Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
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Summary
What is the status of an animal slaughtered to items connected to the ground, like mountains, seas, rivers or deserts? The Mishna rules that the shechita is invalid, but the assumption from the Mishna is that it is not prohibited for benefit. The Gemara challenges this from a braita which states that such slaughter renders the animal an idolatrous sacrifice (zivchei meitim), which is forbidden for benefit. Abaye resolves this by distinguishing between slaughtering to the item itself – which only disqualifies the shechita – and slaughtering to the angel or deity of the landmark (gadda), which renders it forbidden from any benefit.
Can a person render someone else’s property forbidden by performing an act of idolatry with it? Rav Huna rules that if a friend’s animal is lying before an idol and someone slaughters one siman for the idol, the animal becomes forbidden. He relies on the principle of Ulla that while merely bowing to another’s animal does not forbid it, performing a physical action (ma’aseh) directly on the animal does forbid it.
A difficulty is raised against Rav Huna from a braita regarding one who slaughters a sin offering on Shabbat outside the Temple courtyard for an idol, who is held liable for three distinct sin offerings. If the animal becomes forbidden at the first siman, as per Rav Huna’s position, the completion of the slaughter should not trigger the liability for slaughtering outside the Temple, as it would merely be slaughtering a disqualified animal that would no longer be considered a sacrifice. The Gemara offers two resolutions – applying the case to a bird sin offering where the slaughterer specifies that his intent for idol worship will only take effect upon the completion of the slaughter, or in the shechita of a bird sin offering where half the windpipe was already slit, and in this case the shechita was completed in one small action.
Rav Nachman, Rav Avram, and Rav Yitzchak disagree with Rav Huna and reaffirm the established principle that a person cannot forbid something that is not theirs (ein adam oser davar she’eino shelo) even by performing an action on the item. A difficulty is raised against this position from the braita quoted above with the interpretation given above.
Today’s daily daf tools:
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
Chullin 40
שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אֶחָד מִכׇּל אֵלּוּ וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר – שְׁחִיטָתוֹ פְּסוּלָה.
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.
גְּמָ׳ פְּסוּלָה – אִין, זִבְחֵי מֵתִים – לָא. וּרְמִינְהִי: הַשּׁוֹחֵט לְשׁוּם הָרִים, לְשׁוּם גְּבָעוֹת, לְשׁוּם נְהָרוֹת, לְשׁוּם מִדְבָּרוֹת, לְשׁוּם חַמָּה וּלְבָנָה, לְשׁוּם כּוֹכָבִים וּמַזָּלוֹת, לְשׁוּם מִיכָאֵל הַשַּׂר הַגָּדוֹל, לְשׁוּם שִׁילְשׁוּל קָטָן – הֲרֵי אֵלּוּ זִבְחֵי מֵתִים.
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.
אָמַר אַבָּיֵי: לָא קַשְׁיָא, הָא דְּאָמַר לְהַר, הָא דְּאָמַר לְגַדָּא דְּהַר. דַּיְקָא נָמֵי, דְּקָתָנֵי דּוּמְיָא דְּמִיכָאֵל שַׂר הַגָּדוֹל, שְׁמַע מִינַּהּ.
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.
אָמַר רַב הוּנָא: הָיְתָה בֶּהֱמַת חֲבֵירוֹ רְבוּצָה לִפְנֵי עֲבוֹדָה זָרָה, כֵּיוָן שֶׁשָּׁחַט בָּהּ סִימָן אֶחָד – אֲסָרָהּ. סָבַר לַהּ כִּי הָא דְּאָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: אַף עַל פִּי שֶׁאָמְרוּ הַמִּשְׁתַּחֲוֶה לְבֶהֱמַת חֲבֵירוֹ לֹא אֲסָרָהּ, עָשָׂה בָּהּ מַעֲשֶׂה – אֲסָרָהּ.
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.
אֵיתִיבֵיהּ רַב נַחְמָן לְרַב הוּנָא: הַשּׁוֹחֵט חַטָּאת בְּשַׁבָּת בַּחוּץ לַעֲבוֹדָה זָרָה – חַיָּיב שָׁלֹשׁ חַטָּאוֹת, וְאִי אָמְרַתְּ: כֵּיוָן שֶׁשָּׁחַט בָּהּ סִימָן אֶחָד אֲסָרָהּ – אַשְּׁחוּטֵי חוּץ לָא לִיחַיַּיב,
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,
מְחַתֵּךְ בְּעָפָר הוּא! אָמַר רַב פָּפָּא: הָכָא בְּחַטַּאת הָעוֹף עָסְקִינַן, דְּכוּלְּהוּ בַּהֲדֵי הֲדָדֵי קָאָתֵי.
