דַּף יוֹמִי · חֻלִּין · דַּף נ״ו

לְהָבִיא עוֹר בֵּית הַבּוֹשֶׁת

This is to include the hide of the vulva, which is treated like flesh.

חוּץ לִמְקוֹמוֹ פָּסוּל וְאֵין בּוֹ כָּרֵת,

If one slaughtered the offering with intent to burn this hide outside its designated area, the offering is unfit, but there is no liability of karet for eating it.

חוּץ לִזְמַנּוֹ פִּיגּוּל וְחַיָּיבִים עָלָיו כָּרֵת.

If he had intent to burn it beyond its designated time, this renders the offering piggul, and one is liable to receive karet for eating it.

מַתְנִי׳ וְאֵלּוּ טְרֵפוֹת בָּעוֹף:

MISHNAH: And these are the tereifot in a bird:

נְקוּבַת הַוֶּושֶׁט, וּפְסוּקַת הַגַּרְגֶּרֶת,

One with a perforated gullet, or with a cut windpipe that was cut across its width;

הִכְּתָה חוּלְדָּה עַל רֹאשָׁהּ מָקוֹם שֶׁעוֹשֶׂה אוֹתָהּ טְרֵפָה,

or if a weasel struck the bird on its head in a place that renders it a tereifa, because we must be concerned that the membrane of the brain was perforated;

נִיקַּב הַקּוּרְקְבָן, נִיקְּבוּ הַדַּקִּין,

or if the gizzard was perforated; or if the small intestines were perforated;

נָפְלָה לָאוּר וְנֶחְמְרוּ בְּנֵי מֵעֶיהָ, אִם יְרוּקִּים – פְּסוּלִים, אִם אֲדוּמִּים – כְּשֵׁרִים.

or if the bird fell into the fire and its innards were singed; if they turned green, they are unfit and the bird is a tereifa, but if they remained red, they are kosher.

דְּרָסָהּ וּטְרָפָהּ בַּכּוֹתֶל אוֹ שֶׁרִיצְּצַתָּה בְּהֵמָה וּמְפַרְכֶּסֶת,

If a person trampled the bird, or slammed it against a wall, or if an animal crushed it and it is twitching, it is a tereifa because its limbs were shattered;

וְשָׁהֲתָה מֵעֵת לְעֵת וּשְׁחָטָהּ – כְּשֵׁרָה.

but if it lasted for twenty-four hours and then one slaughtered it, it is kosher.

גְּמָ׳ רַב וּשְׁמוּאֵל וְלֵוִי דְּאָמְרִי:

GEMARA: Rav and Shmuel and Levi say regarding a bird struck on the head by a weasel:

מַכְנִיס יָדוֹ לִפְנִים וּבוֹדֵק,

One inserts his hand inside the bird's mouth after slaughter and inspects by pushing the brain tissue with his finger.

אִם מְבַצְבֵּץ וְעוֹלֶה – טְרֵפָה, וְאִם לָאו – כְּשֵׁרָה.

If the brain tissue emerges and rises out through the hole in the skull, the bird is a tereifa, because this proves that the membrane has been perforated; and if not, it is kosher.

הָנִיחָא לְמַאן דְּאָמַר עַד דְּמִנְּקִיב קְרָמָא תַּתָּאָה,

The Gemara asks: This works out well according to the one who says that a bird is not a tereifa until the inner membrane is perforated as well.

אֶלָּא לְמַאן דְּאָמַר אִינְּקִיב עִילָּאָה אַף עַל גַּב דְּלָא אִינְּקִיב תַּתָּאָה,

But according to the one who says that if the outer membrane was perforated, even though the inner membrane was not perforated, it is a tereifa,

נֵיחוּשׁ דִּלְמָא עִילָּאָה אִינְּקִיב תַּתָּאָה לָא אִינְּקִיב?

let us be concerned that perhaps the outer membrane was perforated but the inner membrane was not perforated, in which case the bird is a tereifa even though the brain tissue does not emerge?

אִי אִיתָא דְּאִינְּקִיב עִילָּאָה, תַּתָּאָה אַגַּב רוּכְּכֵיהּ מִיפְקָע פָּקַע.

The Gemara answers: If it is so that the outer membrane was perforated, the inner membrane, due to its fragility, will inevitably burst from the pressure of the finger, allowing the brain tissue to emerge. If it does not emerge, it is certain that the outer membrane is intact as well.

אָמַר זְעֵירִי: אֵין בְּדִיקָה לְחוּלְדָּה, מִפְּנֵי שֶׁשִּׁינֶּיהָ דַּקּוֹת.

