1)

(a)Rebbi Meir in our Mishnah, rules that the blood of a bird that one Shechts and that turns out to be T'reifah, or that one Shechts to Avodah-Zarah, Chulin bi'Fenim or Kodshim ba'Chutz - is subject to Kisuy ha'Dam.

(b)Likewise, he obligates the Kisuy ha'Dam of a Chayah or an Of - that were involved in a rape and that someone Shechted before Beis-Din's ruling to stone them was carried out.

(c)The Chachamim rule in the above cases that - the blood is not subject to Kisuy ha'Dam. The Chachamim is ... Rebbi Shimon, who holds ...

(d)... Shechitah she'Einah Re'uyah, Lo Sh'mah Shechitah.

(e)Finally, the Mishnah rules in a case where the Shechitah turns out to be Pasul, or where one killed the Chayah or the bird through Nichur or by tearing out the Siman that - the blood is Patur from Kisuy ha'Dam, even according to Rebbi Meir.

2)

(a)Rebbi presents Rebbi Shimon as the Chachamim. However, in the equivalent set of cases in 'Oso ve'es B'no' - he presented Rebbi Meir as the Chachamim.

(b)Rebbi Chiya bar Aba Amar Rebbi Yochanan commented on this - that Rebbi did this because he accepted Rebbi Shimon's opinion by Kisuy ha'Dam, and Rebbi Meir's by Oso ve'es B'no.

(c)Rebbi Yehoshua ben Levi explained that Rebbi Meir learned his opinion by Oso ve'es B'no with a Gezeirah-Shavah "Shechitah" "Shechitah" - from Shechutei Chutz.

(d)Rebbi Shimon on the other hand, says Rebbi Mani bar Patish, learned his opinion from the Pasuk - in Mikkeitz "u'Tevo'ach Tevach ve'Hachen" - when Yosef instructed Menasheh to Shecht an animal for his guests to eat.

3)

(a)Rebbi Meir declines to learn Shechitah she'Einah Re'uyah by Oso ve'es B'no from "u'Tevo'ach Tevach ve'Hachen" - because he prefers to learn Shechitah from Shechitah, rather than from Tevichah.

(b)We query this from Rebbi Yishmael's Gezeirah-Shavah involving "ve'*Shav* ha'Kohen" and "u'*Va* ha'Kohen" (with regard to Tzara'as Batim) - from which we see that it is not necessary to learn a Gezeirah-Shavah from exactly the same word, as long as the two words are similar in meaning.

(c)And we answer that - that only applies where there is no choice, but where there is, it is preferable to learn from the same word.

(d)Rebbi Shimon, on the other hand, declines to learn Shechitah she'Einah Re'uyah by Oso ve'es B'no from Shechutei Chutz (where the Shechitah is Kasher) - because he prefers to learn Chulin from Chulin, rather than from Kodshim.

(e)Rebbi however, prefers Rebbi Meir's counter-argument - that since Oso ve'es B'no pertains to Kodshim as well, it is perfectly justifiable to learn it from Kodshim, like Rebbi Chiya bar Aba explains.

4)

(a)According to Resh Lakish, Rebbi Meir learns Shechitah she'Einah Re'uyah Sh'mah Shechitah with regard to Kisuy ha'Dam via a Gezeirah-Shavah "Sh'fichah" "Sh'fichah" - from Shechutei Chutz.

(b)Rebbi Shimon counters, based on the Pasuk " ... asher Ye'achel" (written in connection with Kisuy ha'Dam) that - whatever cannot be eaten is not subject to Kisuy ha'Dam.

(c)Rebbi Meir argues that we need " ... asher Ye'achel" by Kisuy ha'Dam, to preclude Tamei birds. Rebbi prefers Rebbi Shimon's opinion because of his answer that - just as the Torah precludes Tamei birds because they cannot be eaten, so too, does it preclude a T'reifah for precisely the same reason.

5)

(a)Rebbi Aba points out that on the one hand, not in all regards does Rebbi Meir hold Shechitah she'Einah Re'uyah Sh'mah Shechitah, whereas on the other, it is not in all regards that Rebbi Shimon holds ... Lo Sh'mah Shechitah, either. Rebbi ...

1. ... Meir concedes that ... Lo Sh'mah Shechitah' - as far as eating the animal is concerned, whereas Rebbi ...

2. ... Shimon concedes that ... Sh'mah Shechitah - inasmuch as it renders the animal no longer subject to Tum'as Neveilos.

(b)Seeing as it is obvious that Shechitah cannot permit a Tereifah to be eaten, when Rebbi Aba informs us that Rebbi Meir concedes she'Ein Matirasah ba'Achilah - he must be referring (not to the T'reifah itself, but) to the ninth-month ben Peku'ah that is found inside it. He is now teaching us that it requires its own Shechitah, and cannot become permitted with that of its mother.

(c)Granted, we have learned that according to Rebbi Meir, a ben Peku'ah requires its own Shechitah anyway, but Rebbi Aba is referring to - Rebbi, who holds like Rebbi Meir regarding Shechitah she'Einah Re'uyah, but like the Rabbanan in that a ben Peku'ah has four Simanim ... (as we learned in the fourth Perek).

