Insights from recent episode analysis
Audience Interest
Podcast Focus
Publishing Consistency
Platform Reach
Insights are generated by CastFox AI using publicly available data, episode content, and proprietary models.
Total monthly reach
Estimated from 18 chart positions in 18 markets.
By chart position
- 🇺🇸US · Judaism#23100K to 300K
- 🇨🇦CA · Judaism#23100K to 300K
- 🇦🇺AU · Judaism#7430K to 100K
- 🇩🇪DE · Judaism#7730K to 100K
- 🇬🇧GB · Judaism#8530K to 100K
- Per-Episode Audience
Est. listeners per new episode within ~30 days
200K to 626K🎙 Daily cadence·1,000 episodes·Last published today - Monthly Reach
Unique listeners across all episodes (30 days)
665K to 2.1M🇺🇸14%🇨🇦14%🇯🇵14%+15 more - Active Followers
Loyal subscribers who consistently listen
266K to 834K
Market Insights
Platform Distribution
Reach across major podcast platforms, updated hourly
Total Followers
—
Total Plays
—
Total Reviews
—
* Data sourced directly from platform APIs and aggregated hourly across all major podcast directories.
On the show
Recent episodes
Chullin 56 - June 25, 10 Tamuz
Jun 25, 2026
Unknown duration
Chullin 55 - June 24, 9 Tamuz
Jun 24, 2026
Unknown duration
Chullin 54 - June 23, 8 Tamuz
Jun 23, 2026
Unknown duration
Chullin 53 - June 22, 7 Tamuz
Jun 22, 2026
Unknown duration
Chullin 52 - June 21, 6 Tamuz
Jun 21, 2026
Unknown duration
Social Links & Contact
Official channels & resources
Official Website
Login
RSS Feed
Login
| Date | Episode | Description | Length | ||||||
|---|---|---|---|---|---|---|---|---|---|
| 6/25/26 | Chullin 56 - June 25, 10 Tamuz | The Mishna enumerates all the physical defects that cause a bird to be rendered a treifa, as well as those that leave it kosher. If a weasel (chulda) attacks a bird in an area where the brain membrane could have been perforated, the bird is considered a treifa. There are, however, different tests one can perform to ascertain whether the membrane was actually punctured, and the Gemara suggests various methods for this inspection. Conversely, in the case of birds that live in the water, a broken skull creates an absolute presumption that the brain membrane was punctured, meaning that no subsequent test will be effective in permitting the bird. If a bird was caught in a fire and burned, the Gemara outlines specific ways to determine whether its internal organs were affected to the point of rendering the bird a treifa. This diagnostic procedure relies on checking for a change in color - either from red to green, or from green to red, depending on the specific internal organ being evaluated. Following the Mishnaic list of kosher conditions in a bird that do not render it a treifa, the Amoraim introduce specific qualifications and limitations to restrict the scope of some of these permitted cases. | — | ||||||
| 6/24/26 | Chullin 55 - June 24, 9 Tamuz | Pictures Rava raises several difficulties against Rav Nachman's position that the term "until" implies up to but not including the final value. However, it concludes that the exact meaning depends on the specific context as one must always rule stringently with requisite amounts (shiurim), with the sole exception of a single requisite amount regarding the laws of niddah. Regarding some of the cases enumerated as kosher in the Mishna (if the spleen and kidneys are removed, or the lungs shrivel up out of fear), the Sages qualify and restrict the specific parameters under which the animal is permitted. Rabbi Meir and the Sages disagree regarding a skinned animal (geludah), where the skin has been entirely removed. Rabbi Shimon ben Elazar notes, however, that Rabbi Meir ultimately retracted his position and conceded to the view of the Sages. | — | ||||||
| 6/23/26 | Chullin 54 - June 23, 8 Tamuz | Rav Bibi bar Abaye rules that although a standard hole in the windpipe requires the size of an issar (a coin), its clawing measurement (of redness) is a minimal amount, because the predator's venom burns and consumes the tissue continuously. Regarding the scope of the inspection required due to concern for venom, Rav Nachman testifies in the name of Rav that one must inspect from the base of the brain to the thigh, and not only adjacent to the intestines (as some hold). In an interesting story, Rabbi Yochanan defends the supreme authority of Rav against the queries of Reish Lakish, and consequently, Reish Lakish praises a different tradition of Rav, according to which an animal whose organs (simanim) were dislocated and was subsequently slaughtered is kosher. It was established that new cases of treifot may not be added beyond those enumerated by the Sages, even if these injuries cause the death of the animal. The Mishna enumerates structural defects that leave the animal kosher, including a windpipe that was perforated less than the size of an Italian issar, a brain membrane that was not punctured, and a liver of which a