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 week’s learning is sponsored by Michelle Winer for a refuah shelaima for Bella Rachel bat Malka Enya and Binyamin Yisrael ben Malka Enya.
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Summary
The Gemara discusses the prohibition of slaughtering an animal and its offspring on the same day (oto v’et beno). The Mishna presents various permutations of non-sacred animals (chullin) and consecrated sacrifices slaughtered either inside or outside the Temple courtyard, outlining the respective punishments incurred and the halakhic status of the meat.
A braita derives from biblical verses that this prohibition applies to consecrated animals, and the Gemara subsequently demonstrates that it applies to non-consecrated animals as well. Since the laws of oto v’et beno are learned from consecrated animals, the Gemara questions why the prohibition also applies to crossbreeds (kilayim), which are unfit for the Altar. This is resolved by explaining that the word “or” (o) in the verse serves to include crossbreeds. This explanation raises a difficulty, as the word “or” should be needed to teach that one is liable for slaughtering either an ox or a sheep with its offspring, rather than needing to slaughter both to violate the prohibition. The Gemara resolves this by pointing to the singular word “its” (oto), which teaches individual liability. Alternatively, according to Chananya – who uses the word “its” to include male parents in the prohibition – it is already self-evident that one is liable for either animal individually, in accordance with Rabbi Yonatan’s interpretive principle regarding the biblical prohibition of cursing one’s parents. This discussion leads to a discussion about the dispute between Chananya and the Rabbis r regarding whether the prohibition of oto v’et beno applies to both the father and mother, or exclusively to the mother.
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 week’s learning is sponsored by Michelle Winer for a refuah shelaima for Bella Rachel bat Malka Enya and Binyamin Yisrael ben Malka Enya.
Chullin 78
דְּנִיכְחוֹשׁ חֵילֵיהּ, אֶלָּא סוֹקְרוֹ בְּסִיקְרָא אַמַּאי? כִּי הֵיכִי דְּלִיחְזְיוּהּ אִינָשֵׁי וְלִיבְעֻי רַחֲמֵי עִילָּוֵיהּ.
that the tree’s strength will lessen. It is possible that the tree shed its fruits prematurely due to excessive blossoming. It taxes the tree to sustain these blossoms, and this may render the tree incapable of sustaining the fruits that subsequently grow from the blossoms. Stones were used to weaken the tree during blossoming, thereby reducing the number of blossoms that it needed to nourish. But with regard to painting it with red paint, for what benefit is it performed that makes it permitted despite the fact that this was the practice of the Amorites? The Gemara explains: One does so in order that people will see the tree and pray for it.
כִּדְתַנְיָא: ״וְטָמֵא טָמֵא יִקְרָא״ – צָרִיךְ לְהוֹדִיעַ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים. וְכֵן מִי שֶׁאֵירַע בּוֹ דָּבָר – צָרִיךְ לְהוֹדִיעַ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים.
As it is taught in a baraita: It is derived from the verse: “And he will cry: Impure, impure” (Leviticus 13:45), that a leper must publicize the fact that he is ritually impure. He must announce his pain to the masses, and the masses will pray for mercy on his behalf. And likewise, one to whom any unfortunate matter happens must announce it to the masses, and then the masses will pray for mercy on his behalf.
אָמַר רָבִינָא: כְּמַאן תָּלֵינַן כּוּבְסָא בְּדִיקְלָא, כְּמַאן? כִּי הַאי תַּנָּא.
Ravina said: In accordance with whose opinion do we hang bunches of unripe dates on a palm tree that casts off its dates, despite the fact that this is the practice of the Amorites? It is in accordance with the opinion of this tanna of the baraita just cited, who states that one must announce such occurrences to the masses so that they will pray for mercy.
הֲדַרַן עֲלָךְ בְּהֵמָה הַמְקַשָּׁה.
מַתְנִי׳ אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת, בְּחוּלִּין וּבְמוּקְדָּשִׁין.
MISHNA: The prohibition against slaughtering an animal itself and its offspring applies both in Eretz Yisrael and outside of Eretz Yisrael, both in the presence, i.e., the time, of the Temple and not in the presence of the Temple, and it applies with regard to non-sacred animals and with regard to sacrificial animals.
כֵּיצַד? הַשּׁוֹחֵט אוֹתוֹ וְאֶת בְּנוֹ, חוּלִּין בַּחוּץ – שְׁנֵיהֶם כְּשֵׁרִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים.
How so? In the case of one who slaughters an animal itself and its offspring, both of which are non-sacred, and slaughters them outside the Temple courtyard, both of the animals are fit for consumption, but for slaughtering the second animal, one incurs [sofeg] the forty lashes for violating the prohibition: “You shall not slaughter it and its offspring both in one day” (Leviticus 22:28).
קָדָשִׁים בַּחוּץ – הָרִאשׁוֹן חַיָּיב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים.
If both animals were sacrificial animals slaughtered outside the Temple courtyard, then for slaughtering the first animal, one is liable to receive excision from the World-to-Come [karet]. For slaughtering the second animal one is not liable to receive karet. The second animal was not fit for sacrifice, since one may not slaughter an animal and its offspring on the same day. And both animals are disqualified for use as offerings, and for the slaughter of both of them, one incurs forty lashes apiece: The first being a sacrificial animal slaughtered outside the courtyard and the second being the offspring of an animal slaughtered that day.
חוּלִּין בִּפְנִים – שְׁנֵיהֶם פְּסוּלִין, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים; קָדָשִׁים בִּפְנִים – הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל.
If both animals were non-sacred and slaughtered inside the Temple courtyard, both of them are unfit to be sacrificed, being non-sacred animals slaughtered in the courtyard. And for slaughter of the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day. If both animals were sacrificial animals slaughtered inside the Temple courtyard, the first is fit for sacrifice, and one who slaughters it is exempt from any punishment. But for slaughter of the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and it is unfit for sacrifice, because one was not allowed to slaughter it on that day.
חוּלִּין וְקָדָשִׁים בַּחוּץ – הָרִאשׁוֹן כָּשֵׁר, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וּפָסוּל.
