Chullin Daf 83 צולין דַף 83

The next Mishnah teaches that on four days a year – the days before שמיני עצרת, Pesach, Shavuos, Shemini Atzeres, and Rosh Hashanah—a seller who already sold an animal’s mother or daughter for shechitah that day must inform the next buyer. Since these are major Yom Tov preparations, the second animal will likely be slaughtered that day, raising the prohibition of אותו ואת בנו. – a seller who already sold an animal’s mother or daughter for shechitah that day must inform the next buyer. Since these are major Yom Tov preparations, the first animal will likely be shechted that day, raising the prohibition of אותו ואת בנו. Rebbe Yehudah limits limits this requirement to sales made on the same day. If, but if the first sale occurredoccurred on a previous day, no notification is required. However, if the he need not inform the buyer. Still, if he sold the mother was sold to a groom and the daughter to his bride, the sellerhe must still notifynotify the second buyer because both animals, since both are likely to be shechted on the weddingsame day.

On these four days, משחיטין את הטבח בעל כרחו – we force a butcher who sold to shecht against his will, even if only a small shareportion of an expensive animal may be compelled to shecht it, despite preferring to wait until more of the animal is sold. Ifwas sold. Therefore, if it dies, the animal dies before shechitah, the buyer bears the loss.buyer loses his portion. The Gemara proceeds to explain how the buyer acquiresacquired his portion even without meshichahמשיכה – pulling near.

The next Mishnah states: regarding the “one day” written about the prohibition of אותו ואת בנו,היום הולך אחר הלילה – the day follows the night (i.e., each “day” begins and ends at nightfall). Rebbe Shimon ben Zoma darshened that the term "יום אחד" – one day is mentioned both in מעשה בראשית and regarding אותו ואת בנו. Just as in בראשית, where ויהי ערב – there was evening and then ויהי בוקר – there was morning establishes that the morning follows the night, the same applies to אותו ואת בנו. A Baraisa explains why this derashah was necessary. Since אותו ואת בנו appears in a section discussing korbanos, one might have thought that אותו ואת בנו follows the law of korbanos, where the night follows the day (because the Torah requires eating a קרבן תודה “that day,” and says not to leave over any of it “until morning,” indicating that the night is part of “that day”). The gezeirah shavah from מעשה בראשית teaches to follow the בראשית model.

The sixth perek opens by teaching thatPerek discusses the mitzvah of כסוי הדם applies to– covering the blood of shechted wild animalsa shechted חיה or bird. It states: כסוי הדם נוהג בארץ ובחוצה לארץ – the mitzvah of covering the blood applies both in Eretz Yisroel and outside Eretz Yisroel, whether or not the Mikdash stands, but only to חולין animals, and not kodashim. It applies to חיות and birds, both in Eretz Yisrael and outside it, whether or not the Beis HaMikdash stands. It  (but not בהמות). The Gemara suggests that domesticated animals or to kodashim.

The Gemara initially explains that kodashim are excluded is excluded because Rebbi Zeira requiresRebbe Zeira ruled: השוחט צריך שיתן עפר למטה ועפר למעלה – one who shechts must place earth both beneathunder the blood and earth above the blood. Thisit. Earth cannot be done forplaced under the blood of a korban bird on the Mizbeach: permanentמזבח: permanently placed earth would improperly alter the Mizbeach, whileimproperly alter the מזבח’s structure, and temporary earth would create a prohibited chatzitzah.constitute a problematic חציצה. Although placing earth beneath the blood is ordinarily not indispensable, here it becomes essential because it the blood is ordinarily not מעכב, it is מעכב here, since it is impossible to fulfill properly to fulfill (because it is "אין ראוי לבילה"). However, the Gemara challenges this explanation, because one could scrape the blood off the מזבח and perform כסוי properly. The Gemara then challenges this explanation by suggesting that the blood could be scraped from the Mizbeach and covered afterward. It therefore concludes that the true source excluding kodashim will be!? Therefore, the exclusion of kodashim is explained differently on the following dafnext Daf.