remains. This list gives rise to a fundamental dispute between Rabbi Yochanan and Reish Lakish regarding the scope of the lists in this chapter, which affects their approach to the ruling of Rav Matna, who rules that a femur bone that dislocated is a treifa. Rabbi Yochanan declares the animal kosher because the case was omitted from the exclusive list of treifot, while Reish Lakish rules it a treifa because it is absent from the exclusive list of kosher defects. For the Babylonians, they defined that the size of the isser is similar to a Kurdish dinar, and the Gemara brings a story following this involving Rabbi Yochanan who went to a moneychanger looking for this coin,and told the moneychanger that craftsmen engaged in their work are legally exempt from standing before Torah scholars. How does this differ from craftsmen who would stand up and greet those Jews who were bringing their first fruits to the Temple? Rav Nachman said that "up to an issar" it is not a treifa means up to but not including that size. Rava brings a series of difficulties against his view, but Rav Nachman answers them. | — | ||||||
| 6/22/26 | Chullin 53 - June 22, 7 Tamuz | 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. | — | ||||||
| 6/21/26 | Chullin 52 - June 21, 6 Tamuz | 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. | — | ||||||
| 6/19/26 | Chullin 51 - Shabbat June 20, 5 Tamuz | 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. | — | ||||||
| 6/19/26 | Chullin 50 - June 19, 4 Tamuz | Rav Nachman identifies two types of fat on the stomach: bar chimtza, which can effectively seal a perforation, and chimtza, which cannot. To clarify which specific fat constitutes bar chimtza, the Gemara cites an independent statement by Rav Nachman regarding a halakhic dispute between the Sages of the Land of Israel and those of the Diaspora. Rabban Shimon ben Gamliel rules that if internal mucus seals a perforation in the intestines, the animal is not a treifa. Rabbi Yochanan is cited as ruling in accordance with Rabban Shimon ben Gamliel on this issue and on an unrelated matter regarding mourning - that if a mourner returns home toward the end of shiva, they may conclude their mourning period alongside the other family members, provided they were not far away when the death occured. A discussion follows regarding whether the final halakha follows Rabban Shimon ben Gamliel on one or both of these issues. To determine whether a perforation occurred before or after the shechita, a practical test can be performed by creating a comparable post-mortem puncture to observe and compare the tissue's reaction. Different sages note that this testing method is applicable to the intestines, lung, and windpipe; however, some outline specific limitations to this procedure. The Mishna distinguishes between the laws of the keres hapnimi (inner stomach), where a perforation of any size renders the animal a treifa, and the keres hachitzona (outer stomach), which requires a rupture across the majority of its area to disqualify the animal. The Gemara presents seven distinct interpretations to identify precisely which anatomical section constitutes the inner stomach. Rabbi Yehuda's dissenting opinion regarding the outer stomach is explained to mean that a perforation of either a tefach (handbreadth) or a majority of the area will render the animal a treifa. | — | ||||||
| 6/18/26 | Chullin 49 - June 18, 3 Tamuz | The Gemara explores the halakhic distinction between finding a needle embedded within the wall of the beit hakosot (reticulum) versus inside the liver. In the liver, the orientation of the needle indicates its trajectory, allowing the Sages to determine whether it caused a disqualifying perforation. Conversely, in the beit hakosot, the orientation is inconclusive, as the movement of food within the stomach could have pushed the needle out. When a perforation is discovered, it may be uncertain whether the puncture occurred before or after the shechita (ritual slaughter). The Sages present differing opinions regarding whether it can be assumed to have happened after the shechita in order to permit the animal. Rabbi Yishmael and Rabbi Akiva dispute two unrelated matters: the status of certain fats (chelev) on the stomach as either permitted or forbidden, and the interpretation of the phrase "and I will bless them" in Birkat Kohanim (the Priestly Blessing)—specifically, whether God's blessing is directed toward the Kohanim or toward the Jewish people. The Gemara delineates which internal fats are sticky enough to serve as an effective seal over a tear, preventing it from rendering the animal a treifa. In this context, the Sages evaluate whether to rule leniently based on the overarching principle that the Torah has compassion for the financial resources of the Jewish people. | — | ||||||