If the first animal was non-sacred and the second a sacrificial animal, and both were slaughtered outside the Temple courtyard, the first is fit for consumption and one who slaughters it is exempt from any punishment. But for slaughtering the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and the animal is unfit for sacrifice.
קָדָשִׁים וְחוּלִּין בַּחוּץ – הָרִאשׁוֹן חַיָּיב כָּרֵת וּפָסוּל, וְהַשֵּׁנִי כָּשֵׁר, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים.
If the first animal was a sacrificial animal and the second was non-sacred and both were slaughtered outside the Temple courtyard, for the first animal, one is liable to receive karet for slaughtering a sacrificial animal outside the courtyard, and the animal is unfit for sacrifice. And the second is fit for consumption; and for the slaughter of both of them one incurs forty lashes apiece: The first being a sacrificial animal slaughtered outside the courtyard and the second being the offspring of an animal slaughtered that day.
חוּלִּין וְקָדָשִׁים בִּפְנִים – שְׁנֵיהֶם פְּסוּלִין, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים וְחוּלִּין בִּפְנִים – הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל.
If the first animal was non-sacred and the second was a sacrificial animal and both were slaughtered inside the Temple courtyard, both of them are unfit for sacrifice. And for slaughtering the second animal, one incurs the forty lashes. If the first animal was a sacrificial animal and the second was non-sacred and both were slaughtered inside the Temple courtyard, the first is fit for sacrifice and one who slaughters it is exempt from any punishment. And for slaughtering the second animal, one incurs the forty lashes, and the animal is unfit for sacrifice, as it is non-sacred.
חוּלִּין בַּחוּץ וּבִפְנִים – הָרִאשׁוֹן כָּשֵׁר, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וּפָסוּל.
If both animals were non-sacred, and one slaughters them, the first outside the Temple courtyard and the second inside the Temple courtyard, the first is fit for consumption and one who slaughters it is exempt from any punishment. And for slaughtering the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and the animal is unfit for sacrifice as it is non-sacred.
קָדָשִׁים בַּחוּץ וּבִפְנִים – הָרִאשׁוֹן חַיָּיב כָּרֵת, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים, וּשְׁנֵיהֶם פְּסוּלִים.
If both animals were sacrificial animals, and one slaughters them, the first outside the Temple courtyard and the second inside the Temple courtyard, for slaughtering the first animal one is liable to receive karet, and for slaughtering both of them one incurs forty lashes apiece. One set of lashes is given because the first was a sacrificial animal slaughtered outside the courtyard, and the second set of lashes is given because the second animal is the offspring of an animal slaughtered that day. And both of them are unfit for sacrifice.
חוּלִּין בִּפְנִים וּבַחוּץ – הָרִאשׁוֹן פָּסוּל, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וְכָשֵׁר. קָדָשִׁים בִּפְנִים וּבַחוּץ – הָרִאשׁוֹן כָּשֵׁר, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וּפָסוּל.
If both animals were non-sacred, and one slaughters them, the first inside the Temple courtyard and the second outside the Temple courtyard, the first is unfit for sacrifice, as it is non-sacred, and the one who slaughters it is exempt. And for the second, one incurs the forty lashes and the animal is fit for consumption. If both animals were sacrificial animals, and one slaughters them, the first inside the Temple courtyard and the second outside the Temple courtyard, the first is fit for sacrifice and one who slaughters it is exempt. And for the second animal, one incurs the forty lashes, and the animal is unfit for sacrifice because its requisite time has not yet arrived.
גְּמָ׳ תָּנוּ רַבָּנַן: מִנַּיִן לְאוֹתוֹ וְאֶת בְּנוֹ שֶׁנּוֹהֵג בְּמוּקְדָּשִׁין? תַּלְמוּד לוֹמַר: ״שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד״, וּכְתִיב בָּתְרֵיהּ: ״וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד״ – לִימֵּד עַל אוֹתוֹ וְאֶת בְּנוֹ שֶׁנּוֹהֵג בְּמוּקְדָּשִׁין.
GEMARA: The Sages taught in a baraita: From where is it derived that the prohibition against slaughtering an animal itself and its offspring in a single day applies to sacrificial animals? It is derived from a verse, as the verse states: “When a bull, or a sheep, or a goat, is born…but from the eighth day and forward it may be accepted for an offering…to the Lord” (Leviticus 22:27), and it is written in the following verse: “And whether it be a bull or a sheep, you shall not slaughter it and its offspring both in one day.” The juxtaposition of the verses teaches with regard to the prohibition against slaughtering an animal itself and its offspring that it applies to sacrificial animals as well.
וְאֵימָא: בְּמוּקְדָּשִׁין – אִין, בְּחוּלִּין – לָא! ״שׁוֹר״ הִפְסִיק הָעִנְיָן.
The Gemara challenges: But since this prohibition is taught in the context of other halakhot of consecrated animals, perhaps I will say: Yes, it applies to sacrificial animals, but it does not apply to non-sacred animals. The Gemara explains: The repetitive phrase “and whether it be a bull or a sheep” in the second verse, when those types of animals, i.e., bulls and sheep, were already mentioned in the first verse, interrupted the topic, clarifying that the second verse is not referring to sacrificial animals.
וְאֵימָא: בְּחוּלִּין – אִין, בְּמוּקְדָּשִׁין – לָא! כְּתִיב: ״וְשׁוֹר״ – וָי״ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן.
The Gemara challenges: But if so, I will say: Yes, the prohibition applies to non-sacred animals, but it does not apply to sacrificial animals. The Gemara explains: Since in that verse it is written: “And whether it be a bull…you shall not slaughter it and its offspring,” the conjunction “and” adds the prohibition stated in the second verse to the first matter, including sacrificial animals as well.
אִי מָה קָדָשִׁים כִּלְאַיִם לָא, אַף אוֹתוֹ וְאֶת בְּנוֹ כִּלְאַיִם לָא? אַלְּמָה תַּנְיָא: אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בְּכִלְאַיִם וּבְכוֹי?
