman he did not perform any action that would render the animal a tereifa.
תָּא שְׁמַע: הֲרֵי שֶׁהָיָה חֲצִי קָנֶה פָּגוּם, וְהוֹסִיף עָלָיו כׇּל שֶׁהוּא וּגְמָרוֹ – שְׁחִיטָתוֹ כְּשֵׁרָה, וְאִי אָמְרַתְּ מֶחֱצָה עַל מֶחֱצָה כְּרוֹב – טְרֵפָה הָוְיָא!
The Gemara suggests: Come and hear another proof contrary to Rav’s opinion from a baraita: In a case where half of the windpipe was deficient prior to the slaughter and the slaughterer added to that deficiency an incision of any size, and completed it, his slaughter is valid. And if you say that the halakhic status of a siman of which precisely half was cut and half remained uncut is like that of the majority, the animal is a tereifa, as half its windpipe was deficient before the slaughter.
אָמַר רָבָא: שָׁאנֵי לְעִנְיַן טְרֵפָה, דְּבָעֵינַן רוֹב הַנִּרְאֶה לָעֵינַיִם.
Rava said: The matter of tereifa is different, as we require a majority that is clearly visible. If precisely half the windpipe is deficient it does not appear to be a majority. By contrast, with regard to slaughter, the status of half is like that of the majority.
אֲמַר לֵיהּ אַבָּיֵי: וְלָא כָּל דְּכֵן הוּא? וּמָה טְרֵפָה, דִּבְמַשֶּׁהוּ מִיטָּרְפָא, הֵיכָא דְּבָעֵינַן רוּבָּא – בָּעֵינַן רוֹב הַנִּרְאֶה לָעֵינַיִם; שְׁחִיטָה, דְּעַד דְּאִיכָּא רוּבָּא לָא מִיתַּכְשְׁרָא – לֹא כׇּל שֶׁכֵּן דְּבָעֵינַן רוֹב הַנִּרְאֶה לָעֵינַיִם?
Abaye said to Rava: And is it not derived through an a fortiori inference that all the more so, a conspicuous majority is required for slaughter? And just as with regard to tereifa, where the animal is rendered a tereifa by a deficiency of any size, e.g., by a minuscule perforation of the gullet, in cases where we require a majority, we require a majority that is clearly visible, with regard to slaughter, where until there is a majority of the simanim cut, the slaughter is not valid, all the more so is it not clear that we require a majority that is clearly visible?
אֶלָּא, דְּכוּלֵּי עָלְמָא מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב, וְכִי אִיתְּמַר דְּרַב וּדְרַב כָּהֲנָא – לְעִנְיַן פֶּסַח אִתְּמַר.
Rather, the Gemara revises its understanding of the dispute between Rav and Rav Kahana. Everyone agrees that the halakhic status of a siman of which precisely half was cut and half remained uncut is not like that of a siman of which the majority was cut. And when the dispute of Rav and Rav Kahana was stated, it was stated with regard to the matter of the Paschal offering. If a majority of the Jewish people were ritually impure on the fourteenth of Nisan, the Paschal offering is sacrificed that day and eaten in a state of impurity. If only a minority of the Jewish people were impure, the ritually pure majority brings the Paschal offering on the fourteenth of Nisan, and the impure minority brings the Paschal offering on the second Pesaḥ one month later.
הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל מֶחֱצָה טְהוֹרִים וּמֶחֱצָה טְמֵאִים – רַב אָמַר: מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, וְרַב כָּהֲנָא אָמַר: מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב.
In a case where the Jewish people were equally divided on the fourteenth of Nisan, with half of them pure and half of them impure, Rav said: The halakha in the case where half the people were impure and half were pure is like that of a case where the majority was impure, and the entire people brings the Paschal offering in Nisan. And Rav Kahana said: The halakha in the case where half the people were impure and half were pure is not like that of a case where the majority was impure. Therefore, those who are pure bring the Paschal offering on the fourteenth of Nisan, and those who are impure bring the Paschal offering on the second Pesaḥ.
וְהָתָם מַאי טַעְמָא דְרַב, דִּכְתִיב ״אִישׁ אִישׁ כִּי יִהְיֶה טָמֵא לָנֶפֶשׁ״, אִישׁ נִדְחֶה, וְאֵין צִיבּוּר נִדְחִין.
The Gemara asks: And there, with regard to the Paschal offering, what is the reason that Rav accords half the people the status of a majority? It is as it is written: “Any man who shall be impure by reason of a corpse…shall observe the Passover to the Lord. On the fourteenth day of the second month at evening they shall observe it” (Numbers 9:10–11), from which it is derived: A ritually impure person is deferred to observe the second Pesaḥ, but a ritually impure congregation is not deferred to observe the second Pesaḥ. The status of half the people is that of a congregation, not that of a collection of individuals.
רוֹב אֶחָד בָּעוֹף, תְּנֵינָא חֲדָא זִימְנָא: רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ!
§ The mishna teaches: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid. The Gemara asks: We already learn this on another occasion, in the first clause of the mishna: The halakhic status of the majority of one siman is like that of the entire siman. Why is the redundancy necessary?
(הכ״ש פש״ח סִימָן).
The Gemara provides a mnemonic for the names of the amora’im who participate in the discussion that ensues: Heh, Rav Hoshaya; kaf, Rabbi Kahana; shin, Rabbi Shimi; peh, Rav Pappa; shin, Rav Ashi; ḥet.
אָמַר רַב הוֹשַׁעְיָא: חֲדָא בְּחוּלִּין וַחֲדָא בְּקָדָשִׁים, וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן חוּלִּין – הָתָם הוּא דְּסַגִּי לֵיהּ בְּרוּבָּא, מִשּׁוּם דְּלָאו לְדָם הוּא צָרִיךְ, אֲבָל קָדָשִׁים דִּלְדָם הוּא צָרִיךְ – אֵימָא לָא תִּיסְגֵּי לֵיהּ בְּרוּבָּא עַד דְּאִיכָּא כּוּלֵּיהּ.
Rav Hoshaya said: One mention of the equivalence between majority and whole is referring to slaughter of non-sacred birds and animals and one is referring to slaughter of sacrificial birds and animals. And it is necessary for the tanna to teach both cases, as, if the tanna taught us only the case of slaughter of non-sacred birds and animals, one might think that it is there that one suffices with the majority of the siman, because he does not require the blood; he seeks merely to slaughter the animal. But in the case of sacrificial birds and animals, where he requires the blood for sprinkling on the altar, say that it will not suffice for him to cut the majority, and the slaughter is not valid until there is a cutting of the entire windpipe or gullet.
וְאִי אַשְׁמְעִינַן קָדָשִׁים, מִשּׁוּם דִּלְדָם הוּא צָרִיךְ, אֲבָל חוּלִּין דִּלְדָם לָא צְרִיךְ – אֵימָא בְּפַלְגָא סַגִּי לֵיהּ, קָא מַשְׁמַע לַן.
And if the tanna taught us only the case of slaughter of sacrificial birds and animals, one might think that one must cut a majority of the siman because he requires the blood for sprinkling on the altar; but with regard to the slaughter of non-sacred birds and animals, where he does not require the blood, say that cutting half the siman is sufficient, and there is no need to cut a majority. Therefore, the tanna teaches us the principle twice, once to teach that a majority suffices in the case of sacrificial animals, and once to teach that a majority is required in the case of non-sacred animals.
הֵי בְּחוּלִּין, וְהֵי בְּקָדָשִׁים?
The Gemara asks which clause of the mishna is referring to cutting a majority of the simanim in non-sacred birds and animals, and which is referring to cutting a majority of the simanim in sacrificial birds and animals?