| 6/17/26 | Chullin 48 - June 17, 2 Tamuz | The Gemara discusses additional cases of treifot, alongside several real-life incidents brought before the Sages, detailing how they ruled - or, in certain instances, declined to render a definitive decision. The first issue concerns a lung that has become attached to the ribs. Because the lesion causing the adhesion might have originated in the chest wall rather than the lung itself, the animal might not be a treifa. The Sages dispute whether this condition is permissible and outline diagnostic methods to determine the source of the underlying wound. Regarding cysts or fluid-filled blisters on the lung, the majority of the Sages permit the animal, whereas Rabbi Yochanan forbids it. The Sages divide over a case where a needle is discovered inside the lung. One opinion holds that the needle likely traveled through the gullet into the stomach, perforating internal organs on its way to the lung, which renders the animal a treifa. The opposing view permits the animal, operating under the assumption that the needle took a direct path down the windpipe into the bronchi without causing a disqualifying perforation. | — | ||||||
| 6/16/26 | Chullin 47 - Rosh Chodesh Tamuz - June 16, 1 Tamuz | Rava establishes further laws regarding physical anomalies that render a lung a treifa. If cysts appear on the lung, a single cyst does not disqualify the animal, whereas two distinct cysts render it a treifa. Rava provides a method to inspect an ambiguous cyst to determine whether it is a single divided structure or two separate entities. Regarding the lobes of the lung - which normally consist of three on the right and two on the left – Rava rules that deviations from this norm disqualify the animal. Meriemar permitted an extra lobe provided it is perfectly aligned with the natural row. However, if an extra lobe develops internally facing the heart, its status is disputed, as Rav Huna Mar bar Avia notes that this configuration is common in wild animals, and therefore permits it. Rafram rules that a lung resembling a wood chip is a treifa, a tradition that receives five distinct interpretations in the Gemara to clarify in what way it is similar to a wood chip – in color or in feel. Rava delineates which lung discolorations are valid and which are problematic, a discussion expanded upon by Rav Kahana and Rav Sama regarding specific shades and appearances. Ravina addresses a scenario where a lobe of the lung fails to inflate, explaining that a test must be performed to determine if the lack of airflow is due to a fatal defect or merely a temporary obstruction. Ulla rules that if the internal tissue of the lung liquefies, the animal remains kosher because internal decay does not compromise the outer membrane. Rava qualifies this leniency, limiting it to cases where the primary bronchial tubes remain intact, and Rav Ashi outlines the practical examination method to verify their structural integrity. | — | ||||||
Want analysis for the episodes below?Free for Pro Submit a request, we'll have your selected episodes analyzed within an hour. Free, at no cost to you, for Pro users. | |||||||||
| 6/15/26 | Chullin 46 - June 15, 30 Sivan | What is the minimal remnant required to remain of the liver to keep the animal kosher when it is damaged or partially missing? Although our Mishna implies that any minimal amount is sufficient, another Mishna explicitly requires an olive-bulk. Rav Yosef resolves the contradiction by explaining that each Mishna reflects a different Tannaitic position. The established halakha dictates that a size of an olive-bulk is required, and the Amoraim dispute whether this piece must remain specifically where the gallbladder is located, or where the liver attaches to its lifelines; Rav Papa rules that an olive-bulk is required in both locations. Regarding perforations of the lung, the Gemara explains that the lung is surrounded by two membranes, an outer membrane and an inner membrane. If only one membrane is punctured, the second membrane that remains intact protects it, and the lung remains kosher. To diagnose a lung that is suspected of leaking air, Rav Yosef suggests one test involving a feather and a second involving water. In the water test, the lung is placed inside a bowl of lukewarm water and inflated. If the water bubbles, this proves that it contains a disqualifying perforation; if no bubbling appears, the sound is attributed only to air trapped between the membranes, and the lung remains kosher. Rava establishes rules regarding various changes in the appearance and structure of the lung. External peelings, multiple changes in color, or spots of different shades generally do not disqualify the animal. Conversely, if a part of the lung is dry to the extent that it crumbles under a fingernail, the animal is disqualified as a treifa. The Gemara discusses the laws of lung adhesions (sirchot). An adhesion between two lobes that occurs out of their natural anatomical order constitutes an absolute defect that cannot be tested, while an adhesion occurring in their normal order is considered a natural growth and remains kosher. | — | ||||||
