Hadran: Advancing Talmud Study for Women

How does Rabbi Yehuda counter the difficulties raised by Rav Shizbi? First, the Gemara shows that he derives the rulings of Rav Shizbi (that both the verses on a dead bird and the cheilev of an animal only apply to kosher birds/animals differently. Then, they bring three suggestions on how to explain the meaning of the word treifa in the verse regarding the cheilev. The first two suggestions are rejected.

How does Rabbi Meir explain the three different verses – two for the impurity of a dead bird and the one for cheilev?

A braita is brought that derives some of the halakhot previously mentioned from the verses, that the cheilev ruling only applies to kosher animals and not to undomesticated animals.

Rabbi Yochanan and Rabbi Elazar disagree about whether Rabbi Meir would hold that melika removes a bird from having impurity of a carcass in birds with blemishes or even birds not generally offered on the altar. This leads to Rabbi Yirmia asking if the same would be true if, instead of breaking the neck of a calf in the egla arufa ceremony, they broke the back of a goat?

The Gemara continues its discussion on whether melika performed by a non-kohen renders the bird a neveila, thereby imparting ritual impurity. Chizkiyah presents a ruling: if a non-kohen performs melika and the bird is subsequently placed on the altar, it is not removed. However, in a parallel case involving kmitza performed by a non-kohen, the offering would be removed. This raises the question – why is there a distinction between the two cases?

A braita is cited to provide the Torah source for the Mishna’s rulings regarding melika performed with the left hand, at night, and in other disqualifying circumstances.

Rabbi Meir and Rabbi Yehuda disagree about whether melika performed on a treifa bird (one with a fatal defect) prevents it from being considered a neveila. The Gemara examines the sources for their respective opinions. Rav Shizbi brings a verse concerning the prohibition of consuming the forbidden fats (cheilev) of a neveila or treifa, challenging Rabbi Yehuda’s proof text.

Zevachim 68

Zevachim 67