In what specific cases are the different sections of the gemara referring to? Six rabbis each bring a different explanation. The gemara explains what motivated each one not to accept the explanation of the others.
Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
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Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
Chullin 3
חרב הרי הוא כחלל אב הטומאה הוא לטמייה לסכין ואזל סכין וטמיתיה לבשר
It is derived from the juxtaposition of “slain” to “sword” that the halakhic status of a sword or any other metal vessel that comes into contact with a corpse is like that of a corpse itself. Similarly, if a metal utensil comes in contact with a person impure with impurity imparted by a corpse, it assumes his status. Therefore, since the impure person is a primary source of ritual impurity, let him render the knife impure, rendering it as well a primary source of impurity, and the knife then goes and renders the flesh impure.
אלא דאיטמי בשרץ ואי בעית אימא לעולם דאיטמי במת וכגון שבדק קרומית של קנה ושחט בה דתניא בכל שוחטים בין בצור בין בזכוכית בין בקרומית של קנה
Rather, it is a case where the person became impure with impurity imparted by a creeping animal; as he assumes first-degree ritual impurity status and does not render vessels impure, the knife remains ritually pure. And if you wish, say instead that actually he became impure with impurity imparted by a corpse, and it is a case where one examined the stalk of a reed, which is a flat wooden vessel that does not become ritually impure, to ensure that it is perfectly smooth with no nicks, and slaughtered with it, as it is taught in a baraita: One may slaughter an animal with any sharp object, whether with a flint, or with glass shards, or with the stalk of a reed.
אביי אמר הכי קתני הכל שוחטין ואפילו כותי במה דברים אמורים כשישראל עומד על גביו אבל יוצא ונכנס לא ישחוט
§ Abaye said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, and even a Samaritan. In what case is this statement said? It is said in a case where a Jew is standing over him and ensuring that he slaughters properly; but if the Jew merely exits and enters and does not have a constant presence, the Samaritan may not slaughter the animal.
ואם שחט חותך כזית בשר ונותן לו אכלו מותר לאכול משחיטתו לא אכלו אסור לאכול משחיטתו
And if the Samaritan slaughtered the animal without supervision, the Jew cuts an olive-bulk of meat from the slaughtered animal and gives it to the Samaritan to eat. If the Samaritan ate it, it is permitted for the Jew to eat meat from what the Samaritan slaughtered. Since Samaritans are meticulous with regard to the meat that they eat and eat meat only from an animal that was slaughtered properly, the Jew may partake of the meat. But if the Samaritan did not eat the meat, there is concern that the animal was not slaughtered properly, and it is prohibited to eat from what the Samaritan slaughtered.
חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, who, even if they slaughtered only non-sacred animals, their slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter.
וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה
The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is it referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
אלא אכותי הא אמרת כשישראל עומד על גביו שחיט אפילו לכתחלה קשיא
Rather, perhaps the reference is to the case of a Samaritan who slaughters. The Gemara rejects that possibility. But didn’t you say in that case: When a Jew is standing over him, a Samaritan may slaughter even ab initio? The Gemara concedes that the formulation of the mishna: And any of them who slaughtered, is difficult according to this explanation of the mishna.
אמר רבא ויוצא ונכנס לכתחלה לא והתנן המניח עובד כוכבים בחנותו וישראל יוצא ונכנס מותר התם מי קתני מניח המניח קתני דיעבד
Rava said: And in a case where a Jew exits and enters, is it not permitted for the Samaritan to slaughter the animal ab initio? But didn’t we learn in a mishna (Avoda Zara 69a): In the case of one who leaves a gentile in his store in which there is wine, and a Jew exits and enters, the wine is permitted? Just as there, the sporadic presence of the Jew is sufficient to ensure that the gentile will refrain from touching the wine, it should be sufficient in the case of a Samaritan who slaughters an animal as well. The Gemara rejects that proof. There, in the case of the store, does the tanna teach: One leaves a gentile ab initio? The tanna teaches: One who leaves, after the fact. Consequently, there is no proof from there that the Jew’s sporadic presence is sufficient to permit slaughter by a Samaritan ab initio.
אלא מהכא אין השומר צריך להיות יושב ומשמר אלא אע”פ שיוצא ונכנס מותר
Rather, proof can be cited from the mishna here (Avoda Zara 61a): In a case where barrels of wine belonging to a Jew are in the possession of a gentile, and a Jew was tasked with supervising those barrels, the supervisor need not be continuously sitting and supervising to ensure that the gentile does not touch the wine; rather, even if the supervisor exits and enters, the wine is permitted. This mishna clearly indicates that exiting and entering is sufficient even ab initio.
אלא אמר רבא הכי קתני הכל שוחטין ואפי’ כותי בד”א כשישראל יוצא ונכנס אבל בא ומצאו ששחט חותך כזית בשר ונותן לו אכלו מותר לאכול משחיטתו לא אכלו אסור לאכול משחיטתו
Rather, Rava said in resolution of the apparent contradiction similar to the resolution proposed by Abaye, that this is what the mishna is teaching: Everyone slaughters, and even a Samaritan. In what case is this statement said? It is said in a case where a Jew exits and enters; but if the Jew does not exit and enter and instead came and found that the Samaritan slaughtered the animal, the Jew cuts an olive-bulk of meat from the slaughtered animal and gives it to the Samaritan to eat. If the Samaritan ate it, it is permitted for the Jew to eat meat from what the Samaritan slaughtered. But if the Samaritan did not eat the meat, it is prohibited to eat from what the Samaritan slaughtered.
חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו ושמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is this referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
אלא אכותי הא אמרת אפילו יוצא ונכנס שחיט לכתחלה קשיא
Rather, perhaps the reference is to the case of a Samaritan who slaughters. The Gemara rejects that possibility. But didn’t you say that if a Jew is present, then even if he exits and enters and does not have a constant presence, a Samaritan may slaughter even ab initio? The Gemara concedes that the formulation of the mishna: And any of them who slaughtered, is difficult according to this explanation of the mishna.
רב אשי אמר הכי קתני הכל שוחטין ואפילו ישראל מומר מומר למאי לאכול נבילות לתיאבון וכדרבא דאמר רבא ישראל מומר אוכל נבילות לתיאבון
§ Rav Ashi said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, and even a Jewish transgressor [meshummad]. The Gemara asks: A transgressor of what sort? The Gemara answers: It is one whose transgression is to eat unslaughtered animal carcasses to satisfy his appetite, i.e., for his convenience. And the ruling of the mishna is in accordance with the statement of Rava, as Rava says: In the case of a Jewish transgressor whose transgression is that he eats unslaughtered animal carcasses to satisfy his appetite, if he seeks to slaughter an animal,
בודק סכין ונותן לו ומותר לאכול משחיטתו אבל לא בדק ונתן לו לא ישחוט ואם שחט בודק סכינו אחריו נמצאת סכינו יפה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו
one examines a knife to ensure that it is perfectly smooth with no nicks and gives it to the transgressor, and it is permitted to eat from what he slaughtered. But if one did not examine the knife and give it to the transgressor, the transgressor may not slaughter an animal ab initio. And if the transgressor slaughtered an animal, one examines his knife after his slaughter. If his knife is found to be perfectly smooth, it is permitted to eat meat from what he slaughtered, and if not, it is prohibited to eat from what he slaughtered.
חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מיבעי ליה
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is it referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
אלא אישראל מומר אי דבדק סכין ונותן לו הא אמרת שוחט לכתחלה אלא דלא בדק אי דאיתיה לסכין ליבדקיה השתא ואי דליתיה לסכין כי אחרים רואין אותו מאי הוי דלמא בסכין פגומה שחיט קשיא
Rather, perhaps the reference is to the case of a Jewish transgressor who slaughters. The Gemara asks: In what case? If it is a case where one examined a knife and gave it to the transgressor, didn’t you say in that case that the transgressor may slaughter ab initio? Rather, perhaps the reference is to a case where one did not examine the knife. If it is a case where the knife is available, let him examine the knife now to make sure that there are no nicks. And if it is a case where the knife is not available, then when others see him slaughter, what of it? How can one eat from what he slaughtered? Perhaps he slaughtered the animal with a notched knife. The Gemara concedes that the formulation of the mishna: And any of them who slaughtered, is difficult according to this explanation of the mishna.
רבינא אמר הכי קתני הכל שוחטין הכל מומחין שוחטין מומחין ואע”פ שאין מוחזקין
§ Ravina said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, i.e., everyone who is an expert in the halakhot of ritual slaughter slaughters; all experts are qualified to slaughter, and this is the halakha even if they are not established as accustomed to slaughter with a steady hand and without fainting.
בד”א שיודעין בו שיודע לומר הלכות שחיטה אבל אין יודעין בו שיודע לומר הלכות שחיטה לא ישחוט ואם שחט בודקין אותו אם יודע לומר הלכות שחיטה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו
In what case is this statement said? It is said in a case where people know about him that he knows and is able to recite the halakhot of ritual slaughter. But if people do not know about him that he knows and is able to recite the halakhot of ritual slaughter, he may not slaughter an animal ab initio. And if he slaughtered an animal, one examines him; if he knows and is able to recite the halakhot of ritual slaughter it is permitted to eat meat from what he slaughtered, and if not, it is prohibited to eat from what he slaughtered.
חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is this referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
אלא אשאין מומחין בבודקין אותו סגי דליתיה לקמן דליבדקיה
Rather, perhaps the reference is to a case where they are not experts. The Gemara rejects the possibility that they are not experts, as in that case, if one examines him after the slaughter to determine his expertise in the halakhot of ritual slaughter, it is sufficient. The Gemara answers: Supervision is necessary in the case where the one who slaughtered the animal is not before us so that we can examine him.