| 6/14/26 | Chullin 45 - June 14, 29 Sivan | 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. | — | ||||||
| 6/12/26 | Chullin 44 - Shabbat June 13, 28 Sivan | No description provided. | — | ||||||
| 6/12/26 | Chullin 43 - June 12, 27 Sivan | 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. | — | ||||||
| 6/11/26 | Chullin 42 - June 11, 26 Sivan | Study Guide Picture What are the defects and traumas that render an animal a treifa? The Mishna lists various categories, such as a perforated gullet, a severed windpipe, a perforated brain membrane, a perforated heart chamber, a broken spine and a severed spinal cord, a completely removed liver, as well as various perforations or tears to the lungs, stomach, gallbladder, small intestines, and rumen. The list also includes severe external trauma, such as falling from a roof, having a majority of the ribs broken, or being clawed by specific predators. The Mishna establishes the overarching rule: any animal afflicted with a defect or injury such that a similar animal cannot survive is deemed a treifa. Resh Lakish derives the principle that a treifa cannot survive from the verse, "These are the living things which you may eat," teaching that only an animal capable of living is permitted for consumption, whereas one that cannot live is forbidden. Conversely, the opposing view holds that a treifa can survive, deriving from the same verse that a specific type of animal that is capable of living is permitted for consumption, while another animal that is capable of living (the treifa) is forbidden. However, after the Gemara rejects this proof from the verse, it brings another verse to support the opinion that a treifa can survive: "Between the living thing that may be eaten and the living thing that may not be eaten." The Mishna's list does not include all cases, as there are additional cases of treifot—four that are referenced by the acronym BSGR, and another seven Amoraic traditions known as the "shev (seven) shematata." Although these cases are not explicitly mentioned in the Mishna, they can be derived from the rule stated at its end, according to which any animal that is incapable of living is considered a treifa. However, how can the tannaitic tradition of the school of Rabbi Yishmael, which limits the list of treifot to exactly eighteen, be reconciled? After a failed attempt, the Gemara settles the count according to Rabbi Yishmael by grouping all types of perforations into one broad category and all types of severed parts into another single category, thereby reconciling the calculated total with all the treifot appearing in the various lists. | — | ||||||
| 6/10/26 | Chullin 41 - June 10, 25 Sivan | Three difficulties are raised from tannaitic sources against the opinion of Rav Nachman, Rav Avram, and Rav Yitzchak that a person cannot forbid property that is not theirs (ein adam oser davar she'eino shelo), and they are resolved. The first difficulty is from the braita regarding a sin offering slaughtered outside the Temple for idol worship, which the Gemara resolves by explaining that since the sacrifice achieves atonement for the owner, it is legally considered his own property. The second difficulty is from the Mishna regarding two people holding a knife where one slaughters for an idol, and the third is from a braita regarding one who renders another's property impure, mixes it with tithed produce, or pours it as an idolatrous libation. The Gemara resolves these by explaining that the individual has a financial partnership in the item. The Gemara suggests that the debate between Rav Huna and Rav Nachman is a tannaitic dispute, quoting a dispute regarding whether a gentile can forbid a Jew's wine by offering it up as a libation to idols. Rav Nachman, however, rejects the comparison, as a Jew who does the same thing would be doing it just to annoy his friend, and does not really intend to worship the idol. Some difficulties are raised against this theory from tannaitic sources, but are resolved by explaining them as referring to cases where the Jew is an apostate. The Mishna rules that one may not slaughter an animal directly into seas, rivers, or vessels because it looks to others like they are offering it to an idol (mar'it ayin). However, it is permitted to slaughter into a circular pool of water, which Rava clarifies must be murky. Furthermore, one may not slaughter directly into a pit (gumma) anywhere, but the Mishna then permits doing so in one's house. Abaye and Rava each resolve this seemingly contradictory statement in different manners, and Rava rejects Abaye's explanation. Rava explains that a