Podcasts about Shmuel

Rabbi Shmuel Daimond on Let's get Real with Coach Menachem #276Sick of Quick Fixes! I Want a Real Solution! Discover the Habits and Mindset Shifts That Create Lasting Happiness, Healthy Relationships, and a Meaningful Life.

A cat or a weasel (chulda) renders a bird a treifa through clawing (derisa), whereas only a cat can do so for small cattle such as young goats and lambs. Other predatory birds besides those explicitly listed in the Mishna can also render other birds a treifa by clawing, but only when targeting birds smaller than themselves, while a hawk (netz) can do so even to birds of its own size. According to an alternate version, ordinary predatory birds can claw birds of their own size or smaller, whereas the hawk can even render birds larger than itself a treifa. Furthermore, two conflicting versions are presented regarding Rav Kahana's ruling in the name of Rav Shimi bar Ashi concerning foxes, debating whether or not they possess the capacity to render animals a treifa through clawing. Abaye limits the laws of derisa to the predator's front legs, specifying that it must be executed specifically with a claw and not with teeth, must be done with intent, and must occur while the prey is still alive. In a case where a lion was found among oxen and a dislodged claw was subsequently discovered on the back of one of the oxen, Rabba bar Rav Huna ruled in the name of Rav that there is no concern for derisa. He reasoned that while most lions do claw, their claws do not generally detach in the process; thus, it is more probable that the ox rubbed against a wall and accidentally picked up a nail embedded there. The Gemara initially rejects this argument, countering that while oxen frequently rub against walls, nails rarely stick to their backs in this manner, and since the lion remains a viable source, one should rule stringently. Ultimately, the Gemara concludes that because the logic can support either side, the ox retains its presumptive status of permissibility; as a matter of pure doubt, Rav remains consistent with his opinion stated elsewhere that we rule leniently in cases of uncertain clawing. Abaye restricts this leniency, clarifying that it only applies when an actual claw is found embedded rather than a mere mark, when the claw is moist rather than dry, and when there are only one, two, or three claws scattered at random rather than two or three found in a distinct row. Rav and Shmuel disagree on whether to rule leniently or stringently in cases of doubt regarding derisa. While both agree to rule leniently in certain scenarios, they dispute a case where a lion entered among oxen and the lion remained silent while the oxen were found bellowing in distress. Ameimar ruled stringently in accordance with Shmuel, either because he rejected Rav's view or because he believed Rav ultimately retracted his opinion, a shift suggested by a practical incident that occurred. Although several difficulties are raised regarding the specific details of that incident, they are successfully resolved. Rav Ashi similarly ruled leniently in a case of doubt. If there is a doubt as to whether an animal was clawed, the Gemara rules that one may inspect the internal areas of the carcass to see if redness has formed from the venom; if no redness is present, the animal is permitted. This testing method was originally stated by the sons of Rabbi Chiya, though Rav Yosef pointed out that Shmuel himself had already articulated this principle. This discussion leads the Gemara to a series of inquiries - some regarding the laws of clawing and others concerning unrelated laws of treifot - all of which were concisely resolved by an authority who declared that each question had already been answered by a prior Rabbinic statement.

A cat or a weasel (chulda) renders a bird a treifa through clawing (derisa), whereas only a cat can do so for small cattle such as young goats and lambs. Other predatory birds besides those explicitly listed in the Mishna can also render other birds a treifa by clawing, but only when targeting birds smaller than themselves, while a hawk (netz) can do so even to birds of its own size. According to an alternate version, ordinary predatory birds can claw birds of their own size or smaller, whereas the hawk can even render birds larger than itself a treifa. Furthermore, two conflicting versions are presented regarding Rav Kahana's ruling in the name of Rav Shimi bar Ashi concerning foxes, debating whether or not they possess the capacity to render animals a treifa through clawing. Abaye limits the laws of derisa to the predator's front legs, specifying that it must be executed specifically with a claw and not with teeth, must be done with intent, and must occur while the prey is still alive. In a case where a lion was found among oxen and a dislodged claw was subsequently discovered on the back of one of the oxen, Rabba bar Rav Huna ruled in the name of Rav that there is no concern for derisa. He reasoned that while most lions do claw, their claws do not generally detach in the process; thus, it is more probable that the ox rubbed against a wall and accidentally picked up a nail embedded there. The Gemara initially rejects this argument, countering that while oxen frequently rub against walls, nails rarely stick to their backs in this manner, and since the lion remains a viable source, one should rule stringently. Ultimately, the Gemara concludes that because the logic can support either side, the ox retains its presumptive status of permissibility; as a matter of pure doubt, Rav remains consistent with his opinion stated elsewhere that we rule leniently in cases of uncertain clawing. Abaye restricts this leniency, clarifying that it only applies when an actual claw is found embedded rather than a mere mark, when the claw is moist rather than dry, and when there are only one, two, or three claws scattered at random rather than two or three found in a distinct row. Rav and Shmuel disagree on whether to rule leniently or stringently in cases of doubt regarding derisa. While both agree to rule leniently in certain scenarios, they dispute a case where a lion entered among oxen and the lion remained silent while the oxen were found bellowing in distress. Ameimar ruled stringently in accordance with Shmuel, either because he rejected Rav's view or because he believed Rav ultimately retracted his opinion, a shift suggested by a practical incident that occurred. Although several difficulties are raised regarding the specific details of that incident, they are successfully resolved. Rav Ashi similarly ruled leniently in a case of doubt. If there is a doubt as to whether an animal was clawed, the Gemara rules that one may inspect the internal areas of the carcass to see if redness has formed from the venom; if no redness is present, the animal is permitted. This testing method was originally stated by the sons of Rabbi Chiya, though Rav Yosef pointed out that Shmuel himself had already articulated this principle. This discussion leads the Gemara to a series of inquiries - some regarding the laws of clawing and others concerning unrelated laws of treifot - all of which were concisely resolved by an authority who declared that each question had already been answered by a prior Rabbinic statement.

The Gemara discusses what other protective materials a bird could fall upon that would successfully cushion its impact and prevent it from being rendered a treifa. Relatedly, if a bird's wings become stuck to each other or to its body, a debate arises as to whether or not the bird will become a treifa upon falling, as its ability to break the fall is compromised. Two opinions are brought regarding the scope of this debate - specifically, whether the dispute applies to a case where only one wing is glued or if it is restricted to a case where both wings are glued. The Mishna rules that if the majority of an animal's ribs are broken, it is a treifa. While there are twenty-six ribs total, consisting of thirteen on each side, two of these are excluded from the halakhic count; therefore, a majority is defined as twelve ribs, which can be comprised of six on each side or any other combination totaling twelve. Rav rules that even a single rib dislocated along with its socket from the vertebra renders the animal a treifa. Rav Asi and Rav Kahana then questioned Rav regarding a case where two opposite ribs are completely removed while the vertebra remains intact, to which Rav responded that it is a neveila because the animal is essentially cut in half. Several questions are raised against this response in light of Rav's own previous statement, wondering why they would ask about two ribs if Rav already held that even one dislocated rib is a treifa. Ultimately, the Gemara resolves this by reinterpreting the precise details of their question and explaining that they were unaware of Rav's original ruling when they questioned him. Three of the seven extra cases of treifot introduced by the Amoraim were authored by Shmuel and are analyzed here because one of them directly relates to uprooted ribs. The next case in the Mishna transitions to an attack by a predator animal that emits venom (derisa), creating a treifa status. At first, a statement of Rav is brought asserting that a cat does not emit venom capable of making an animal a treifa, prompting the Gemara to question why this rule could not be inferred directly from the wording of the Mishna itself. Rav Chisda rules that a cat and a mongoose do emit venom that can kill a small kid or a baby lamb. A contradictory braita is brought against this view, and the contradiction is ultimately resolved in two possible manners.