ואיכא דאמרי רבינא אמר הכי קתני הכל שוחטין הכל מוחזקין שוחטין מוחזקין אע”פ שאין מומחין בד”א ששחטו לפנינו ב’ וג’ פעמים ולא נתעלף אבל לא שחט לפנינו ב’ וג’ פעמים לא ישחוט שמא יתעלף ואם שחט ואמר ברי לי שלא נתעלפתי שחיטתו כשרה
And there are those who say that Ravina said that this is what the mishna is teaching: Everyone slaughters, i.e., everyone who is established as accustomed to slaughter with a steady hand and without fainting slaughters; all those established concerning this are qualified to slaughter, even if it is not known if they are experts. In what case is this statement said? It is said in a case where they slaughtered before us two or three times and did not faint. But if he did not slaughter before us two or three times he may not slaughter an animal ab initio, lest he faint. And if he slaughtered an animal and said: It is clear to me that I did not faint, his slaughter is valid.
חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מיבעי ליה
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is this referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
אלא אשאין מוחזקין והאמרת בברי לי סגי דליתיה קמן דלישייליה
Rather, perhaps the reference is to a case where they are not established as accustomed to slaughter with a steady hand and without fainting. The Gemara rejects that possibility, as in that case, didn’t you say that if one said after the slaughter: It is clear to me that I did not faint, it is sufficient? The Gemara answers: Supervision is necessary in the case where the one who slaughtered the animal is not before us so that we can ask him whether he fainted.
רבינא ורבה בר עולא כאביי ורבא ורב אשי לא אמרי משום דקשיא להו וכולן
The Gemara summarizes: Ravina and Rabba bar Ulla did not say a resolution to the apparent contradiction in the mishna like that of Abaye, Rava, and Rav Ashi due to the fact that the phrase in the mishna: And any of them who slaughtered, is difficult for them.
כולהו כרבה בר עולא לא אמרי להך לישנא דאמרת הכא עיקר אדרבה התם עיקר דבקדשים קאי
All of the other amora’im did not say a resolution to the apparent contradiction in the mishna like that of Rabba bar Ulla, who interprets the mishna as referring to the case of a ritually impure person; according to that version that you said: The mishna here is the primary source for the halakha of a ritually impure person who slaughtered a sacrificial animal, the other amora’im reject this interpretation because, on the contrary, the mishna there is the primary source, as it is standing in tractate Zevaḥim, which deals with sacrificial animals.
להך לישנא דאמרת התם עיקר והכא איידי דתנא טמא בחולין תנא נמי טמא במוקדשין טמא בחולין גופיה לא איצטריכא ליה חולין שנעשו על טהרת קדש לאו כקדש דמו
The amora’im also reject the interpretation according to that other version that you said: The mishna there is the primary source, and here, since the tanna taught the case of a ritually impure person who slaughtered non-sacred animals, he teaches the case of a ritually impure person who slaughtered sacrificial animals as well. The reason is that it was not necessary for the tanna to teach the case itself of a ritually impure person who slaughtered a non-sacred animal, as in the opinion of the other amora’im, the halakhic status of non-sacred foods that were prepared according to the strictures of sacrificial food is not like that of sacrificial food, and it is permitted to render such food impure.
כולהו כרבינא לא אמרי להך לישנא דאמר מומחין אין שאין מומחין לא רוב מצויין אצל שחיטה מומחין הן
All of the other amora’im did not say a resolution to the apparent contradiction in the mishna like that of Ravina; according to that version that he said: Experts, yes, may slaughter ab initio, but those that it is not known that they are experts, no, they may not slaughter ab initio, the other amora’im disagree because they hold that the majority of those associated with slaughter are experts. Therefore, even if it is not known whether they are experts, their slaughter is valid.
להך לישנא דאמר מוחזקין אין שאין מוחזקין לא לעלופי לא חיישינן
According to that version that Ravina said: People who are established as accustomed to slaughter without fainting, yes, they may slaughter ab initio, but people who are not established as accustomed to slaughter without fainting, no, they may not slaughter ab initio, the other amora’im disagree because they hold that we are not concerned for the possibility of fainting.
רבא לא אמר כאביי כי קושייה אביי לא אמר כרבא התם לא נגע הכא נגע
Rava did not say a resolution like that of Abaye, that the mishna is referring to a Samaritan, in accordance with the difficulty that he raised from the halakha of wine belonging to a Jew to which a gentile has access. Abaye did not say a resolution like that of Rava, that a Samaritan may slaughter ab initio if a Jew enters and exits, because there, in the case of wine, the gentile does not touch the wine; therefore, it is sufficient if the Jew enters and exits. Here, in the case of slaughter, the Samaritan touches the animal in the course of slaughter, and he can disqualify the slaughter in an instant. Therefore, Abaye holds that it is insufficient for a Jew to enter and exit.
רב אשי לא אמר כתרוייהו קסבר כותים גרי אריות הן
Rav Ashi did not say a resolution like that of both of them, Abaye and Rava, because he holds: Samaritans are converts who converted under duress due to the threat posed by lions, and their conversion is void; therefore, their halakhic status is that of a gentile, whose slaughter is not valid.
אביי לא אמר כרב אשי לא סבירא ליה הא דרבא אלא רבא מאי טעמא לא אמר כשמעתיה
Abaye did not say a resolution like that of Rav Ashi, who interprets the mishna as referring to a Jewish transgressor whose transgression is that he eats unslaughtered animal carcasses to satisfy his appetite, because he does not hold that which Rava said, that such a transgressor may slaughter ab initio if his knife is examined beforehand by someone reliable. But as for Rava, what is the reason that he did not say a resolution in accordance with his own statement of halakha with regard to the slaughter of a transgressor and explain the mishna in the manner that Rav Ashi did?
