1) IF HALF IS SLAUGHTERED

(a) Question #3 (Beraisa): If he slaughtered half the Kaneh, paused the time for a full slaughter, and completed the slaughter, it is Kosher.
1. If half is considered like the majority, once half the Kaneh was cut, the animal is Treifah, he cannot complete the slaughter later!
(b) Answer #1: The Beraisa discusses a bird, not an animal.
1. If half is like the majority – it was already slaughtered;
2. If half is not like the majority, the slaughter did not yet begin (since the bird can live with a half-cut Kaneh, he may finish cutting, he did not pause during the actual slaughter).
(c) Question #4 (Beraisa): If half the Kaneh was already cut, and he cut a drop more and completed the slaughter, this is Kosher.
1. If half is like the majority, if half the Kaneh was cut, it was Treifah from the beginning!
(d) Answer #1 (Rava): An animal or bird is not Treifah unless a visible majority is cut.
(e) Objection (Abaye): This is illogical!
1. An arbitrarily small hole (it certain places) can make an animal Treifah – when a majority (cut) is required, you say that it must be a visible majority;
2. Slaughter always requires a majority – all the more so, it should require a visible majority!
(f) Answer #2 (to questions 1-4): Rather, Rav and Rav Kahana both hold that half is not like a majority.
1. They argue about bringing the Korban Pesach when half of Yisrael are Teme’im.
2. (Rav): Half is like a majority, the Teme’im bring the Pesach b’Tum’ah;
3. (Rav Kahana): Half is not like a majority, the Teme’im must wait until Pesach Sheni.
(g) Question: Why does Rav say that regarding Pesach, half is like a majority? (h) Answer: “A man, a man that will be Tamei” – a man is pushed off (until Pesach Sheni), not a congregation (even half is like a congregation).
2) THE MISHNAH DISCUSSES “CHULIN” AND “KODSHIM”
(a) (Mishnah): The majority of one Siman in a bird…
(b) Question: The Mishnah already taught that the majority of a Siman is like the whole Siman!
(c) Answer (R. Hoshaya): It must teach that this applies to Chulin and Kodshim.
1. If it only taught about Chulin. one might have thought that this is because the blood is not needed; but regarding Kodshim, we must throw the blood, the entire Simanim must be cut (so all the blood will exude);
2. If it only taught about Kodshim, one might have thought that there, the majority must be cut because the blood is needed; but regarding Chulin, it suffices to cut half.
i. We hear, this is not so, the majority is necessary and sufficient by both.
(d) Question: Which part of the Mishnah teaches about Chulin, which teaches about Kodshim?
(e) Answer (Rav Kahana): The beginning teaches about Chulin, the end teaches about Kodshim.
(f) Question: How do we know this?
(g) Answer #1: The beginning of the Mishnah says “If one slaughters” – if it referred to Kodshim, it should say “If one does Melikah”!
1. Question: But the end says “The slaughter is Kosher” – if this refers to Kodshim, it should say, the Melikah is Kosher!
2. Answer: Since animals were discussed just before this, it says slaughter, which applies to Kodshim animals.
i. But in the beginning of the Mishnah, after discussing birds, if it referred to Kodshim, it should have said ‘ha’Molek’.
(h) Answer #2 (Rav Simi bar Ashi): The beginning says that one Siman suffices for birds – this is not true for all Kodshim, both Simanim of Olas ha’Of must be cut.
1. Question: But the end of the Mishnah says that most of one Siman suffices for birds – this is not true about all Kodshim, both Simanim of Olas ha’Of must be cut!
2. Answer: When it says, most of one Siman, it means, most of each Siman.
i. It would have been better to say ‘most of both Simanim’, but this does not apply to Chatas ha’Of, in which only one Siman is cut.
(i) Answer #3 (Rav Papa): In the beginning, R. Yehudah says that the veins must be cut; Chachamim argue on him.
1. If they discuss Chulin, it is reasonable that they argue.
2. If they discuss Kodshim, why would Chachamim argue – the blood must be collected!
(j) Answer #4 (Rav Ashi): The next Mishnah (30B) says that if one slaughtered two animals together, this is Kosher – b’Diavad.
1. We understand why this is b’Diavad regarding Kodshim, like Rav Yosef taught:
i. (Rav Yosef): “Tizbach (you (singular) will slaughter)” – two people may not slaughter one Korban; “Tizbeche*hu* (you will slaughter it (singular))” – one should not slaughter two Korbanos at once.
ii. (Rav Kahana): (Even though we pronounce it “Tizbech*u*hu (you (plural) will slaughter)”), we expound according to how it is written in the Torah, “Tizbechehu”.
