Study Bekhorot folio 6B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
This is what it is saying: You shall not eat a being that comes from one of those animals that chew their cud and have split hooves if it itself does not have the signs of being kosher. To counter this, the continuation of the verse states: “The camel…is impure for you” (Leviticus 11:4). This indica
R' Shimon says it is stated: “Camel” (Leviticus 11:4), “camel” (Deuteronomy 14:7), teaching the term two times with regard to the prohibition of consumption. This teaches that both a camel that is born from a camel and a camel that is born from a cow are non-kosher. According to R' Shimon, a non-kos
The Talmud asks: And as for the Rabbis in the baraita, who disagree with R' Shimon, what do they do with this repetition of “camel,” “camel”? The Talmud answers that one of the verses is written to prohibit the camel itself and one is written to prohibit the female camel’s milk. The Talmud asks: A
As it is taught in a baraita: Shimon HaAmasoni would interpret each and every occurrence of the word “et” in the Torah, deriving additional halakhot with regard to the particular subject matter. Once he reached the verse: “You shall fear YHWH your God” (Deuteronomy 6:13), which is written with the
The word “et” in this verse was not explained until R' Akiva came and taught: “You shall fear YHWH your God”; the word “et” in the verse serves to include Torah scholars, i.e., that one is commanded to fear them just as one fears God. In any event, Shimon HaAmasoni no longer derived additional hal