לדבריו דאביי קאמר וליה לא סבירא ליה:
The Gemara answers: When Rava explained that the tanna in the mishna is referring to the slaughter of a Samaritan, he stated his opinion in accordance with the statement of Abaye in order to resolve the difficulty that Abaye raised; but he himself does not hold accordingly.
תנו רבנן שחיטת כותי מותרת במה דברים אמורים כשישראל עומד על גביו אבל בא ומצאו ששחט חותך כזית ונותן לו אכלו מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו
§ The Sages taught in a baraita: The slaughter performed by a Samaritan is permitted ab initio. In what case is this statement said? It is said in a case where there is a Jew standing over him and supervising to ensure that the slaughter was performed properly. But if the Jew came and found that the Samaritan already slaughtered the animal, the Jew cuts an olive-bulk of meat from the slaughtered animal and gives it to the Samaritan to eat. If the Samaritan ate it, it is permitted for the Jew to eat meat from what the Samaritan slaughtered. But if the Samaritan did not eat the meat, it is prohibited to eat from what the Samaritan slaughtered.
כיוצא בו מצא בידו
Similarly, if the Jew found in the possession of a Samaritan
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Jill Felder
Pittsburgh, Pennsylvania, United States
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment.
Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, 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!
Miriam Tannenbaum
אפרת, Israel
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Laura Shechter
Lexington, MA, United States
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.
Rhondda May
Atlanta, Georgia, 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.
Deborah Dickson
Ra’anana, Israel
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Anne Mirsky
Maale Adumim, Israel
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Harriet Hartman
Tzur Hadassah, 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!
Rabbi Nicki Greninger
California, 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.
Patti Evans
Phoenix, Arizona, United States
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Roslyn Jaffe
Florida, United States
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
Chullin 3
ืืจื ืืจื ืืื ืืืื ืื ืืืืืื ืืื ืืืืืื ืืกืืื ืืืื ืกืืื ืืืืืชืื ืืืฉืจ
It is derived from the juxtaposition of โslainโ to โswordโ that the halakhic status of a sword or any other metal vessel that comes into contact with a corpse is like that of a corpse itself. Similarly, if a metal utensil comes in contact with a person impure with impurity imparted by a corpse, it assumes his status. Therefore, since the impure person is a primary source of ritual impurity, let him render the knife impure, rendering it as well a primary source of impurity, and the knife then goes and renders the flesh impure.
ืืื ืืืืืื ืืฉืจืฅ ืืื ืืขืืช ืืืื ืืขืืื ืืืืืื ืืืช ืืืืื ืฉืืืง ืงืจืืืืช ืฉื ืงื ื ืืฉืื ืื ืืชื ืื ืืื ืฉืืืืื ืืื ืืฆืืจ ืืื ืืืืืืืช ืืื ืืงืจืืืืช ืฉื ืงื ื
Rather, it is a case where the person became impure with impurity imparted by a creeping animal; as he assumes first-degree ritual impurity status and does not render vessels impure, the knife remains ritually pure. And if you wish, say instead that actually he became impure with impurity imparted by a corpse, and it is a case where one examined the stalk of a reed, which is a flat wooden vessel that does not become ritually impure, to ensure that it is perfectly smooth with no nicks, and slaughtered with it, as it is taught in a baraita: One may slaughter an animal with any sharp object, whether with a flint, or with glass shards, or with the stalk of a reed.
ืืืื ืืืจ ืืื ืงืชื ื ืืื ืฉืืืืื ืืืคืืื ืืืชื ืืื ืืืจืื ืืืืจืื ืืฉืืฉืจืื ืขืืื ืขื ืืืื ืืื ืืืฆื ืื ืื ืก ืื ืืฉืืื
ยง Abaye said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, and even a Samaritan. In what case is this statement said? It is said in a case where a Jew is standing over him and ensuring that he slaughters properly; but if the Jew merely exits and enters and does not have a constant presence, the Samaritan may not slaughter the animal.
ืืื ืฉืื ืืืชื ืืืืช ืืฉืจ ืื ืืชื ืื ืืืื ืืืชืจ ืืืืื ืืฉืืืืชื ืื ืืืื ืืกืืจ ืืืืื ืืฉืืืืชื
And if the Samaritan slaughtered the animal without supervision, the Jew cuts an olive-bulk of meat from the slaughtered animal and gives it to the Samaritan to eat. If the Samaritan ate it, it is permitted for the Jew to eat meat from what the Samaritan slaughtered. Since Samaritans are meticulous with regard to the meat that they eat and eat meat only from an animal that was slaughtered properly, the Jew may partake of the meat. But if the Samaritan did not eat the meat, there is concern that the animal was not slaughtered properly, and it is prohibited to eat from what the Samaritan slaughtered.