The Gemara challenges: If this prohibition also applies to sacrificial animals, perhaps just as with regard to sacrificial animals, the offspring of diverse kinds is not included, e.g., the offspring of a ewe and a goat is unfit to be an offering, so too with regard to the prohibition of: A mother and its offspring, the offspring of diverse kinds should not be included, so that in the case of the offspring of a ewe and a goat, it would be permitted to slaughter the mother and offspring on the same day. Why, then, is it taught in a baraita (see Tosefta 5:1): The prohibition of: A mother and its offspring, applies to the offspring of diverse kinds and to a koy, a kosher animal with characteristics of both domesticated and undomesticated animals?
וְעוֹד, ״שֶׂה״ כְּתִיב, וְאָמַר רָבָא:
And additionally, why should the prohibition of: A mother and its offspring, apply to the offspring of diverse kinds? “A sheep,” is written in the verse with regard to that prohibition, and Rava said
זֶה בָּנָה אָב – כׇּל מָקוֹם שֶׁנֶּאֱמַר ״שֶׂה״ אֵינוֹ אֶלָּא לְהוֹצִיא אֶת הַכִּלְאַיִם. אָמַר קְרָא ״אוֹ״ לְרַבּוֹת אֶת הַכִּלְאַיִם.
concerning the verse: “These are the animals that you may eat: An ox, a seh of sheep, and a seh of goats” (Deuteronomy 14:4), that this verse establishes a paradigm for other cases: Wherever the word seh is stated in the Torah, it serves only to exclude an animal of diverse kinds. The Hebrew word seh denotes either a sheep or a goat. The offspring of diverse kinds, which is neither a sheep nor a goat, does not qualify as a seh. The Gemara answers that with regard to a mother and its offspring, the verse states: “Whether it be a bull or a sheep” (Leviticus 22:28), and the “or” is superfluous there and serves to include the offspring of diverse kinds.
הַאי ״אוֹ״ מִיבְּעֵי לֵיהּ לְחַלֵּק, דְּסָלְקָא דַּעְתָּךְ אָמֵינָא: עַד דְּשָׁחֵיט שׁוֹר וּבְנוֹ שֶׂה וּבְנוֹ לָא מִיחַיַּיב, קָא מַשְׁמַע לַן. לְחַלֵּק – מִ״בְּנוֹ״ נָפְקָא.
The Gemara challenges: This word “or” is necessary to separate the prohibitions, as it might enter your mind to say: One is not liable unless he slaughters both a bull and its offspring and a sheep and its offspring in a single day. Therefore, the word “or” teaches us that one is liable for slaughtering either type of animal with its offspring. The Gemara responds: Separating the prohibitions is derived from the use of the words “its offspring” instead of their offspring.
וְאַכַּתִּי מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: אִילּוּ נֶאֱמַר ״שׁוֹר וָשֶׂה וּבְנוֹ״, הָיִיתִי אוֹמֵר: עַד שֶׁיִּשְׁחוֹט שׁוֹר וָשֶׂה וּבְנוֹ, תַּלְמוּד לוֹמַר: ״שׁוֹר אוֹ שֶׂה אוֹתוֹ וְאֶת בְּנוֹ״. מַאי לָאו מֵ״אוֹ״ נָפְקָא לֵיהּ? לָא, מֵ״אוֹתוֹ״.
The Gemara challenges: But the word “or” is still necessary for that which is taught in a baraita: If it were stated: A bull, and a sheep, and its offspring you shall not slaughter in one day, I would say: One is not liable unless he slaughters a bull, and a sheep, and the offspring of one of them in a single day. Therefore, the verse states: “A bull or a sheep…it and its offspring” (Leviticus 22:28), to teach that one is liable even for slaughtering either of them and its offspring. What, is it not from the word “or” that the baraita derives this halakha? The Gemara responds: No, it is derived from the word “it,” and the offspring of diverse kinds are included in the prohibition due to the word “or.”
הָנִיחָא לְרַבָּנַן, דִּמְיַיתַּר לְהוּ ״אוֹתוֹ״, אֶלָּא לַחֲנַנְיָה, דְּלָא מְיַיתַּר לֵיהּ ״אוֹתוֹ״, לְחַלֵּק מְנָא לֵיהּ? לְחַלֵּק לָא צְרִיךְ קְרָא, דְּסָבַר לַהּ כְּרַבִּי יוֹנָתָן.
The Gemara asks: This works out well according to the opinion of the Rabbis, cited further in the discussion, for whom the word “it” is superfluous and can be used for this derivation, leaving the word “or” available to include the offspring of diverse kinds; but according to the opinion of Ḥananya, for whom the word “it” is not superfluous, from where does he derive that one is to separate into two prohibitions slaughtering either a bull with its offspring or a sheep with its offspring? The Gemara answers that there is no need for a verse to separate them into two prohibitions, as Ḥananya holds in accordance with the opinion of Rabbi Yonatan.
דְּתַנְיָא: ״אִישׁ אֲשֶׁר יְקַלֵּל אֶת אָבִיו וְאֶת אִמּוֹ״, אֵין לִי אֶלָּא אָבִיו וְאִמּוֹ, אָבִיו שֶׁלֹּא אִמּוֹ וְאִמּוֹ שֶׁלֹּא אָבִיו מִנַּיִן? תַּלְמוּד לוֹמַר: ״אָבִיו וְאִמּוֹ קִלֵּל״ – אָבִיו קִלֵּל, אִמּוֹ קִלֵּל, דִּבְרֵי רַבִּי יֹאשִׁיָּה.
As it is taught in a baraita: From the verse: “A man who curses his father and his mother shall die” (Leviticus 20:9), I have derived only that one is liable if he curses both his father and his mother. From where do I derive that if one curses his father but not his mother, or his mother but not his father, he is liable? The continuation of the verse states: “His father and his mother he has cursed, his blood is upon him.” In the first part of the verse, the word “curses” is in proximity to “his father,” and in the last part of the verse, “cursed” is in proximity to “his mother.” This teaches that the verse is referring to both a case where he cursed only his father and a case where he cursed only his mother; this is the statement of Rabbi Yoshiya. Rabbi Yoshiya maintains that conjunctions are interpreted strictly unless the verse indicates otherwise.