person may slaughter next to a pit in their private courtyard so that the blood flows into it to keep the yard clean. In the marketplace, even this is strictly forbidden to prevent copying heretical practices (minim), and anyone who does so must be investigated for heresy. A braita is brought to support Rava's explanation. The Mishna establishes that slaughtering a non-sacrifice (chullin) for the sake of a sacrifice that can be voluntarily vowed or donated - such as an olah, asham talui, or todah - renders the shechita invalid, whereas Rabbi Shimon permits it. The rabbis are concerned that people will see this and think that one can slaughter sacrifices outside the Temple. Conversely, slaughtering for sacrifices that cannot be voluntarily vowed, like a sin offering, is valid, as people will assume the slaughterer is just saying it is for the sake of that offering but does not really intend to offer a sacrifice outside the Temple. | — | ||||||
| 6/9/26 | Chullin 40 - June 9, 24 Sivan | What is the status of an animal slaughtered to items connected to the ground, like mountains, seas, rivers or deserts? The Mishna rules that the shechita is invalid, but the assumption from the Mishna is that it is not prohibited for benefit. The Gemara challenges this from a braita which states that such slaughter renders the animal an idolatrous sacrifice (zivchei meitim), which is forbidden for benefit. Abaye resolves this by distinguishing between slaughtering to the item itself - which only disqualifies the shechita - and slaughtering to the angel or deity of the landmark (gadda), which renders it forbidden from any benefit. Can a person render someone else's property forbidden by performing an act of idolatry with it? Rav Huna rules that if a friend's animal is lying before an idol and someone slaughters one siman for the idol, the animal becomes forbidden. He relies on the principle of Ulla that while merely bowing to another's animal does not forbid it, performing a physical action (ma'aseh) directly on the animal does forbid it. A difficulty is raised against Rav Huna from a braita regarding one who slaughters a sin offering on Shabbat outside the Temple courtyard for an idol, who is held liable for three distinct sin offerings. If the animal becomes forbidden at the first siman, as per Rav Huna's position, the completion of the slaughter should not trigger the liability for slaughtering outside the Temple, as it would merely be slaughtering a disqualified animal that would no longer be considered a sacrifice. The Gemara offers two resolutions - applying the case to a bird sin offering where the slaughterer specifies that his intent for idol worship will only take effect upon the completion of the slaughter, or in the shechita of a bird sin offering where half the windpipe was already slit, and in this case the shechita was completed in one small action. Rav Nachman, Rav Avram, and Rav Yitzchak disagree with Rav Huna and reaffirm the established principle that a person cannot forbid something that is not theirs (ein adam oser davar she'eino shelo) even by performing an action on the item. A difficulty is raised against this position from the braita quoted above with the interpretation given above. | — | ||||||
| 6/8/26 | Chullin 39 - June 8, 23 Sivan | 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. | — | ||||||
| 6/7/26 | Chullin 38 - June 7, 22 Sivan | 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? | — | ||||||
| 6/5/26 | Chullin 37 - Shabbat June 6, 21 Sivan | Study Guide | — | ||||||
| 6/5/26 | Chullin 36 - June 5, 20 Sivan | A braita states that if blood spurts onto a gourd during slaughter, Rebbi holds it is susceptible to impurity, while Rabbi Chiya holds we suspend judgment (tolin). Rabbi Oshaya says that since they argue, we should rely on Rabbi Shimon's view that shechita makes an animal susceptible, not blood. Two different explanations are brought by Rav Papa and Rav Ashi to explain Rabbi Chiya's position, the point on which he disagrees with Rebbi, and how Rabbi Shimon's view helps determine that the halakha follows Rabbi Chiya. Rav Papa explains that both Rebbi and Rabbi Chiya agree that blood makes items susceptible if it remains from the beginning to the end of the slaughter, and they only argue if the blood was wiped away between cutting the two simanim. Rebbi holds slaughter is continuous from beginning to end, so it is considered slaughter blood. Rabbi Chiya holds slaughter only occurs at the very end, so the earlier blood is just wound blood, and tolin means we wait to see if blood remains at the end of the slaughter. Rav Ashi argues that for Rabbi Chiya, it is a doubt whether or not slaughter is continuous, so tolin means we neither eat it nor burn it. Both explanations show that Rabbi Oshaya aligned Rabbi Chiya with Rabbi Shimon to make Rebbi a minority opinion of one against