Ze'eiri says: There is no effective inspection for a bird bitten by a weasel, because its teeth are thin, and even if they perforate the membrane, the brain tissue will not emerge through such tiny holes.

וְכִי שִׁינֶּיהָ דַּקּוֹת מַאי הָוֵי?

The Gemara asks: And if its teeth are thin, what of it? Surely a small amount of brain tissue will still emerge through the perforation.

אָמַר רַב אוֹשַׁעְיָא: מִפְּנֵי שֶׁשִּׁינֶּיהָ דַּקּוֹת וַעֲקוּמּוֹת.

Rav Oshaya said: There is no inspection because its teeth are thin and crooked, so the hole in the skull does not align with the perforation in the membrane, and nothing will be able to escape.

כִּי סְלֵיק לִנְהַרְדְּעָא, שְׁלַח לְהוּ:

When Ze'eiri went up to Neharde'a, he sent a message to them:

דְּבָרִים שֶׁאָמַרְתִּי לִפְנֵיכֶם טָעוּת הֵן בְּיָדִי,

The matters that I stated before you are an error on my part.

בְּרַם כָּךְ אָמְרוּ מִשְּׁמֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ:

Rather, this is what they said in the name of Rabbi Shimon ben Lakish:

בּוֹדְקִין לְחוּלְדָּה בַּיָּד, אֲבָל לֹא בְּמַסְמֵר,

One inspects a bird bitten by a weasel with the hand, but not with a nail, lest the nail itself perforate the membrane.

וְרַבִּי יוֹחָנָן אָמַר: אַף בְּמַסְמֵר.

And Rabbi Yochanan says: One may even inspect it with a nail.

וּבִפְלוּגְתָּא דְּרַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה,

The Gemara notes: And this dispute is parallel to the dispute of Rabbi Yehuda and Rabbi Nechemya,

חַד בָּדֵיק בִּידָא, וְחַד בָּדֵיק בְּמַחְטָא.

where one inspected with the hand, and one inspected with a needle.

מַאן דְּבָדֵיק בִּידָא אָמַר לֵיהּ לְמַאן דְּבָדֵיק בְּמַחְטָא:

The one who inspected with the hand said to the one who inspected with a needle:

עַד מָתַי אַתָּה מְכַלֶּה מָמוֹנָן שֶׁל יִשְׂרָאֵל?

Until when will you waste the money of the Jewish people by causing them to discard kosher meat when your needle itself perforates the membrane?

אָמַר לֵיהּ מַאן דְּבָדֵיק בְּמַחְטָא לְמַאן דְּבָדֵיק בִּידָא:

The one who inspected with a needle said to the one who inspected with the hand:

עַד מָתַי אַתָּה מַאֲכִיל לְיִשְׂרָאֵל נְבֵלוֹת?

Until when will you feed carcasses to the Jewish people by permitting a bird whose membrane was already perforated but the brain tissue did not emerge?

נְבֵלוֹת? וְהָא שְׁחוּטָה הִיא!

The Gemara asks: Carcasses? But this is a slaughtered bird; even if it is forbidden, it is a tereifa, not a carcass!

אֶלָּא טְרֵפוֹת, שֶׁמָּא נִיקַּב קְרוּם שֶׁל מוֹחַ.

Rather, he must have said: Until when will you feed tereifot to the Jewish people, perhaps the membrane of the brain was perforated and your hand inspection did not reveal it.

תִּסְתַּיֵּים דְּרַבִּי יְהוּדָה הוּא דְּבָדֵיק בִּידָא, דְּתַנְיָא:

The Gemara notes: It may be concluded that it is Rabbi Yehuda who inspected with the hand, as it is taught in a baraita:

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה:

Rabbi Shimon ben Elazar says in the name of Rabbi Yehuda:

בּוֹדְקִין לְחוּלְדָּה בַּיָּד, אֲבָל לֹא בְּמַסְמֵר.

One inspects a bird bitten by a weasel with the hand, but not with a nail.

נִשְׁבַּר הָעֶצֶם, אַף עַל פִּי שֶׁלֹּא נִיקַּב קְרוּם שֶׁל מוֹחַ – תִּסְתַּיֵּים.

And the baraita continues: If the bone of the skull was broken, even though the membrane of the brain was not perforated, it is a tereifa. The Gemara affirms: Indeed, it may be concluded that Rabbi Yehuda is the one who permits inspection only by hand.