רַבִּי יוֹנָתָן אוֹמֵר: מַשְׁמָע שְׁנֵיהֶם כְּאֶחָד, וּמַשְׁמָע אֶחָד בִּפְנֵי עַצְמוֹ, עַד שֶׁיִּפְרוֹט לְךָ הַכָּתוּב ״יַחְדָּו״.
Rabbi Yonatan says: There is no need for this derivation, because the phrase “his father and his mother” indicates that one is liable if he curses both of them together, and it also indicates that he is liable if he curses either one of them on their own, unless the verse specifies that one is liable only if he curses both together. An example of a verse where the Torah specifies that the halakha applies only to the two elements in conjunction is: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10). According to Rabbi Yonatan, had the verse stated with regard to a mother and its offspring: A bull and a sheep, and not: A bull or a sheep, one would still be liable for slaughtering each with its own offspring independently. Therefore, the word “or” is superfluous, and is utilized by Ḥananya, who agrees with the opinion of Rabbi Yonatan, to include the offspring of diverse kinds in this prohibition.
מַאי חֲנַנְיָה, וּמַאי רַבָּנַן? דְּתַנְיָא: אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בִּנְקֵבוֹת, וְאֵינוֹ נוֹהֵג בִּזְכָרִים. חֲנַנְיָה אוֹמֵר: נוֹהֵג בֵּין בִּזְכָרִים וּבֵין בִּנְקֵבוֹת.
The Gemara asks: What is the opinion of Ḥananya, and what is the opinion of the Rabbis that were mentioned earlier? Their opinions are elucidated as it is taught in a baraita: Despite the fact that the verse is written in the masculine form, the prohibition against slaughtering itself and its offspring in a single day applies to females, i.e., to a mother and its offspring, but it does not apply to males, i.e., a male animal and its offspring. Ḥananya says: It applies both to males and to females.
מַאי טַעְמָא דְּרַבָּנַן? דְּתַנְיָא: יָכוֹל יְהֵא אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בֵּין בִּזְכָרִים וּבֵין בִּנְקֵבוֹת? וְדִין הוּא: חִיֵּיב כָּאן, וְחַיָּיב בְּאֵם עַל הַבָּנִים; מָה כְּשֶׁחִיֵּיב בְּאֵם עַל הַבָּנִים – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים, אַף כְּשֶׁחִיֵּיב כָּאן – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים.
The Gemara asks: What is the reasoning of the Rabbis, i.e., the first tanna? Their reasoning is as it is taught in a baraita: One might have thought that the prohibition against slaughtering a mother and its offspring would apply both to males and to females. But could one not derive this by logical inference, reaching the opposite conclusion: The Torah rendered one obligated here not to slaughter an animal and its offspring in a single day, and the Torah rendered one obligated with regard to a mother bird with its chicks not to seize them together, but to dispatch the mother. Just as when it rendered one obligated with regard to a mother bird with its chicks, the obligation applies to female birds but not to males, as the verse states: “And the mother sitting on the chicks” (Deuteronomy 22:6), so too, when it rendered one obligated here, with regard to an animal and its offspring, the obligation should apply to female animals, but not to males.
לֹא, אִם אָמַרְתָּ בְּאֵם עַל הַבָּנִים, שֶׁכֵּן לֹא עָשָׂה בָּהּ מְזוּמָּן כְּשֶׁאֵינוֹ מְזוּמָּן, תֹּאמַר בְּאוֹתוֹ וְאֶת בְּנוֹ, שֶׁעָשָׂה בּוֹ מְזוּמָּן כְּשֶׁאֵינוֹ מְזוּמָּן?
One may respond: No, if you say that this is so with regard to a mother bird with its chicks, for which the Torah did not render prepared ones equivalent to unprepared ones, as the obligation to dispatch the mother bird applies only where one happens to encounter a mother bird with its chicks spontaneously, but not to ones that he keeps in his property, shall you also say that this is so with regard to the prohibition of an animal itself and its offspring, for which the Torah rendered prepared ones equivalent to unprepared ones, prohibiting an animal and its offspring even if they are prepared? If so, the prohibition against slaughtering an animal and its offspring should apply to both males and females.
תַּלְמוּד לוֹמַר: ״אוֹתוֹ״ – אֶחָד וְלֹא שְׁנַיִם. אַחַר שֶׁחִלֵּק הַכָּתוּב, זָכִיתִי לְדִין: חִיֵּיב כָּאן וְחִיֵּיב בְּאֵם עַל הַבָּנִים – מָה כְּשֶׁחִיֵּיב בְּאֵם עַל הַבָּנִים – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים, אַף כְּשֶׁחִיֵּיב כָּאן – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים.
Therefore, the verse states: “A bull or a sheep, it and its offspring” (Leviticus 22:28). The superfluous word “it” indicates that this applies to only one parent, but not to two. The baraita continues: After the verse separated the parents, rendering the prohibition applicable to only one of them, I merited returning to the logical inference mentioned earlier: The Torah rendered one obligated here not to slaughter an animal and its offspring in a single day, and the Torah rendered one obligated to dispatch the mother with regard to a mother bird with its chicks. Just as when it rendered one obligated with regard to a mother bird with its chicks, the obligation applies to females but not to males, so too, when it rendered one obligated here, the obligation applies to females but not to males.
וְאִם נַפְשְׁךָ לוֹמַר, ״בְּנוֹ״ – מִי שֶׁבְּנוֹ כָּרוּךְ אַחֲרָיו, יָצָא זָכָר שֶׁאֵין בְּנוֹ כָּרוּךְ אַחֲרָיו.
And if it is your wish to say that one can refute this, that refutation can be countered by the following derivation: The verse states: “It and its offspring” (Leviticus 22:28), indicating that this applies to that parent whose offspring clings to it. This serves to exclude the male parent, whose offspring does not cling to it.