2. This cannot refer to Chulin, for l’Chatchilah, one may slaughter two Chulin animals at one time! (Presumably, the end of our Mishnah discusses the same case as the coming Mishnah).
3. Inference: Reish Lakish also holds that the beginning of the Mishnah teaches Chulin, the end teaches Kodshim.
(k) Question (Reish Lakish): Since we already learned that the majority of a Siman is like the full Siman, why must the Mishnah conclude that the majority of one Siman in a bird, or the majority of two Simanim in an animal, is enough?
(l) Answer (Reish Lakish – Mishnah): They brought the Tamid (daily offering) to the Kohen Gadol (on Yom Kipur), he slaughters the majority of both Simanim, and someone else completes the slaughter;
1. One might have thought, if the slaughter is not completed, it is invalid – therefore, our Mishnah teaches that the majority of one Siman in a bird, and two in an animal, suffices.
(m) Question: How could Reish Lakish entertain the idea that incomplete slaughter is invalid – if so, the Kohen Gadol would have to complete the slaughter himself!
29b—————————————29b

1. (Beraisa): All Avodah of Yom Kipur is valid only if done by the Kohen Gadol.
(n) Answer: Reish Lakish meant, one might have thought, if the slaughter is not completed, it is invalid mid’Rabanan.
(o) Question (Mishnah): The majority of one Siman by birds, and two Simanim by animals, is enough.
1. If there is not even a Rabbinic prohibition not to complete the slaughter, why do we complete it?
(p) Answer: It is a Mitzvah to complete the slaughter.
3) WHAT COMPRISES SLAUGHTER?
(a) (Reish Lakish): Only the last moment of slaughter (when the majority of the Siman (in an animal, the second Siman) is cut) is considered slaughter;
(b) (R. Yochanan): The entire slaughter (from the initial cut of a Siman until the end) is considered slaughter.
(c) (Rava): Both agree that if a Nochri slaughtered one Siman, and a Yisrael the second, the slaughter is invalid, for the Nochri made it a Treifah.
1. In Olas ha’Of, if Melikah was done on one Siman at the bottom of the Mizbe’ach, and the second Siman was cut on top of the Mizbe’ach, all agree that this is invalid, for the Avodah of Chatas ha’Of was done to it below.
2. They only argue when one Siman was slaughtered outside the Mikdash, and the second in the Mikdash.
i. According to R. Yochanan, who says that the entire slaughter is considered slaughter, he is liable for Shechutei Chutz (slaughtering a Korban outside the Mikdash);
ii. According to Reish Lakish, only the last moment is considered slaughter, he is exempt.
(d) (Rabah bar Simi): Rav Yosef argues on this!
1. (Rav Yosef): If one Siman was slaughtered outside the Mikdash, and the other Siman inside, all agree that he is liable, for one Siman suffices for Chatas ha’Of. 2. They argue when the minority of the Simanim were slaughtered outside the Mikdash, and the rest in the Mikdash.
i. According to R. Yochanan, the entire slaughter is considered slaughter, he is liable for Shechutei Chutz;
ii. According to Reish Lakish, only the last moment is considered slaughter, he is exempt.
(e) Question (R. Zeira – Mishnah): Anyone that performs any Avodah of the Parah Adumah, from the beginning until the end, (he and) his clothes become Teme’im;
1. If he engages in another task while engaged in the Parah Adumah, he disqualifies the Parah.
2. If the Parah became disqualified during the slaughter, he (and his clothes) does not become Tamei, whether his Avodah was before or after it became disqualified;
3. If the Parah became disqualified during the sprinkling (of its blood):
i. If his Avodah was before the disqualification, he becomes Tamei;
ii. If his Avodah was afterwards, he is Tahor.
4. (Culmination of question): If the entire slaughter is considered slaughter, we should also say that when it became disqualified during slaughter, he becomes Tamei if his Avodah was before the disqualification!
(f) Answer (Rava): When it becomes disqualified during slaughter, this reveals that the entire slaughter was invalid from the beginning.
(g) Question (Rava): According to Reish Lakish, only the end of slaughter is considered slaughter, the Mishnah should distinguish in a case when the Parah is valid;
1. If two people slaughtered, only the one who finishes the slaughter should become Tamei!
(h) Answer #1 (Rav Yosef): The Mishnah does not discuss that case, because two people may not slaughter it.
1. (Beraisa): “Tizbach” – two may not slaughter one Korban; “Tizbechuhu” – one may not slaughter two Korbanos at once.
i. (Rav Kahana) Even though we read “Tizbechuhu”, it is written “Tizbechehu”.