The Gemara discusses what other protective materials a bird could fall upon that would successfully cushion its impact and prevent it from being rendered a treifa. Relatedly, if a bird's wings become stuck to each other or to its body, a debate arises as to whether or not the bird will become a treifa upon falling, as its ability to break the fall is compromised. Two opinions are brought regarding the scope of this debate - specifically, whether the dispute applies to a case where only one wing is glued or if it is restricted to a case where both wings are glued. The Mishna rules that if the majority of an animal's ribs are broken, it is a treifa. While there are twenty-six ribs total, consisting of thirteen on each side, two of these are excluded from the halakhic count; therefore, a majority is defined as twelve ribs, which can be comprised of six on each side or any other combination totaling twelve. Rav rules that even a single rib dislocated along with its socket from the vertebra renders the animal a treifa. Rav Asi and Rav Kahana then questioned Rav regarding a case where two opposite ribs are completely removed while the vertebra remains intact, to which Rav responded that it is a neveila because the animal is essentially cut in half. Several questions are raised against this response in light of Rav's own previous statement, wondering why they would ask about two ribs if Rav already held that even one dislocated rib is a treifa. Ultimately, the Gemara resolves this by reinterpreting the precise details of their question and explaining that they were unaware of Rav's original ruling when they questioned him. Three of the seven extra cases of treifot introduced by the Amoraim were authored by Shmuel and are analyzed here because one of them directly relates to uprooted ribs. The next case in the Mishna transitions to an attack by a predator animal that emits venom (derisa), creating a treifa status. At first, a statement of Rav is brought asserting that a cat does not emit venom capable of making an animal a treifa, prompting the Gemara to question why this rule could not be inferred directly from the wording of the Mishna itself. Rav Chisda rules that a cat and a mongoose do emit venom that can kill a small kid or a baby lamb. A contradictory braita is brought against this view, and the contradiction is ultimately resolved in two possible manners.

A braita establishes the laws of a needle found in the thickness of the beit hakosot, ruling that a single-sided penetration is kosher while a complete perforation renders the animal a treifa. The presence of a drop of blood or a scab determines if the injury occurred before shechita. Internal organ crushing (risuk evarim) caused by falls is a treifa according to the Mishna. Rav Huna rules that an animal left on a roof and subsequently found below is not assumed to have crushed organs, a principle the Gemara applies to a practical case involving Ravina's goat. Addressing a sheep with dragging hind legs, Rav Yeimar and Ravina debate whether the cause is common rheumatism or a severed spinal cord. Rav Huna, Rav Menashye, and Rav further delineate which specific impacts - such as goring rams, sheep handled by thieves, or direct blows from a stick - instigate a concern for internal trauma. Rav Nachman rules that the womb protects a fetus from organ crushing during birth, and three sources are brought to attempt to prove his ruling, but all proofs are rejected. Animals falling in a slaughterhouse are similarly not suspected of risuk evarim. The Gemara outlines the physical indicators of recovery for a fallen animal, establishing when a twenty-four-hour waiting period or an internal inspection of the body cavity is required. Shmuel addresses a bird that strikes the surface of the water, ruling it valid if it swims its body length. The Gemara evaluates various impact surfaces - including garments, nets, sifted ash, and different preparations of flax - to determine whether their specific textures and density buffer a fall or cause a treifa status.

A braita establishes the laws of a needle found in the thickness of the beit hakosot, ruling that a single-sided penetration is kosher while a complete perforation renders the animal a treifa. The presence of a drop of blood or a scab determines if the injury occurred before shechita. Internal organ crushing (risuk evarim) caused by falls is a treifa according to the Mishna. Rav Huna rules that an animal left on a roof and subsequently found below is not assumed to have crushed organs, a principle the Gemara applies to a practical case involving Ravina's goat. Addressing a sheep with dragging hind legs, Rav Yeimar and Ravina debate whether the cause is common rheumatism or a severed spinal cord. Rav Huna, Rav Menashye, and Rav further delineate which specific impacts - such as goring rams, sheep handled by thieves, or direct blows from a stick - instigate a concern for internal trauma. Rav Nachman rules that the womb protects a fetus from organ crushing during birth, and three sources are brought to attempt to prove his ruling, but all proofs are rejected. Animals falling in a slaughterhouse are similarly not suspected of risuk evarim. The Gemara outlines the physical indicators of recovery for a fallen animal, establishing when a twenty-four-hour waiting period or an internal inspection of the body cavity is required. Shmuel addresses a bird that strikes the surface of the water, ruling it valid if it swims its body length. The Gemara evaluates various impact surfaces - including garments, nets, sifted ash, and different preparations of flax - to determine whether their specific textures and density buffer a fall or cause a treifa status.

Welcome to the first episode of a chapter-by-chapter journey through the Books of Shmuel. We begin our deep dive with a look past the simple translations to find a primordial soup of character traits, divine politics, and raw human emotion. Chapter 1 introduces Elkanah, a master marketer single-handedly trying to put God's Mishkan back on the map against a backdrop of institutional corruption. But the true engine of this opening act is Chana. Driven by the systematic provocations of her sister-wife Penina, Chana refuses to accept her default reality. She takes her bitterness directly to God, invents a new name for the Almighty, and thunders for a son.In this class, we break down:* The Irony of Lineage: How the descendant of the Torah's ultimate rebel, Korach, becomes the architect of Shiloh's restoration.* The Shiloh Ghost Town: Why the public abandoned the Mishkan, and the loud, circuitous promotional strategy Elkanah used to bring the crowds back.* The Anatomy of Prayer: Why a silent, moving mouth looked like public drunkenness to the High Priest Eli, and how their confrontation birthed the fundamental laws of Jewish prayer.* The Cost of Great Prayer: Why Shmuel's life was cut to 52 years based on the exact, literal phrasing of Chana's oath.*The Unspoken Text: Weaving through the cultural backdrops, linguistic subversions, and localized politics that the simple translations leave behind.Follow along as we unpack Tanakh, character psychology, and the hidden mechanics of history, one chapter at a time.