אָמַר רַב כָּהֲנָא: מִיסְתַּבְּרָא רֵישָׁא בְּחוּלִּין וְסֵיפָא בְּקָדָשִׁים. מִמַּאי? מִדְּקָתָנֵי ״הַשּׁוֹחֵט״, וְאִי סָלְקָא דַעְתָּךְ רֵישָׁא בְּקָדָשִׁים, ״הַמּוֹלֵק״ מִיבְּעֵי לֵיהּ.
Rav Kahana said: It stands to reason that the first clause of the mishna is referring to the slaughter of non-sacred birds and animals and the latter clause is referring to the slaughter of sacrificial birds and animals. The Gemara asks: From where does Rav Kahana arrive at that conclusion? The Gemara answers: It is from the fact that the first clause of the mishna teaches: One who slaughters by cutting one siman in a bird and two simanim in an animal. And if it enters your mind that the first clause is referring to the case of sacrificial birds and animals, the tanna should have formulated it as: One who pinches the nape of the neck of a bird, as sacrificial birds are not slaughtered with a knife, but pinched with a fingernail.
אֶלָּא מַאי, סֵיפָא בְּקָדָשִׁים? ״שְׁחִיטָתוֹ כְּשֵׁרָה״? ״מְלִיקָתוֹ כְּשֵׁרָה״ מִיבְּעֵי לֵיהּ! הָא לָא קַשְׁיָא, אַיְּידֵי דְּסָלֵיק מִבְּהֵמָה תְּנָא נָמֵי ״שְׁחִיטָתוֹ כְּשֵׁרָה״. אֶלָּא רֵישָׁא, מִכְּדֵי עַל עוֹף קָאֵי, אִי סָלְקָא דַעְתָּךְ בְּקָדָשִׁים – ״הַמּוֹלֵק״ מִיבְּעֵי לֵיהּ!
The Gemara asks: Rather, what do you say? That the latter clause is referring to slaughter of sacrificial birds and animals? But the tanna teaches in the latter clause: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid. If the reference is to sacrificial birds and animals, the tanna should have formulated it: His pinching is valid. The Gemara answers: That is not difficult; since the tanna concluded with mention of the slaughter of an animal, he also taught: His slaughter is valid, which is referring to the sacrificial animal. But in the first clause, since the tanna stands to begin with the case of a bird, if it enters your mind that the reference is to sacrificial birds, the tanna should have formulated it: One who pinches the nape of the neck of the bird.
רַב שִׁימִי בַּר אָשֵׁי אָמַר: רֵישָׁא בְּחוּלִּין מֵהָכָא, דְּקָתָנֵי ״אֶחָד בְּעוֹף״, וְאִי סָלְקָא דַעְתָּךְ בְּקָדָשִׁים – הָא אִיכָּא עוֹלַת הָעוֹף דְּבָעֵי שְׁנֵי סִימָנִים!
Rav Shimi bar Ashi said that one arrives at the conclusion that the first clause is referring to slaughter of non-sacred birds and animals from here: As the tanna teaches: One who slaughters by cutting one siman in a bird. And if it enters your mind that the reference is to the slaughter of sacrificial birds, isn’t there the bird burnt offering, which requires that two simanim be cut?
אֶלָּא מַאי, סֵיפָא בְּקָדָשִׁים? רוֹב אֶחָד בְּעוֹף – הָא אִיכָּא עוֹלַת הָעוֹף דְּבָעֵי שְׁנֵי סִימָנִין! מַאי ״רוֹב אֶחָד״? רוֹב כׇּל אֶחָד וְאֶחָד. וּבְדִין הוּא דְּלִיתְנֵי רוֹב שְׁנַיִם, כֵּיוָן דְּאִיכָּא חַטָּאת דְּסַגִּי לֵיהּ בְּחַד סִימָן – מִשּׁוּם הָכִי לָא פְּסִיקָא לֵיהּ.
The Gemara asks: Rather, what do you say? That the latter clause is referring to slaughter of sacrificial birds and animals? But the tanna teaches in the latter clause: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid. If the reference is to sacrificial birds, isn’t there the bird burnt offering, which requires the pinching of two simanim? The Gemara answers: What is the meaning of: The majority of one siman? It means the majority of each and every one of the two. And by right the tanna should have taught: The majority of two. But since there is the bird sin offering, which suffices with the cutting of one siman, due to that reason the matter is not clear-cut for him. Therefore, the tanna formulated the halakha in a manner that could apply to one siman, i.e., in the case of a sin offering, and to two simanim, i.e., in the case of a burnt offering and of animal offerings.
רַב פָּפָּא אָמַר: רֵישָׁא בְּחוּלִּין מֵהָכָא, דְּקָתָנֵי: רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּשְׁחוֹט אֶת הַוְּרִידִין, וּפְלִיגִי רַבָּנַן עֲלֵיהּ. אִי אָמְרַתְּ בִּשְׁלָמָא בְּחוּלִּין – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ בְּקָדָשִׁים, אַמַּאי פְּלִיגִי רַבָּנַן עֲלֵיהּ? הוּא עַצְמוֹ לְדָם הוּא צָרִיךְ!
Rav Pappa said that one arrives at the conclusion that the first clause is referring to slaughter of non-sacred birds and animals from here: As the tanna teaches that Rabbi Yehuda says: The slaughter is not valid until he cuts the veins in the neck. And the Rabbis disagree with him, and do not require that one cut the veins in the neck. Granted, if you say that the reference is to the slaughter of non-sacred birds, it works out well. But if you say that the reference is to the slaughter of sacrificial birds, why do the Rabbis disagree with him? He himself, i.e., the one slaughtering, requires the blood in order to sprinkle it on the altar, which would warrant cutting the veins.
רַב אָשֵׁי אָמַר: סֵיפָא בְּקָדָשִׁים מֵהָכָא, דְּקָתָנֵי: הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד – שְׁחִיטָתוֹ כְּשֵׁרָה. הַשּׁוֹחֵט – דִּיעֲבַד אִין, לְכַתְּחִלָּה לָא.
Rav Ashi said that one arrives at the conclusion that the latter clause is referring to slaughter of sacrificial birds and animals from here: As the tanna teaches in the mishna (30b): One who slaughters by cutting two animals’ heads simultaneously, his slaughter is valid. The Gemara infers from the precise language of the mishna: One who slaughters, indicating that after the fact, yes, his slaughter is valid; but one may not slaughter two animals simultaneously ab initio.
אִי אָמְרַתְּ בִּשְׁלָמָא בְּקָדָשִׁים – הַיְינוּ דִּלְכַתְּחִלָּה לָא, מִשּׁוּם דְּתָנֵי רַב יוֹסֵף: ״תִּזְבַּח״ – שֶׁלֹּא יְהֵא שְׁנַיִם שׁוֹחֲטִים זֶבַח אֶחָד, ״תִּזְבָּחֻהוּ״ – שֶׁלֹּא יְהֵא אֶחָד שׁוֹחֵט שְׁנֵי זְבָחִים.
Granted, if you say that the reference is to sacrificial birds or animals, this is the reason that one may not slaughter two animals simultaneously ab initio: It is due to that which Rav Yosef teaches in a baraita: “And when you sacrifice a peace offering to the Lord, you shall sacrifice it [tizbaḥuhu] that you may be accepted” (Leviticus 19:5). The term “tizbaḥuhu” can be divided into two terms: You shall sacrifice [tizbaḥ] and it [hu]. From the term “You shall sacrifice [tizbaḥ],” it is derived that there will not be two people slaughtering one offering. From the full term “You shall sacrifice it [tizbaḥuhu]” it is derived that one person may not slaughter two offerings simultaneously.
וְאָמַר רַב כָּהֲנָא: ״תִּזְבָּחֵהוּ״ כְּתִיב, אֶלָּא אִי אָמְרַתְּ בְּחוּלִּין – אֲפִילּוּ לְכַתְּחִלָּה נָמֵי.
