This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
Want to dedicate learning? Get started here:
Today’s daily daf tools:
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
Chullin 40
שנים אוחזין בסכין ושוחטין אחד לשם אחד מכל אלו ואחד לשם דבר כשר שחיטתו פסולה:
If there were two people grasping a knife together and slaughtering an animal, one slaughtering for the sake of one of all those enumerated in the first clause of the mishna and one slaughtering for the sake of a legitimate matter, their slaughter is not valid.
גמ׳ פסולה אין זבחי מתים לא ורמינהי השוחט לשום הרים לשום גבעות לשום נהרות לשום מדברות לשום חמה ולבנה לשום כוכבים ומזלות לשום מיכאל השר הגדול לשום שילשול קטן הרי אלו זבחי מתים
GEMARA: The mishna states that if one slaughters for the sake of mountains or other natural entities the slaughter is unfit. The Gemara infers: It is unfit, yes; with regard to offerings to the dead, i.e., to idols, it is not in that category. Apparently, the status of the animal is that of an unslaughtered carcass, from which benefit is permitted, and not that of an idolatrous offering, from which benefit is forbidden. And the Gemara raises a contradiction from a baraita: With regard to one who slaughters for the sake of mountains, for the sake of hills, for the sake of rivers, for the sake of wildernesses, for the sake of the sun and moon, for the sake of stars and constellations, for the sake of Michael the great ministering angel, or even for the sake of a small worm, these are offerings to the dead, from which benefit is forbidden.
אמר אביי לא קשיא הא דאמר להר הא דאמר לגדא דהר דיקא נמי דקתני דומיא דמיכאל שר הגדול ש”מ
Abaye said: The apparent contradiction between the mishna and the baraita is not difficult. This mishna that teaches that the slaughter is not valid but benefit is permitted is referring to a case where one says that he is slaughtering the animal for the sake of the mountain itself, which is not an idol. That baraita that teaches that the animal is an offering to the dead and benefit is forbidden is referring to a case where one says that he is slaughtering the animal for the sake of the angel of the mountain. The language of the baraita is also precise, as the mountain and the other natural entities are taught together with and therefore similar to Michael, the great ministering angel. Conclude from it that the tanna is referring to slaughter for the sake of a spiritual entity, not the mountain itself.
אמר רב הונא היתה בהמת חבירו רבוצה לפני עבודת כוכבים כיון ששחט בה סימן אחד אסרה סבר לה כי הא דאמר עולא אמר ר’ יוחנן אע”פ שאמרו המשתחוה לבהמת חבירו לא אסרה עשה בה מעשה אסרה
Rav Huna says: If the animal of another was prone before an idol, once one cut one siman, the windpipe or the gullet, he rendered the animal forbidden. He holds in accordance with that which Ulla says that Rabbi Yoḥanan says: Although the Sages said that one who bows to the animal of another does not render it forbidden, if he performed a sacrificial rite upon it he renders it forbidden. The case cited by Rav Huna involves an action of that kind, cutting one siman; therefore, the animal is forbidden.
איתיביה רב נחמן לרב הונא השוחט חטאת בשבת בחוץ לעבודת כוכבים חייב שלש חטאות ואי אמרת כיון ששחט בה סימן אחד אסרה אשחוטי חוץ לא ליחייב
Rav Naḥman raised an objection to the opinion of Rav Huna from a baraita: One who unwittingly slaughters an animal that was designated as a sin offering on Shabbat outside the Temple, for idol worship, is liable to bring three sin offerings: One for performing the prohibited labor of slaughtering on Shabbat, one for slaughtering a sacrificial animal outside the Temple, and one for slaughtering an animal for idol worship. And if you say that once he cuts one siman he renders the animal forbidden as an idolatrous offering, then let him not be liable to bring a sin offering for slaughter of a sacrificial animal outside the Temple courtyard,
מחתך בעפר הוא אמר רב פפא הכא בחטאת העוף עסקינן דכולהו בהדי הדדי קאתי
as it is as though he is merely chopping in dirt, since one is not liable for slaughtering outside the Temple courtyard a sacrificial animal unfit for sacrifice. Rav Pappa said: Here we are dealing with a bird sin offering, for which the requirement is to cut only one siman, and when cutting that siman, all of the three prohibitions come to be violated simultaneously.