ืืืฅ ืืืจืฉ ืฉืืื ืืงืื ืืืคืืื ืืืขืื ื ืื ืื ืฉืื ืืฉืื ืฉืื ืืืจืกื ืืฉืื ืืืืืื
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, who, even if they slaughtered only non-sacred animals, their slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter.
ืืืืื ืฉืฉืืื ืืืืื ืืืืืื ืืืจืฉ ืฉืืื ืืงืื ืขืื ืงืื ืืื ืฉืืื ืืืขื ืืื
The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is it referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
ืืื ืืืืชื ืื ืืืจืช ืืฉืืฉืจืื ืขืืื ืขื ืืืื ืฉืืื ืืคืืื ืืืชืืื ืงืฉืื
Rather, perhaps the reference is to the case of a Samaritan who slaughters. The Gemara rejects that possibility. But didnโt you say in that case: When a Jew is standing over him, a Samaritan may slaughter even ab initio? The Gemara concedes that the formulation of the mishna: And any of them who slaughtered, is difficult according to this explanation of the mishna.
ืืืจ ืจืื ืืืืฆื ืื ืื ืก ืืืชืืื ืื ืืืชื ื ืืื ืื ืขืืื ืืืืืื ืืื ืืชื ืืืฉืจืื ืืืฆื ืื ืื ืก ืืืชืจ ืืชื ืื ืงืชื ื ืื ืื ืืื ืื ืงืชื ื ืืืขืื
Rava said: And in a case where a Jew exits and enters, is it not permitted for the Samaritan to slaughter the animal ab initio? But didnโt we learn in a mishna (Avoda Zara 69a): In the case of one who leaves a gentile in his store in which there is wine, and a Jew exits and enters, the wine is permitted? Just as there, the sporadic presence of the Jew is sufficient to ensure that the gentile will refrain from touching the wine, it should be sufficient in the case of a Samaritan who slaughters an animal as well. The Gemara rejects that proof. There, in the case of the store, does the tanna teach: One leaves a gentile ab initio? The tanna teaches: One who leaves, after the fact. Consequently, there is no proof from there that the Jewโs sporadic presence is sufficient to permit slaughter by a Samaritan ab initio.
ืืื ืืืื ืืื ืืฉืืืจ ืฆืจืื ืืืืืช ืืืฉื ืืืฉืืจ ืืื ืืข”ืค ืฉืืืฆื ืื ืื ืก ืืืชืจ
Rather, proof can be cited from the mishna here (Avoda Zara 61a): In a case where barrels of wine belonging to a Jew are in the possession of a gentile, and a Jew was tasked with supervising those barrels, the supervisor need not be continuously sitting and supervising to ensure that the gentile does not touch the wine; rather, even if the supervisor exits and enters, the wine is permitted. This mishna clearly indicates that exiting and entering is sufficient even ab initio.
ืืื ืืืจ ืจืื ืืื ืงืชื ื ืืื ืฉืืืืื ืืืคื’ ืืืชื ืื”ื ืืฉืืฉืจืื ืืืฆื ืื ืื ืก ืืื ืื ืืืฆืื ืฉืฉืื ืืืชื ืืืืช ืืฉืจ ืื ืืชื ืื ืืืื ืืืชืจ ืืืืื ืืฉืืืืชื ืื ืืืื ืืกืืจ ืืืืื ืืฉืืืืชื
Rather, Rava said in resolution of the apparent contradiction similar to the resolution proposed by Abaye, that this is what the mishna is teaching: Everyone slaughters, and even a Samaritan. In what case is this statement said? It is said in a case where a Jew exits and enters; but if the Jew does not exit and enter and instead came and found that the Samaritan slaughtered the animal, the Jew cuts an olive-bulk of meat from the slaughtered animal and gives it to the Samaritan to eat. If the Samaritan ate it, it is permitted for the Jew to eat meat from what the Samaritan slaughtered. But if the Samaritan did not eat the meat, it is prohibited to eat from what the Samaritan slaughtered.
ืืืฅ ืืืจืฉ ืฉืืื ืืงืื ืืืคืืื ืืืขืื ื ืื ืื ืฉืื ืืฉืื ืืฉืื ืืืจืกื ืืฉืื ืืืืืื ืืืืื ืฉืฉืืื ืืืืื ืืืืืื ืืืจืฉ ืฉืืื ืืงืื ืขืื ืงืื ืืื ืฉืืื ืืืขื ืืื
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is this referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
ืืื ืืืืชื ืื ืืืจืช ืืคืืื ืืืฆื ืื ืื ืก ืฉืืื ืืืชืืื ืงืฉืื
Rather, perhaps the reference is to the case of a Samaritan who slaughters. The Gemara rejects that possibility. But didnโt you say that if a Jew is present, then even if he exits and enters and does not have a constant presence, a Samaritan may slaughter even ab initio? The Gemara concedes that the formulation of the mishna: And any of them who slaughtered, is difficult according to this explanation of the mishna.
