Talmud su Levitico 11:39

MISHNAH: The koy¹⁵⁴Since no cognate language has any animal name close to כוי, its identity cannot be determined. It might exist only for the sake of argument.
The Babli (Ḥulin 80b–81a) has a long discussion about the legal differences between the offspring of a he-goat which mated with a hind or a stag which mated with a she-goat. The Babli quotes a baraita which ascribes the opinion of R. Eleazar to anonymous authors, the opinion of the rabbis to R. Yose, and a third, anonymous, opinion that כוי is a wild goat. in some ways follows the rules for wild animals and in some those for domestic animals, in some the rules for both domestic and wild animals, and in some those for neither domestic nor wild animals.
How does it follow the rules of wild animals? Its blood must be covered like the blood of a wild animal¹⁴⁹Lev. 17:13. The blood of domestic kosher animals (cattle, sheep, and goats) may be used for industrial purposes but not that of wild animals or birds.; one does not slaughter it on a holiday¹⁵⁰While one may slaughter on a holiday for immediate consumption and may cover the blood of a wild animal or bird, one may not move earth on the holiday for a questionable case. but if it was slaughtered one does not cover its blood. Its fat can become impure in the impurity of a carcass like a wild animal¹⁵¹Since all fat of a wild animal can be eaten, it is not distinguished from its body and, unless the animal is correctly slaughtered, its entire body becomes impure as a carcass (Lev.11:39); cf. Mishnah Uqeẓin 3:9.; that impurity is one of doubt¹⁵²Since the koy might be a domestic animal. If a person who has become impure by touching fat from a koy carcass visits the Temple enclosure, he cannot be prosecuted but he will induce impurity by his touch. This rule and the one about covering the blood on a holiday are really rules distinct from those valid for domestic or wild animals.. One may not use it to redeem the first-born of a donkey¹⁵³Ex. 13:13 requires that the first-born of a female donkey be redeemed by a sheep or goat given to a Cohen..
How does it follow the rules of domestic animals? Its fat is forbidden like the fat of domestic animals¹⁵⁶Lev. 7:23, prohibition restricted to “cattle, sheep, and goats.”, but one is not punished for it by extirpation. It cannot be bought with tithe money to be eaten in Jerusalem¹⁵⁷Since tithe money should be used to buy well-being sacrifices (Ma‘aser Šeni 1:4) and a koy cannot be a sacrifice. and it is subject to the foreleg, the lower jaw, and the first stomach [to be given to a Cohen]¹⁵⁸Deut. 18:3, the part Cohen’s of profane slaughter of cattle or sheep or goats.. Rebbi Eleazar frees¹⁵⁹The person slaughtering does not have to give away the foreleg, jaw, and stomach. Since these gifts are profane, the Cohen can collect only if he can prove that the koy is subject to these rules. R. Eleazar quoted here is the Tanna R. Eleazar ben Shamua. since the claimant has to bring proof.
How does it differ from both a wild and a domestic animal? It is forbidden as kilaim with wild animals and domestic animals. If somebody writes his wild or domestic animals over to his son¹⁶⁴In a gift document., he did not include the koy¹⁶⁵Since it is neither a wild nor a domestic animal.. If somebody said, I am a nazir if that is neither a wild nor a domestic animal, he is a nazir¹⁶⁵Since it is neither a wild nor a domestic animal.. In all other ways it is like wild and domestic animals; it needs slaughtering by cutting its throat¹⁶⁶Lev. 11:39. like both, and as carcass it is impure like both.

The Mishnah does not follow Rebbi, as it was stated: If somebody dedicated his wild and domestic animals to the Temple, he did not dedicate the koy. Rebbi said, he dedicated the koy¹⁶⁶Lev. 11:39..

Ten words in the Torah are marked with dots. They are as follows: 1. “The Eternal will judge between me and you” (Genesis 16:5). There is a dot above the letter yod in the term, “and you.” This teaches that Sarah did not say this to Abraham, but to Hagar. Some say that it means she was speaking about those who caused the fighting “between me and you.” 2. “They said to him, Where is Sarah?” (Genesis 18:9). There are dots above the letters aleph, yod, and vav in the term, “to him,” to indicate that they already knew where she was, but they nevertheless inquired about her. 3. (There is a dot on the verse,) “When she lay down and when she arose” (Genesis 19:33). There is a dot above the letter vav in the term, “When she arose” the first time it is used [with regard to Lot’s older daughter]. This teaches that he was not aware of what happened until the (younger daughter) arose. 4. “And Esau ran to greet him, and he hugged him, fell on his neck, and kissed him” (Genesis 33:4). The term for, “and kissed him,” has dots above every letter, to teach that he did not kiss him sincerely. Rabbi Shimon ben Elazar would say: It means that this kiss was sincere, but every other one he gave Jacob was not. 5. “His brothers went to shepherd their father’s flocks in Shechem” (Genesis 37:12). There are dots on the word just before “flocks.” This teaches that they did not actually go to shepherd the flocks, but to eat and drink (and indulge their temptations). 6. “All the Levites who were recorded, whom Moses and Aaron recorded” (Numbers 3:39). There are dots above Aaron’s name. Why? To teach that Aaron himself was not counted in this record. 7. “On a long journey” (Numbers 9:10). There is a dot above the letter hei in the word “long.” This teaches that this does not really mean a long journey, but any exiting the boundaries of the outer court of the Temple. 8. “We caused destruction all the way up to Nophach, which reaches into Medeba” (Numbers 21:30). There is a dot above the letter reish in the word “which.” Why? To teach that they destroyed the idolaters but not the countries themselves (whereas the practice of idolaters was to destroy entire countries). 9. “A tenth, a tenth for each” (Numbers 29:15). [This verse delineates the meal offering that accompanies the burnt offering] on the first day of the Sukkot festival. There is a dot above the letter vav in the [first occurrence of the] word “tenth.” Why? To teach that there is only one-tenth [measure] for each. 10. “The hidden things are for the Eternal our God, and the revealed things are for us and our children forever” (Deuteronomy 29:30). There are dots above the words “for us and our children,” and above the letter ayin in the word “forever.” Why? For this is what Ezra said: If Elijah comes and says to me: Why did you write it this way? I will say to him: I have already put dots above these words [to indicate I was not certain it was correct]. But if he says to me: You wrote it correctly, then I will remove the dots.
There are eleven instances in the Torah where the Hebrew word for “she,” היא, is written as הוא (which means “he” or “it”) but vocalized to mean “she.” The first is: “The King of Bela, he is [i.e., “she is”] Tzur” (Genesis 14:1). The second: “He himself said to me, ‘She is my sister,’ and SHE also said, ‘He is my brother’” (Genesis 20:5). The third: “As she was being brought out, SHE sent a message to her father-in-law, saying” (Genesis 38:25). The fourth: “If one of your animals of which it is [i.e., “she is”] used for food dies” (Leviticus 11:39). The fifth: “And it [i.e., “and she”] has turned the hair white” (Leviticus 13:10). The sixth: “If the priest sees it…and it [i.e., “and she”] has faded” (Leviticus 13:21). [The seventh: “It (i.e., “she”) shall be a Sabbath of complete rest for you” (Leviticus 16:31). The eighth: “And SHE sees his nakedness” (Leviticus 20:17). The ninth: “SHE has disgraced her father” (Leviticus 21:9). The tenth: “And SHE has kept secret, and defiled herself (and she was not caught)” (Numbers 5:13). The eleventh: “A spirit of jealousy has passed over him, and he is jealous of his wife…but SHE has not defiled herself” (Numbers 5:14).