מכדי רב הונא כמאן אמרה לשמעתיה כעולא ועולא מעשה כל דהו קאמר
The Gemara asks: Now in accordance with whose opinion did Rav Huna state his halakha? It is in accordance with the opinion of Ulla, who says: If he performed a sacrificial rite upon the animal, he renders it forbidden. And Ulla says that a minimal action renders the animal forbidden, as his ruling applies even to cutting one siman. According to Ulla’s opinion, the moment that he begins the incision, the animal is forbidden and unfit to be sacrificed. Consequently, when he completes the slaughter outside the Temple, it is as though he is chopping dirt. Why then is he liable to bring a sin offering for slaughter of a sacrificial animal outside the Temple courtyard?
אלא באומר בגמר זביחה הוא עובדה
The Gemara answers: Rather, the baraita is referring to a case where one says prior to the slaughter that he is worshipping the idol only at the conclusion of the slaughter; therefore, only then is the animal rendered forbidden, and one is liable for all three sin offerings simultaneously.
אי הכי מאי איריא חטאת לישמעינן זבח
The Gemara asks: If so, why does the tanna teach the halakha specifically with regard to a sin offering? Let him teach us the halakha with regard to any type of offering. According to Rav Pappa, by contrast, it is clear why the tanna taught the halakha with regard to a sin offering.
אלא אמר מר זוטרא משמיה דרב פפא הכא במאי עסקינן כגון שהיה חצי קנה פגום והוסיף עליו כל שהוא וגמרו דכולהו בהדי הדדי קאתיין
The Gemara returns to Rav Pappa’s interpretation of the baraita as referring to the case of a bird sin offering. The previous difficulty then resurfaces, that the bird was rendered forbidden before the slaughter was completed, as according to Rav Huna and Ulla any minimal action renders the bird forbidden. Rather, Mar Zutra said in the name of Rav Pappa: What are we dealing with here in the baraita? It is a case where half of the windpipe was deficient before the slaughter, and the slaughterer added to that deficiency an incision of any size, and completed it. The minority of the windpipe had been cut before the slaughterer cut it further, completing the act of slaughter. As in that case all of the three prohibitions come to be violated simultaneously.
אמר רב פפא אי לאו דאמר רב הונא סימן אחד לא הויא חטאת תיובתיה מאי מעשה מעשה רבה
Rav Pappa said: If not for the fact that Rav Huna said that it is sufficient to cut one siman on the animal for idol worship to render it forbidden, the fact that the baraita mentions a sin offering specifically would not raise a difficulty for his opinion. In that case, one could explain: What is the action that renders the animal forbidden according to Ulla? It is a significant action, i.e., completion of the slaughter for idol worship, that renders the animal forbidden.
ואמר רב פפא אי לאו דאמר רב הונא בהמת חברו לא הויא חטאת תיובתיה מאי טעמא דידיה מצי אסר דחבריה לא מצי אסר
And Rav Pappa said: If not for the fact that Rav Huna stated his halakha specifically with regard to the animal of another, the fact that the baraita mentions specifically a sin offering would not raise a difficulty for his opinion. One could then explain: What is the reason that the animal designated as a sin offering is not rendered forbidden at the beginning of the slaughter? It is due to the fact that one is able to render his animal forbidden, but one is not able to render the animal of another forbidden. It is the priests who are entitled to derive benefit from the flesh of a sin offering.
פשיטא מהו דתימא כיון דקני ליה לכפרה כדידיה דמיא קמ”ל
The Gemara objects: That is obvious. The Gemara explains: Rav Pappa needs to state this, lest you say that since one who brings a sin offering acquires the animal for his atonement, its status is like that of an animal that is his. Therefore, Rav Pappa teaches us that this does not suffice that the animal be considered his.
(נעץ סימן) רב נחמן ורב עמרם ורב יצחק אמרי אין אדם אוסר דבר שאין שלו
The Gemara provides a mnemonic for the names of the amora’im who participate in the discussion that ensues: Nun, Rav Naḥman; ayin, Rav Amram; tzadi, Rav Yitzḥak. Rav Naḥman, and Rav Amram, and Rav Yitzḥak all say: A person does not render forbidden an item that is not his.
מיתיבי השוחט חטאת בשבת בחוץ לעבודת כוכבים חייב שלש חטאות ואוקמינן בחטאת העוף ובחצי קנה פגום טעמא דחטאת העוף הוא דכולהו בהדי הדדי קאתיין
The Gemara raises an objection from a baraita: One who unwittingly slaughters an animal that was designated as a sin offering on Shabbat outside the Temple for idol worship is liable to bring three sin offerings. And we interpreted the baraita as being in the case of a bird sin offering, and in a case where half of the windpipe was deficient. The reason for the triple liability is that it is a bird sin offering, as then, all of the three prohibitions come to be violated simultaneously.
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
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.
Brookline, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Pennsylvania, United States
Mamaroneck, NY, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
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
New York, United States
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Pittsburgh, United States
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, 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!!