And Rav Kahana said, to explain the derivation of the first halakha in the baraita: Although the term “tizbaḥuhu” is vocalized in the plural, leading to the conclusion that two people may slaughter an animal together, nevertheless, because the word is written without a vav, the term tizbaḥehu is written, in the singular, indicating that two individuals may not slaughter the offering. But if you say that the reference is to the slaughter of non-sacred birds, it should be permitted even ab initio.
וְאַף רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ סָבַר: רֵישָׁא בְּחוּלִּין, וְסֵיפָא בְּקָדָשִׁים, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: מֵאַחַר שֶׁשָּׁנִינוּ ״רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ״, לָמָּה שָׁנִינוּ ״רוֹב אֶחָד בְּעוֹף וְרוֹב שְׁנַיִם בִּבְהֵמָה״?
And Rabbi Shimon ben Lakish, too, holds that the first clause of the mishna is referring to the slaughter of non-sacred birds and animals and the latter clause is referring to the slaughter of sacrificial birds and animals, as Rabbi Shimon ben Lakish says: Since we learned in the mishna that the halakhic status of the majority of one siman is like that of the entire siman, why did we also need to learn later in the mishna: The majority of one siman in a bird or the majority of two simanim in an animal? The latter clause is obvious based on the principle articulated in the first clause.
לְפִי שֶׁשָּׁנִינוּ: הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָתוֹ עַל יָדוֹ, יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל? לְכָךְ שָׁנִינוּ: רוֹב אֶחָד בְּעוֹף וְרוֹב שְׁנַיִם בִּבְהֵמָה.
Rabbi Shimon ben Lakish explains: Since we learned in a mishna (Yoma 31b): They brought him the sheep for the daily morning offering, and he slaughtered it [keratzo] by cutting most of the way through the gullet and the windpipe, and a different priest completed the slaughter on his behalf so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service, one might have thought that if the other priest did not complete the cutting of the two simanim, the slaughter would not be valid. Therefore, we learned in the mishna: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid.
אָמַר מָר: יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל?
The Gemara analyzes the statement of Rabbi Shimon ben Lakish. The Master said: One might have thought that if the other priest did not complete the cutting of the two simanim, the slaughter would not be valid.
אִם כֵּן הָוְיָא לֵיהּ עֲבוֹדָה בְּאַחֵר, וְתַנְיָא: כׇּל עֲבוֹדַת יוֹם הַכִּפּוּרִים אֵינָן כְּשֵׁרוֹת אֶלָּא בּוֹ.
How could that possibility enter one’s mind? If that is so, the completion of that slaughter is a Temple service performed by another on Yom Kippur. And it is taught in a baraita: The entire Yom Kippur Temple service is valid only if performed by the High Priest.
הָכִי קָאָמַר: יָכוֹל יְהֵא פָּסוּל מִדְּרַבָּנַן, דְּסָלְקָא דַּעְתָּךְ אָמֵינָא אִיכָּא פָּסוּל מִדְּרַבָּנַן, לְכָךְ שָׁנִינוּ: ״רוֹב אֶחָד בְּעוֹף וְרוֹב שְׁנַיִם בַּבְּהֵמָה״, וּמֵאַחַר דַּאֲפִילּוּ פְּסוּלָא דְּרַבָּנַן לֵיכָּא, לְמָה לִי לְמָרֵק? מִצְוָה לְמָרֵק.
The Gemara answers that this is what Rabbi Shimon ben Lakish is saying: One might have thought that if the slaughter was not completed by the other priest it would be not valid by rabbinic law, as it might enter your mind to say that there is an invalidation by rabbinic law. Therefore, we learned in the mishna: The majority of one siman in a bird or the majority of two simanim in an animal. The Gemara asks: And since there is not even an invalidation by rabbinic law, why do I need the other priest to complete the cutting of the simanim? The Gemara answers: There is a mitzva to complete the slaughter ab initio to facilitate the free flow of the blood.
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשּׁוּם לֵוִי סָבָא: אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף, וְרַבִּי יוֹחָנָן אָמַר: יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף.
§ Rabbi Shimon ben Lakish says in the name of Levi the Elder: Halakhic slaughter is accomplished only at its conclusion. And Rabbi Yoḥanan says: Halakhic slaughter is accomplished from the beginning to the end of the act.
אָמַר רָבָא: הַכֹּל מוֹדִים, הֵיכָא דְּשָׁחַט סִימָן אֶחָד גּוֹי, וְסִימָן אֶחָד יִשְׂרָאֵל – שֶׁהִיא פְּסוּלָה, שֶׁהֲרֵי נַעֲשֶׂה בָּהּ מַעֲשֵׂה טְרֵפָה בְּיַד גּוֹי.
Rava said in establishing the parameters of the dispute between Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Everyone concedes in a case where a gentile slaughtered, i.e., cut, one siman and a Jew slaughtered one siman, that the slaughter is not valid even if slaughter is accomplished only at its conclusion, as an action rendering the animal a tereifa was performed at the hand of a gentile. Since slaughter by a gentile is not valid, the gentile renders the animal a tereifa.
בְּעוֹלַת הָעוֹף נָמֵי, הֵיכָא דְּמָלַק סִימָן אֶחָד לְמַטָּה וְסִימָן אֶחָד לְמַעְלָה – פְּסוּלָה, שֶׁהֲרֵי עָשָׂה בָּהּ מַעֲשֵׂה חַטַּאת הָעוֹף לְמַטָּה.
In the case of a bird burnt offering as well, where one siman was pinched by a priest below the red line marking half the height of the altar, in accordance with the procedure of the sin offering, and one siman was pinched above the red line, in accordance with the procedure of the burnt offering, the pinching is not valid, as the priest performed an action appropriate for a bird sin offering below the red line, disqualifying it from being sacrificed as a burnt offering.
לֹא נֶחְלְקוּ אֶלָּא כְּגוֹן שֶׁשָּׁחַט סִימָן אֶחָד בַּחוּץ וְסִימָן אֶחָד בִּפְנִים, לְמַאן דְּאָמַר יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף – מִיחַיַּיב, לְמַאן דְּאָמַר אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף – לָא מִיחַיַּיב.
Rabbi Shimon ben Lakish and Rabbi Yoḥanan disagree only in a case where an individual cut one siman outside the Temple courtyard and one siman inside the Temple courtyard. According to the one who says: Halakhic slaughter is accomplished from the beginning to the end of the act, i.e., Rabbi Yoḥanan, one who begins the slaughter outside the Temple courtyard is liable for slaughter of a sacrificial animal outside the courtyard. According to the one who says: Halakhic slaughter is accomplished only at its conclusion, i.e., Rabbi Shimon ben Lakish, one who does so is not liable, as the conclusion of the slaughter, which is the determining factor, is performed inside the Temple courtyard.
אֲמַר לֵיהּ רַבָּה בַּר שִׁימִי: מָר לָא אָמַר הָכִי, וּמַנּוּ רַב יוֹסֵף? הֵיכָא דְּשָׁחַט סִימָן אֶחָד בַּחוּץ וְסִימָן אֶחָד בִּפְנִים – נָמֵי פָּסוּל, שֶׁהֲרֵי עָשָׂה בָּהּ מַעֲשֵׂה חַטַּאת הָעוֹף בַּחוּץ.
Rabba bar Shimi said to Rava: The Master did not say that this was the crux of the dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. And who is the Master? It is Rav Yosef, who says that in a case where one cut one siman outside the Temple courtyard and one siman inside the Temple courtyard, all agree that the slaughter is not valid and the priest is liable to receive punishment, because he performed an action appropriate for a bird sin offering outside the Temple courtyard.
לֹא נֶחְלְקוּ אֶלָּא כְּגוֹן שֶׁשָּׁחַט מִיעוּט סִימָנִין בַּחוּץ וּגְמָרוֹ בִּפְנִים, לְמַאן דְּאָמַר יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף – מִיחַיַּיב, לְמַאן דְּאָמַר אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף – לָא מִיחַיַּיב.
