Chullin 24 - May 24, 8 Sivan
Daf Yomi for Women - Hadran
The Mishna states that the method of slaughtering a red heifer (para aduma) is not the same method used for breaking the back of the neck of a decapitated heifer (egla arufa), and vice-versa. A braita brings a source demonstrating that one cannot break the back of the neck of the para aduma and that one cannot slaughter the egla arufa. Both laws are derived from verses found within the passage of the egla arufa. The Mishna notes that while blemished kohanim are disqualified from Temple service, blemished Levites are fit for their respective duties. Conversely, while Levites are restricted to a...
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Chullin 23 - Shabbat May 23, 7 Sivan
Daf Yomi for Women - Hadran
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Chullin 22 - Shavuot - May 22, 6 Sivan
Daf Yomi for Women - Hadran
The Gemara introduces a braita to show the source for the debate between the rabbis and Rabbi Elazar b'Rabbi Shimon in a bird burnt offering. The braita presents three distinct opinions on the biblical term “k'mishpat” regarding a bird burnt offering. The Sages debate whether this term compares it to an animal sin offering or a bird sin offering, detailing the exact procedural laws they share. This very debate serves as the foundation for the conflicting views of the rabbis and Rabbi Elazar b’Rabbi Shimon regarding whether the two simanim must be severed completely. The Mishna states...
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Chullin 21 - May 21, 5 Sivan
Daf Yomi for Women - Hadran
Zeiri rules that if an animal or bird's neck bone is broken and the majority of the surrounding flesh is severed, it immediately becomes a neveila (carcass), even if it is still convulsing. Rava challenges this: if this state constitutes a neveila, how can melika be validly performed on a sacrificial bird, given that the process begins by breaking the neck? Rava answers that in melika, the kohen breaks the neck bone and spinal column without simultaneously severing the majority of the surrounding flesh. Rabbi Ami answers the challenge in the same manner, and his and Rava's answers are...
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Chullin 20 - May 20, 4 Sivan
Daf Yomi for Women - Hadran
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...
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Chullin 19 - May 19, 3 Sivan
Daf Yomi for Women - Hadran
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...
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Chullin 18 - May 18, 2 Sivan
Daf Yomi for Women - Hadran
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...
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Chullin 17 - Rosh Chodesh Sivan - May 17, 1 Sivan
Daf Yomi for Women - Hadran
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...
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Chullin 16 - Shabbat May 16, 29 Iyar
Daf Yomi for Women - Hadran
The Gemara brings a braita to prove that Rebbi differentiates between a slaughter performed with an item attached to the ground and one performed with an item that was originally detached but later became attached. An internal contradiction within the braita is resolved by applying this distinction. The Gemara then delves into the specific cases within the braita. First, it addresses slaughtering using a mechanism. After raising a contradiction from a different braita that rules such a slaughter invalid, the conflict is resolved by distinguishing between a mechanism operated directly by human...
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Chullin 15 - Yom Yerushalayim - May 15, 28 Iyar
Daf Yomi for Women - Hadran
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The Mishna states that the method of slaughtering a red heifer (para aduma) is not the same method used for breaking the back of the neck of a decapitated heifer (egla arufa), and vice-versa. A braita brings a source demonstrating that one cannot break the back of the neck of the para aduma and that one cannot slaughter the egla arufa. Both laws are derived from verses found within the passage of the egla arufa.
The Mishna notes that while blemished kohanim are disqualified from Temple service, blemished Levites are fit for their respective duties. Conversely, while Levites are restricted to a specific age range for their service, kohanim can work in the Temple at all ages. A braita derives a source for both of these exclusive rules from a verse in Bamidbar 8:24. The age limitation on Levites only concerned the period of carrying the Tabernacle in the desert; for the singing service, there is no age limitation, provided the Levite can still sing properly.
Regarding this age restriction for the Levites, a contradiction arises between two verses, as one states the youngest age one can work is thirty, while another states twenty-five. The Gemara reconciles this by differentiating the stages: at twenty-five a Levite begins his training, and at thirty he can actually perform the service.
A braita brings a debate about the minimum age for kohanim to begin serving in the Temple - either at the biological age of maturity (the appearance of two pubic hairs) or at the age of twenty. The maximum age for their service is when they reach old age, which Rabbi Ela in the name of Rabbi Chanina defines as the point when one begins to tremble.
Rav Chisda explains the scriptural source behind this minimum age debate. Later, the Gemara brings two explanations regarding whether Rebbi’s requirement of twenty as the minimum age is an enacted rabbinic law, or if it was instituted because the older kohanim felt uncomfortable with teenagers performing the sacred Temple service.
The method of contracting ritual impurity in earthenware vessels is not the same method of contracting impurity in other vessels. A braita details the exact differences and delineates the scriptural sources from which they are derived.