Chullin Daf 86 צולין דַף 86

The next Mishnah distinguishes between a חרש, שוטה, or קטן who shechted with someone competent watching them, and בינן לבין עצמן – if they shechted by themselves. Under supervision, their shechitah is valid, and requires כסוי הדם, and אסור לשחוט אחריהם – it is forbidden to shecht its mother or offspring afterward. If they shechted alone, כסוי הדם is not required, because the shechitah was presumably done improperly. Similarly, Rebbe Meir says it is permitted to shecht its parent or offspring afterward, since the shechitah is presumed invalid. The Chochomim forbid shechting afterward (because their shechitah might have been valid), but concede that one does not incur malkus for doing so, since their shechitah’s validity is uncertain. The Gemara concludes that the Chochomim also disagree with the רישא, and require כסוי הדם (out of doubt) in this case. Rebbe Yochanan explains that Rebbe Meir even considers such meat definite נבילה, because רוב מעשיהן מקולקלים – most of their actions are ruinous. Although Rebbe initially ruled like the Chochomim, he later ruled like Rebbe Meir.

The next Mishnah states: שחט מאה חיות במקום אחד – if one shechted one hundred חיות in one place, כסוי אחד לכולן – one act of covering the blood suffices for all of them. The same applies to one who shechted one hundred birds. If one shechted both a חיה and a bird, the Tanna Kamma says one כסוי suffices for both, but Rebbe Yehudah says that after shechting the חיה, he should cover its blood, and then shecht the bird and cover its blood. A Baraisa explains that the term "חיה" connotes בין מרובה ובין מועטת – either many or few, as does the term "עוף", so one act of כסוי suffices for numerous shechted חיות or עופות. Rebbe Yehudah darshens חיה או עוף – chayah “or” bird to require a separate כסוי for the two types of animals.

Rebbe Chanina said that although Rebbe Yehudah required a separate כסוי for a חיה and an עוף, he agrees שאינו מברך אלא ברכה אחת – that he only recites one berachah before shechting both, and the כסוי before the second shechitah does not constitute a הפסק – interruption. The Gemara asks why this is different from the incident involving Rav’s talmidim: they were once eating, and told Rav Yeiva Sava, הב ליבריך – “Give us a cup of wine to recite the berachah of ברכת המזון,” and then decided to continue drinking. Rav Yeiva related Rav’s ruling that after one says "הב ליבריך", a new berachah is required before drinking again, since he intended to end his meal. Here, too, כיון דאיטפל ליה לכסוי – once he became involved in covering the blood of the first shechitah, a new berachah should be required for the second shechitah!? The Gemara answers: regarding a meal, משתא וברוכי בהדי הדדי לא אפשר – drinking and bentching is impossible to do simultaneously, so deciding to bentch is by definition a decision to stop drinking. In contrast, one can theoretically shecht with one hand and cover blood with the other, so the כסוי requirement does not interrupt the original berachah.