Pictures Under what conditions do perforations, cracks, or missing fragments in the windpipe render an animal or bird a treifa? How do perforations add up to the requisite amount needed to determine the animal is a treifa? The Sages delineate specific measurements for damage to the windpipe, depending on the type of perforation. For a crack along its length, the organ remains kosher provided that a little remains intact at the beginning and the end of the windpipe. The Sages discuss the precise anatomical boundaries of several vital organs, as these definitions carry significant halakhic weight across multiple areas of law. This includes defining the exact parameters of the neck to establish the zone permitted for ritual slaughter, and identifying the borders of the chest to isolate the specific cut of meat designated for the kohen from a peace offering. Furthermore, the Sages map out the exact perimeters of the brain and the heart to establish the critical zones where a perforation of any minimal size immediately disqualifies the animal as a treifa. Rav and Shmuel disagree regarding the threshold size of a perforation in the aorta (the primary artery originating from the heart) that renders an animal a treifa. Rav maintains that a puncture of any minimal size is fatal, whereas Shmuel rules that the animal is only deemed a treifa if the majority of the aorta's circumference is perforated or severed. What are the precise boundaries of the spinal cord, and what specific injuries make it a treifa? The Gemara establishes the lower boundary of the spinal cord up to which physical trauma affects the animal's halakhic status. An animal is rendered a treifa if its spinal cord is severed, or if the internal neural tissue undergoes severe degradation, such as liquefying or softening to the point where the structural integrity of the cord is lost.

Pictures Under what conditions do perforations, cracks, or missing fragments in the windpipe render an animal or bird a treifa? How do perforations add up to the requisite amount needed to determine the animal is a treifa? The Sages delineate specific measurements for damage to the windpipe, depending on the type of perforation. For a crack along its length, the organ remains kosher provided that a little remains intact at the beginning and the end of the windpipe. The Sages discuss the precise anatomical boundaries of several vital organs, as these definitions carry significant halakhic weight across multiple areas of law. This includes defining the exact parameters of the neck to establish the zone permitted for ritual slaughter, and identifying the borders of the chest to isolate the specific cut of meat designated for the kohen from a peace offering. Furthermore, the Sages map out the exact perimeters of the brain and the heart to establish the critical zones where a perforation of any minimal size immediately disqualifies the animal as a treifa. Rav and Shmuel disagree regarding the threshold size of a perforation in the aorta (the primary artery originating from the heart) that renders an animal a treifa. Rav maintains that a puncture of any minimal size is fatal, whereas Shmuel rules that the animal is only deemed a treifa if the majority of the aorta's circumference is perforated or severed. What are the precise boundaries of the spinal cord, and what specific injuries make it a treifa? The Gemara establishes the lower boundary of the spinal cord up to which physical trauma affects the animal's halakhic status. An animal is rendered a treifa if its spinal cord is severed, or if the internal neural tissue undergoes severe degradation, such as liquefying or softening to the point where the structural integrity of the cord is lost.

In this episode of the Meaningful People Podcast, Nachi Gordon sits down with Rabbi Shmuel Diamond for an unforgettable conversation about one of the most dramatic transformations you'll ever hear. Rabbi Diamond grew up completely secular in North London, in a world where the very idea of God was treated as ridiculous, and didn't learn the Aleph Beis until he was 21. He takes us back through his years of searching, traveling through India, chasing photography, and sinking deeper and deeper into drugs, until he hit a point so low he knew something had to change. Then came the small, almost absurd moment in a Manchester shop that he still points to as the night his teshuva truly began.   From there, the conversation follows his climb back, his move to Israel, and his journey to becoming religious. Rabbi Diamond shares how discovering Rabbi Manis Friedman's teachings on Tanya completely changed his approach to Yiddishkeit, taking him from a Yid who looked the part to someone who finally felt genuinely connected.   He also shares the story behind his "Journey to a Blessed Life" course, which is helping thousands rebuild their relationship with themselves, with others, and with Hashem. This episode was made possible thanks to our sponsors: ► PZ Deals   Download the app and never pay full price again!   https://app.pz.deals/install/mpp   _________________ ► Colel Chabad Pushka App   The easiest way to give Tzedaka   https://pushkapp.cc/meaningful   _________________ ► EL AL   From the Hebrew announcements to the Israeli atmosphere onboard, flying EL AL feels like Israel before you even land. With nonstop flights to Israel and Jewish comfort from takeoff to landing, there's nothing like hearing: "ברוכים הבאים לישראל."   Book your next flight with EL AL: https://www.elal.com/eng/usa?utm_source=meaningful&utm_medium=podcast&utm_campaign=gcny_incoming_usa&cid=s:el%7Cm:what%7Ccp:gcny%7Cct:incoming%7Cau:usa   _________________ ► Ness Vacation Homes   EDEN GARDENS' LARGEST LUXURY HOME COLLECTION Handpicked, high-end homes available exclusively through Ness.   OPTIONAL PROGRAM-LEVEL PESACH EXPERIENCE Upgrade your stay with a complete A–Z Pesach setup, including kitchen preparation, catered meals, and fully arranged details by Glatt Gourmet.   https://nessvacationhomes.com/   _________________ ► Gutnick Chumash   The Chumash that brings Rashi to life, weaving his explanations into the text with the Rebbe's approach. A favorite in homes, shuls, schools, and Chabad Houses worldwide. Synagogue Edition now 45% off, just $49.50 through June 19.   Visit KolMenachem.com or call 718-951-6328   _________________ ► UJA   UJA is at the center of Long Island's Jewish community with the shared purpose of strengthening our Jewish future.   https://ujafedny.org/five-towns   _________________ ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years! Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   _________________ ► Town Appliance   Visit the website or message them on WhatsApp   https://www.townappliance.com https://bit.ly/Townappliance_whatsapp  

An investigation into an acceptance of the stringencies of Rav and the stringencies of Shmuel when it comes to the details of shechitah, including the location of where one begins the process of slaughtering. But taking the stringencies of both sages, instead of following either of them for the full gamut of their respective views, seems incongruous in its inconsistency. Plus, the bat kol (heavenly voice) that establishes halakhah as per Beit Hillel, though it seems a contradiction here -- and also as against the statement that we do not determine practice from a bat kol! Also, what is the "majority" of the trachea? Is it the thickness of the trachea wall or is it the majority of the hollowness of the tube itself? Plus, the case of Yehezkel (Ezekiel), who never personally ate from the meat of an animal that had been called into question, even though it was subsequently declared fine. Also, the decision to offer the prime cut.