הָא גוּפַאּ קַשְׁיָא, אָמְרַתְּ:

The Gemara objects: This itself is difficult. You said in the first clause:

בּוֹדְקִין לְחוּלְדָּה בַּיָּד אֲבָל לֹא בְּמַסְמֵר.

One inspects a bird bitten by a weasel with the hand, but not with a nail;

אַלְמָא אִית לֵיהּ בְּדִיקוּתָא,

apparently, it has an option of inspection.

וַהֲדַר תָּנֵי: נִשְׁבַּר הָעֶצֶם אַף עַל פִּי שֶׁלֹּא נִיקַּב קְרוּם שֶׁל מוֹחַ.

But then it teaches: If the bone was broken, even though the membrane of the brain was not perforated, it is a tereifa;

אַלְמָא לֵית לֵיהּ בְּדִיקוּתָא!

apparently, it has no option of inspection, because the broken bone itself renders it a tereifa!

סֵיפָא אֲתָאן לְעוֹף שֶׁל מַיִם, הוֹאִיל וְאֵאין לוֹ קְרוּם.

The Gemara answers: In the latter clause, we come to discuss a water bird, since it has no membrane.

אֵין לוֹ קְרוּם סָלְקָא דַּעְתָּךְ?

The Gemara asks: Can it enter your mind that it has no membrane? We can see that it does!

אֶלָּא, הוֹאִיל וּקְרוּמוֹ רַךְ.

Rather, the response is: Since its membrane is fragile, it must have ruptured when the skull was broken.

אֲמַר לֵיהּ רַב נַחְמָן לְרַב עָנָן:

Rav Nachman said to Rav Anan:

מָר אָמַר שְׁמוּאֵל בָּדֵיק בִּידָא וּמַכְשַׁר,

The Master says that Shmuel inspects with the hand and deems the bird kosher,

וְהוּנָא חַבְרִין אָמַר רַב בָּדֵיק בִּידָא וּמַכְשַׁר.

and our colleague Rav Huna says that Rav inspects with the hand and deems it kosher.

וְהָתָנֵי לֵוִי: טְרֵפוֹת שֶׁמָּנוּ חֲכָמִים בִּבְהֵמָה – כְּנֶגְדָּן בָּעוֹף,

But doesn't Levi teach in a baraita: Those tereifot that the Sages enumerated in an animal apply likewise in a bird,

יָתֵר עֲלֵיהֶן עוֹף – נִשְׁבַּר הָעֶצֶם אַף עַל פִּי שֶׁלֹּא נִיקַּב קְרוּם שֶׁל מוֹחַ?

and in addition to those, a bird is a tereifa if the bone of the skull was broken, even though the membrane of the brain was not perforated? If so, how can any bird be permitted through inspection?

אֲמַר לֵיהּ: הָהוּא בְּעוֹף שֶׁל מַיִם, הוֹאִיל וְאֵין לוֹ קְרוּם.

Rav Anan said to him: That baraita is referring to a water bird, since it has no membrane.

אֵין לוֹ קְרוּם סָלְקָא דַּעְתָּךְ?

The Gemara asks: Can it enter your mind that it has no membrane?

אֶלָּא, הוֹאִיל וּקְרוּמוֹ רַךְ.

Rather, say: Since its membrane is fragile.

הָהִיא תַּרְנְגוֹלְתָּא דַּהֲוַאי בֵּי רַב חָנָא, שַׁדְּרַהּ לְקַמֵּיהּ דְּרַב מַתְנָא.

The Gemara relates: There was a certain chicken that was in the house of Rav Chana, and he sent it before Rav Matna for a ruling.

נִשְׁבַּר הָעֶצֶם וְלֹא נִיקַּב קְרוּם שֶׁל מוֹחַ הֲוַאי, וְאַכְשְׁרַהּ.

The bone of its skull was broken, but the membrane of the brain was not perforated, and he deemed it kosher.

אֲמַר לֵיהּ: וְהָתָנֵי לֵוִי: טְרֵפוֹת שֶׁמָּנוּ חֲכָמִים בִּבְהֵמָה כְּנֶגְדָּן בָּעוֹף, יָתֵר עֲלֵיהֶן עוֹף – נִשְׁבַּר הָעֶצֶם אַף עַל פִּי שֶׁלֹּא נִיקַּב קְרוּם שֶׁל מוֹחַ!

Rav Chana said to him: But doesn't Levi teach: Those tereifot that the Sages enumerated in an animal apply likewise in a bird, and in addition to those, a bird is a tereifa if the bone was broken, even though the membrane of the brain was not perforated!