They disagree only in a case where one slaughtered the minority of each of the simanim outside the Temple courtyard and completed the slaughter inside the Temple courtyard. According to the one who says: Halakhic slaughter is accomplished from the beginning to the end of the act, i.e., Rabbi Yoḥanan, one who begins the slaughter outside the Temple courtyard is liable for slaughter of a sacrificial animal outside the courtyard. According to the one who says: Halakhic slaughter is accomplished only at its conclusion, i.e., Rabbi Shimon ben Lakish, one who does so is not liable, as he concludes the slaughter in an appropriate place.
מֵתִיב רַבִּי זֵירָא: כׇּל הָעֲסוּקִין בַּפָּרָה מִתְּחִלָּה וְעַד סוֹף – מְטַמְּאִין בְּגָדִים, וּפוֹסְלִין אוֹתָהּ בִּמְלָאכָה אַחֶרֶת.
Rabbi Zeira raises an objection from a mishna (Para 4:4): Anyone who is engaged in any part of the rite of the red heifer continuously from beginning to end transmits ritual impurity to the garments that he is wearing. And they disqualify the red heifer for use in the rite if they perform any other labor while engaged in any part of the rite of the red heifer.
אֵירַע בָּהּ פְּסוּל בִּשְׁחִיטָתָהּ, בֵּין קוֹדֶם פְּסוּלָהּ בֵּין לְאַחַר פְּסוּלָהּ – אֵינָהּ מְטַמְּאָה בְּגָדִים; בְּהַזָּאָתָהּ: קוֹדֶם פְּסוּלָהּ – מְטַמְּאָה בְּגָדִים, לְאַחַר פְּסוּלָהּ – אֵינָהּ מְטַמְּאָה בְּגָדִים.
If a disqualification befell the heifer during its slaughter, with regard to all those engaged in the rite of the red heifer, whether they engaged in the rite before the heifer was disqualified or after the heifer was disqualified, the heifer does not render garments that they are wearing impure. Since its slaughter was not valid it is disqualified from being used as a red heifer and therefore does not impart impurity. If it became disqualified at the time of sprinkling the blood of the heifer toward the opening of the Temple, with regard to those who engaged in the rite of the red heifer before it was disqualified, the heifer renders the garments that they are wearing impure. By contrast, with regard to those who handled the animal after it was disqualified, the heifer does not render the garments that they are wearing impure.
וְאִי אָמְרַתְּ יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף, לִפְלוֹג נָמֵי בִּשְׁחִיטָתָהּ: אֵירַע בָּהּ פְּסוּל בִּשְׁחִיטָה – קוֹדֶם פְּסוּלָהּ מְטַמְּאָה בְּגָדִים, לְאַחַר פְּסוּלָהּ – אֵינָהּ מְטַמְּאָה בְּגָדִים!
Rabbi Zeira elaborates: And if you say that halakhic slaughter is accomplished from the beginning to the end of the act, let the mishna also distinguish between disqualification at the beginning and at the end of the slaughter: If it became disqualified during slaughter, with regard to one who engaged in any part of the rite before it became disqualified, the heifer renders garments that he is wearing impure, and with regard to one who engaged in any part of the rite after it became disqualified, the heifer does not render the garments that he is wearing impure.
אָמַר רָבָא: נִתְקַלְקְלָה שְׁחִיטָה קָאָמְרַתְּ? שָׁאנֵי הָתָם, דְּאִגַּלַּאי מִלְּתָא לְמַפְרֵעַ דְּלָאו שְׁחִיטָה הִיא כְּלָל.
Rava said: Are you saying that the discussion concerns a case where the slaughter was invalidated? There it is different, because the matter was revealed retroactively, i.e., it was revealed that it was not a valid slaughter at all. Since at no stage of the slaughter was it valid, the heifer does not render the garments impure at all.
אָמַר רָבָא: אִי קַשְׁיָא לִי הָא קַשְׁיָא לִי, לְמַאן דְּאָמַר אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף, לִפְלוֹג בְּהֶכְשֵׁרַהּ דְּפָרָה, כְּגוֹן דְּשַׁחְטוּהָ בִּתְרֵי גַּבְרֵי, דְּגַבְרָא קַמָּא לָא מְטַמְּאָה, וְגַבְרָא בָּתְרָא מְטַמְּאָה!
Rava said: If any aspect of that mishna is difficult for me it is this that is difficult for me: According to the one who says: Halakhic slaughter is accomplished only at its conclusion, let the mishna distinguish between two individuals in the preparation of a fit red heifer, even when the heifer was not disqualified. Let the mishna teach a case where they slaughtered it with two men, as the heifer does not render the first man who slaughters impure, as the slaughter did not yet begin, and the heifer renders the latter man impure.
אָמַר רַב יוֹסֵף: תְּרֵי גַּבְרֵי בְּחַד זִיבְחָא קָאָמְרַתְּ? בַּר מִינֵּיהּ דְּהָהוּא דִּתְנֵינָא: ״תִּזְבַּח״ – שֶׁלֹּא יְהוּ שְׁנַיִם שׁוֹחֲטִין זֶבַח אֶחָד, ״תִּזְבָּחֻהוּ״ – שֶׁלֹּא יְהֵא אֶחָד שׁוֹחֵט שְׁנֵי זְבָחִים.
Rav Yosef said: Are you saying that the discussion concerns a case of two men slaughtering one offering? Raise difficulties except for that, as we learn in a baraita with regard to the verse: “And when you sacrifice a peace offering to the Lord, you shall sacrifice it [tizbaḥuhu] that you may be accepted” (Leviticus 19:5), that the term “tizbaḥuhu” can be divided into two terms: You shall sacrifice [tizbaḥ] and it [hu]. From the term “You shall sacrifice [tizbaḥ],” it is derived that there will not be two people slaughtering one offering. From the full term “You shall offer it [tizbaḥuhu],” it is derived that one person may not slaughter two offerings simultaneously.
וְאָמַר רַב כָּהֲנָא: ״תִּזְבָּחֵהוּ״ כְּתִיב.
And Rav Kahana said, to explain the derivation of the first halakha in the baraita: Although the term “tizbaḥuhu” is vocalized in the plural, leading to the conclusion that two people may slaughter an animal together, nevertheless, because the word is written without a vav, it emerges that the phrase “You shall sacrifice it [tizbaḥehu],” in the singular, is written, indicating that two individuals may not slaughter the offering.
אֲמַר לֵיהּ אַבָּיֵי: לָאו אִתְּמַר עֲלַהּ, אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן
Abaye said to Rav Yosef: Wasn’t it stated with regard to this halakha that Rabba bar bar Ḥana says that Rabbi Yoḥanan says: This is the statement of Rabbi Elazar, son of Rabbi Shimon,
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I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Raanana, Israel
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Huntington, United States
Jerusalem, Israel
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
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Raanana, Israel
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Highland Park, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
Bronx, United States
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Jerusalem, Israel
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Givat Shmuel, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, 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
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, 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 started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
Chullin 29
כְּדֵי שְׁחִיטָה אַחֶרֶת וּגְמָרָהּ, שְׁחִיטָתוֹ כְּשֵׁרָה. וְאִי אָמְרַתְּ מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, אִיטָּרְפָא לַהּ.
for an interval equivalent to the duration of the slaughter of another animal, and then completed his slaughter, his slaughter is valid. But if you say the halakhic status of a siman of which precisely half was cut and half remained uncut is like that of the majority, then by cutting half the windpipe he rendered it a tereifa because it is as though the majority of the windpipe is severed.