What are the primary categories of treifot? Ulla states that eight categories that were transmitted as halakha to Moshe from Sinai: perforated (nekuva), severed (pesuka), removed (netula), deficient (chasura), torn (kru'a), clawed (drusa), fallen (nefula), and broken (shevura). Chiya bar Rav said there are eight cases in the category of perforated, and this excludes the gall bladder, which is considered a treifa only by Rabbi Yosi b'Rabbi Yehuda. However, Rabbi Yitzchak bar Yosef said in the name of Rabbi Yochanan that the ruling is like Rabbi Yosi b'Rabbi Yehuda. He brings a proof for Rabbi Yosi's position from a verse in Iyov 16:13, in which Iyov explains that his gall bladder was poured on the ground, and yet, he still lived. The rabbis' retort to that is that Iyov's situation was miraculous and we cannot derive halakha from a miracle. Another ruling of Rabbi Yochanan was brought by Rabbi Yitzchak bar Yosef regarding the liver – if the liver is reduced to less than an olive bulk, the animal is a treifa. If, according to Rabba bar bar Hanna, Rabbi Yochanan holds like an unattributed Mishna, there is a contradiction as our Mishna rules it is a treifa only if the liver is completely removed. This is resolved by explaining there is a debate between the two amoraim what Rabbi Yochanan held. Two other rulings are brought by Rabbi Yitzchak bar Yosef in the name of Rabbi Yochanan regarding treifot. A gall bladder that was perforated but the liver covered up the hole, or a bird's gizzard that was perforated, but the inner lining was not, both are kosher. Raba notes that the gullet consists of two distinct linings - an outer red membrane and an inner white membrane. If only one layer is punctured while the other remains intact, the animal remains kosher. What happens if both layers of an organ are punctured, but the holes do not align? Rav Ashi rules that in a stationary organ like the gizzard, non-aligned punctures are kosher because the layers do not shift. However, in a dynamic organ like the gullet, which constantly expands, contracts, and moves during feeding, the holes are liable to realign; therefore, non-aligned punctures render the animal a treifa. In one version, Mar Zutra quotes Rav Papa saying the opposite; in another, he agrees. Raba notes that the gullet cannot be evaluated for predatory clawing (safek drusa) from the outside, as the outside is red and blood would not be noticeable. It must be inverted and inspected from the inside. If a thorn is found lodged inside the gullet with a perforation on the inside, but no noticeable perforation on the outside, Ulla rules that we do not fear it caused a perforation which healed, as free-roaming livestock regularly consume thorny vegetation without injury. Is the turbatz haveshet, the uppermost part of the gullet, legally treated as part of the gullet? Rav and Shmuel disagree on its status. Rav maintains it is a valid location for slaughter; thus, any extraneous puncture of even a minimal size renders it a treifa. Shmuel argues it is not a valid location for slaughter, meaning it is only rendered a treifa if the majority of it is severed. This dispute culminated in a practical case involving an ox belonging to the sons of Rav Ukva, where the slaughter began in the turbatz haveshet and finished in the gullet. Rava applied the stringencies of both Rav and Shmuel, declaring the animal a treifa. Rabbi Abba reversed Rava's decision, demonstrating that the ox was completely kosher under either authority individually. If one followed Rav, the slaughter location was valid; if one followed Shmuel, the minor cut in the turbatz haveshet did not render it a treifa before the slaughter was completed. Because Rava's logically contradictory ruling caused an impermissible destruction of kosher property, Rabbi Abba ordered Rava to financially compensate the owner of the ox.

What are the primary categories of treifot? Ulla states that eight categories that were transmitted as halakha to Moshe from Sinai: perforated (nekuva), severed (pesuka), removed (netula), deficient (chasura), torn (kru'a), clawed (drusa), fallen (nefula), and broken (shevura). Chiya bar Rav said there are eight cases in the category of perforated, and this excludes the gall bladder, which is considered a treifa only by Rabbi Yosi b'Rabbi Yehuda. However, Rabbi Yitzchak bar Yosef said in the name of Rabbi Yochanan that the ruling is like Rabbi Yosi b'Rabbi Yehuda. He brings a proof for Rabbi Yosi's position from a verse in Iyov 16:13, in which Iyov explains that his gall bladder was poured on the ground, and yet, he still lived. The rabbis' retort to that is that Iyov's situation was miraculous and we cannot derive halakha from a miracle. Another ruling of Rabbi Yochanan was brought by Rabbi Yitzchak bar Yosef regarding the liver – if the liver is reduced to less than an olive bulk, the animal is a treifa. If, according to Rabba bar bar Hanna, Rabbi Yochanan holds like an unattributed Mishna, there is a contradiction as our Mishna rules it is a treifa only if the liver is completely removed. This is resolved by explaining there is a debate between the two amoraim what Rabbi Yochanan held. Two other rulings are brought by Rabbi Yitzchak bar Yosef in the name of Rabbi Yochanan regarding treifot. A gall bladder that was perforated but the liver covered up the hole, or a bird's gizzard that was perforated, but the inner lining was not, both are kosher. Raba notes that the gullet consists of two distinct linings - an outer red membrane and an inner white membrane. If only one layer is punctured while the other remains intact, the animal remains kosher. What happens if both layers of an organ are punctured, but the holes do not align? Rav Ashi rules that in a stationary organ like the gizzard, non-aligned punctures are kosher because the layers do not shift. However, in a dynamic organ like the gullet, which constantly expands, contracts, and moves during feeding, the holes are liable to realign; therefore, non-aligned punctures render the animal a treifa. In one version, Mar Zutra quotes Rav Papa saying the opposite; in another, he agrees. Raba notes that the gullet cannot be evaluated for predatory clawing (safek drusa) from the outside, as the outside is red and blood would not be noticeable. It must be inverted and inspected from the inside. If a thorn is found lodged inside the gullet with a perforation on the inside, but no noticeable perforation on the outside, Ulla rules that we do not fear it caused a perforation which healed, as free-roaming livestock regularly consume thorny vegetation without injury. Is the turbatz haveshet, the uppermost part of the gullet, legally treated as part of the gullet? Rav and Shmuel disagree on its status. Rav maintains it is a valid location for slaughter; thus, any extraneous puncture of even a minimal size renders it a treifa. Shmuel argues it is not a valid location for slaughter, meaning it is only rendered a treifa if the majority of it is severed. This dispute culminated in a practical case involving an ox belonging to the sons of Rav Ukva, where the slaughter began in the turbatz haveshet and finished in the gullet. Rava applied the stringencies of both Rav and Shmuel, declaring the animal a treifa. Rabbi Abba reversed Rava's decision, demonstrating that the ox was completely kosher under either authority individually. If one followed Rav, the slaughter location was valid; if one followed Shmuel, the minor cut in the turbatz haveshet did not render it a treifa before the slaughter was completed. Because Rava's logically contradictory ruling caused an impermissible destruction of kosher property, Rabbi Abba ordered Rava to financially compensate the owner of the ox.

