Mishnayos Chullin Perek 1

Mishnayos 1:1 and 1:2

The first two Mishnayos of the Mesechta detail:

• Who may slaughter the animal
• When may the animal be slaughtered
• With what type of instrument may an animal be slaughtered

These Mishnayos appear to have been merged from two distinct sources as can be seen by the color coding (See Albeck).

Mishnayos 1:3 and 1:4

Mishnah 1:3 details where on the animal's neck the Shechitah (slaughtering) must take place. Mishnah 1:4 distinguishes regular Schechitah (for both livestock and fowl) which requires slitting the front part of the animal's neck with the unique "Melikkah" process, where the neck is broken using the person's fingernail, and takes place exclusively at the back of the neck. This process is uniquely utilized only for birds brought as a Korban.

Color Code:

Case: Black

Ruling: Green or Red

Name of opposing Tanna: Gold

Reason: Blue

Mnemonic: Purple/Fuscia

Mishnayos 1:5 through 1:6

The next two Mishnayos form a group of Mishnayos playing off of the format for comparing and contrasting two similar, yet different, items, introduced in the prior Mishnah. They will generally follow the pattern of "When 'A' is 'kosher,' 'B' is 'pasul;' when 'B' is 'kosher,' 'A' is 'pasul.'

According to the Torah, in limited circumstances, birds may be used as a Korban. The Torah identifies two types of birds as being eligible, turtledoves and pigeons. Despite their eligibility, they have a marked distinction. Mishnah 1:5 teaches that to be eligible to be brought as a Korban, turtledoves must be sacrificed when they are older and pigeons when they are young. There is no overlapping period of time when these birds will both be eligible.

Our Mishnah identifies the shift from being young to old as when the feathers around its neck, after having fallen out, start to grow back. This happens around when the birds are three months old. The new feathers have a yellow appearance. Prior to this time, pigeons are eligible. After they are fully yellow the turtledove is eligible. During the intermediate stage when its feathers are turning, neither bird is eligible to be used as a Korban.

Mishnayos 1:6

Mishnah 1:6 continues the previous pattern comparing and contrasting five pairs of items.

First, despite the fact that both the Parah Adumah and Eglah Arufah ceremonies take place outside the Beis HaMikdash, they are performed differently. A Parah Adumah requires regular Schechitah, whereas, the Eglah Arufah is killed by breaking its neck.

Second, despite both serving in the Beis Hamikdash, Kohanim and Levi'im are disqualified from service for different reasons. A Kohein may work until he is very old but is disqualified if he has certain blemishes. A Levi, on the other hand, may serve only between the ages of 30-50 but is not disqualified if he has a blemish.

Third, both regular vessels and earthenware vessels can become Tamei, however, earthenware vessels do not become Tamei if the source of the Tumah touches the outside of the vessel but if it merely enters the airspace of the vessel it becomes Tamei. Regular vessels can become Tamei from the outer surface and not from the airspace.

Fourth, unlike flat metal sheets, flat wooden planks cannot become Tamei. On the other hand, in rder to become Tamei, metal vessels must be in their finished state while wooden vessels, so long as they are capable of being used, they are susceptible of becoming Tamei.

Fifth, when it comes to giving Ma'aser from almonds, the Mishnah contrasts two types of almonds. Bitter almonds do not require Ma'aser be taken, however, since when they are small, they are edible, at that point, if consumed, Ma'aser must be taken. In contrast, sweet almonds are bitter when small. Therefore, only when they are larger does Ma'aser have to be taken.

Mishnayos 1:7

This Mishnah shifts the focus from comparing two similar, yet distinct, items to identifying an internal inflection point whereupon the status, or the rule applicable to such an item, shifts. The Mishnah identifies five such cases.

First, wine made from soaking grape-skins is only considered wine once it ferments. Up until that point it is considered like water and, as such, may not be purchased with Ma'aser Sheini money. Additionally, if 3 log of such a liquid falls into a Mikvah containing less than 40 S'eah it will disqualify the Mikvah.

Second, there are two potential relationships between brothers when splitting an inheritance. They can either split the inheritance and then recombine the assets as partners or, alternatively, the assets are deemed to remain in the father's possession with the brothers having residual rights in them. Under the former, they are treated fully like partners. Therefore, when contributing the annual half-Shekel to the Beis Hamikdash, if they were to do so jointly, they would have to add the special Kalbon (See Shekalim 1:7). On the other hand, they would be exempt from Ma'aser B'Heima like all other partners. If, however, they do not split the inheritance, then they are not obligated in the Kalbon but would be subject to laws of Ma'aser B'heima.

Third, a father has certain rights to his daughter, including the right to sell her as a slave, marry her off and collect certain penalties if men take advantage of her. However, his rights are contingent on her age. If she is under twelve years-old, he may sell her as a maidservant but does not receive the penalties. If however, she is twelve and one day old, he is entitled to receive the penalties but he no longer has the right to sell her as a maidservant.

Fourth, bibllically, only a father may marry off his daughter. However, when orphaned, the Chachomim allowed her mother/brother to marry her off, provided, however, that she may reject the marriage so long as she is a minor. Once she hits majority, she can no longer reject the marriage without a proper bill of divorce. On the other hand, so long as she is a minor she is not subject to the rules of Levirate marriage. Once she turns twelve years old she is subject to the rules of Yibum.

Fifth, and finally, the Mishnah in Sukkah 5:5 describes how on Friday (Erev Shabbos) they would blow six blasts of the Shofar to announce that Shabbos was approaching. If Yom Tov fell on Friday, our Mishnah teaches that they would still blow the Shofar but you would not say Havdalah between Yom Tov and Shabbos. On the other hand, if Yom Tov falls out on Motzei Shabbos, you would say Havdalah but would not blow the Shofar to indicate Yom Tov was approaching.

The Mishnah concludes with a dispute regarding the appropriate form of the Havdalah blessing made on Motzei Shabbos leading into a Yom Tov.