מִי סָבְרַתְּ בִּבְהֵמָה? לָא, בְּעוֹף! מִמָּה נַפְשָׁךְ: אִי מֶחֱצָה עַל מֶחֱצָה כְּרוֹב – הָא עָבֵיד לֵיהּ רוּבָּא, אִי מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב – לָא עֲבַד וְלֹא כְּלוּם.
The Gemara answers: Do you hold that this baraita is referring to the slaughter of an animal? No, it is referring to the slaughter of a bird, which requires the cutting of only one siman. Whichever way you look at it, the slaughter should be valid. If the halakhic status of a siman of which precisely half was cut and half remained uncut is like that of the majority, he has performed the cutting of the majority and the slaughter is valid. And if the halakhic status of a siman of which precisely half was cut and half remained uncut is not like that of the majority, then in cutting half the siman he did not perform any action that would render the animal a tereifa.
תָּא שְׁמַע: הֲרֵי שֶׁהָיָה חֲצִי קָנֶה פָּגוּם, וְהוֹסִיף עָלָיו כׇּל שֶׁהוּא וּגְמָרוֹ – שְׁחִיטָתוֹ כְּשֵׁרָה, וְאִי אָמְרַתְּ מֶחֱצָה עַל מֶחֱצָה כְּרוֹב – טְרֵפָה הָוְיָא!
The Gemara suggests: Come and hear another proof contrary to Rav’s opinion from a baraita: In a case where half of the windpipe was deficient prior to the slaughter and the slaughterer added to that deficiency an incision of any size, and completed it, his slaughter is valid. And if you say that the halakhic status of a siman of which precisely half was cut and half remained uncut is like that of the majority, the animal is a tereifa, as half its windpipe was deficient before the slaughter.
אָמַר רָבָא: שָׁאנֵי לְעִנְיַן טְרֵפָה, דְּבָעֵינַן רוֹב הַנִּרְאֶה לָעֵינַיִם.
Rava said: The matter of tereifa is different, as we require a majority that is clearly visible. If precisely half the windpipe is deficient it does not appear to be a majority. By contrast, with regard to slaughter, the status of half is like that of the majority.
אֲמַר לֵיהּ אַבָּיֵי: וְלָא כָּל דְּכֵן הוּא? וּמָה טְרֵפָה, דִּבְמַשֶּׁהוּ מִיטָּרְפָא, הֵיכָא דְּבָעֵינַן רוּבָּא – בָּעֵינַן רוֹב הַנִּרְאֶה לָעֵינַיִם; שְׁחִיטָה, דְּעַד דְּאִיכָּא רוּבָּא לָא מִיתַּכְשְׁרָא – לֹא כׇּל שֶׁכֵּן דְּבָעֵינַן רוֹב הַנִּרְאֶה לָעֵינַיִם?
Abaye said to Rava: And is it not derived through an a fortiori inference that all the more so, a conspicuous majority is required for slaughter? And just as with regard to tereifa, where the animal is rendered a tereifa by a deficiency of any size, e.g., by a minuscule perforation of the gullet, in cases where we require a majority, we require a majority that is clearly visible, with regard to slaughter, where until there is a majority of the simanim cut, the slaughter is not valid, all the more so is it not clear that we require a majority that is clearly visible?
אֶלָּא, דְּכוּלֵּי עָלְמָא מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב, וְכִי אִיתְּמַר דְּרַב וּדְרַב כָּהֲנָא – לְעִנְיַן פֶּסַח אִתְּמַר.
Rather, the Gemara revises its understanding of the dispute between Rav and Rav Kahana. Everyone agrees that the halakhic status of a siman of which precisely half was cut and half remained uncut is not like that of a siman of which the majority was cut. And when the dispute of Rav and Rav Kahana was stated, it was stated with regard to the matter of the Paschal offering. If a majority of the Jewish people were ritually impure on the fourteenth of Nisan, the Paschal offering is sacrificed that day and eaten in a state of impurity. If only a minority of the Jewish people were impure, the ritually pure majority brings the Paschal offering on the fourteenth of Nisan, and the impure minority brings the Paschal offering on the second Pesaḥ one month later.
הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל מֶחֱצָה טְהוֹרִים וּמֶחֱצָה טְמֵאִים – רַב אָמַר: מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, וְרַב כָּהֲנָא אָמַר: מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב.
In a case where the Jewish people were equally divided on the fourteenth of Nisan, with half of them pure and half of them impure, Rav said: The halakha in the case where half the people were impure and half were pure is like that of a case where the majority was impure, and the entire people brings the Paschal offering in Nisan. And Rav Kahana said: The halakha in the case where half the people were impure and half were pure is not like that of a case where the majority was impure. Therefore, those who are pure bring the Paschal offering on the fourteenth of Nisan, and those who are impure bring the Paschal offering on the second Pesaḥ.
וְהָתָם מַאי טַעְמָא דְרַב, דִּכְתִיב ״אִישׁ אִישׁ כִּי יִהְיֶה טָמֵא לָנֶפֶשׁ״, אִישׁ נִדְחֶה, וְאֵין צִיבּוּר נִדְחִין.
The Gemara asks: And there, with regard to the Paschal offering, what is the reason that Rav accords half the people the status of a majority? It is as it is written: “Any man who shall be impure by reason of a corpse…shall observe the Passover to the Lord. On the fourteenth day of the second month at evening they shall observe it” (Numbers 9:10–11), from which it is derived: A ritually impure person is deferred to observe the second Pesaḥ, but a ritually impure congregation is not deferred to observe the second Pesaḥ. The status of half the people is that of a congregation, not that of a collection of individuals.
רוֹב אֶחָד בָּעוֹף, תְּנֵינָא חֲדָא זִימְנָא: רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ!
§ The mishna teaches: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid. The Gemara asks: We already learn this on another occasion, in the first clause of the mishna: The halakhic status of the majority of one siman is like that of the entire siman. Why is the redundancy necessary?
(הכ״ש פש״ח סִימָן).
The Gemara provides a mnemonic for the names of the amora’im who participate in the discussion that ensues: Heh, Rav Hoshaya; kaf, Rabbi Kahana; shin, Rabbi Shimi; peh, Rav Pappa; shin, Rav Ashi; ḥet.
אָמַר רַב הוֹשַׁעְיָא: חֲדָא בְּחוּלִּין וַחֲדָא בְּקָדָשִׁים, וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן חוּלִּין – הָתָם הוּא דְּסַגִּי לֵיהּ בְּרוּבָּא, מִשּׁוּם דְּלָאו לְדָם הוּא צָרִיךְ, אֲבָל קָדָשִׁים דִּלְדָם הוּא צָרִיךְ – אֵימָא לָא תִּיסְגֵּי לֵיהּ בְּרוּבָּא עַד דְּאִיכָּא כּוּלֵּיהּ.
Rav Hoshaya said: One mention of the equivalence between majority and whole is referring to slaughter of non-sacred birds and animals and one is referring to slaughter of sacrificial birds and animals. And it is necessary for the tanna to teach both cases, as, if the tanna taught us only the case of slaughter of non-sacred birds and animals, one might think that it is there that one suffices with the majority of the siman, because he does not require the blood; he seeks merely to slaughter the animal. But in the case of sacrificial birds and animals, where he requires the blood for sprinkling on the altar, say that it will not suffice for him to cut the majority, and the slaughter is not valid until there is a cutting of the entire windpipe or gullet.
וְאִי אַשְׁמְעִינַן קָדָשִׁים, מִשּׁוּם דִּלְדָם הוּא צָרִיךְ, אֲבָל חוּלִּין דִּלְדָם לָא צְרִיךְ – אֵימָא בְּפַלְגָא סַגִּי לֵיהּ, קָא מַשְׁמַע לַן.