Tzur Hadassah, Israel
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
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Englewood NJ, United States
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Jerusalem, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
San Francisco, CA , United States
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Panama, Panama
Jerusalem, Israel
Chullin 40
שנים אוחזין בסכין ושוחטין אחד לשם אחד מכל אלו ואחד לשם דבר כשר שחיטתו פסולה:
If there were two people grasping a knife together and slaughtering an animal, one slaughtering for the sake of one of all those enumerated in the first clause of the mishna and one slaughtering for the sake of a legitimate matter, their slaughter is not valid.
גמ׳ פסולה אין זבחי מתים לא ורמינהי השוחט לשום הרים לשום גבעות לשום נהרות לשום מדברות לשום חמה ולבנה לשום כוכבים ומזלות לשום מיכאל השר הגדול לשום שילשול קטן הרי אלו זבחי מתים
GEMARA: The mishna states that if one slaughters for the sake of mountains or other natural entities the slaughter is unfit. The Gemara infers: It is unfit, yes; with regard to offerings to the dead, i.e., to idols, it is not in that category. Apparently, the status of the animal is that of an unslaughtered carcass, from which benefit is permitted, and not that of an idolatrous offering, from which benefit is forbidden. And the Gemara raises a contradiction from a baraita: With regard to one who slaughters for the sake of mountains, for the sake of hills, for the sake of rivers, for the sake of wildernesses, for the sake of the sun and moon, for the sake of stars and constellations, for the sake of Michael the great ministering angel, or even for the sake of a small worm, these are offerings to the dead, from which benefit is forbidden.
אמר אביי לא קשיא הא דאמר להר הא דאמר לגדא דהר דיקא נמי דקתני דומיא דמיכאל שר הגדול ש”מ
Abaye said: The apparent contradiction between the mishna and the baraita is not difficult. This mishna that teaches that the slaughter is not valid but benefit is permitted is referring to a case where one says that he is slaughtering the animal for the sake of the mountain itself, which is not an idol. That baraita that teaches that the animal is an offering to the dead and benefit is forbidden is referring to a case where one says that he is slaughtering the animal for the sake of the angel of the mountain. The language of the baraita is also precise, as the mountain and the other natural entities are taught together with and therefore similar to Michael, the great ministering angel. Conclude from it that the tanna is referring to slaughter for the sake of a spiritual entity, not the mountain itself.
אמר רב הונא היתה בהמת חבירו רבוצה לפני עבודת כוכבים כיון ששחט בה סימן אחד אסרה סבר לה כי הא דאמר עולא אמר ר’ יוחנן אע”פ שאמרו המשתחוה לבהמת חבירו לא אסרה עשה בה מעשה אסרה
Rav Huna says: If the animal of another was prone before an idol, once one cut one siman, the windpipe or the gullet, he rendered the animal forbidden. He holds in accordance with that which Ulla says that Rabbi Yoḥanan says: Although the Sages said that one who bows to the animal of another does not render it forbidden, if he performed a sacrificial rite upon it he renders it forbidden. The case cited by Rav Huna involves an action of that kind, cutting one siman; therefore, the animal is forbidden.
איתיביה רב נחמן לרב הונא השוחט חטאת בשבת בחוץ לעבודת כוכבים חייב שלש חטאות ואי אמרת כיון ששחט בה סימן אחד אסרה אשחוטי חוץ לא ליחייב
Rav Naḥman raised an objection to the opinion of Rav Huna from a baraita: One who unwittingly slaughters an animal that was designated as a sin offering on Shabbat outside the Temple, for idol worship, is liable to bring three sin offerings: One for performing the prohibited labor of slaughtering on Shabbat, one for slaughtering a sacrificial animal outside the Temple, and one for slaughtering an animal for idol worship. And if you say that once he cuts one siman he renders the animal forbidden as an idolatrous offering, then let him not be liable to bring a sin offering for slaughter of a sacrificial animal outside the Temple courtyard,
מחתך בעפר הוא אמר רב פפא הכא בחטאת העוף עסקינן דכולהו בהדי הדדי קאתי
as it is as though he is merely chopping in dirt, since one is not liable for slaughtering outside the Temple courtyard a sacrificial animal unfit for sacrifice. Rav Pappa said: Here we are dealing with a bird sin offering, for which the requirement is to cut only one siman, and when cutting that siman, all of the three prohibitions come to be violated simultaneously.
