Talking Talmud

A descriptive daf... of details of slaughtering. That is, cutting the trachea in ways that are not obviously kosher, but may be so, and that leads to disputes over how and when which cutting took priority to determine the kashrut of the shechitah. Plus, a description of the sages sitting in rows and learning, considering different permutations where the shechitah is kosher or not. Also, what if the person doing the slaughtering is not Jewish? When is there leeway to see that shechitah as kosher? And all the implications for melikah...

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.

What if one accomplishes shechitah by means of a mechanism that slaughters the animal - is that shechitah kosher? The answer lies in how much human involvement there is to activate that mechanism. Also, parsing the statements that "all are slaughtered" -- namely, every animal needs proper slaughtering. Plus, how eating meat in the wilderness was not allowed because shechitah wasn't possible, but then, when the Israelites came to the land of Israel, they were able to slaughter and eat the meat of animals. And now (in the time of the Gemara), after exile, shechitah continues instead of returning to the practice of the wilderness. Plus, the dispute between Rabbi Yishmael and Rabbi Akiva with regard to how meat could be made acceptable in the wilderness.

More on Hilkhot Shabbat - with a baraita that connects between Hullin and Shabbat. One who cooks on Shabbat without intent, one can eat that food (though the person who cooked it may have to wait until after Shabbat, depending on whom you ask) - even before the end of Shabbat. If it was intentional, then the food can't be eaten, even after Shabbat, by anyone. Also, what about doing shechitah for someone who is ill on Shabbat, in the event that such a person would need that meat on Shabbat? The ill person is eligible to eat this meat, of course, but can a healthy person eat from that same shechitah that was done on Shabbat? Note the rabbinic decree to prevent the temptation of increasing the cooking on Shabbat. Plus, all tools that are sharp enough and smooth enough will yield a kosher shechitah.

A new mishnah (a tiny one)! One who slaughters an animal on Shabbat or Yom Kippur is liable for a death sentence, but the shechitah itself is kosher. But that would only hold true in the case where nothing could have been done to prepare the same shechitah before Shabbat (at the latest, some time on Friday) -- otherwise, it has to be prepared in advance. Especially if meat were to be given to dogs, for example. But can an animal really be "prepared" in advance? Are they really in the world to serve human beings? The Gemara says that their primary purpose is to live in the world, reproduce, and so on. Also, the rest of the Gemara addresses many different concepts of Shabbat - the first being "nolad" -- that which comes into existence on Shabbat. With application to the juices that emerge from the fruit over Shabbat (grapes, olives, and more). Plus, the concern regarding when animals are in the service of human beings - after shechitah is clear, but when in the decision to slaughter the animal to begin with?

A case where one brings produce to the roof of a building to keep it away from insects, but it gets wet from dew, which makes the produce eligible to become impure. Plus, the ways in which intent (or lack thereof) has impact on the kashrut of one's shechitah (or one's sacrifice). Also, two very brief mishnayot: 1. If a non-Jew slaughters an animal in a way that would be kosher if it were done by a Jew, the animal is considered a "neveilah" and it imparts ritual impurity. 2. If one slaughters at night - or if a blind person slaughters - the shechitah is kosher, with some apparent difference of opinion whether that is considered kosher even in an ideal situation or only after the fact.

Do you need to see the entire process of shechitah to be able to trust that it was done properly? The Gemara has a case that does require one to see the entirety of the process, but we know that that isn't usually how it works (so often, we do not see any of the process of shechitah!), so the sages delve into the particulars of the case. Perhaps it's a question of whether you know the shochet's level of knowledge and expertise. Also, if one chooses an agent to go slaughter an animal and the agent discovers that the animal was already slaughtered - can it be trusted to be a kosher shechitah? What about terumah that was set aside? Would it have been set aside properly?

A quantifiable majority determines the outcome of an unknown, as per the biblical verse: "Follow the majority." But with an unquantifiable majority - what is the source for the principle to apply in those cases as well? Note that the Gemara supports this principle with 9 examples -- that is, 9 sources as possibilities from which it is understood or derived. Note also that checking the reality of the situation isn't the issue; the sages are intent on establishing the sources and using the majority to establish "truth," rather than looking for the truth in other ways.

Given that the knife for shechitah cannot be notched, there was an event when a knife was discovered to be notched after it was used to slaughter 13 animals. But if he only discovered that to be the case after the last animal's shechitah, then maybe it became notched along the process and the first animal(s) were not a problem. The big - and perhaps indeterminable - question is when did the knife received its notch? All of which leads to the conclusion that the knife must be checked (for notches and whatnot) before each and every act of shechitah. Also, investigating the source of "chazakah" (the given status of a thing unless or until proven otherwise). Beginning with the example of tzara'at, in the case of a house. But what if that tzara'at is behind the door? Or in a dark house? The question of whether there's a tzara'at lesion to find does not require spotlighting the whole house in the search! Note that the source of establishing a given is in the context of tzara'at, and not kashrut, but it's not the first time they are linked.