Hadran: Advancing Talmud Study for Women

This is the daf for Shabbat. 

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.

The sons of Rabbi Chiya taught that when performing melika (pinching the neck of a sacrificial bird), the kohen may draw the simanim (the windpipe and gullet) toward the back of the neck and sever them without breaking the neck bone. The Sages dispute whether they meant this is the only valid method (to avoid rendering the bird a treifa by breaking the bone first), or if breaking the neck bone prior to cutting the simanim is also permitted as a Torah-prescribed approach. The Mishna supports this latter explanation.

Rabbi Yannai raises a difficulty against the sons of Rabbi Chiya based on an inference from another line in the Mishna, which the Gemara resolves by demonstrating that an alternative inference can be drawn.

The Gemara notes a debate regarding whether melika can be performed with a back-and-forth sawing motion (holacha v’hava’a) similar to shechita.

Rabbi Yirmia quotes a statement by Shmuel comparing shechita and melika. After analyzing what specific law was being equated, the Gemara concludes that Shmuel is teaching that if one begins the melika too high on the neck (hagrama) and finishes in the correct area, it is disqualified –  just as we learned regarding shechita.

Rami bar Yechezkel cites a braita stating that there is no issue with birds if the simanim are found to be displaced. The Gemara disputes whether this applies only according to the opinion that shechita of a bird is not a Torah law, or if it holds true even for those who view it as a Torah obligation derived via halakha l’Moshe m’Sinai.

A further debate ensues over whether Rami bar Yechezkel’s braita applies exclusively to melika or extends to the shechita of a bird as well. Additionally, Rabbi Yirmia’s statement in the name of Shmuel is presented as a conflicting view to this braita.

Zeira rules that if the neck bone is broken, the animal or bird immediately becomes a neveila (carcass), even if the animal is still convulsing. Rava challenges this: if breaking the neck bone creates a neveila, how could melika ever be validly performed on a bird, given that the process begins by breaking the neck? This would mean the kohen is performing melika on a bird that is already dead. Abaye raises a difficulty against Rava’s challenge from the laws of a bird burnt offering, and the Gemara resolves the issue.

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.