אֲמַר לֵיהּ: הָתָם בְּעוֹף שֶׁל מַיִם, הוֹאִיל וְאֵין לוֹ קְרוּם.

Rav Matna said to him: There, the baraita is referring to a water bird, since it has no membrane.

אֵין לוֹ קְרוּם סָלְקָא דַּעְתָּךְ?

The Gemara asks: Can it enter your mind that it has no membrane?

אֶלָּא אֵימָא: הוֹאִיל וּקְרוּמוֹ רַךְ.

Rather, say: Since its membrane is fragile.

רַב שֵׁיזְבִי בָּדֵיק בְּשִׁימְשָׁא, רַב יֵימַר בָּדֵיק בְּמַיָּא, רַב אַחָא בַּר יַעֲקֹב בָּדֵיק

The Gemara notes: Rav Sheizbi would inspect the membrane for perforations by holding it up to the sun; Rav Yeimar would inspect it by placing it in water to see if bubbles emerged; Rav Acha bar Yaakov would inspect it with a straw.

בְּגִילָא דְּחִיטְּתָא.

The test for a perforated membrane is done with a wheat straw, by dragging it over the membrane to see if it catches.

אָמַר רַב שֵׁיזְבִי: הָנֵי אֲוָוזֵי דִּידַן כְּעוֹף שֶׁל מַיִם דָּמְיָין.

Rav Sheizvi said: These geese of ours are considered like water birds, which have thin skulls; therefore, if the skull is broken, even if the membrane is not perforated, it is a tereifa.

נָפְלָה לָאוּר, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי בֶּן יְהוֹשֻׁעַ: שִׁיעוּר יְרוּקָּתָן כְּשִׁיעוּר נְקוּבָתָן, מָה נְקוּבָתָן בְּמַשֶּׁהוּ – אַף יְרוּקָּתָן בְּמַשֶּׁהוּ.

Regarding a bird that fell into the fire and its innards were singed, Rabbi Yochanan said in the name of Rabbi Yosei ben Yehoshua: The measure of their turning green is like the measure of their perforation; just as their perforation renders them a tereifa in any amount, so too their turning green renders them a tereifa in any amount.

בְּעָא מִינֵּיהּ רַב יוֹסֵף בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מֵרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הוֹרִיקָה כָּבֵד כְּנֶגֶד בְּנֵי מֵעַיִים מַהוּ? אֲמַר לֵיהּ: טְרֵפָה.

Rav Yosef, son of Rabbi Yehoshua ben Levi, asked Rabbi Yehoshua ben Levi: If the liver turned green on the side facing the intestines, what is the halacha? He said to him: The bird is a tereifa.

וְלֹא יְהֵא אֶלָּא נִיטְּלָה!

Rav Yosef objected: But should this case be any more stringent than if the liver was removed entirely, in which case if an olive-bulk remains the bird is kosher? Why should turning green render it a tereifa if an olive-bulk remains red?

אָמַר רָבָא: כֵּיוָן שֶׁהוֹרִיקָה כָּבֵד כְּנֶגֶד בְּנֵי מֵעַיִים – בְּיָדוּעַ שֶׁנָּפְלָה לָאוּר, וְנֶחְמְרוּ בְּנֵי מֵעַיִים, וּטְרֵפָה.

Rava said: Since the liver turned green facing the intestines, it is known that the bird fell into the fire, and the intestines themselves were singed, and therefore the bird is a tereifa because of the intestines, not because of the liver.

רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הַוְיָא לֵיהּ הָהִיא תַּרְנְגוֹלְתָּא, שַׁדְּרֵיהּ לְקַמֵּיהּ דְּרַבִּי אֶלְעָזָר הַקַּפָּר בְּרִיבִּי, אֲמַר לֵיהּ: יְרוּקִּין הֲווֹ, וְאַכְשְׁרַהּ.

Rabbi Yehoshua ben Levi had a certain hen that fell into the fire. He sent it before Rabbi Elazar HaKappar Beribi and said to him: Its innards were green, and Rabbi Elazar HaKappar deemed it kosher.

וְהָאֲנַן תְּנַן: ״יְרוּקִּין פְּסוּלִין״!

Rabbi Yehoshua ben Levi asked: But didn't we learn in the Mishnah: If they turned green they are unfit?

לֹא אָמְרוּ ״יְרוּקִּין פְּסוּלִין״ אֶלָּא בַּקּוּרְקְבָן, בַּלֵּב וּבַכָּבֵד.

Rabbi Elazar HaKappar said to him: They only said that green innards are unfit with regard to the gizzard, the heart, and the liver, which are naturally red, but other innards are naturally green.

