1) The Gemara here tells us that in fact one cannot learn one law from two verses. The reason is that every verse in the Torah is there for a special reason. On the contrary, we often learn more than one Halachah from the same verse, but it is not possible to say the other way around, that we need two verses to derive the same Halachah, because this would mean that one of these verses is superfluous.

2) This teaching has a special relevance now, as we are observing the Fast of Asarah b'Teves. Chazal say that one of the reasons that Asarah b'Teves is a fast day is because it is when the Torah was translated into Greek. The tragedy of this is that once the Torah is translated into a different langauge, a tremendous amount is lost. To derive several Halachos from the same verse is something that can be done only if the Torah remains in Hebrew. Then it is possible sometimes even to learn something different from every letter, but this is all lost in translations of the Torah.

3) There is another fascinating thing we can learn from our Gemara. The Pnei Yehoshua (Kidushin, end of 30a, DH Sham Gemara) cites the well-known teaching that there are 600,000 letters in the Torah, corresponding to the 600,000 souls who received the Torah on Har Sinai. The problem is that when we count the letters of the Torah, the total comes only to around 310,000.

The Pnei Yehoshua resolves this discrepancy by saying that every letter of the Torah possesses two aspects: the way it was written in the Torah by Hash-m, and the way it was said by Hash-m to Moshe Rabeinu. This is what the verse in Tehilim 62:12, cited by our Gemara, means: "Hash-m spoke one thing, I heard two things." The Torah is comprised of writing and speaking. This is why we only count 310,000 letters in our Sifrei Torah, because these are only the written letters. There are another 290,000 letters which are only said and are not written down. The Pnei Yehoshua writes that, for example, there are a lot of "Vav" and "Alef" letters which are said in the middle of words, but are not written down. There is more in the Torah than is actually written down, and this is how one gets to 600,000 letters in the Torah. (See more on this topic in Insights to the Daf to Kidushin 30.)

Kol Tuv,

Dovid Bloom

1) The Gemara (Temurah 29a) explains that three verses are needed to teach that a Tereifah cannot be a Korban because three different scenarios of a Tereifah are being discussed. Rashi (DH Itzricha) summarizes the Sugya.

2a) From the verse "mi'Mashkeh Yisrael" (Yechezkel 45:15), we would know that if the animal was born as a Tereifah, it is invalid as a Korban. However, we would not know from this verse that if the animal became a Tereifah after it was born, that it is also disqualified.

b) This is why we require the verse (Vayikra 27:32), "... every animal which passes under the rod," to exclude a Tereifah as a Korban, because it is incapable of passing under the rod (since its legs have been amputated from the knee up; see Rashi DH she'Einah). This verse teaches that if the animal became a Tereifah after it was born, and then the owner was "Makdish" it, it is also invalid as a Korban.

c) The third verse, "And from the cattle" (Vayikra 1:3), teaches that if someone was Makdish an animal and afterwards it became a Tereifah, this is also invalid.

Accordingly, Temurah 29a is not an example of one Din being derived from more than one verse, because each of the three verses tell us about a different way that the animal became a Tereifah.

Kol Tuv,

Dovid Bloom