ืจื ืืฉื ืืืจ ืืื ืงืชื ื ืืื ืฉืืืืื ืืืคืืื ืืฉืจืื ืืืืจ ืืืืจ ืืืื ืืืืื ื ืืืืืช ืืชืืืืื ืืืืจืื ืืืืจ ืจืื ืืฉืจืื ืืืืจ ืืืื ื ืืืืืช ืืชืืืืื
ยง Rav Ashi said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, and even a Jewish transgressor [meshummad]. The Gemara asks: A transgressor of what sort? The Gemara answers: It is one whose transgression is to eat unslaughtered animal carcasses to satisfy his appetite, i.e., for his convenience. And the ruling of the mishna is in accordance with the statement of Rava, as Rava says: In the case of a Jewish transgressor whose transgression is that he eats unslaughtered animal carcasses to satisfy his appetite, if he seeks to slaughter an animal,
ืืืืง ืกืืื ืื ืืชื ืื ืืืืชืจ ืืืืื ืืฉืืืืชื ืืื ืื ืืืง ืื ืชื ืื ืื ืืฉืืื ืืื ืฉืื ืืืืง ืกืืื ื ืืืจืื ื ืืฆืืช ืกืืื ื ืืคื ืืืชืจ ืืืืื ืืฉืืืืชื ืืื ืืื ืืกืืจ ืืืืื ืืฉืืืืชื
one examines a knife to ensure that it is perfectly smooth with no nicks and gives it to the transgressor, and it is permitted to eat from what he slaughtered. But if one did not examine the knife and give it to the transgressor, the transgressor may not slaughter an animal ab initio. And if the transgressor slaughtered an animal, one examines his knife after his slaughter. If his knife is found to be perfectly smooth, it is permitted to eat meat from what he slaughtered, and if not, it is prohibited to eat from what he slaughtered.
ืืืฅ ืืืจืฉ ืฉืืื ืืงืื ืืืคืืื ืืืขืื ื ืื ืื ืฉืื ืืฉืื ืฉืื ืืืจืกื ืืฉืื ืืืืืื ืืืืื ืฉืฉืืื ืืืืื ืืืืืื ืืืจืฉ ืฉืืื ืืงืื ืขืื ืงืื ืืื ืฉืืื ืืืืขื ืืื
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is it referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
ืืื ืืืฉืจืื ืืืืจ ืื ืืืืง ืกืืื ืื ืืชื ืื ืื ืืืจืช ืฉืืื ืืืชืืื ืืื ืืื ืืืง ืื ืืืืชืื ืืกืืื ืืืืืงืื ืืฉืชื ืืื ืืืืชืื ืืกืืื ืื ืืืจืื ืจืืืื ืืืชื ืืื ืืื ืืืื ืืกืืื ืคืืืื ืฉืืื ืงืฉืื
Rather, perhaps the reference is to the case of a Jewish transgressor who slaughters. The Gemara asks: In what case? If it is a case where one examined a knife and gave it to the transgressor, didnโt you say in that case that the transgressor may slaughter ab initio? Rather, perhaps the reference is to a case where one did not examine the knife. If it is a case where the knife is available, let him examine the knife now to make sure that there are no nicks. And if it is a case where the knife is not available, then when others see him slaughter, what of it? How can one eat from what he slaughtered? Perhaps he slaughtered the animal with a notched knife. The Gemara concedes that the formulation of the mishna: And any of them who slaughtered, is difficult according to this explanation of the mishna.
ืจืืื ื ืืืจ ืืื ืงืชื ื ืืื ืฉืืืืื ืืื ืืืืืื ืฉืืืืื ืืืืืื ืืืข”ืค ืฉืืื ืืืืืงืื
ยง Ravina said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, i.e., everyone who is an expert in the halakhot of ritual slaughter slaughters; all experts are qualified to slaughter, and this is the halakha even if they are not established as accustomed to slaughter with a steady hand and without fainting.
ืื”ื ืฉืืืืขืื ืื ืฉืืืืข ืืืืจ ืืืืืช ืฉืืืื ืืื ืืื ืืืืขืื ืื ืฉืืืืข ืืืืจ ืืืืืช ืฉืืืื ืื ืืฉืืื ืืื ืฉืื ืืืืงืื ืืืชื ืื ืืืืข ืืืืจ ืืืืืช ืฉืืืื ืืืชืจ ืืืืื ืืฉืืืืชื ืืื ืืื ืืกืืจ ืืืืื ืืฉืืืืชื
In what case is this statement said? It is said in a case where people know about him that he knows and is able to recite the halakhot of ritual slaughter. But if people do not know about him that he knows and is able to recite the halakhot of ritual slaughter, he may not slaughter an animal ab initio. And if he slaughtered an animal, one examines him; if he knows and is able to recite the halakhot of ritual slaughter it is permitted to eat meat from what he slaughtered, and if not, it is prohibited to eat from what he slaughtered.
