Talking Talmud

More on the question of when a siman is cut precisely halfway across - is that 50/50 considered the majority or not? (it's still a machloket). With the parallel to the requirement that at least half of the population of the Jews need to be pure to be able to participate in the Pesach sacrifice. That 50/50 seems to be acceptable, rather than leaving a full half of the people to make up the sacrifice on Pesach Sheni (14th of Iyar). But as much as this example is brought in parallel to the shechitah case, they're also quite different. Also, when is the action of slaughtering actually considered to be an act of shechitah? From the beginning of the process or only once it has been concluded? The practical implication being for incomplete draws of the knife and so on.

On the bird's "one siman" being severed, does it make a difference which of the esophagus or the trachea is cut? It's a machloket, whether "either one" is enough or one specific one needs to be cut. The Gemara provides a mnemonic to support 5 different arguments, half of which support the one view above and the other half the other view. Plus, the order of when the simanim themselves are examined in the context of shechitah, and then the order of cutting. Also, what if one of the simanim were cut to be 50/50 cut/not cut -- does that count as the majority being cut or not at all cut? But how can anyone be certain, to that degree of precision?

Chapter 2! A new mishnah... On slaughtering a "bird," where cutting one "siman" (windpipe or gullet) is sufficient for kosher shechitah, or an "animal" - that requires both simanim for kosher shechitah. Which leads to a discussion of partial completion of cutting, and how much must be cut to be considered as if it were cut in full for a kosher shechitah. Plus, sourcing "shechitah" in the Torah and the fact that it's done at the neck of the animal. Also, a "drasha" on how an animal's shechitah is kosher, how fish are killed, without a requirement for shechitah, why fowl only require the severing of one pipe, and more. Plus, the interpretations that shed light on the domesticated animals as compared to the non-domesticated animals, which seem to have lesser requirements.

Another 2 mishnayot: 1 - In the case of a girl who's to be sold to be a servant, if she is sold, then her father would not receive a fine in the event of her being raped or seduced, because it's a full sale. And vice versa. 2 - In the case of refusal, there's no halitzah, and vice versa. But there is a case of refusal, where a non-minor girl can refuse, and also would be eligible for halitzah. Also, the horn blasts calling for the coming Shabbat or festival, the terms are different for each, with details regarding Havdalah, as well, in its respective proximity to the day of the festival (before or after). (Note the holiday preceding Shabbat, as we just experienced with Shavuot and Shabbat)

2 small mishnayot: 1. On vessels of wood and metal, how they each have that which is stringent and that which is lenient, as compared to the other. 2. On bitter almonds and sweet almonds, how they each have that which is obligated in the one and exempt in the other, and vice versa. Note the two different kinds of almond trees. And note that roasting almonds counteracts the cyanide at its core. Also, on "Temed" - an fermented ersatz grape juice that is not initially eligible for purchase with ma'aser sheni money -- and it would invalidate a mikveh -- until it's truly fermented. Plus, orphan brothers who are exempt from tithing their animals, but need to separate them nonetheless.

2 tiny mishnayot: 1 - There is that which is problematic for kohanim - to do the Temple service (namely blemishes) - that are not a problem for levi'im (Levites), and vice versa, where Levites can only serve at certain ages of majority and not for life. 2 - There is that which is impure for earthenware vessels that is pure for all other vessels, and vice versa. The Gemara goes on to explain the details of these cases.

One who takes an oath to offer a burnt offering of a ram -- that is, at least 13 months old -- or a lamb -- 12 months, and then offers a "palgeis" -- the animal during that month from age 12 to 13 months. Has he fulfilled his oath? Given that he also brings the accompanying elements, like the grain offering and libations, one might think yes, but he didn't fulfill his own word. Plus, one who takes an oath to bring bread or matzah, and instead brings "si'ur," that which is not yet bread, but too leavened for matzah. Both of these cases are not concluded, but left as questions for which the decisions are held in abeyance: "Teiku." Also, a new mishnah: On the red heifer and the eglah arufah -- where there are details that are valid for the one and invalid for the other, and vice versa.

A new mishnah! On bird offerings - and at what age they are suitable for offerings, depending on whether they are "doves" or "pigeons." What about the transition age? Note that both ages need to be stipulated because logic might steer us astray otherwise. Also, the Torah is specific to prevent us to think that all doves and/or all young pigeons would be acceptable. With key yellowing of plumage making the difference.

If a neckbone of person were person - in parallel to the bird's neck the other day - the question arises as to whether or when the status of impurity kicks in. With the example of Eli the high priest of the Book of Samuel (I), who fell, whose neckbone broke, and who died, "because he was old." Also, a beraita on the melikah of a bird burnt-offering. And how it's different from a burnt-offering bird's melikah. With physical directions, in its intricacy.

Diving into the details of melikah -- specifically the process, and the debated points of that process. Also, some ways in which melikah is different from shechitah, the slaughtering of the animals that are not birds. Also, on what happens if the bird's neckbone breaks in such a way that it cuts the flesh as well, then there's no shechitah - and the animal is a "neveilah" - with death that didn't happen via shechitah. As compared to a tereifah.