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.
מִכְּדֵי רַב הוּנָא כְּמַאן אַמְרַהּ לִשְׁמַעְתֵּיהּ? כְּעוּלָּא, וְעוּלָּא מַעֲשֶׂה כֹּל דְּהוּ קָאָמַר.
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?
אֶלָּא, בְּאוֹמֵר בִּגְמַר זְבִיחָה הוּא עוֹבְדָהּ.
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.
אִי הָכִי, מַאי אִירְיָא חַטָּאת? לַישְׁמְעִינַן זֶבַח!
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.
אֶלָּא אָמַר מָר זוּטְרָא מִשְּׁמֵיהּ דְּרַב פָּפָּא: הָכָא בְּמַאי עָסְקִינַן? כְּגוֹן שֶׁהָיָה חֲצִי קָנֶה פָּגוּם, וְהוֹסִיף עָלָיו כׇּל שֶׁהוּא וּגְמָרוֹ, דְּכוּלְּהוּ בַּהֲדֵי הֲדָדֵי קָאָתְיָין.
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.
אָמַר רַב פָּפָּא: אִי לָאו דְּאָמַר רַב הוּנָא סִימָן אֶחָד, לָא הָוְיָא חַטָּאת תְּיוּבְתֵּיהּ. מַאי מַעֲשֶׂה? מַעֲשֶׂה רַבָּה.
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.
וְאָמַר רַב פָּפָּא: אִי לָאו דְּאָמַר רַב הוּנָא בֶּהֱמַת חֲבֵרוֹ, לָא הָוְיָא חַטָּאת תְּיוּבְתֵּיהּ. מַאי טַעְמָא? דִּידֵיהּ מָצֵי אָסַר, דְּחַבְרֵיהּ לָא מָצֵי אָסַר.
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.
פְּשִׁיטָא! מַהוּ דְּתֵימָא: כֵּיוָן דְּקָנֵי לֵיהּ לְכַפָּרָה – כְּדִידֵיהּ דָּמְיָא, קָא מַשְׁמַע לַן.
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.
(נָעַ״ץ – סִימָן.) רַב נַחְמָן, וְרַב עַמְרָם, וְרַב יִצְחָק אָמְרִי: אֵין אָדָם אוֹסֵר דָּבָר שֶׁאֵין שֶׁלּוֹ.
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.
מֵיתִיבִי: הַשּׁוֹחֵט חַטָּאת בַּשַּׁבָּת בַּחוּץ לַעֲבוֹדָה זָרָה – חַיָּיב שָׁלֹשׁ חַטָּאוֹת, וְאוֹקִימְנָא בְּחַטַּאת הָעוֹף וּבַחֲצִי קָנֶה פָּגוּם. טַעְמָא דְּחַטַּאת הָעוֹף הוּא, דְּכוּלְּהוּ בַּהֲדֵי הֲדָדֵי קָאָתְיָין,
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.
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When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
Berlin, Germany
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
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
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
I 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
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
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
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Kfar Saba, Israel
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Beit Shemesh, Israel
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 started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Riverdale, NY, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Cambridge, United Kingdom
Ontario, Canada
Chullin 40
שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אֶחָד מִכׇּל אֵלּוּ וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר – שְׁחִיטָתוֹ פְּסוּלָה.
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.
גְּמָ׳ פְּסוּלָה – אִין, זִבְחֵי מֵתִים – לָא. וּרְמִינְהִי: הַשּׁוֹחֵט לְשׁוּם הָרִים, לְשׁוּם גְּבָעוֹת, לְשׁוּם נְהָרוֹת, לְשׁוּם מִדְבָּרוֹת, לְשׁוּם חַמָּה וּלְבָנָה, לְשׁוּם כּוֹכָבִים וּמַזָּלוֹת, לְשׁוּם מִיכָאֵל הַשַּׂר הַגָּדוֹל, לְשׁוּם שִׁילְשׁוּל קָטָן – הֲרֵי אֵלּוּ זִבְחֵי מֵתִים.
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.
אָמַר אַבָּיֵי: לָא קַשְׁיָא, הָא דְּאָמַר לְהַר, הָא דְּאָמַר לְגַדָּא דְּהַר. דַּיְקָא נָמֵי, דְּקָתָנֵי דּוּמְיָא דְּמִיכָאֵל שַׂר הַגָּדוֹל, שְׁמַע מִינַּהּ.