מָה אִם נַפְשְׁךָ לוֹמַר? וְכִי תֵּימָא ״אוֹתוֹ״ זָכָר מַשְׁמַע, הֲרֵי הוּא אוֹמֵר ״בְּנוֹ״ – מִי שֶׁבְּנוֹ כָּרוּךְ אַחֲרָיו, יָצָא זָכָר שֶׁאֵין בְּנוֹ כָּרוּךְ אַחֲרָיו.
The Gemara asks: To what possible refutation is the expression: If it is your wish to say, referring? The Gemara explains that the possible refutation is: And if you would say that the word “it,” in the verse denotes a male, as it is expressed in the masculine gender in the Hebrew, the response is that the verse also states “its offspring” in that verse, indicating that this applies to that parent whose offspring clings to it. This serves to exclude the male parent, whose offspring does not cling to it.
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Jerusalem, Israel
New York, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
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!
Maale Adumim, Israel
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
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.
Skokie, IL, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
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 began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Jerusalem, Israel
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, Israel
Los Angeles, United States
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Toronto, Canada
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
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
Chullin 78
דְּנִיכְחוֹשׁ חֵילֵיהּ, אֶלָּא סוֹקְרוֹ בְּסִיקְרָא אַמַּאי? כִּי הֵיכִי דְּלִיחְזְיוּהּ אִינָשֵׁי וְלִיבְעֻי רַחֲמֵי עִילָּוֵיהּ.
that the tree’s strength will lessen. It is possible that the tree shed its fruits prematurely due to excessive blossoming. It taxes the tree to sustain these blossoms, and this may render the tree incapable of sustaining the fruits that subsequently grow from the blossoms. Stones were used to weaken the tree during blossoming, thereby reducing the number of blossoms that it needed to nourish. But with regard to painting it with red paint, for what benefit is it performed that makes it permitted despite the fact that this was the practice of the Amorites? The Gemara explains: One does so in order that people will see the tree and pray for it.
כִּדְתַנְיָא: ״וְטָמֵא טָמֵא יִקְרָא״ – צָרִיךְ לְהוֹדִיעַ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים. וְכֵן מִי שֶׁאֵירַע בּוֹ דָּבָר – צָרִיךְ לְהוֹדִיעַ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים.
As it is taught in a baraita: It is derived from the verse: “And he will cry: Impure, impure” (Leviticus 13:45), that a leper must publicize the fact that he is ritually impure. He must announce his pain to the masses, and the masses will pray for mercy on his behalf. And likewise, one to whom any unfortunate matter happens must announce it to the masses, and then the masses will pray for mercy on his behalf.
אָמַר רָבִינָא: כְּמַאן תָּלֵינַן כּוּבְסָא בְּדִיקְלָא, כְּמַאן? כִּי הַאי תַּנָּא.
Ravina said: In accordance with whose opinion do we hang bunches of unripe dates on a palm tree that casts off its dates, despite the fact that this is the practice of the Amorites? It is in accordance with the opinion of this tanna of the baraita just cited, who states that one must announce such occurrences to the masses so that they will pray for mercy.
הֲדַרַן עֲלָךְ בְּהֵמָה הַמְקַשָּׁה.
מַתְנִי׳ אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת, בְּחוּלִּין וּבְמוּקְדָּשִׁין.
MISHNA: The prohibition against slaughtering an animal itself and its offspring applies both in Eretz Yisrael and outside of Eretz Yisrael, both in the presence, i.e., the time, of the Temple and not in the presence of the Temple, and it applies with regard to non-sacred animals and with regard to sacrificial animals.
כֵּיצַד? הַשּׁוֹחֵט אוֹתוֹ וְאֶת בְּנוֹ, חוּלִּין בַּחוּץ – שְׁנֵיהֶם כְּשֵׁרִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים.
How so? In the case of one who slaughters an animal itself and its offspring, both of which are non-sacred, and slaughters them outside the Temple courtyard, both of the animals are fit for consumption, but for slaughtering the second animal, one incurs [sofeg] the forty lashes for violating the prohibition: “You shall not slaughter it and its offspring both in one day” (Leviticus 22:28).
קָדָשִׁים בַּחוּץ – הָרִאשׁוֹן חַיָּיב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים.
If both animals were sacrificial animals slaughtered outside the Temple courtyard, then for slaughtering the first animal, one is liable to receive excision from the World-to-Come [karet]. For slaughtering the second animal one is not liable to receive karet. The second animal was not fit for sacrifice, since one may not slaughter an animal and its offspring on the same day. And both animals are disqualified for use as offerings, and for the slaughter of both of them, one incurs forty lashes apiece: The first being a sacrificial animal slaughtered outside the courtyard and the second being the offspring of an animal slaughtered that day.
חוּלִּין בִּפְנִים – שְׁנֵיהֶם פְּסוּלִין, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים; קָדָשִׁים בִּפְנִים – הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל.
If both animals were non-sacred and slaughtered inside the Temple courtyard, both of them are unfit to be sacrificed, being non-sacred animals slaughtered in the courtyard. And for slaughter of the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day. If both animals were sacrificial animals slaughtered inside the Temple courtyard, the first is fit for sacrifice, and one who slaughters it is exempt from any punishment. But for slaughter of the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and it is unfit for sacrifice, because one was not allowed to slaughter it on that day.
חוּלִּין וְקָדָשִׁים בַּחוּץ – הָרִאשׁוֹן כָּשֵׁר, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וּפָסוּל.
If the first animal was non-sacred and the second a sacrificial animal, and both were slaughtered outside the Temple courtyard, the first is fit for consumption and one who slaughters it is exempt from any punishment. But for slaughtering the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and the animal is unfit for sacrifice.
קָדָשִׁים וְחוּלִּין בַּחוּץ – הָרִאשׁוֹן חַיָּיב כָּרֵת וּפָסוּל, וְהַשֵּׁנִי כָּשֵׁר, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים.
If the first animal was a sacrificial animal and the second was non-sacred and both were slaughtered outside the Temple courtyard, for the first animal, one is liable to receive karet for slaughtering a sacrificial animal outside the courtyard, and the animal is unfit for sacrifice. And the second is fit for consumption; and for the slaughter of both of them one incurs forty lashes apiece: The first being a sacrificial animal slaughtered outside the courtyard and the second being the offspring of an animal slaughtered that day.