And if the tanna taught us only the case of slaughter of sacrificial birds and animals, one might think that one must cut a majority of the siman because he requires the blood for sprinkling on the altar; but with regard to the slaughter of non-sacred birds and animals, where he does not require the blood, say that cutting half the siman is sufficient, and there is no need to cut a majority. Therefore, the tanna teaches us the principle twice, once to teach that a majority suffices in the case of sacrificial animals, and once to teach that a majority is required in the case of non-sacred animals.
הֵי בְּחוּלִּין, וְהֵי בְּקָדָשִׁים?
The Gemara asks which clause of the mishna is referring to cutting a majority of the simanim in non-sacred birds and animals, and which is referring to cutting a majority of the simanim in sacrificial birds and animals?
אָמַר רַב כָּהֲנָא: מִיסְתַּבְּרָא רֵישָׁא בְּחוּלִּין וְסֵיפָא בְּקָדָשִׁים. מִמַּאי? מִדְּקָתָנֵי ״הַשּׁוֹחֵט״, וְאִי סָלְקָא דַעְתָּךְ רֵישָׁא בְּקָדָשִׁים, ״הַמּוֹלֵק״ מִיבְּעֵי לֵיהּ.
Rav Kahana said: It stands to reason that the first clause of the mishna is referring to the slaughter of non-sacred birds and animals and the latter clause is referring to the slaughter of sacrificial birds and animals. The Gemara asks: From where does Rav Kahana arrive at that conclusion? The Gemara answers: It is from the fact that the first clause of the mishna teaches: One who slaughters by cutting one siman in a bird and two simanim in an animal. And if it enters your mind that the first clause is referring to the case of sacrificial birds and animals, the tanna should have formulated it as: One who pinches the nape of the neck of a bird, as sacrificial birds are not slaughtered with a knife, but pinched with a fingernail.
אֶלָּא מַאי, סֵיפָא בְּקָדָשִׁים? ״שְׁחִיטָתוֹ כְּשֵׁרָה״? ״מְלִיקָתוֹ כְּשֵׁרָה״ מִיבְּעֵי לֵיהּ! הָא לָא קַשְׁיָא, אַיְּידֵי דְּסָלֵיק מִבְּהֵמָה תְּנָא נָמֵי ״שְׁחִיטָתוֹ כְּשֵׁרָה״. אֶלָּא רֵישָׁא, מִכְּדֵי עַל עוֹף קָאֵי, אִי סָלְקָא דַעְתָּךְ בְּקָדָשִׁים – ״הַמּוֹלֵק״ מִיבְּעֵי לֵיהּ!
The Gemara asks: Rather, what do you say? That the latter clause is referring to slaughter of sacrificial birds and animals? But the tanna teaches in the latter clause: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid. If the reference is to sacrificial birds and animals, the tanna should have formulated it: His pinching is valid. The Gemara answers: That is not difficult; since the tanna concluded with mention of the slaughter of an animal, he also taught: His slaughter is valid, which is referring to the sacrificial animal. But in the first clause, since the tanna stands to begin with the case of a bird, if it enters your mind that the reference is to sacrificial birds, the tanna should have formulated it: One who pinches the nape of the neck of the bird.
רַב שִׁימִי בַּר אָשֵׁי אָמַר: רֵישָׁא בְּחוּלִּין מֵהָכָא, דְּקָתָנֵי ״אֶחָד בְּעוֹף״, וְאִי סָלְקָא דַעְתָּךְ בְּקָדָשִׁים – הָא אִיכָּא עוֹלַת הָעוֹף דְּבָעֵי שְׁנֵי סִימָנִים!
Rav Shimi bar Ashi said that one arrives at the conclusion that the first clause is referring to slaughter of non-sacred birds and animals from here: As the tanna teaches: One who slaughters by cutting one siman in a bird. And if it enters your mind that the reference is to the slaughter of sacrificial birds, isn’t there the bird burnt offering, which requires that two simanim be cut?
אֶלָּא מַאי, סֵיפָא בְּקָדָשִׁים? רוֹב אֶחָד בְּעוֹף – הָא אִיכָּא עוֹלַת הָעוֹף דְּבָעֵי שְׁנֵי סִימָנִין! מַאי ״רוֹב אֶחָד״? רוֹב כׇּל אֶחָד וְאֶחָד. וּבְדִין הוּא דְּלִיתְנֵי רוֹב שְׁנַיִם, כֵּיוָן דְּאִיכָּא חַטָּאת דְּסַגִּי לֵיהּ בְּחַד סִימָן – מִשּׁוּם הָכִי לָא פְּסִיקָא לֵיהּ.
The Gemara asks: Rather, what do you say? That the latter clause is referring to slaughter of sacrificial birds and animals? But the tanna teaches in the latter clause: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid. If the reference is to sacrificial birds, isn’t there the bird burnt offering, which requires the pinching of two simanim? The Gemara answers: What is the meaning of: The majority of one siman? It means the majority of each and every one of the two. And by right the tanna should have taught: The majority of two. But since there is the bird sin offering, which suffices with the cutting of one siman, due to that reason the matter is not clear-cut for him. Therefore, the tanna formulated the halakha in a manner that could apply to one siman, i.e., in the case of a sin offering, and to two simanim, i.e., in the case of a burnt offering and of animal offerings.
רַב פָּפָּא אָמַר: רֵישָׁא בְּחוּלִּין מֵהָכָא, דְּקָתָנֵי: רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּשְׁחוֹט אֶת הַוְּרִידִין, וּפְלִיגִי רַבָּנַן עֲלֵיהּ. אִי אָמְרַתְּ בִּשְׁלָמָא בְּחוּלִּין – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ בְּקָדָשִׁים, אַמַּאי פְּלִיגִי רַבָּנַן עֲלֵיהּ? הוּא עַצְמוֹ לְדָם הוּא צָרִיךְ!
Rav Pappa said that one arrives at the conclusion that the first clause is referring to slaughter of non-sacred birds and animals from here: As the tanna teaches that Rabbi Yehuda says: The slaughter is not valid until he cuts the veins in the neck. And the Rabbis disagree with him, and do not require that one cut the veins in the neck. Granted, if you say that the reference is to the slaughter of non-sacred birds, it works out well. But if you say that the reference is to the slaughter of sacrificial birds, why do the Rabbis disagree with him? He himself, i.e., the one slaughtering, requires the blood in order to sprinkle it on the altar, which would warrant cutting the veins.
רַב אָשֵׁי אָמַר: סֵיפָא בְּקָדָשִׁים מֵהָכָא, דְּקָתָנֵי: הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד – שְׁחִיטָתוֹ כְּשֵׁרָה. הַשּׁוֹחֵט – דִּיעֲבַד אִין, לְכַתְּחִלָּה לָא.
Rav Ashi said that one arrives at the conclusion that the latter clause is referring to slaughter of sacrificial birds and animals from here: As the tanna teaches in the mishna (30b): One who slaughters by cutting two animals’ heads simultaneously, his slaughter is valid. The Gemara infers from the precise language of the mishna: One who slaughters, indicating that after the fact, yes, his slaughter is valid; but one may not slaughter two animals simultaneously ab initio.
אִי אָמְרַתְּ בִּשְׁלָמָא בְּקָדָשִׁים – הַיְינוּ דִּלְכַתְּחִלָּה לָא, מִשּׁוּם דְּתָנֵי רַב יוֹסֵף: ״תִּזְבַּח״ – שֶׁלֹּא יְהֵא שְׁנַיִם שׁוֹחֲטִים זֶבַח אֶחָד, ״תִּזְבָּחֻהוּ״ – שֶׁלֹּא יְהֵא אֶחָד שׁוֹחֵט שְׁנֵי זְבָחִים.