ืืืฅ ืืืจืฉ ืฉืืื ืืงืื ืืืคืืื ืืืขืื ื ืื ืื ืฉืื ืืฉืื ืฉืื ืืืจืกื ืืฉืื ืืืืืื ืืืืื ืฉืฉืืื ืืืืื ืืืืืื ืืืจืฉ ืฉืืื ืืงืื ืขืื ืงืื ืืื ืฉืืื ืืืขื ืืื
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is this referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
ืืื ืืฉืืื ืืืืืื ืืืืืงืื ืืืชื ืกืื ืืืืชืื ืืงืื ืืืืืืงืื
Rather, perhaps the reference is to a case where they are not experts. The Gemara rejects the possibility that they are not experts, as in that case, if one examines him after the slaughter to determine his expertise in the halakhot of ritual slaughter, it is sufficient. The Gemara answers: Supervision is necessary in the case where the one who slaughtered the animal is not before us so that we can examine him.
ืืืืื ืืืืจื ืจืืื ื ืืืจ ืืื ืงืชื ื ืืื ืฉืืืืื ืืื ืืืืืงืื ืฉืืืืื ืืืืืงืื ืืข”ืค ืฉืืื ืืืืืื ืื”ื ืฉืฉืืื ืืคื ืื ื ื’ ืื’ ืคืขืืื ืืื ื ืชืขืืฃ ืืื ืื ืฉืื ืืคื ืื ื ื’ ืื’ ืคืขืืื ืื ืืฉืืื ืฉืื ืืชืขืืฃ ืืื ืฉืื ืืืืจ ืืจื ืื ืฉืื ื ืชืขืืคืชื ืฉืืืืชื ืืฉืจื
And there are those who say that Ravina said that this is what the mishna is teaching: Everyone slaughters, i.e., everyone who is established as accustomed to slaughter with a steady hand and without fainting slaughters; all those established concerning this are qualified to slaughter, even if it is not known if they are experts. In what case is this statement said? It is said in a case where they slaughtered before us two or three times and did not faint. But if he did not slaughter before us two or three times he may not slaughter an animal ab initio, lest he faint. And if he slaughtered an animal and said: It is clear to me that I did not faint, his slaughter is valid.
ืืืฅ ืืืจืฉ ืฉืืื ืืงืื ืืืคืืื ืืืขืื ื ืื ืื ืฉืื ืืฉืื ืฉืื ืืืจืกื ืืฉืื ืืืืืื ืืืืื ืฉืฉืืื ืืืืื ืืืืืื ืืืจืฉ ืฉืืื ืืงืื ืขืื ืงืื ืืื ืฉืืื ืืืืขื ืืื
And it teaches: This is the halakha with regard to all people except for a deaf-mute, an imbecile, and a minor, whose slaughter is not valid even after the fact. The reason the Sages deemed such slaughter not valid is lest people in these categories interrupt the slaughter, lest they press the knife in the course of slaughter, and lest they conceal the knife beneath the windpipe or the gullet in the course of an inverted slaughter. The Gemara asks: If so, with regard to the clause in the mishna that follows: And any of them who slaughtered an animal and others see and supervise them, their slaughter is valid, to which case in the mishna is this referring? If we say that the reference is to the case of a deaf-mute, an imbecile, and a minor, since that is the halakha to which it stands adjacent, the tanna should have formulated the phrase: And if they slaughtered, instead of: And any of them who slaughtered.
ืืื ืืฉืืื ืืืืืงืื ืืืืืจืช ืืืจื ืื ืกืื ืืืืชืื ืงืื ืืืืฉืืืืื
Rather, perhaps the reference is to a case where they are not established as accustomed to slaughter with a steady hand and without fainting. The Gemara rejects that possibility, as in that case, didnโt you say that if one said after the slaughter: It is clear to me that I did not faint, it is sufficient? The Gemara answers: Supervision is necessary in the case where the one who slaughtered the animal is not before us so that we can ask him whether he fainted.
ืจืืื ื ืืจืื ืืจ ืขืืื ืืืืื ืืจืื ืืจื ืืฉื ืื ืืืจื ืืฉืื ืืงืฉืื ืืื ืืืืื
The Gemara summarizes: Ravina and Rabba bar Ulla did not say a resolution to the apparent contradiction in the mishna like that of Abaye, Rava, and Rav Ashi due to the fact that the phrase in the mishna: And any of them who slaughtered, is difficult for them.
ืืืืื ืืจืื ืืจ ืขืืื ืื ืืืจื ืืื ืืืฉื ื ืืืืจืช ืืื ืขืืงืจ ืืืจืื ืืชื ืขืืงืจ ืืืงืืฉืื ืงืื
All of the other amoraโim did not say a resolution to the apparent contradiction in the mishna like that of Rabba bar Ulla, who interprets the mishna as referring to the case of a ritually impure person; according to that version that you said: The mishna here is the primary source for the halakha of a ritually impure person who slaughtered a sacrificial animal, the other amoraโim reject this interpretation because, on the contrary, the mishna there is the primary source, as it is standing in tractate Zevaแธฅim, which deals with sacrificial animals.