חוּלִּין וְקָדָשִׁים בִּפְנִים – שְׁנֵיהֶם פְּסוּלִין, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים וְחוּלִּין בִּפְנִים – הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל.
If the first animal was non-sacred and the second was a sacrificial animal and both were slaughtered inside the Temple courtyard, both of them are unfit for sacrifice. And for slaughtering the second animal, one incurs the forty lashes. If the first animal was a sacrificial animal and the second was non-sacred and both were slaughtered inside the Temple courtyard, the first is fit for sacrifice and one who slaughters it is exempt from any punishment. And for slaughtering the second animal, one incurs the forty lashes, and the animal is unfit for sacrifice, as it is non-sacred.
חוּלִּין בַּחוּץ וּבִפְנִים – הָרִאשׁוֹן כָּשֵׁר, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וּפָסוּל.
If both animals were non-sacred, and one slaughters them, the first outside the Temple courtyard and the second inside the Temple courtyard, the first is fit for consumption and one who slaughters it is exempt from any punishment. And for slaughtering the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and the animal is unfit for sacrifice as it is non-sacred.
קָדָשִׁים בַּחוּץ וּבִפְנִים – הָרִאשׁוֹן חַיָּיב כָּרֵת, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים, וּשְׁנֵיהֶם פְּסוּלִים.
If both animals were sacrificial animals, and one slaughters them, the first outside the Temple courtyard and the second inside the Temple courtyard, for slaughtering the first animal one is liable to receive karet, and for slaughtering both of them one incurs forty lashes apiece. One set of lashes is given because the first was a sacrificial animal slaughtered outside the courtyard, and the second set of lashes is given because the second animal is the offspring of an animal slaughtered that day. And both of them are unfit for sacrifice.
חוּלִּין בִּפְנִים וּבַחוּץ – הָרִאשׁוֹן פָּסוּל, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וְכָשֵׁר. קָדָשִׁים בִּפְנִים וּבַחוּץ – הָרִאשׁוֹן כָּשֵׁר, וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים, וּפָסוּל.
If both animals were non-sacred, and one slaughters them, the first inside the Temple courtyard and the second outside the Temple courtyard, the first is unfit for sacrifice, as it is non-sacred, and the one who slaughters it is exempt. And for the second, one incurs the forty lashes and the animal is fit for consumption. If both animals were sacrificial animals, and one slaughters them, the first inside the Temple courtyard and the second outside the Temple courtyard, the first is fit for sacrifice and one who slaughters it is exempt. And for the second animal, one incurs the forty lashes, and the animal is unfit for sacrifice because its requisite time has not yet arrived.
גְּמָ׳ תָּנוּ רַבָּנַן: מִנַּיִן לְאוֹתוֹ וְאֶת בְּנוֹ שֶׁנּוֹהֵג בְּמוּקְדָּשִׁין? תַּלְמוּד לוֹמַר: ״שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד״, וּכְתִיב בָּתְרֵיהּ: ״וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד״ – לִימֵּד עַל אוֹתוֹ וְאֶת בְּנוֹ שֶׁנּוֹהֵג בְּמוּקְדָּשִׁין.
GEMARA: The Sages taught in a baraita: From where is it derived that the prohibition against slaughtering an animal itself and its offspring in a single day applies to sacrificial animals? It is derived from a verse, as the verse states: “When a bull, or a sheep, or a goat, is born…but from the eighth day and forward it may be accepted for an offering…to the Lord” (Leviticus 22:27), and it is written in the following verse: “And whether it be a bull or a sheep, you shall not slaughter it and its offspring both in one day.” The juxtaposition of the verses teaches with regard to the prohibition against slaughtering an animal itself and its offspring that it applies to sacrificial animals as well.
וְאֵימָא: בְּמוּקְדָּשִׁין – אִין, בְּחוּלִּין – לָא! ״שׁוֹר״ הִפְסִיק הָעִנְיָן.
The Gemara challenges: But since this prohibition is taught in the context of other halakhot of consecrated animals, perhaps I will say: Yes, it applies to sacrificial animals, but it does not apply to non-sacred animals. The Gemara explains: The repetitive phrase “and whether it be a bull or a sheep” in the second verse, when those types of animals, i.e., bulls and sheep, were already mentioned in the first verse, interrupted the topic, clarifying that the second verse is not referring to sacrificial animals.
וְאֵימָא: בְּחוּלִּין – אִין, בְּמוּקְדָּשִׁין – לָא! כְּתִיב: ״וְשׁוֹר״ – וָי״ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן.
The Gemara challenges: But if so, I will say: Yes, the prohibition applies to non-sacred animals, but it does not apply to sacrificial animals. The Gemara explains: Since in that verse it is written: “And whether it be a bull…you shall not slaughter it and its offspring,” the conjunction “and” adds the prohibition stated in the second verse to the first matter, including sacrificial animals as well.
אִי מָה קָדָשִׁים כִּלְאַיִם לָא, אַף אוֹתוֹ וְאֶת בְּנוֹ כִּלְאַיִם לָא? אַלְּמָה תַּנְיָא: אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בְּכִלְאַיִם וּבְכוֹי?
The Gemara challenges: If this prohibition also applies to sacrificial animals, perhaps just as with regard to sacrificial animals, the offspring of diverse kinds is not included, e.g., the offspring of a ewe and a goat is unfit to be an offering, so too with regard to the prohibition of: A mother and its offspring, the offspring of diverse kinds should not be included, so that in the case of the offspring of a ewe and a goat, it would be permitted to slaughter the mother and offspring on the same day. Why, then, is it taught in a baraita (see Tosefta 5:1): The prohibition of: A mother and its offspring, applies to the offspring of diverse kinds and to a koy, a kosher animal with characteristics of both domesticated and undomesticated animals?
