by Joel Rich
The following passage in Chulin sparked my interest:
תלמוד בבלי מסכת חולין דף כח עמוד א
ת”ש: כיצד מולקין חטאת העוף? חותך שדרה ומפרקת בלא רוב בשר עד שמגיע לוושט או לקנה, הגיע לוושט או לקנה חותך סימן אחד ורוב בשר עמו, ובעולה – שנים או רוב שנים; תיובתא דרב אדא בר אהבה! תיובתא. מאי הוי עלה? מאי הוי עלה? כדקאמרת! דלמא שאני התם, דאיכא שדרה ומפרקת.
Perhaps I am making the wrong assumption but a statement of tyuvta followed immediately by a mai havei aley seems almost schizophrenic (roughly translated in English – the gemara asks after tyuvta (total rejection of one opinion), mai havei(what was the final determination) and then the gemara is surprised at the question (which seems to be its own question). It then goes on to present a new differentiation (mlika [cohen pinching the birds neck] vs. shechita) which it certainly was aware of when the arguments were being made prior to the tiyuvta.
Could it have something to do with the gemara actually being “edited” over some time period (e.g. ravina, saboraim, geonim)?
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Then a discussion of how/why one might “lose” bchicra—punishment, natural result of one’s own intransigence or HKB”H allowing bchira (against a strong counterforce).
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[Me – but we don’t do mitzvot because of reward/punishment?]
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Please direct any informal comments to [email protected].