Granted, if you say that the reference is to sacrificial birds or animals, this is the reason that one may not slaughter two animals simultaneously ab initio: It is due to that which Rav Yosef teaches in a baraita: “And when you sacrifice a peace offering to the Lord, you shall sacrifice it [tizbaḥuhu] that you may be accepted” (Leviticus 19:5). The term “tizbaḥuhu” can be divided into two terms: You shall sacrifice [tizbaḥ] and it [hu]. From the term “You shall sacrifice [tizbaḥ],” it is derived that there will not be two people slaughtering one offering. From the full term “You shall sacrifice it [tizbaḥuhu]” it is derived that one person may not slaughter two offerings simultaneously.
וְאָמַר רַב כָּהֲנָא: ״תִּזְבָּחֵהוּ״ כְּתִיב, אֶלָּא אִי אָמְרַתְּ בְּחוּלִּין – אֲפִילּוּ לְכַתְּחִלָּה נָמֵי.
And Rav Kahana said, to explain the derivation of the first halakha in the baraita: Although the term “tizbaḥuhu” is vocalized in the plural, leading to the conclusion that two people may slaughter an animal together, nevertheless, because the word is written without a vav, the term tizbaḥehu is written, in the singular, indicating that two individuals may not slaughter the offering. But if you say that the reference is to the slaughter of non-sacred birds, it should be permitted even ab initio.
וְאַף רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ סָבַר: רֵישָׁא בְּחוּלִּין, וְסֵיפָא בְּקָדָשִׁים, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: מֵאַחַר שֶׁשָּׁנִינוּ ״רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ״, לָמָּה שָׁנִינוּ ״רוֹב אֶחָד בְּעוֹף וְרוֹב שְׁנַיִם בִּבְהֵמָה״?
And Rabbi Shimon ben Lakish, too, holds that the first clause of the mishna is referring to the slaughter of non-sacred birds and animals and the latter clause is referring to the slaughter of sacrificial birds and animals, as Rabbi Shimon ben Lakish says: Since we learned in the mishna that the halakhic status of the majority of one siman is like that of the entire siman, why did we also need to learn later in the mishna: The majority of one siman in a bird or the majority of two simanim in an animal? The latter clause is obvious based on the principle articulated in the first clause.
לְפִי שֶׁשָּׁנִינוּ: הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָתוֹ עַל יָדוֹ, יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל? לְכָךְ שָׁנִינוּ: רוֹב אֶחָד בְּעוֹף וְרוֹב שְׁנַיִם בִּבְהֵמָה.
Rabbi Shimon ben Lakish explains: Since we learned in a mishna (Yoma 31b): They brought him the sheep for the daily morning offering, and he slaughtered it [keratzo] by cutting most of the way through the gullet and the windpipe, and a different priest completed the slaughter on his behalf so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service, one might have thought that if the other priest did not complete the cutting of the two simanim, the slaughter would not be valid. Therefore, we learned in the mishna: If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid.
אָמַר מָר: יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל?
The Gemara analyzes the statement of Rabbi Shimon ben Lakish. The Master said: One might have thought that if the other priest did not complete the cutting of the two simanim, the slaughter would not be valid.
אִם כֵּן הָוְיָא לֵיהּ עֲבוֹדָה בְּאַחֵר, וְתַנְיָא: כׇּל עֲבוֹדַת יוֹם הַכִּפּוּרִים אֵינָן כְּשֵׁרוֹת אֶלָּא בּוֹ.
How could that possibility enter one’s mind? If that is so, the completion of that slaughter is a Temple service performed by another on Yom Kippur. And it is taught in a baraita: The entire Yom Kippur Temple service is valid only if performed by the High Priest.
הָכִי קָאָמַר: יָכוֹל יְהֵא פָּסוּל מִדְּרַבָּנַן, דְּסָלְקָא דַּעְתָּךְ אָמֵינָא אִיכָּא פָּסוּל מִדְּרַבָּנַן, לְכָךְ שָׁנִינוּ: ״רוֹב אֶחָד בְּעוֹף וְרוֹב שְׁנַיִם בַּבְּהֵמָה״, וּמֵאַחַר דַּאֲפִילּוּ פְּסוּלָא דְּרַבָּנַן לֵיכָּא, לְמָה לִי לְמָרֵק? מִצְוָה לְמָרֵק.
The Gemara answers that this is what Rabbi Shimon ben Lakish is saying: One might have thought that if the slaughter was not completed by the other priest it would be not valid by rabbinic law, as it might enter your mind to say that there is an invalidation by rabbinic law. Therefore, we learned in the mishna: The majority of one siman in a bird or the majority of two simanim in an animal. The Gemara asks: And since there is not even an invalidation by rabbinic law, why do I need the other priest to complete the cutting of the simanim? The Gemara answers: There is a mitzva to complete the slaughter ab initio to facilitate the free flow of the blood.
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשּׁוּם לֵוִי סָבָא: אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף, וְרַבִּי יוֹחָנָן אָמַר: יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף.
§ Rabbi Shimon ben Lakish says in the name of Levi the Elder: Halakhic slaughter is accomplished only at its conclusion. And Rabbi Yoḥanan says: Halakhic slaughter is accomplished from the beginning to the end of the act.
אָמַר רָבָא: הַכֹּל מוֹדִים, הֵיכָא דְּשָׁחַט סִימָן אֶחָד גּוֹי, וְסִימָן אֶחָד יִשְׂרָאֵל – שֶׁהִיא פְּסוּלָה, שֶׁהֲרֵי נַעֲשֶׂה בָּהּ מַעֲשֵׂה טְרֵפָה בְּיַד גּוֹי.
Rava said in establishing the parameters of the dispute between Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Everyone concedes in a case where a gentile slaughtered, i.e., cut, one siman and a Jew slaughtered one siman, that the slaughter is not valid even if slaughter is accomplished only at its conclusion, as an action rendering the animal a tereifa was performed at the hand of a gentile. Since slaughter by a gentile is not valid, the gentile renders the animal a tereifa.
בְּעוֹלַת הָעוֹף נָמֵי, הֵיכָא דְּמָלַק סִימָן אֶחָד לְמַטָּה וְסִימָן אֶחָד לְמַעְלָה – פְּסוּלָה, שֶׁהֲרֵי עָשָׂה בָּהּ מַעֲשֵׂה חַטַּאת הָעוֹף לְמַטָּה.
In the case of a bird burnt offering as well, where one siman was pinched by a priest below the red line marking half the height of the altar, in accordance with the procedure of the sin offering, and one siman was pinched above the red line, in accordance with the procedure of the burnt offering, the pinching is not valid, as the priest performed an action appropriate for a bird sin offering below the red line, disqualifying it from being sacrificed as a burnt offering.
לֹא נֶחְלְקוּ אֶלָּא כְּגוֹן שֶׁשָּׁחַט סִימָן אֶחָד בַּחוּץ וְסִימָן אֶחָד בִּפְנִים, לְמַאן דְּאָמַר יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף – מִיחַיַּיב, לְמַאן דְּאָמַר אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף – לָא מִיחַיַּיב.
Rabbi Shimon ben Lakish and Rabbi Yoḥanan disagree only in a case where an individual cut one siman outside the Temple courtyard and one siman inside the Temple courtyard. According to the one who says: Halakhic slaughter is accomplished from the beginning to the end of the act, i.e., Rabbi Yoḥanan, one who begins the slaughter outside the Temple courtyard is liable for slaughter of a sacrificial animal outside the courtyard. According to the one who says: Halakhic slaughter is accomplished only at its conclusion, i.e., Rabbi Shimon ben Lakish, one who does so is not liable, as the conclusion of the slaughter, which is the determining factor, is performed inside the Temple courtyard.
אֲמַר לֵיהּ רַבָּה בַּר שִׁימִי: מָר לָא אָמַר הָכִי, וּמַנּוּ רַב יוֹסֵף? הֵיכָא דְּשָׁחַט סִימָן אֶחָד בַּחוּץ וְסִימָן אֶחָד בִּפְנִים – נָמֵי פָּסוּל, שֶׁהֲרֵי עָשָׂה בָּהּ מַעֲשֵׂה חַטַּאת הָעוֹף בַּחוּץ.