וְעוֹד, ״שֶׂה״ כְּתִיב, וְאָמַר רָבָא:
And additionally, why should the prohibition of: A mother and its offspring, apply to the offspring of diverse kinds? “A sheep,” is written in the verse with regard to that prohibition, and Rava said
זֶה בָּנָה אָב – כׇּל מָקוֹם שֶׁנֶּאֱמַר ״שֶׂה״ אֵינוֹ אֶלָּא לְהוֹצִיא אֶת הַכִּלְאַיִם. אָמַר קְרָא ״אוֹ״ לְרַבּוֹת אֶת הַכִּלְאַיִם.
concerning the verse: “These are the animals that you may eat: An ox, a seh of sheep, and a seh of goats” (Deuteronomy 14:4), that this verse establishes a paradigm for other cases: Wherever the word seh is stated in the Torah, it serves only to exclude an animal of diverse kinds. The Hebrew word seh denotes either a sheep or a goat. The offspring of diverse kinds, which is neither a sheep nor a goat, does not qualify as a seh. The Gemara answers that with regard to a mother and its offspring, the verse states: “Whether it be a bull or a sheep” (Leviticus 22:28), and the “or” is superfluous there and serves to include the offspring of diverse kinds.
הַאי ״אוֹ״ מִיבְּעֵי לֵיהּ לְחַלֵּק, דְּסָלְקָא דַּעְתָּךְ אָמֵינָא: עַד דְּשָׁחֵיט שׁוֹר וּבְנוֹ שֶׂה וּבְנוֹ לָא מִיחַיַּיב, קָא מַשְׁמַע לַן. לְחַלֵּק – מִ״בְּנוֹ״ נָפְקָא.
The Gemara challenges: This word “or” is necessary to separate the prohibitions, as it might enter your mind to say: One is not liable unless he slaughters both a bull and its offspring and a sheep and its offspring in a single day. Therefore, the word “or” teaches us that one is liable for slaughtering either type of animal with its offspring. The Gemara responds: Separating the prohibitions is derived from the use of the words “its offspring” instead of their offspring.
וְאַכַּתִּי מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: אִילּוּ נֶאֱמַר ״שׁוֹר וָשֶׂה וּבְנוֹ״, הָיִיתִי אוֹמֵר: עַד שֶׁיִּשְׁחוֹט שׁוֹר וָשֶׂה וּבְנוֹ, תַּלְמוּד לוֹמַר: ״שׁוֹר אוֹ שֶׂה אוֹתוֹ וְאֶת בְּנוֹ״. מַאי לָאו מֵ״אוֹ״ נָפְקָא לֵיהּ? לָא, מֵ״אוֹתוֹ״.
The Gemara challenges: But the word “or” is still necessary for that which is taught in a baraita: If it were stated: A bull, and a sheep, and its offspring you shall not slaughter in one day, I would say: One is not liable unless he slaughters a bull, and a sheep, and the offspring of one of them in a single day. Therefore, the verse states: “A bull or a sheep…it and its offspring” (Leviticus 22:28), to teach that one is liable even for slaughtering either of them and its offspring. What, is it not from the word “or” that the baraita derives this halakha? The Gemara responds: No, it is derived from the word “it,” and the offspring of diverse kinds are included in the prohibition due to the word “or.”
הָנִיחָא לְרַבָּנַן, דִּמְיַיתַּר לְהוּ ״אוֹתוֹ״, אֶלָּא לַחֲנַנְיָה, דְּלָא מְיַיתַּר לֵיהּ ״אוֹתוֹ״, לְחַלֵּק מְנָא לֵיהּ? לְחַלֵּק לָא צְרִיךְ קְרָא, דְּסָבַר לַהּ כְּרַבִּי יוֹנָתָן.
The Gemara asks: This works out well according to the opinion of the Rabbis, cited further in the discussion, for whom the word “it” is superfluous and can be used for this derivation, leaving the word “or” available to include the offspring of diverse kinds; but according to the opinion of Ḥananya, for whom the word “it” is not superfluous, from where does he derive that one is to separate into two prohibitions slaughtering either a bull with its offspring or a sheep with its offspring? The Gemara answers that there is no need for a verse to separate them into two prohibitions, as Ḥananya holds in accordance with the opinion of Rabbi Yonatan.
דְּתַנְיָא: ״אִישׁ אֲשֶׁר יְקַלֵּל אֶת אָבִיו וְאֶת אִמּוֹ״, אֵין לִי אֶלָּא אָבִיו וְאִמּוֹ, אָבִיו שֶׁלֹּא אִמּוֹ וְאִמּוֹ שֶׁלֹּא אָבִיו מִנַּיִן? תַּלְמוּד לוֹמַר: ״אָבִיו וְאִמּוֹ קִלֵּל״ – אָבִיו קִלֵּל, אִמּוֹ קִלֵּל, דִּבְרֵי רַבִּי יֹאשִׁיָּה.
As it is taught in a baraita: From the verse: “A man who curses his father and his mother shall die” (Leviticus 20:9), I have derived only that one is liable if he curses both his father and his mother. From where do I derive that if one curses his father but not his mother, or his mother but not his father, he is liable? The continuation of the verse states: “His father and his mother he has cursed, his blood is upon him.” In the first part of the verse, the word “curses” is in proximity to “his father,” and in the last part of the verse, “cursed” is in proximity to “his mother.” This teaches that the verse is referring to both a case where he cursed only his father and a case where he cursed only his mother; this is the statement of Rabbi Yoshiya. Rabbi Yoshiya maintains that conjunctions are interpreted strictly unless the verse indicates otherwise.
רַבִּי יוֹנָתָן אוֹמֵר: מַשְׁמָע שְׁנֵיהֶם כְּאֶחָד, וּמַשְׁמָע אֶחָד בִּפְנֵי עַצְמוֹ, עַד שֶׁיִּפְרוֹט לְךָ הַכָּתוּב ״יַחְדָּו״.
Rabbi Yonatan says: There is no need for this derivation, because the phrase “his father and his mother” indicates that one is liable if he curses both of them together, and it also indicates that he is liable if he curses either one of them on their own, unless the verse specifies that one is liable only if he curses both together. An example of a verse where the Torah specifies that the halakha applies only to the two elements in conjunction is: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10). According to Rabbi Yonatan, had the verse stated with regard to a mother and its offspring: A bull and a sheep, and not: A bull or a sheep, one would still be liable for slaughtering each with its own offspring independently. Therefore, the word “or” is superfluous, and is utilized by Ḥananya, who agrees with the opinion of Rabbi Yonatan, to include the offspring of diverse kinds in this prohibition.
