Hadran: Advancing Talmud Study for Women

There are three distinct opinions regarding the biblical term k’mishpat (“according to the ordinance”) stated in reference to a bird burnt offering (olat ha’of). The Sages debate whether this term draws a comparison to an animal sin offering or a bird sin offering, detailing the exact procedural laws in which they are similar.

The Mishnah states the age rules for birds: mature turtledoves (torim) are valid while young ones are not, whereas young pigeons (bnei yonah) are valid while mature ones are not. The Gemara defines the exact biological boundaries of these rules, analyzing the transitional phase known as techilat hatzahov (when the plumage around the neck begins to turn a golden/yellow color), which is disqualified in both species.

Rav Nachman permitted slaughtering above the large ring, at the point where the “hat” begins to slope inward, provided that the chitim (wheat-shaped glands) are at least partially left intact below the cut. This ruling matches neither the rabbis nor Rabbi Yossi b’Rabbi Yehuda, but appears to follow the position of Rabbi Chanina ben Antignus.

Rav Huna and Rav Nachman dispute the exact parameters of the disagreement between the Sages and Rabbi Yossi b’Rabbi Yehuda. One view posits that they disagree in a case where the slaughterer cut the first third too high up, and the remaining two-thirds in the correct place – whereas if one cut two-thirds in the correct place and then veered upward for the last third, all agree it is valid (as the majority was already severed properly). An alternative version shifts the opinions between Rav Huna and Rav Chisda. Both versions include a difficulty and resolution exchanged between either Rav Chisda, Rav Yosef, and Abaye.

Rav Huna and Rav Yehuda further disagree on cases of alternating validity – such as when one slaughters the first third in the wrong place, the next third in the right place, and the final third in the wrong place (or the reverse scenario). Rav Yehuda follows the absolute majority; if the total sum of the valid cuts constitutes a majority, the slaughter is kosher. Rav Huna, however, evaluates the chronological moment the majority is achieved, requiring the majority to be made continuously in a valid manner.

Rav Kahana asked Rav Yehuda for the ruling on the cases of alternating thirds. He then raised several subsequent queries regarding the validity of shechita performed over a pre-existing perforation (nekev) in the windpipe.

The Mishna notes that the location for shechita is the exact opposite of the location for melika (the sacrificial pinching of a bird’s neck). Melika must be performed from the back of the neck (oref), whereas shechita must be performed from the front or the sides of the neck.

Slaughterers who failed to show their knives to a Chacham (Sage) for inspection were penalized, though the severity of the penalty differed depending on whether the knife was subsequently found to be smooth or notched.

The teeth of a harvest sickle incline in one direction; therefore, if one used it to slaughter in the direction that cuts cleanly without tearing, Beit Shammai and Beit Hillel dispute its validity. However, Rabbi Yochanan clarifies that both agree the slaughter is invalid, and their actual debate is whether the animal is classified as a neveila (a carcass, which imparts impurity) or a treifa.

The windpipe features a large ring at the top that encircles it entirely, unlike the lower rings which are C-shaped and do not completely cover it. The Mishna presents two opinions regarding the highest anatomical point where slaughter can be performed without being disqualified by hagrama (slanting outside the designated slaughter area). The Tanna Kama rules that the large ring must be completely severed while leaving a width of a thread of the top ring untouched. Conversely, Rabbi Yossi b’Rabbi Yehuda rules that as long as the majority of the windpipe is cut in the valid area, the slaughter is kosher, even if the slaughterer subsequently cuts above it into the area known as “the hat” (kova) – since the act was legally complete once the majority was cut.

Rav and Shmuel explain that Rabbi Yossi b’Rabbi Yehuda also forbade slaughtering directly on the smaller rings, permitting it only between them since they do not encircle the entire windpipe. However, after challenging this with a contradictory braita where Rabbi Yossi b’Rabbi Yehuda explicitly permits slaughtering on the smaller rings, the Gemara concludes that Rav and Shmuel agreed with his view regarding the large ring but ruled against his lenient stance on the smaller rings. When Rabbi Zeira moved from Babylonia to Israel and permitted slaughtering on these rings, the Sages questioned why he did not maintain the stringencies of Rav and Shmuel, given the halakhic rule that a traveler must observe the stringencies of both their place of origin and their destination. Two resolutions are suggested, each presenting different exceptions to the rules of local custom. Ultimately, the Gemara notes that customs varied across different regions of Babylonia, and not all areas adopted this stringency.

There is a dispute between Rav Papi and Rav Papa regarding the exact anatomical boundary for the highest point of the windpipe where shechita remains valid.

The Mishna rules that “one may always slaughter.” Raba and Rav Yosef both understand this to refer to the period of Exile, but each explains it according to a different Tannaitic view – either Rabbi Yishmael or Rabbi Akiva. These Sages disagreed over whether the Jewsl in the desert were forbidden to eat meat unless it was brought as a sacrifice, or whether they were permitted to eat meat even without formal ritual slaughter (shechita). After delving into the debate between Rabbi Yishmael and Rabbi Akiva and resolving various difficulties raised against each position, the Gemara challenges the explanations of both Raba and Rav Yosef based on the textual context of the Mishna. Ultimately, the Gemara concludes that the phrase “one may always slaughter” includes even a Jew who eats non-kosher meat l’teavon (out of appetite).

The Gemara then analyzes which specific types of nicks in a knife disqualify a slaughter and render the animal a treifa, and which do not.

The Gemara outlines various customs regarding the method used to check the knife, alongside a debate concerning which parts of the blade must be examined.