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Masechet Chullin Daf 30
Dec. 27th, 2018 10:38 pmAs a bonus on YCT's Daf Yomi shiur for Daf 29, Rabbi Linzer got Rabbi Aaron Braun, then a student at YCT (the shiur was recorded during the last daf yomi cycle, somewhere around 2011) who was separately pursuing qualification as a shochet at the time, to talk about his practical experience with shechita. It's really interesting to listen to and learn about the practical implementation of the halacha from Chullin.
It's the last half hour of the recording.
https://library.yctorah.org/dafyomi/hullin-29/
Daf 30
The past several pages have been long and complicated and this continues the trend.
It continues a pretty abstruse discussion from the end of 29b about an argument between Levi the Elder and Rabbi Yochanan over whether we say shechita begins with the beginning or begins with the end. I'm not sure I followed this, it seems to be based on the cases they discuss that the idea is if something interrupts a shechita in the middle, and there were some status change consequences contingent on the shechita happening, did those status change consequences happen before or after the interruption?
For example, everyone involved in an act of shechita of the Parah Adumah becomes tamei. What if in the middle of the shechita, something happens and the offering is no longer a valid sacrifice? Does anybody become tamei, or does the act of shechita only become an act of shechita when the act is completed?
They don't resolve the dispute, which is fine, because by the end I'm pretty sure there are no actual consequences for not resolving the dispute.
The Gemara moves on to a series of ideas about the conditions that may cause a neveilah, particularly darasa, pressing the knife rather than using a back and forth motion, halada, cutting from the middle or the back rather than cutting through both simanim, and hagrama, cutting in the wrong place. There are a lot of technical details about the length of the knife, who can hold it, how many people can hold the knife, what direction and angle of strokes are invalid or valid, in what position they should put the knife, whether two animals can be shechted with the same stroke, etc... This all appears to be pretty empirical stuff, i.e. the reason certain things are forbidden is because observationally the Rabbis have seen that if you do a particular procedure, you're likely to do a darasa... but then at the end of the daf the Gemara starts deriving some of these procedures from Torah verses. More on that tomorrow, but I think it's a continuation of the interesting tension between the idea of shechita as a set of procedures handed down orally L'Moshe Misinai and the idea of shechita as a mitzvah with a set of written Torah laws.
It's the last half hour of the recording.
https://library.yctorah.org/dafyomi/hullin-29/
Daf 30
The past several pages have been long and complicated and this continues the trend.
It continues a pretty abstruse discussion from the end of 29b about an argument between Levi the Elder and Rabbi Yochanan over whether we say shechita begins with the beginning or begins with the end. I'm not sure I followed this, it seems to be based on the cases they discuss that the idea is if something interrupts a shechita in the middle, and there were some status change consequences contingent on the shechita happening, did those status change consequences happen before or after the interruption?
For example, everyone involved in an act of shechita of the Parah Adumah becomes tamei. What if in the middle of the shechita, something happens and the offering is no longer a valid sacrifice? Does anybody become tamei, or does the act of shechita only become an act of shechita when the act is completed?
They don't resolve the dispute, which is fine, because by the end I'm pretty sure there are no actual consequences for not resolving the dispute.
The Gemara moves on to a series of ideas about the conditions that may cause a neveilah, particularly darasa, pressing the knife rather than using a back and forth motion, halada, cutting from the middle or the back rather than cutting through both simanim, and hagrama, cutting in the wrong place. There are a lot of technical details about the length of the knife, who can hold it, how many people can hold the knife, what direction and angle of strokes are invalid or valid, in what position they should put the knife, whether two animals can be shechted with the same stroke, etc... This all appears to be pretty empirical stuff, i.e. the reason certain things are forbidden is because observationally the Rabbis have seen that if you do a particular procedure, you're likely to do a darasa... but then at the end of the daf the Gemara starts deriving some of these procedures from Torah verses. More on that tomorrow, but I think it's a continuation of the interesting tension between the idea of shechita as a set of procedures handed down orally L'Moshe Misinai and the idea of shechita as a mitzvah with a set of written Torah laws.