מַאי חֲנַנְיָה, וּמַאי רַבָּנַן? דְּתַנְיָא: אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בִּנְקֵבוֹת, וְאֵינוֹ נוֹהֵג בִּזְכָרִים. חֲנַנְיָה אוֹמֵר: נוֹהֵג בֵּין בִּזְכָרִים וּבֵין בִּנְקֵבוֹת.
The Gemara asks: What is the opinion of Ḥananya, and what is the opinion of the Rabbis that were mentioned earlier? Their opinions are elucidated as it is taught in a baraita: Despite the fact that the verse is written in the masculine form, the prohibition against slaughtering itself and its offspring in a single day applies to females, i.e., to a mother and its offspring, but it does not apply to males, i.e., a male animal and its offspring. Ḥananya says: It applies both to males and to females.
מַאי טַעְמָא דְּרַבָּנַן? דְּתַנְיָא: יָכוֹל יְהֵא אוֹתוֹ וְאֶת בְּנוֹ נוֹהֵג בֵּין בִּזְכָרִים וּבֵין בִּנְקֵבוֹת? וְדִין הוּא: חִיֵּיב כָּאן, וְחַיָּיב בְּאֵם עַל הַבָּנִים; מָה כְּשֶׁחִיֵּיב בְּאֵם עַל הַבָּנִים – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים, אַף כְּשֶׁחִיֵּיב כָּאן – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים.
The Gemara asks: What is the reasoning of the Rabbis, i.e., the first tanna? Their reasoning is as it is taught in a baraita: One might have thought that the prohibition against slaughtering a mother and its offspring would apply both to males and to females. But could one not derive this by logical inference, reaching the opposite conclusion: The Torah rendered one obligated here not to slaughter an animal and its offspring in a single day, and the Torah rendered one obligated with regard to a mother bird with its chicks not to seize them together, but to dispatch the mother. Just as when it rendered one obligated with regard to a mother bird with its chicks, the obligation applies to female birds but not to males, as the verse states: “And the mother sitting on the chicks” (Deuteronomy 22:6), so too, when it rendered one obligated here, with regard to an animal and its offspring, the obligation should apply to female animals, but not to males.
לֹא, אִם אָמַרְתָּ בְּאֵם עַל הַבָּנִים, שֶׁכֵּן לֹא עָשָׂה בָּהּ מְזוּמָּן כְּשֶׁאֵינוֹ מְזוּמָּן, תֹּאמַר בְּאוֹתוֹ וְאֶת בְּנוֹ, שֶׁעָשָׂה בּוֹ מְזוּמָּן כְּשֶׁאֵינוֹ מְזוּמָּן?
One may respond: No, if you say that this is so with regard to a mother bird with its chicks, for which the Torah did not render prepared ones equivalent to unprepared ones, as the obligation to dispatch the mother bird applies only where one happens to encounter a mother bird with its chicks spontaneously, but not to ones that he keeps in his property, shall you also say that this is so with regard to the prohibition of an animal itself and its offspring, for which the Torah rendered prepared ones equivalent to unprepared ones, prohibiting an animal and its offspring even if they are prepared? If so, the prohibition against slaughtering an animal and its offspring should apply to both males and females.
תַּלְמוּד לוֹמַר: ״אוֹתוֹ״ – אֶחָד וְלֹא שְׁנַיִם. אַחַר שֶׁחִלֵּק הַכָּתוּב, זָכִיתִי לְדִין: חִיֵּיב כָּאן וְחִיֵּיב בְּאֵם עַל הַבָּנִים – מָה כְּשֶׁחִיֵּיב בְּאֵם עַל הַבָּנִים – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים, אַף כְּשֶׁחִיֵּיב כָּאן – בִּנְקֵבוֹת וְלֹא בִּזְכָרִים.
Therefore, the verse states: “A bull or a sheep, it and its offspring” (Leviticus 22:28). The superfluous word “it” indicates that this applies to only one parent, but not to two. The baraita continues: After the verse separated the parents, rendering the prohibition applicable to only one of them, I merited returning to the logical inference mentioned earlier: The Torah rendered one obligated here not to slaughter an animal and its offspring in a single day, and the Torah rendered one obligated to dispatch the mother with regard to a mother bird with its chicks. Just as when it rendered one obligated with regard to a mother bird with its chicks, the obligation applies to females but not to males, so too, when it rendered one obligated here, the obligation applies to females but not to males.
וְאִם נַפְשְׁךָ לוֹמַר, ״בְּנוֹ״ – מִי שֶׁבְּנוֹ כָּרוּךְ אַחֲרָיו, יָצָא זָכָר שֶׁאֵין בְּנוֹ כָּרוּךְ אַחֲרָיו.
And if it is your wish to say that one can refute this, that refutation can be countered by the following derivation: The verse states: “It and its offspring” (Leviticus 22:28), indicating that this applies to that parent whose offspring clings to it. This serves to exclude the male parent, whose offspring does not cling to it.
מָה אִם נַפְשְׁךָ לוֹמַר? וְכִי תֵּימָא ״אוֹתוֹ״ זָכָר מַשְׁמַע, הֲרֵי הוּא אוֹמֵר ״בְּנוֹ״ – מִי שֶׁבְּנוֹ כָּרוּךְ אַחֲרָיו, יָצָא זָכָר שֶׁאֵין בְּנוֹ כָּרוּךְ אַחֲרָיו.
The Gemara asks: To what possible refutation is the expression: If it is your wish to say, referring? The Gemara explains that the possible refutation is: And if you would say that the word “it,” in the verse denotes a male, as it is expressed in the masculine gender in the Hebrew, the response is that the verse also states “its offspring” in that verse, indicating that this applies to that parent whose offspring clings to it. This serves to exclude the male parent, whose offspring does not cling to it.