מכדי רב הונא כמאן אמרה לשמעתיה כעולא ועולא מעשה כל דהו קאמר
The Gemara asks: Now in accordance with whose opinion did Rav Huna state his halakha? It is in accordance with the opinion of Ulla, who says: If he performed a sacrificial rite upon the animal, he renders it forbidden. And Ulla says that a minimal action renders the animal forbidden, as his ruling applies even to cutting one siman. According to Ulla’s opinion, the moment that he begins the incision, the animal is forbidden and unfit to be sacrificed. Consequently, when he completes the slaughter outside the Temple, it is as though he is chopping dirt. Why then is he liable to bring a sin offering for slaughter of a sacrificial animal outside the Temple courtyard?
אלא באומר בגמר זביחה הוא עובדה
The Gemara answers: Rather, the baraita is referring to a case where one says prior to the slaughter that he is worshipping the idol only at the conclusion of the slaughter; therefore, only then is the animal rendered forbidden, and one is liable for all three sin offerings simultaneously.
אי הכי מאי איריא חטאת לישמעינן זבח
The Gemara asks: If so, why does the tanna teach the halakha specifically with regard to a sin offering? Let him teach us the halakha with regard to any type of offering. According to Rav Pappa, by contrast, it is clear why the tanna taught the halakha with regard to a sin offering.
אלא אמר מר זוטרא משמיה דרב פפא הכא במאי עסקינן כגון שהיה חצי קנה פגום והוסיף עליו כל שהוא וגמרו דכולהו בהדי הדדי קאתיין
The Gemara returns to Rav Pappa’s interpretation of the baraita as referring to the case of a bird sin offering. The previous difficulty then resurfaces, that the bird was rendered forbidden before the slaughter was completed, as according to Rav Huna and Ulla any minimal action renders the bird forbidden. Rather, Mar Zutra said in the name of Rav Pappa: What are we dealing with here in the baraita? It is a case where half of the windpipe was deficient before the slaughter, and the slaughterer added to that deficiency an incision of any size, and completed it. The minority of the windpipe had been cut before the slaughterer cut it further, completing the act of slaughter. As in that case all of the three prohibitions come to be violated simultaneously.
אמר רב פפא אי לאו דאמר רב הונא סימן אחד לא הויא חטאת תיובתיה מאי מעשה מעשה רבה
Rav Pappa said: If not for the fact that Rav Huna said that it is sufficient to cut one siman on the animal for idol worship to render it forbidden, the fact that the baraita mentions a sin offering specifically would not raise a difficulty for his opinion. In that case, one could explain: What is the action that renders the animal forbidden according to Ulla? It is a significant action, i.e., completion of the slaughter for idol worship, that renders the animal forbidden.
ואמר רב פפא אי לאו דאמר רב הונא בהמת חברו לא הויא חטאת תיובתיה מאי טעמא דידיה מצי אסר דחבריה לא מצי אסר
And Rav Pappa said: If not for the fact that Rav Huna stated his halakha specifically with regard to the animal of another, the fact that the baraita mentions specifically a sin offering would not raise a difficulty for his opinion. One could then explain: What is the reason that the animal designated as a sin offering is not rendered forbidden at the beginning of the slaughter? It is due to the fact that one is able to render his animal forbidden, but one is not able to render the animal of another forbidden. It is the priests who are entitled to derive benefit from the flesh of a sin offering.
פשיטא מהו דתימא כיון דקני ליה לכפרה כדידיה דמיא קמ”ל
The Gemara objects: That is obvious. The Gemara explains: Rav Pappa needs to state this, lest you say that since one who brings a sin offering acquires the animal for his atonement, its status is like that of an animal that is his. Therefore, Rav Pappa teaches us that this does not suffice that the animal be considered his.
(נעץ סימן) רב נחמן ורב עמרם ורב יצחק אמרי אין אדם אוסר דבר שאין שלו
The Gemara provides a mnemonic for the names of the amora’im who participate in the discussion that ensues: Nun, Rav Naḥman; ayin, Rav Amram; tzadi, Rav Yitzḥak. Rav Naḥman, and Rav Amram, and Rav Yitzḥak all say: A person does not render forbidden an item that is not his.
מיתיבי השוחט חטאת בשבת בחוץ לעבודת כוכבים חייב שלש חטאות ואוקמינן בחטאת העוף ובחצי קנה פגום טעמא דחטאת העוף הוא דכולהו בהדי הדדי קאתיין
The Gemara raises an objection from a baraita: One who unwittingly slaughters an animal that was designated as a sin offering on Shabbat outside the Temple for idol worship is liable to bring three sin offerings. And we interpreted the baraita as being in the case of a bird sin offering, and in a case where half of the windpipe was deficient. The reason for the triple liability is that it is a bird sin offering, as then, all of the three prohibitions come to be violated simultaneously.