America is wealthier than ever.We have bigger homes, nicer cars, more technology, more convenience, and more opportunities than any generation before us.So why do so many people feel exhausted?Rabbi Noiky Roberts has spent nearly 30 years teaching, counseling, and helping people from all walks of life. Living outside the United States has given him a unique perspective on the pressures many of us have simply accepted as normal.In this conversation, we discuss the rat race, social media, financial pressure, comparison culture, happiness, family, mental health, and why so many people keep chasing things that never seem to satisfy.Some of what he says may make you uncomfortable.That may be the point.Listen closely and enjoy.Contact: RavNoik@gmail.comLink to Survey: https://www.livinglchaim.com/frum-finances-surveyThe Meister Plan book: https://amzn.to/43tXmca

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What is the default assumption regarding a gentile's intent when an animal is slaughtered? The rabbis hold that we do not automatically assume a gentile intends it for idol worship unless he explicitly says so, while Rabbi Eliezer holds a gentile's default intent is for idol worship. Rabbi Yosi argues that even if he does intend it for idol worship, we do not say that one person's intent affects another person's act of slaughter. The Gemara presents two ways to explain this dispute and whether the principle of one person intending and another performing the action applies outside the Temple just as it does inside. What is the status of an animal if the slaughter was performed with the intent to perform a later part of the service, like throwing the blood or burning the fat, for idol worship? Rabbi Yochanan rules that the animal is disqualified because we can transfer intent from one action to another, and we learn the laws outside the Temple from the laws inside. Reish Lakish rules that it is permitted because we do not transfer intent from one action to another outside the Temple. The Gemara notes they hold the same argument regarding internal Temple sacrifices and l'shma intent, and then explains why it was necessary to state that they argue in both cases. A difficulty is raised against Rabbi Yochanan and Reish Lakish from Rabbi Yosi's position in the Mishna, but is resolved. A braita is then brought to support Rabbi Yochanan's position. What is the law if someone performs shechita and only thinks about sprinkling the blood for idol worship after the slaughter is finished? The Gemara cites a case in Caesarea where the Sages did not rule whether it was forbidden or permitted. The issue is whether or not a later action or statement retroactively proves the initial intent. After attempting to connect their ruling with the rabbis' and Rabbi Eliezer's positions, that suggestion is rejected and they say it connects with Rabban Shimon ben Gamliel's ruling. However, the Gemara tries to figure out which ruling of Rabban Shimon ben Gamliel it connects to. Rav Yehuda says in the name of Shmuel that the halakha follows Rabbi Yosi, meaning the gentile's intent does not disqualify the Jew's shechita. The Gemara brings a story where gentiles gave animals to a Jewish butcher and stated the blood and fat were for them, and it was permitted. Rav Ashi qualifies that if a gentile gives money to a Jewish butcher under Rabbi Eliezer's view, it is only forbidden if the gentile is powerful enough that the butcher cannot refuse his intent.

What is the default assumption regarding a gentile's intent when an animal is slaughtered? The rabbis hold that we do not automatically assume a gentile intends it for idol worship unless he explicitly says so, while Rabbi Eliezer holds a gentile's default intent is for idol worship. Rabbi Yosi argues that even if he does intend it for idol worship, we do not say that one person's intent affects another person's act of slaughter. The Gemara presents two ways to explain this dispute and whether the principle of one person intending and another performing the action applies outside the Temple just as it does inside. What is the status of an animal if the slaughter was performed with the intent to perform a later part of the service, like throwing the blood or burning the fat, for idol worship? Rabbi Yochanan rules that the animal is disqualified because we can transfer intent from one action to another, and we learn the laws outside the Temple from the laws inside. Reish Lakish rules that it is permitted because we do not transfer intent from one action to another outside the Temple. The Gemara notes they hold the same argument regarding internal Temple sacrifices and l'shma intent, and then explains why it was necessary to state that they argue in both cases. A difficulty is raised against Rabbi Yochanan and Reish Lakish from Rabbi Yosi's position in the Mishna, but is resolved. A braita is then brought to support Rabbi Yochanan's position. What is the law if someone performs shechita and only thinks about sprinkling the blood for idol worship after the slaughter is finished? The Gemara cites a case in Caesarea where the Sages did not rule whether it was forbidden or permitted. The issue is whether or not a later action or statement retroactively proves the initial intent. After attempting to connect their ruling with the rabbis' and Rabbi Eliezer's positions, that suggestion is rejected and they say it connects with Rabban Shimon ben Gamliel's ruling. However, the Gemara tries to figure out which ruling of Rabban Shimon ben Gamliel it connects to. Rav Yehuda says in the name of Shmuel that the halakha follows Rabbi Yosi, meaning the gentile's intent does not disqualify the Jew's shechita. The Gemara brings a story where gentiles gave animals to a Jewish butcher and stated the blood and fat were for them, and it was permitted. Rav Ashi qualifies that if a gentile gives money to a Jewish butcher under Rabbi Eliezer's view, it is only forbidden if the gentile is powerful enough that the butcher cannot refuse his intent.

What types of signs of life does one need to observe when performing shechita on an animal that is on the verge of death? Rav, Shmuel, and Rava each bring different actions that serve as indicators that would then permit this animal to be eaten, as it is clear the animal was still alive enough at the time of the shechita. At what point of the slaughtering process does one need to see these signs of life? Rav Chisda, Rav Nachman bar Yitzchak, and Rava each suggest different points - the middle, the beginning, or the end. Rav Chisda and Rav Nachman provide support for their positions from our Mishna, while Rava brings support from his understanding of a different tannaitic source. Can one perform shechita on an animal for an idol worshipper? Does one need to be concerned that it will be used for idol worship and therefore the Jew would be benefiting from idol worship? Is it the intent of the owner or the one performing the shechita that determines the designation of the animal?

In this week's conversation with Tanakh scholar and master teacher R. Hayyim Angel, we discuss Shmuel's harsh rejection of kingship expressed in the Haftarah choice and why even God's approval of the people's request cannot convince him otherwise. This year the Matan Podcast is exploring the weekly Haftarah.

What types of signs of life does one need to observe when performing shechita on an animal that is on the verge of death? Rav, Shmuel, and Rava each bring different actions that serve as indicators that would then permit this animal to be eaten, as it is clear the animal was still alive enough at the time of the shechita. At what point of the slaughtering process does one need to see these signs of life? Rav Chisda, Rav Nachman bar Yitzchak, and Rava each suggest different points - the middle, the beginning, or the end. Rav Chisda and Rav Nachman provide support for their positions from our Mishna, while Rava brings support from his understanding of a different tannaitic source. Can one perform shechita on an animal for an idol worshipper? Does one need to be concerned that it will be used for idol worship and therefore the Jew would be benefiting from idol worship? Is it the intent of the owner or the one performing the shechita that determines the designation of the animal?