(d)And he is coming to teach us that - although the Shechitah is effective as regards removing the Tum'ah, it is not effective as regards a Heter Achilah, even with regard to the ben Peku'ah (which is not a T'reifah).

6)

(a)Rav Yehudah Amar Rav (or the Tana in a Beraisa) learns from the word "min" (in the Pasuk in Shemini [in connection with Tum'as Neveilos] "ve'Chi Yamus min ha'Beheimah") that - some animals (that may not be eaten) are Metamei Neveilah, whereas others are not.

(b)T'reifaos that have been Shechted - are not Metamei Tum'as Neveilah.

(c)The problem this creates with Rebbi Aba's second statement is that - Rebbi Shimon does not then seem to be teaching us anything new.

(d)We answer by citing the Beraisa ha'Shochet es ha'Tereifah ve'Chein ha'Shochet ve'Nimtza'as T'reifah, Zeh ve'Zeh Chulin ba'Azarah ... . The former case refers to an animal with its legs severed (which everyone can see is a T'reifah), the latter, to an internal T'reifus (such as a hole in the intestines, which nobody knows about until it has been Shechted).

7)

(a)In the current case, the Beraisa continues 'Rebbi Shimon Matir be'Hana'ah' - because the Torah requires Shechitah with regard to Chulin ba'Azarah ("ki Yirchak ... Vezavachta" [Re'ei]), and Rebbi Shimon holds Shechitah she'Einah Re'uyah, Lo Sh'mah Shechitah.

(b)The Chachamim (alias Rebbi Meir) rule that - it is Asur be'Hana'ah (because they hold ... Sh'mah Shechitah').

(c)This Beraisa helps us understand Rebbi Aba's latter statement, because we would otherwise have extrapolated from Rebbi Shimon's ruling there that - if the Shechitah of Chulin ba'Azarah does not even become forbidden, because the animal was a T'reifah, it must be because it is not considered a Shechitah at all. Rebbi Aba therefore teaches us that it is.

8)

(a)Rav Papa asked Abaye whether Rebbi Shimon really holds that Chulin she'Nishchatu ba'Azarah is d'Oraysa - and not de'Rabbanan ...

(b)... in case one comes to eat Kodshim ba'Chutz.

(c)Rav Papa extrapolates from Rebbi Shimon that it is d'Oraysa, because if it was de'Rabbanan, they ought to have forbidden it even by Chulin that are not fit to eat, in case one comes to permit Kodshim that are not fit (and that are really Asur be'Hana'ah).

(d)If it is d'Oraysa, the source for the Isur is - the Pasuk in Re'ei "Ki Yirchak ... ha'Makom ... Vezavachta" (as we explained earlier).

(e)Abaye replied in the affirmative - deriving his answer from the Mishnah in Temurah, which quotes Rebbi Shimon 'Chulin She'Nishchatu ba'Azarah Yisarfu ba'Eish; ve'Chein Chayah she'Nishchatah ba'Azarah', implying that it is d'Oraysa, because if it was only mi'de'Rabbanan, they would not have extended the decree to a Chayah (since that would be a Gezeirah li'Gezeirah).

9)

(a)When moths attacked Rebbi Chiya's linen clothes, Rebbi advised him to Shecht a bird into the pool in which they were soaking, since the smell of birds' blood, repugnant to moths, would cause them to fly away.

(b)Based on a Beraisa, which rules that someone who Shechts a bird and needs the blood, is nevertheless obligated to cover it, we have a problem with Rebbi's ruling - inasmuch as it is impossible to perform Kisuty ha'Dam in water.

(c)Rebbi Chiya was able to circumvents the problem - by either performing Nechirah on the bird, or by tearing out one of the Simanim (rendering the bird a Neveilah).

10)

(a)When Rav Dimi arrived from Eretz Yisrael, he quoted Rebbi as having instructed Rebbi Chiya to go and render the bird a T'reifah. When Ravina arrived from Eretz Yisrael, he quoted Rebbi as having instructed Rebbi Chiya - to go and perform Nechirah on it.

(b)We ask why Rav Dimi did not cite the episode like Ravin. We reject the suggestion that Rebbi does not require Shechitah min ha'Torah, and that the animal's Nechirah would have therefore been considered as its Shechitah, on the basis of a Beraisa, where, based on the Pasuk "Vezavachta ... Ka'asher Tzivisicha", Rebbi ruled that - Moshe was commanded the Halachos of Shechitah at Sinai.

(c)Besides the Shechitah of the Veshet and of the Kaneh, Rebbi there incorporates in "Ka'asher Tzivisicha" - the majority of one Siman by a bird, and of two Simanim by an animal.

(d)And Rav Dimi cited Rebbi as having said 'Tzei T'rof', and not 'Tzei N'chor' to teach us that - not only would Nechirah have exempted Rebbi Chiya from Kisuy ha'Dam, but that making it a T'reifah would, too.