ืืื ืืืฉื ื ืืืืจืช ืืชื ืขืืงืจ ืืืื ืืืืื ืืชื ื ืืื ืืืืืื ืชื ื ื ืื ืืื ืืืืงืืฉืื ืืื ืืืืืื ืืืคืื ืื ืืืฆืืจืืื ืืื ืืืืื ืฉื ืขืฉื ืขื ืืืจืช ืงืืฉ ืืื ืืงืืฉ ืืื
The amoraโim also reject the interpretation according to that other version that you said: The mishna there is the primary source, and here, since the tanna taught the case of a ritually impure person who slaughtered non-sacred animals, he teaches the case of a ritually impure person who slaughtered sacrificial animals as well. The reason is that it was not necessary for the tanna to teach the case itself of a ritually impure person who slaughtered a non-sacred animal, as in the opinion of the other amoraโim, the halakhic status of non-sacred foods that were prepared according to the strictures of sacrificial food is not like that of sacrificial food, and it is permitted to render such food impure.
ืืืืื ืืจืืื ื ืื ืืืจื ืืื ืืืฉื ื ืืืืจ ืืืืืื ืืื ืฉืืื ืืืืืื ืื ืจืื ืืฆืืืื ืืฆื ืฉืืืื ืืืืืื ืื
All of the other amoraโim did not say a resolution to the apparent contradiction in the mishna like that of Ravina; according to that version that he said: Experts, yes, may slaughter ab initio, but those that it is not known that they are experts, no, they may not slaughter ab initio, the other amoraโim disagree because they hold that the majority of those associated with slaughter are experts. Therefore, even if it is not known whether they are experts, their slaughter is valid.
ืืื ืืืฉื ื ืืืืจ ืืืืืงืื ืืื ืฉืืื ืืืืืงืื ืื ืืขืืืคื ืื ืืืืฉืื ื
According to that version that Ravina said: People who are established as accustomed to slaughter without fainting, yes, they may slaughter ab initio, but people who are not established as accustomed to slaughter without fainting, no, they may not slaughter ab initio, the other amoraโim disagree because they hold that we are not concerned for the possibility of fainting.
ืจืื ืื ืืืจ ืืืืื ืื ืงืืฉืืื ืืืื ืื ืืืจ ืืจืื ืืชื ืื ื ืืข ืืื ื ืืข
Rava did not say a resolution like that of Abaye, that the mishna is referring to a Samaritan, in accordance with the difficulty that he raised from the halakha of wine belonging to a Jew to which a gentile has access. Abaye did not say a resolution like that of Rava, that a Samaritan may slaughter ab initio if a Jew enters and exits, because there, in the case of wine, the gentile does not touch the wine; therefore, it is sufficient if the Jew enters and exits. Here, in the case of slaughter, the Samaritan touches the animal in the course of slaughter, and he can disqualify the slaughter in an instant. Therefore, Abaye holds that it is insufficient for a Jew to enter and exit.
ืจื ืืฉื ืื ืืืจ ืืชืจืืืืื ืงืกืืจ ืืืชืื ืืจื ืืจืืืช ืื
Rav Ashi did not say a resolution like that of both of them, Abaye and Rava, because he holds: Samaritans are converts who converted under duress due to the threat posed by lions, and their conversion is void; therefore, their halakhic status is that of a gentile, whose slaughter is not valid.
ืืืื ืื ืืืจ ืืจื ืืฉื ืื ืกืืืจื ืืื ืื ืืจืื ืืื ืจืื ืืื ืืขืื ืื ืืืจ ืืฉืืขืชืื
Abaye did not say a resolution like that of Rav Ashi, who interprets the mishna as referring to a Jewish transgressor whose transgression is that he eats unslaughtered animal carcasses to satisfy his appetite, because he does not hold that which Rava said, that such a transgressor may slaughter ab initio if his knife is examined beforehand by someone reliable. But as for Rava, what is the reason that he did not say a resolution in accordance with his own statement of halakha with regard to the slaughter of a transgressor and explain the mishna in the manner that Rav Ashi did?
ืืืืจืื ืืืืื ืงืืืจ ืืืื ืื ืกืืืจื ืืื:
The Gemara answers: When Rava explained that the tanna in the mishna is referring to the slaughter of a Samaritan, he stated his opinion in accordance with the statement of Abaye in order to resolve the difficulty that Abaye raised; but he himself does not hold accordingly.
ืชื ื ืจืื ื ืฉืืืืช ืืืชื ืืืชืจืช ืืื ืืืจืื ืืืืจืื ืืฉืืฉืจืื ืขืืื ืขื ืืืื ืืื ืื ืืืฆืื ืฉืฉืื ืืืชื ืืืืช ืื ืืชื ืื ืืืื ืืืชืจ ืืืืื ืืฉืืืืชื ืืื ืืื ืืกืืจ ืืืืื ืืฉืืืืชื
ยง The Sages taught in a baraita: The slaughter performed by a Samaritan is permitted ab initio. In what case is this statement said? It is said in a case where there is a Jew standing over him and supervising to ensure that the slaughter was performed properly. But if the Jew came and found that the Samaritan already slaughtered the animal, the Jew cuts an olive-bulk of meat from the slaughtered animal and gives it to the Samaritan to eat. If the Samaritan ate it, it is permitted for the Jew to eat meat from what the Samaritan slaughtered. But if the Samaritan did not eat the meat, it is prohibited to eat from what the Samaritan slaughtered.
ืืืืฆื ืื ืืฆื ืืืื
Similarly, if the Jew found in the possession of a Samaritan
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