Rabbi Yonatan says in the name of Rabbi that someone who eats a shelishi (third degree) of actual teruma is forbidden to eat teruma but is allowed to touch it. Ulla had said the same thing regarding one who eats a shelishi of chullin that was treated like teruma. The Gemara explains why both statements were needed and could not have necessarily been derived one from the other. Rav Yitzchak bar Shmuel bar Marta says that someone who eats a shelishi of chullin treated like kodashim is still pure to eat actual kodashim, because only real kodashim that are sanctified by an action (like a meal offering when placed in a sanctified vessel or an animal when slaughtered) can create a revi'i (fourth degree). Rami bar Hama challenges this from Rabbi Yehoshua's opinion in the Mishna in Taharot (2:2) that a shelishi that was treated as teruma is considered a sheni for kodashim. The difficulty is resolved by distinguishing between items treated as teruma and those treated as kodashim. The reason to distinguish is that those who are careful from impurities for teruma are not cautious enough regarding kodashim. This distinction is proven from a Mishna in Chagiga (18b). Rava, however, disagrees with the application of the Mishna in Chagiga to this case, and disagrees with Rav Yitzchak. A difficulty is raised against this distinction from a Mishna in Chagiga (24b) where one designated part of the wine in a barrel of teruma to be kodashim. If the protection for teruma is not valid for kodashim, wouldn't the teruma wine make the kodashim wine impure? To resolve this they distinguish between teruma and kodashim that are combined and those that are not combined. A second difficulty on Rav Yitzchak is brought from a braita that clearly states that a shelishi of items that are treated as kodashim passes on impurity to kodashim. To resolve this difficulty, they conclude that there is a tannaitic debate and brings a braita with two opinions that both support Rav Yitzchak's position. Rabbi Shimon stated in the Mishna that shechita makes the animal susceptible to impurity. Rav Asi explains that Rabbi Shimon means only shechita makes it susceptible, but the blood of the animal does not. The Gemara challenges this to see if he means only shechita, and blood from the slaughter would not be considered a liquid that could render something susceptible to impurity, or did he mean shechita in addition to blood, as blood of the slaughter could also render something susceptible to impurity. Our Mishna is brought to strengthen Rav Asi's reading, but it is rejected as inconclusive. Then three other tannaitic sources are brought to try to either prove or disprove Rav Assi's claim, however, all are deemed inconclusive.

Rabbi Yonatan says in the name of Rabbi that someone who eats a shelishi (third degree) of actual teruma is forbidden to eat teruma but is allowed to touch it. Ulla had said the same thing regarding one who eats a shelishi of chullin that was treated like teruma. The Gemara explains why both statements were needed and could not have necessarily been derived one from the other. Rav Yitzchak bar Shmuel bar Marta says that someone who eats a shelishi of chullin treated like kodashim is still pure to eat actual kodashim, because only real kodashim that are sanctified by an action (like a meal offering when placed in a sanctified vessel or an animal when slaughtered) can create a revi'i (fourth degree). Rami bar Hama challenges this from Rabbi Yehoshua's opinion in the Mishna in Taharot (2:2) that a shelishi that was treated as teruma is considered a sheni for kodashim. The difficulty is resolved by distinguishing between items treated as teruma and those treated as kodashim. The reason to distinguish is that those who are careful from impurities for teruma are not cautious enough regarding kodashim. This distinction is proven from a Mishna in Chagiga (18b). Rava, however, disagrees with the application of the Mishna in Chagiga to this case, and disagrees with Rav Yitzchak. A difficulty is raised against this distinction from a Mishna in Chagiga (24b) where one designated part of the wine in a barrel of teruma to be kodashim. If the protection for teruma is not valid for kodashim, wouldn't the teruma wine make the kodashim wine impure? To resolve this they distinguish between teruma and kodashim that are combined and those that are not combined. A second difficulty on Rav Yitzchak is brought from a braita that clearly states that a shelishi of items that are treated as kodashim passes on impurity to kodashim. To resolve this difficulty, they conclude that there is a tannaitic debate and brings a braita with two opinions that both support Rav Yitzchak's position. Rabbi Shimon stated in the Mishna that shechita makes the animal susceptible to impurity. Rav Asi explains that Rabbi Shimon means only shechita makes it susceptible, but the blood of the animal does not. The Gemara challenges this to see if he means only shechita, and blood from the slaughter would not be considered a liquid that could render something susceptible to impurity, or did he mean shechita in addition to blood, as blood of the slaughter could also render something susceptible to impurity. Our Mishna is brought to strengthen Rav Asi's reading, but it is rejected as inconclusive. Then three other tannaitic sources are brought to try to either prove or disprove Rav Assi's claim, however, all are deemed inconclusive.

R' Shmuel Diamond is a Jerusalem-based educator, speaker, entrepreneur, and former internationally sought-after photographer whose work and teachings bridge the worlds of creativity, psychology, personal growth, the inner wisdom of Torah, and selfless Divine service.After a successful two-decade international photography career photographing high-profile Jewish families around the world, he transitioned toward education, mentorship, and spiritual teaching. Deeply influenced by Tanya, Chassidus, Kabbalah, psychology, and Stephen Covey's The Seven Habits of Highly Effective People, Shmuel is the founder of Bnei Aliyah and creator of “Journey to a Blessed Life,” a revolutionary new approach to self-mastery and the art of living. He lives in Jerusalem with his wife and children. --Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @shlomobuxbaumInstagram: @shlomobuxbaumYouTube: TheLevExperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠-⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

#482> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG>Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

The dispute between Rabbi Natan and the rabbis regarding whether a secular slaughter requires intent has ramifications in the case of one who slaughters an additional animal during the slaughter of a para aduma (engaging in an extraneous activity). If slaughter does not require intent, the cutting of the second animal's simanim is considered a completed act of slaughter, and consequently, the para aduma is disqualified because an extraneous activity was performed at that time. Conversely, if slaughter requires intent, the unintended slaughter is not considered an act at all, and the para aduma remains valid. The disqualifications of shechita begin with the law of shehiya (pausing), which occurs when the slaughterer pauses between the slaughter of one siman and the next. A tannaitic dispute is analyzed regarding the duration of time that disqualifies due to pausing, questioning whether it is the time of an act of slaughter or the time it takes to examine the knife. Several amoraim define the duration of slaughter: Rav defines it as the time needed to slaughter another animal, while Rav and Shmuel dispute whether the disqualifying pause for a bird slaughter is measured by the time it takes to slaughter an animal or a bird. Additional opinions expand this duration to include the time required for physical handling of the animal, such as the time it takes to lower it to the ground or lift it and push it down. The details of the disqualifications continue with ikur (tearing the simanim instead of cutting them) and chalada (inserting the knife beneath the simanim or behind them). These flaws in the act of slaughter trigger a tannitic dispute between Rabbi Yeshevav and Rabbi Akiva over whether animals disqualified by an improper slaughter, such as shehiya, chalada, or ikur, are considered a treifa and do not impart impurity, or whether they are treated as a neveila and impart impurity through carrying. Ultimately, Rabbi Akiva reversed his original understanding and agreed with Rabbi Yeshevav that the status of these animals is like a neveila in all regards. A contradiction to the Mishna arises from a Mishna at the beginning of the third chapter, which lists a severed windpipe among the defects that define an animal as a treifa, seemingly contradicting our Mishna's ruling that such a defect is considered a neveila. To resolve this contradiction, four potential resolutions are proposed, two of which are ultimately rejected.