two; even though he did not agree with Rabbi Chiya in theory, in practice, they hold the same position. Reish Lakish asks whether the endearment of sacred items (chibat hakodesh) allows the dry crumbs of a meal offering to pass on impurity to other items, or if it only functions to disqualify the item itself. Rabbi Eleazar attempts to prove from a verse that water is always required for susceptibility to pass on impurity to other items, and therefore it is clear that chibat hakodesh would not be able to pass on impurity, but the Gemara rejects his suggestion as it is inconclusive. Rav Yosef challenges Rabbi Elazar's position from Rabbi Shimon's statement that shechita makes an animal susceptible to impurity even to pass on impurity, and Rabbi Zeira brings a similar challenge from a different case. Abaye resolves both challenges by explaining that in those particular cases, the rabbis rabbinically treated them like a regular susceptibility by water, but by Torah law they are not susceptible to impurity at all. The Gemara then proves that chibat hakodesh operates on a Torah level, and therefore Reish Lakish's question is still in place. What is the source in the Torah for chibat hakodesh being a Torah law? The first attempted answer is rejected, but they bring a second answer, which is accepted. Reish Lakish's question regarding whether it can pass on impurity remains unresolved (teiku). | — | ||||||
| 6/4/26 | Chullin 35 - June 4, 19 Sivan | 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. | — | ||||||
| 6/3/26 | Chullin 34 - June 3, 18 Sivan | No description provided. | — | ||||||
| 6/2/26 | Chullin 33 - June 2, 17 Sivan | Reish Lakish rules that if the windpipe is cut during slaughter and the lung is subsequently punctured before the gullet is cut, the animal remains kosher because the lung is already considered to have lost its life through the cutting of the windpipe. Rava qualifies that this principle applies exclusively to the lung, which is structurally dependent on the windpipe, but not to the inner digestive organs. Rabbi Zeira disputes this qualification, and the Gemara notes a secondary debate regarding whether or not Rabbi Zeira ultimately retracted his objection. Rav Acha infers from Reish Lakish's ruling that meat from an animal in the process of being slaughtered is forbidden to Noahides. Because the severing of both simanim structurally detaches the internal organs from the animal's life source, it renders them ever min hachai (a limb or flesh from a living animal) for anyone whose meat is not immediately permitted via shechita. Consequently, a gentile eating these organs while the animal still convulses violates the Noachide prohibition. However, others object to this inference, arguing that a concept cannot exist where an item is permitted to Jews but forbidden to gentiles. A debate in the Mishna questions whether the act of slaughter itself renders the animal susceptible to ritual impurity (hechsher lekabel tumah) or if susceptibility is achieved only when the blood emerges and acts as a wetting liquid. The rabbis rule that if no blood emerges, the meat is not susceptible to impurity, meaning one may eat it with ritually impure hands. The Gemara infers from here that if blood had emerged, eating with impure hands would be forbidden. This raises a difficulty, as the Mishna appears to discuss secular meat (chullin), yet impure hands possess only a second-degree status (sheni le'tumah), which cannot create a third-degree status (shelishi) in chullin. To resolve this, the Gemara first presents four textual proofs demonstrating that the Mishna is indeed dealing with chullin. Following these proofs, the Gemara introduces three suggestions for the specific case in the Mishna: according to the first, the Mishna refers to meat purchased with maaser sheni money; according to the second, it involves a rabbinic decree assigning a first-degree status of impurity to the hands; and according to the third, it refers to secular food prepared according to the strict purity standards of consecrated sacrifices (kodashim). | — | ||||||
| 6/1/26 | Chullin 32 - June 1, 16 Sivan | 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. | — | ||||||
Showing 25 of 1287
Pitch Fit is a Pro feature
See how bookable this show is for guests, which brands already advertise, the per-episode ad value, and the best-fit guest and sponsor profile. The numbers are blurred on the free plan.
How readily this show books outside guests like you.
How proven this show is for host-read sponsorships.
For Guests
ProFor Advertisers
ProUpgrade to Pro to unlock guest cadence, sponsor categories, fit scores, and per-episode ad value for this show.
Similar Audience Demographics
Podcasts that attract a similar listener profile
Chart Positions
20 placements across 18 markets.
Chart Positions
20 placements across 18 markets.
