Chapter 2, Mishna 1

Who is generally disqualified from slaughtering unless supervised?
Why does the mishna first imply slaughter is allowed from the outset, then say it is only valid after the fact?
Does the word “everyone” in mishna always mean something is prohibited?
Why does “everyone” imply permission but not in the case of substitution?
Does the word “everyone” always mean an action is ideal or permitted?
Is it better to avoid making vows altogether, or can making and fulfilling a vow be preferable?
Does the word “everyone” itself determine whether something is permitted?
How do we know whether “everyone” means from the outset or only after the fact?
Why does “their slaughter is valid” show that “everyone slaughters” means it is allowed from the start?
What kind of non-sacred meat is the mishna talking about?
And, why would impurity matter for it?
How does a ritually impure person avoid making the meat impure?
Why is the slaughter of a deaf-mute, imbecile, or minor invalid?
Where is it taught that a ritually impure person’s slaughter of an offering is valid?
What kind of ritual impurity is the mishna referring to?
How can a tamei person slaughter an offering without making the knife or meat impure?
Who is included in “everyone may slaughter” according to Abaye?
How can a Jew determine whether a Samaritan’s slaughter is valid?
Why can’t the phrase “any of them who slaughtered under supervision” be referring to a Samaritan?
Why doesn’t the wine case prove that occasional supervision allows Samaritan slaughter?
What is the sign that a Samaritan’s slaughter is trustworthy?
Who is included in “everyone may slaughter” according to Rav Ashi?
Which case is the mishna’s clause “any of them who slaughtered under supervision” referring to?
When is a Samaritan’s slaughter considered valid?
WHat is the relevance of the meshummad, the hungry Jewish transgressor?

Opening song: Moshe Storch leads Hallel at Beis Medrash Hancock Park

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