The dispute between Rabbi Natan and the rabbis regarding whether a secular slaughter requires intent has ramifications in the case of one who slaughters an additional animal during the slaughter of a para aduma (engaging in an extraneous activity). If slaughter does not require intent, the cutting of the second animal's simanim is considered a completed act of slaughter, and consequently, the para aduma is disqualified because an extraneous activity was performed at that time. Conversely, if slaughter requires intent, the unintended slaughter is not considered an act at all, and the para aduma remains valid. The disqualifications of shechita begin with the law of shehiya (pausing), which occurs when the slaughterer pauses between the slaughter of one siman and the next. A tannaitic dispute is analyzed regarding the duration of time that disqualifies due to pausing, questioning whether it is the time of an act of slaughter or the time it takes to examine the knife. Several amoraim define the duration of slaughter: Rav defines it as the time needed to slaughter another animal, while Rav and Shmuel dispute whether the disqualifying pause for a bird slaughter is measured by the time it takes to slaughter an animal or a bird. Additional opinions expand this duration to include the time required for physical handling of the animal, such as the time it takes to lower it to the ground or lift it and push it down. The details of the disqualifications continue with ikur (tearing the simanim instead of cutting them) and chalada (inserting the knife beneath the simanim or behind them). These flaws in the act of slaughter trigger a tannitic dispute between Rabbi Yeshevav and Rabbi Akiva over whether animals disqualified by an improper slaughter, such as shehiya, chalada, or ikur, are considered a treifa and do not impart impurity, or whether they are treated as a neveila and impart impurity through carrying. Ultimately, Rabbi Akiva reversed his original understanding and agreed with Rabbi Yeshevav that the status of these animals is like a neveila in all regards. A contradiction to the Mishna arises from a Mishna at the beginning of the third chapter, which lists a severed windpipe among the defects that define an animal as a treifa, seemingly contradicting our Mishna's ruling that such a defect is considered a neveila. To resolve this contradiction, four potential resolutions are proposed, two of which are ultimately rejected.

#481> To purchase "The Making of the Siddur": https://amzn.to/4dYUdWG> Episode sponsored by Tehillim Unveiled podcast: Apple Podcasts: https://itl.ink/LechuNeranenaApple, Spotify: https://itl.ink/LechuNeranenaSpotify> For update and bonus content: https://qrl.is/Tehillim> Episode sponsored by Mordechai and Michal Neuman in memory of their parents Shimon ben Michoel, Rachel bas Avraham, Dovid ben Shmuel, and Tzirel Mindel bas Pesachya> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

A lot of good people are struggling to find work right now.Some because of AI. Some because companies are cutting back. Some because the industry they spent 20 or 30 years in just doesn't work the same way anymore.And in many cases, people are dealing with it alone.Keevy Fried works closely with people going through exactly this. People trying to rebuild careers while supporting families, paying tuition, covering mortgages, and figuring out what comes next after a layoff, a shutdown, or a career that suddenly stalled.Give a listen. Let's help those in need.Info: https://aim-hire.org/Not familiar with Claude? Check this out: https://anthropic.skilljar.com/claude-101Receive a certificate of completion.

Study Guide 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 supported by a braita. The braita notes that in a bird burnt offering (olat ha'of), either the majority of both simanim or both simanim in their entirety must be cut. Because the Sages and Rabbi Elazar b'Rabbi Shimon dispute whether both simanim must be completely severed or if cutting the majority suffices, the Gemara suggests two interpretations to align the braita with one or both of these respective opinions. Rav Yehuda in the name of Shmuel applies Zeiri's principle to humans, ruling that if a person's backbone and the majority of the surrounding flesh are severed, they immediately impart ritual impurity in a tent (tumat ohel) like a corpse, even if the body is still convulsing. Rabbi Yochanan introduces an additional case where the legal moment of death is determined immediately despite lingering convulsions. A parallel case regarding sheratzim (creeping creatures) is brought from a Mishna, prompting a debate between Reish Lakish and Rabbi Ami over whether "cutting off the head" means a complete detachment or a partial one, similar to the opinion of Rabbi Elazar b'Rabbi Shimon concerning a bird burnt offering. 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.

Ghost and Ashe in America wrap season three of The Chosen with a recap episode that finally ties up the storylines they ran out of room for. Shula and Barnaby and what their quiet, ardent faith says about the difference between believing without seeing and walking next to Jesus and still missing it. Little James and why his unhealed leg might be the most powerful testimony in the bunch. Eden and Simon's grief after the miscarriage, and the difference between doubting God and being resentful at him. And the moment Simon admits, out loud, that what he is really afraid of is Jesus choosing them. Then the conversation turns to the tassels. The old man Matthew arrested, who bought up his family's debt before dying so they would be free. Mary explaining to Matthew that the tassels were never about cloth, they were about faith. The Hellenistic visitor Shmuel berates for fashion violations before stealing his witness. Atticus identifying a horse breed and a rider's status in one glance. And Chris Paul's idea of false decorum as the through line for what the Pharisees and the modern world keep getting wrong.

Study Guide 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 supported by a braita. The braita notes that in a bird burnt offering (olat ha'of), either the majority of both simanim or both simanim in their entirety must be cut. Because the Sages and Rabbi Elazar b'Rabbi Shimon dispute whether both simanim must be completely severed or if cutting the majority suffices, the Gemara suggests two interpretations to align the braita with one or both of these respective opinions. Rav Yehuda in the name of Shmuel applies Zeiri's principle to humans, ruling that if a person's backbone and the majority of the surrounding flesh are severed, they immediately impart ritual impurity in a tent (tumat ohel) like a corpse, even if the body is still convulsing. Rabbi Yochanan introduces an additional case where the legal moment of death is determined immediately despite lingering convulsions. A parallel case regarding sheratzim (creeping creatures) is brought from a Mishna, prompting a debate between Reish Lakish and Rabbi Ami over whether "cutting off the head" means a complete detachment or a partial one, similar to the opinion of Rabbi Elazar b'Rabbi Shimon concerning a bird burnt offering. 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 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.

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.

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.

In the case of a person who doesn't send his knife to be approved by a Torah scholar, the shochet should be ostracized or, alternatively, removed from his position, depending on whose opinion or the specific circumstances. And "removing from his position" doesn't stop there - he can't sell his meat as kosher, and it is to be wiped with feces so that it can't be sold to non-Jews either. Also: 2 new mishnayot - 1: On attempting shechitah with a rounded sickle with rounded serration - it's a machloket whether that's permitted. 2. On where precisely to slaughter on the trachea. Plus, if the slaughtering were done in a lower piece of cartilage, then it's not kosher according to Rav or Shmuel, but then someone who should be their follower (or either) ate from that shechitah. Note the distinction between the leniency in the land of Israel compared to the stringency in Babylonia, and how one needed to navigate the various practices.

