Chullin 14 - May 14, 27 Iyar
Daf Yomi for Women - Hadran
The Mishna rules that if one slaughters an animal on Shabbat or Yom Kippur, the slaughter is valid. However, Rav asserts that the meat may not be eaten on that Shabbat, even raw. The Sages in the Yeshiva explained that Rav’s position accords with the opinion of Rabbi Yehuda regarding the laws of Shabbat, and the Gemara attempts to identify which specific ruling of Rabbi Yehuda serves as the basis for this. Rabbi Abba suggests it refers to Rabbi Yehuda’s view on hachana -the requirement that an item be designated for use before Shabbat - citing the example of Rabbi Yehuda’s prohibition...
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Chullin 13 - May 13, 26 Iyar
Daf Yomi for Women - Hadran
Rabbi Chiya bar Abba recounts a discussion between Rabbi Ami and Rabbi Yochanan regarding the legal weight of a minor’s intent. In the first version, the question is whether a minor’s thoughts alone are significant. Rabbi Ami argues it is obvious they are not, citing a Mishna in Kelim 17:15. Rabbi Yochanan clarifies that the doubt applies when a minor's action reasonably demonstrates their intent, but not completely - such as moving an animal to the northern part of the Temple courtyard, the specific area for slaughtering burnt offerings. Rabbi Ami challenges this, noting that Rabbi...
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Chullin 12 - May 12, 25 Iyar
Daf Yomi for Women - Hadran
Rav Nachman states in the name of Rav that meat is permitted if someone supervised the slaughter throughout the process. The Gemara questions why supervision is necessary, given the principle that most who engage in slaughtering are experts. It concludes that the case involves someone known to be ignorant of the laws of shechita who successfully severed the first siman (sign); however, this is insufficient to assume the second will be handled correctly, thus requiring supervision to ensure no disqualifying error occurs during the remainder of the slaughter. Rav Dimi bar Yosef asked Rav...
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Chullin 11 - May 11, 24 Iyar
Daf Yomi for Women - Hadran
The Gemara asks for the source of the principle that we follow the statistical majority (rubba), such as in cases of yibum involving minors where we assume the male is not a saris (sterile) and the female is not an aylonit (barren). The Gemara proposes ten different Torah laws as potential sources for this rule. While difficulties are raised against each possibility and some are resolved, the Gemara ultimately rejects them all. It suggests that these sources might only prove that we follow the majority when it is impossible to clarify the actual status; however, in a case where it is possible...
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Chullin 10 - May 10, 23 Iyar
Daf Yomi for Women - Hadran
If it is discovered after shechita that the knife has nicks, can we assume the slaughter was valid because the nicks occurred after the two simanim were cut, or is there a concern that they occurred while cutting the hide before the simanim? Rav Huna and Rav Chisda disagree on this matter. Two difficulties are raised against Rav Chisda’s ruling to permit, but they are resolved. From where do we derive the principle that an item retains its status until proven otherwise (chazaka)? Rabbi Yonatan derives it from the case of a leprous house, but Rav Acha disagrees with his derivation.
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Chullin 9 - May 9, 22 Iyar
Daf Yomi for Women - Hadran
There is a dispute between Rav Yehuda in the name of Rav and Rav Chanania bar Shlemia in the name of Rav regarding which practical skills a Torah scholar must master through repetition. The first opinion lists writing, slaughtering, and circumcision, while the second adds the knot of the tefillin, the sheva berakhot, and the tying of tzitzit. Rav Yehuda quotes two further statements in the name of Shmuel. The first is that a slaughterer must be expert in the laws of shechita; otherwise, the meat may not be eaten. Since meat can be disqualified for five specific reasons, an unlearned...
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Chullin 8 - May 8, 21 Iyar
Daf Yomi for Women - Hadran
Rabbi Zeira says in the name of Shmuel that if one heats a knife and uses it for slaughtering, the animal is not considered a treifa. Although the heat could potentially damage the animal, the sharp edge of the blade severs the windpipe and gullet before the heat from the sides of the blade can cause a burn. A question is raised regarding a person who strikes another with a hot knife, resulting in a leprous mark: is this classified as a boil (shechin) or a burn (michve)? The Gemara explores the practical halakhic implications of this distinction. Two sources are brought to resolve the matter -...
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Chullin 7 - May 7, 20 Iyar
Daf Yomi for Women - Hadran
Rabbi Yehuda Hanasi decreed that produce in Beit Shean did not require tithing, as he ruled the area was not considered part of Israel for those specific purposes. This decision was based on the testimony of Rabbi Yehoshua ben Zeiruz, who observed Rabbi Meir eating a vegetable leaf without tithing it. Rabbi Yirmia challenged this testimony, suggesting various reasons why Rabbi Meir might have eaten the leaf without realizing it was untithed or why it might have actually been tithed. In response, Rabbi Zeira argued that if God protects the animals of the righteous from inadvertent sin, then God...
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Chullin 6 - May 6, 19 Iyar
Daf Yomi for Women - Hadran
When Rabbi Zeira heard that Rabbi Yochanan and Rabbi Asi were eating meat slaughtered by a Cuti, he assumed they must have been aware of a prior decree permitting it. He reasoned that had it been forbidden, they would have inadvertently consumed non-kosher meat - a mistake God would not allow to befall the righteous. This principle is derived from the story where God protected the animal of a righteous person from sin; how much more so would He protect the righteous individuals themselves! From this incident, the Gemara concludes that Rabbi Zeira eventually conceded to Rabbi Yaakov that the...
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Chullin 5 - May 5, 18 Iyar
Daf Yomi for Women - Hadran
After explaining that the source for Rav Anan’s statement in the name of Shmuel, that one can trust the slaughter of a person who worships idols was derived from Yehoshafat, the Gemara seeks evidence that Yehoshafat actually consumed Achav's meat. Two additional sources are examined to support Rav Anan. The first involves Eliyahu, who was fed meat by ravens (orvim), which supposedly originated from Achav’s kitchen. However, this is dismissed as a unique divine decree that cannot serve as a legal precedent. The second source is a braita previously cited about accepting the slaughter of a...
info_outlineToday's daf is sponsored by Malka Abraham in loving memory of her mother, Yehudit bat Mshalem Ziza v'Chanah. "My mom always encouraged women to be lifelong learners and a love of Yiddishkeit."
If one finds an animal wandering, how does one determine if it is lost or if the owner knows its whereabouts? Rava explains that helping to protect another’s field from being destroyed is also included under the commandment to return lost items. Can this be proven from a braita? The Mishna which differentiated between cases of an animal grazing on a path and an animal running in a vineyard leads to inferences that contradict each other regarding grazing in a field and running on a path. Rava and Abaye each resolve the contradiction differently. One needs to return an item multiple times if need be. From where is this derived? Various drashot are brought regarding places in the Torah where a double language is used, such as lost items, sending away the mother bird, rebuking, charity, and others. What is derived from the double language in each verse? How do we assess the compensation one receives for stopping one’s work to attend to a lost item?