Talking Talmud

On the way Yehoshafat stuck by Achav, even when it came to the reliability of his shechitah, despite Achav being guilty of worshipping idols. Note the relationship between the king of Yehudah and the king of Yisrael, despite the divine among the tribes. Plus, the ravens who brought Eliyahu (Elijah) the Prophet his daily bread and meat... ostensibly from Achav's slaughterhouse (so how can Eliyahu have eaten that shechitah if it weren't acceptable? But he's really in a different reality). Plus, what if these ravens were people, not ravens? Also, a return to the Kutim/Samaritans - how it was determined to reject their shechitah after all. Plus, God protects righteous people from inadvertent sinning - or, in this case, not eating meat that wasn't slaughtered properly.

If one finds a string of birds in the possession of a Kuti, there are various ways of increasing rigor to test whether the Kuti had done the slaughtering properly, each of which concludes with determining whether the Kuti himself would eat from his shechitah. That is, where they accepted the halakhic requirements, they were incredibly careful -- and if they didn't accept the requirement to begin with, then they weren't trustworthy. Also, investigating Rava's view on one who intentionally eats non-kosher food - and yet that person can be relied upon for his assessment of kashrut, and even if that person does idolatry. Plus, the human enticement of food and drink just won't work for the Divine.

More on the contradiction in the first mishnah of the tractate, with attempts to determine what caveat works for the distinction between the ideal circumstances for kosher slaughtering as compared to after the fact. With a spotlight on the case of the "Kutim" (Samaritans) whose shechitah was accepted if overseen by an observant Jew. [Who's Who: Kutim/Samaritans] The question is what degree of supervision is required. And the test for kashrut is whether the Samaritan himself would eat his own shechitah. Plus, rounding up all 6 opinions regarding careful reading of the mishnah to draw that ideal/after the fact (lekhathilah/ bedi'avad) distinction.

An introduction to Hullin, including the meaning of the term and the likely original title of the tractate. Also, details of how to manage ritual slaughter (for any kind of slaughter, including non-consecrated meat). And the first mishnah! Everyone is eligible to do this slaughtering -- except for the usual 3 (deaf-mute, cognitively impaired, or a minor). Though, if they did it, and under supervision, and the slaughtering is done correctly, then it would be kosher too, at least after the fact. But does "everybody" always mean this distinction between the ideal situation and after the fact? With parallels to elsewhere in the halakhah that disprove that idea.

The Gemara picks up on yesterday's mention of King Hizkiyahu, one of the few truly righteous kings of Israel, and how he not only was a good example among Israel, but also for the neighboring nations. Plus, the Mediterranean region from Tyre to Carthage (likely) were said to have known God, though the rest of the world may not have. Also, the recognition of Torah study as of supreme value, especially once the Jewish people were in exile, beginning in Babylonia. Also, a final mishnah! With a profound understanding that one's pure intent is what determines the value of the offering, and whether its "aroma is pleasing to God," and not how large or expensive it is. Plus, the hunt for the source of this idea.