On the phrasing of everyone can slaughter, everywhere and when, and with anything that can do proper slaughter (for example, a shard of glass). The Gemara shifts the focus from the animal to the person during the slaughtering - to include the Samaritan and a sinner, for example. Plus, Shmuel's father sent a knife and a question about it to the sages in the land of Israel to determine the permissibility of using it for shechitah. Also, the concerns about notched knives and how we know to check such a knife from the Torah. Plus, the different ways of checking the knife, including the sage who tested it on his own tongue.

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 action and one that functions without human intervention or is only very indirectly affected by it. Rava discusses whether an item that was detached and subsequently re-attached to the ground is legally considered "attached" or "detached" across various areas of halakha - idol worship, susceptibility to impurity, and slaughtering. He notes that regarding idol worship, it is considered detached. Regarding impurity, it is subject to a tannaitic debate. Regarding slaughter, however, he remains unsure. The Gemara cites three quotes from the previously mentioned braita to resolve the status for slaughter, but each proof is ultimately deemed inconclusive. Shmuel limits a ruling in the braita - concerning slaughtering with a knife stuck in a wall - to a case where the animal is positioned below the knife. However, a contradictory braita is brought that makes no distinction regarding whether the animal is above or below. Two possible resolutions are suggested. Rav Chisda (or a braita) discusses five laws involving a reed stalk, forbidding its use in various activities due to the risk of splinters. One of these laws states that one cannot slaughter with it, which contradicts another source permitting its use. The Gemara distinguishes between a soft reed (which grows in a marsh) and a hardened one, which is more likely to splinter. The Mishna explains that "all may slaughter and forever." The term "all" is understood to include birds, which also require ritual slaughter. As for the term "forever," Raba explains that it follows the view of Rabbi Yishmael and serves to permit the consumption of meat even after the destruction of the Temple. Rav Yosef raises two difficulties with Raba's explanation.

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 against cutting up an animal that died on Shabbat to feed to one's dogs.  Abaye rejects this, arguing that animals intended for food are considered inherently designated for slaughter for human consumption (but not for animal consumption) even while alive, citing laws of Yom Tov as proof. Although Rabbi Abba attempts to resolve the difficulty by employing the principle of breira (retroactive designation) to understand the Yom Tov law, this is rejected as Rabbi Yehuda does not accept the concept of breira. The Gemara attempts to find the source for the fact that Rabbi Yehuda does not hold by breira. Initially, it attempts to prove this from a case involving the separation of teruma from wine, but after rejecting that proof, the Gemara derives it from Rabbi Yehuda's position regarding eruv techumim. Rav Yosef suggests the source is Rabbi Yehuda's position regarding broken vessels that were not broken before Shabbat; these are forbidden by Rabbi Yehuda  if they cannot be used for their original function. However, this comparison is rejected because an animal can be considered "food" even before it is slaughtered. This discussion aligns with Rabbi Yehuda's opinion regarding liquids that seep out of fruits. The Gemara offers a third suggestion based on Shmuel's understanding of Rabbi Yehuda's view on liquids leaking from olives and grapes. Shmuel posits that Rabbi Yehuda agrees with the Sages that such liquids are forbidden to prevent one from intentionally squeezing the fruit; likewise, permitting meat from a Shabbat slaughter might lead one to intentionally slaughter an animal on Shabbat. This is rejected because Rav disagrees with Shmuel's interpretation of Rabbi Yehuda's position on grapes and olives; since the goal is to clarify Rav's own ruling, it cannot be based on a premise that Rav himself does not accept. Rabbi Sheshet suggests a fourth possibility based on Rabbi Yehuda's ruling on lamps. Rabbi Yehuda deems used lamps muktze because they are repulsive (mi'us); similarly, a living animal would be muktze because it cannot be eaten in its current state. This is also rejected, as the Gemara distinguishes between muktze due to repulsion and muktze resulting from a prohibition.

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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 Yochanan himself previously ruled in the context of ritual impurity that a minor's action is significant when the minor's intent is reasonably clear from the action. Rabbi Yochanan responds that his question was whether such actions are valid by Torah law or only by Rabbinic decree; the matter remains unresolved. Rav Nachman bar Yitzchak offers a different version of the discussion, focusing on whether a minor's actions are effective. This version concludes with Rabbi Yochanan distinguishing between three categories: actions with clear intent, actions with reasonably clear, but not completely clear intent, and intent without any accompanying action. Shmuel asks Rav Huna for the biblical source disqualifying sacrifices that were slaughtered without the specific intent to perform a slaughter (mitasek). The Mishna rules that meat slaughtered by a non-Jew is considered neveila (a carcass) and imparts impurity by carrying (masa). Rabbi Yochanan and Rabbi Ami draw different inferences from this. Rabbi Yochanan suggests the Mishna follows the Sages (against Rabbi Eliezer) in assuming that gentiles do not automatically slaughter for idolatrous purposes; if they did, the meat would be forbidden even for benefit. Rabbi Ami infers that the slaughter of a heretic (min), one who is a devout idol worshipped is strictly forbidden for any benefit, a position supported by a braita. The Gemara explains that we generally do not fear a gentile will slaughter for idolatry because they are typically not devout in their practice. However, a min is considered deeply dedicated to their worship, and their slaughter is presumed to be for an idol. Rav Nachman distinguishes between Jewish heretics and gentile heretics, showing more leniency toward the latter, though the Gemara clarifies this applies specifically to accepting their sacrifices. The shechita of one who slaughters in the dark or a blind person is accepted.

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 slaughterer might perform an invalid slaughter without realizing it. The second statement of Rav Yehuda in the name of Shmuel is that a slaughterer must inspect the two simanim (the windpipe and gullet) to ensure they were properly severed. While Rav Yosef attempts to provide a proof for this requirement, Abaye rejects it. The Gemara discusses the status of meat that was not inspected, debating whether it is classified as a treifa or a neveila. Both positions are rooted in their interpretation of Rav Huna's principle: a living animal is presumed forbidden until it is proven that a valid shechita was performed, but once slaughtered properly, it is presumed kosher until proven to be a treifa. The Gemara then analyzes the second half of Rav Huna's statement, inferring that an animal remains kosher even if there is an unproven concern that it might be a treifa. This is illustrated by a case where a wolf takes an internal organ and returns it with a hole; we do not assume the hole existed prior to the wolf's intervention. Rabbi Abba challenges this from a ruling regarding food nibbled by creatures, where we fear teh hole where they are nibbling was a pre-existing hole from a snake who may have injected venom into it. To resolve this, Rav Huna distinguishes between matters of danger and matters of ritual prohibition (issur). While Rava rejects this distinction, arguing that stringency regarding danger should imply stringency regarding prohibitions, Abaye accepts the differentiation, citing proofs from the laws of impurity. After Rava rejects Abaye's proof and Rav Shimi raises a difficulty with Rava's position that the Gemara resolves, Rav Ashi concludes by bringing support for Rav Huna's position.

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