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.
אָמַר רַב הוּנָא: הָיְתָה בֶּהֱמַת חֲבֵירוֹ רְבוּצָה לִפְנֵי עֲבוֹדָה זָרָה, כֵּיוָן שֶׁשָּׁחַט בָּהּ סִימָן אֶחָד – אֲסָרָהּ. סָבַר לַהּ כִּי הָא דְּאָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: אַף עַל פִּי שֶׁאָמְרוּ הַמִּשְׁתַּחֲוֶה לְבֶהֱמַת חֲבֵירוֹ לֹא אֲסָרָהּ, עָשָׂה בָּהּ מַעֲשֶׂה – אֲסָרָהּ.
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.
אֵיתִיבֵיהּ רַב נַחְמָן לְרַב הוּנָא: הַשּׁוֹחֵט חַטָּאת בְּשַׁבָּת בַּחוּץ לַעֲבוֹדָה זָרָה – חַיָּיב שָׁלֹשׁ חַטָּאוֹת, וְאִי אָמְרַתְּ: כֵּיוָן שֶׁשָּׁחַט בָּהּ סִימָן אֶחָד אֲסָרָהּ – אַשְּׁחוּטֵי חוּץ לָא לִיחַיַּיב,
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,
מְחַתֵּךְ בְּעָפָר הוּא! אָמַר רַב פָּפָּא: הָכָא בְּחַטַּאת הָעוֹף עָסְקִינַן, דְּכוּלְּהוּ בַּהֲדֵי הֲדָדֵי קָאָתֵי.
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.
מִכְּדֵי רַב הוּנָא כְּמַאן אַמְרַהּ לִשְׁמַעְתֵּיהּ? כְּעוּלָּא, וְעוּלָּא מַעֲשֶׂה כֹּל דְּהוּ קָאָמַר.
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?
אֶלָּא, בְּאוֹמֵר בִּגְמַר זְבִיחָה הוּא עוֹבְדָהּ.
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.
אִי הָכִי, מַאי אִירְיָא חַטָּאת? לַישְׁמְעִינַן זֶבַח!
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.
אֶלָּא אָמַר מָר זוּטְרָא מִשְּׁמֵיהּ דְּרַב פָּפָּא: הָכָא בְּמַאי עָסְקִינַן? כְּגוֹן שֶׁהָיָה חֲצִי קָנֶה פָּגוּם, וְהוֹסִיף עָלָיו כׇּל שֶׁהוּא וּגְמָרוֹ, דְּכוּלְּהוּ בַּהֲדֵי הֲדָדֵי קָאָתְיָין.
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.
אָמַר רַב פָּפָּא: אִי לָאו דְּאָמַר רַב הוּנָא סִימָן אֶחָד, לָא הָוְיָא חַטָּאת תְּיוּבְתֵּיהּ. מַאי מַעֲשֶׂה? מַעֲשֶׂה רַבָּה.
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.
וְאָמַר רַב פָּפָּא: אִי לָאו דְּאָמַר רַב הוּנָא בֶּהֱמַת חֲבֵרוֹ, לָא הָוְיָא חַטָּאת תְּיוּבְתֵּיהּ. מַאי טַעְמָא? דִּידֵיהּ מָצֵי אָסַר, דְּחַבְרֵיהּ לָא מָצֵי אָסַר.
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.
פְּשִׁיטָא! מַהוּ דְּתֵימָא: כֵּיוָן דְּקָנֵי לֵיהּ לְכַפָּרָה – כְּדִידֵיהּ דָּמְיָא, קָא מַשְׁמַע לַן.
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.
(נָעַ״ץ – סִימָן.) רַב נַחְמָן, וְרַב עַמְרָם, וְרַב יִצְחָק אָמְרִי: אֵין אָדָם אוֹסֵר דָּבָר שֶׁאֵין שֶׁלּוֹ.
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.
מֵיתִיבִי: הַשּׁוֹחֵט חַטָּאת בַּשַּׁבָּת בַּחוּץ לַעֲבוֹדָה זָרָה – חַיָּיב שָׁלֹשׁ חַטָּאוֹת, וְאוֹקִימְנָא בְּחַטַּאת הָעוֹף וּבַחֲצִי קָנֶה פָּגוּם. טַעְמָא דְּחַטַּאת הָעוֹף הוּא, דְּכוּלְּהוּ בַּהֲדֵי הֲדָדֵי קָאָתְיָין,
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.