Rabba bar Shimi said to Rava: The Master did not say that this was the crux of the dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. And who is the Master? It is Rav Yosef, who says that in a case where one cut one siman outside the Temple courtyard and one siman inside the Temple courtyard, all agree that the slaughter is not valid and the priest is liable to receive punishment, because he performed an action appropriate for a bird sin offering outside the Temple courtyard.
לֹא נֶחְלְקוּ אֶלָּא כְּגוֹן שֶׁשָּׁחַט מִיעוּט סִימָנִין בַּחוּץ וּגְמָרוֹ בִּפְנִים, לְמַאן דְּאָמַר יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף – מִיחַיַּיב, לְמַאן דְּאָמַר אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף – לָא מִיחַיַּיב.
They disagree only in a case where one slaughtered the minority of each of the simanim outside the Temple courtyard and completed the slaughter inside the Temple courtyard. According to the one who says: Halakhic slaughter is accomplished from the beginning to the end of the act, i.e., Rabbi Yoḥanan, one who begins the slaughter outside the Temple courtyard is liable for slaughter of a sacrificial animal outside the courtyard. According to the one who says: Halakhic slaughter is accomplished only at its conclusion, i.e., Rabbi Shimon ben Lakish, one who does so is not liable, as he concludes the slaughter in an appropriate place.
מֵתִיב רַבִּי זֵירָא: כׇּל הָעֲסוּקִין בַּפָּרָה מִתְּחִלָּה וְעַד סוֹף – מְטַמְּאִין בְּגָדִים, וּפוֹסְלִין אוֹתָהּ בִּמְלָאכָה אַחֶרֶת.
Rabbi Zeira raises an objection from a mishna (Para 4:4): Anyone who is engaged in any part of the rite of the red heifer continuously from beginning to end transmits ritual impurity to the garments that he is wearing. And they disqualify the red heifer for use in the rite if they perform any other labor while engaged in any part of the rite of the red heifer.
אֵירַע בָּהּ פְּסוּל בִּשְׁחִיטָתָהּ, בֵּין קוֹדֶם פְּסוּלָהּ בֵּין לְאַחַר פְּסוּלָהּ – אֵינָהּ מְטַמְּאָה בְּגָדִים; בְּהַזָּאָתָהּ: קוֹדֶם פְּסוּלָהּ – מְטַמְּאָה בְּגָדִים, לְאַחַר פְּסוּלָהּ – אֵינָהּ מְטַמְּאָה בְּגָדִים.
If a disqualification befell the heifer during its slaughter, with regard to all those engaged in the rite of the red heifer, whether they engaged in the rite before the heifer was disqualified or after the heifer was disqualified, the heifer does not render garments that they are wearing impure. Since its slaughter was not valid it is disqualified from being used as a red heifer and therefore does not impart impurity. If it became disqualified at the time of sprinkling the blood of the heifer toward the opening of the Temple, with regard to those who engaged in the rite of the red heifer before it was disqualified, the heifer renders the garments that they are wearing impure. By contrast, with regard to those who handled the animal after it was disqualified, the heifer does not render the garments that they are wearing impure.
וְאִי אָמְרַתְּ יֶשְׁנָהּ לִשְׁחִיטָה מִתְּחִלָּה וְעַד סוֹף, לִפְלוֹג נָמֵי בִּשְׁחִיטָתָהּ: אֵירַע בָּהּ פְּסוּל בִּשְׁחִיטָה – קוֹדֶם פְּסוּלָהּ מְטַמְּאָה בְּגָדִים, לְאַחַר פְּסוּלָהּ – אֵינָהּ מְטַמְּאָה בְּגָדִים!
Rabbi Zeira elaborates: And if you say that halakhic slaughter is accomplished from the beginning to the end of the act, let the mishna also distinguish between disqualification at the beginning and at the end of the slaughter: If it became disqualified during slaughter, with regard to one who engaged in any part of the rite before it became disqualified, the heifer renders garments that he is wearing impure, and with regard to one who engaged in any part of the rite after it became disqualified, the heifer does not render the garments that he is wearing impure.
אָמַר רָבָא: נִתְקַלְקְלָה שְׁחִיטָה קָאָמְרַתְּ? שָׁאנֵי הָתָם, דְּאִגַּלַּאי מִלְּתָא לְמַפְרֵעַ דְּלָאו שְׁחִיטָה הִיא כְּלָל.
Rava said: Are you saying that the discussion concerns a case where the slaughter was invalidated? There it is different, because the matter was revealed retroactively, i.e., it was revealed that it was not a valid slaughter at all. Since at no stage of the slaughter was it valid, the heifer does not render the garments impure at all.
אָמַר רָבָא: אִי קַשְׁיָא לִי הָא קַשְׁיָא לִי, לְמַאן דְּאָמַר אֵינָהּ לִשְׁחִיטָה אֶלָּא בַּסּוֹף, לִפְלוֹג בְּהֶכְשֵׁרַהּ דְּפָרָה, כְּגוֹן דְּשַׁחְטוּהָ בִּתְרֵי גַּבְרֵי, דְּגַבְרָא קַמָּא לָא מְטַמְּאָה, וְגַבְרָא בָּתְרָא מְטַמְּאָה!
Rava said: If any aspect of that mishna is difficult for me it is this that is difficult for me: According to the one who says: Halakhic slaughter is accomplished only at its conclusion, let the mishna distinguish between two individuals in the preparation of a fit red heifer, even when the heifer was not disqualified. Let the mishna teach a case where they slaughtered it with two men, as the heifer does not render the first man who slaughters impure, as the slaughter did not yet begin, and the heifer renders the latter man impure.
אָמַר רַב יוֹסֵף: תְּרֵי גַּבְרֵי בְּחַד זִיבְחָא קָאָמְרַתְּ? בַּר מִינֵּיהּ דְּהָהוּא דִּתְנֵינָא: ״תִּזְבַּח״ – שֶׁלֹּא יְהוּ שְׁנַיִם שׁוֹחֲטִין זֶבַח אֶחָד, ״תִּזְבָּחֻהוּ״ – שֶׁלֹּא יְהֵא אֶחָד שׁוֹחֵט שְׁנֵי זְבָחִים.
Rav Yosef said: Are you saying that the discussion concerns a case of two men slaughtering one offering? Raise difficulties except for that, as we learn in a baraita with regard to the verse: “And when you sacrifice a peace offering to the Lord, you shall sacrifice it [tizbaḥuhu] that you may be accepted” (Leviticus 19:5), that the term “tizbaḥuhu” can be divided into two terms: You shall sacrifice [tizbaḥ] and it [hu]. From the term “You shall sacrifice [tizbaḥ],” it is derived that there will not be two people slaughtering one offering. From the full term “You shall offer it [tizbaḥuhu],” it is derived that one person may not slaughter two offerings simultaneously.
וְאָמַר רַב כָּהֲנָא: ״תִּזְבָּחֵהוּ״ כְּתִיב.
And Rav Kahana said, to explain the derivation of the first halakha in the baraita: Although the term “tizbaḥuhu” is vocalized in the plural, leading to the conclusion that two people may slaughter an animal together, nevertheless, because the word is written without a vav, it emerges that the phrase “You shall sacrifice it [tizbaḥehu],” in the singular, is written, indicating that two individuals may not slaughter the offering.
אֲמַר לֵיהּ אַבָּיֵי: לָאו אִתְּמַר עֲלַהּ, אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן
Abaye said to Rav Yosef: Wasn’t it stated with regard to this halakha that Rabba bar bar Ḥana says that Rabbi Yoḥanan says: This is the statement of Rabbi Elazar, son of Rabbi Shimon,