תַּנְיָא נָמֵי הָכִי: בְּאֵלּוּ בְּנֵי מֵעַיִים אָמְרוּ – בַּקּוּרְקְבָן, בַּלֵּב וּבַכָּבֵד.

This is also taught in a baraita: Concerning which innards did they say that turning green renders the bird a tereifa? Only concerning the gizzard, the heart, and the liver.

רַבִּי יִצְחָק בַּר יוֹסֵף הֲוָה לֵיהּ הָהִוא תַּרְנְגוֹלְתָּא, שַׁדְּרַהּ לְקַמֵּיהּ דְּרַבִּי אֲבָהוּ, וַאֲמַר לֵיהּ: אֲדוּמִּין הֲווֹ וּטְרֵפָה.

Rabbi Yitzchak bar Yosef had a certain hen that fell into the fire. He sent it before Rabbi Abbahu, and Rabbi Abbahu said to him: Its innards were red, and yet it is a tereifa.

וְהָאֲנַן תְּנַן: ״אֲדוּמִּין כְּשֵׁרִים״!

Rabbi Yitzchak bar Yosef asked: But didn't we learn in the Mishnah: If they are red, they are kosher?

אֲמַר לֵיהּ: אֲדוּמִּין שֶׁהוֹרִיקוּ וִירוּקִּין שֶׁהֶאֱדִימוּ – טְרֵפָה, לֹא אָמְרוּ ״אֲדוּמִּין כְּשֵׁרִים״ אֶלָּא בַּלֵּב בַּקּוּרְקְבָן וּבַכָּבֵד.

Rabbi Abbahu said to him: Red organs that turned green, and green organs that turned red, render the bird a tereifa. They only said that red organs are kosher with regard to the heart, the gizzard, and the liver, which are naturally red; but organs that are naturally green render the bird a tereifa if they turn red.

אָמַר רַב שְׁמוּאֵל בַּר חִיָּיא אָמַר רַבִּי מָנִי: אֲדוּמִּין שֶׁהוֹרִיקוּ וּשְׁלָקָן וְחָזְרוּ וְהֶאֱדִימוּ – כְּשֵׁרִין, מַאי טַעְמָא? קוּטְרָא עָיֵיל בְּהוּ.

Rav Shmuel bar Chiyya said that Rabbi Mani said: Red organs that turned green, and one boiled them and they returned and turned red again, the bird is kosher. What is the reason? This shows that smoke entered them and changed their color temporarily, but they were not actually burned.

אָמַר רַב נַחְמָן בַּר יִצְחָק: אַף אָנוּ נֹאמַר, אֲדוּמִּין שֶׁלֹּא הוֹרִיקוּ וּשְׁלָקָן וְהוֹרִיקוּ – טְרֵפָה, מַאי טַעְמָא? אִיגַּלַּאי בַּהְתַּיְיהוּ.

Rav Nachman bar Yitzchak said: We, too, will say a corresponding rule: Red organs that had not turned green, and one boiled them and they turned green, the bird is a tereifa. What is the reason? Their shame was revealed; i.e., it is now evident that they were indeed burned by the fire.

אָמַר רַב אָשֵׁי: הִלְכָּךְ לָא לֵיכוֹל אִינָשׁ אֶלָּא בְּשִׁלְקָא.

Rav Ashi said: Therefore, a person should not eat a bird that fell into the fire unless its innards are first tested by boiling them, to ensure they do not turn green.

וְלָא הִיא, אַחְזוֹקֵי רֵיעוּתָא לָא מַחְזְקִינַן.

The Gemara rejects this: But that is not so, for we do not presume the existence of a flaw without evidence; if the organs look kosher, we do not require boiling.

דְּרָסָהּ וּטְרָפָהּ בַּכּוֹתֶל.

Regarding the Mishnah's ruling: If an animal trampled the bird, or slammed it against a wall, and it survived twenty-four hours, it is kosher.

אָמַר רַבִּי אֶלְעָזָר בֶּן אַנְטִיגְנוֹס מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי יַנַּאי: אַחַת זוֹ וְאַחַת זוֹ צְרִיכָה בְּדִיקָה.

Rabbi Elazar ben Antigonus said in the name of Rabbi Elazar, son of Rabbi Yannai: Both this case and that case require inspection after slaughter, to ensure no internal organ was ruptured.

מַתְנִי׳ וְאֵלּוּ כְּשֵׁרוֹת בָּעוֹף: נִיקְּבָה הַגַּרְגֶּרֶת, אוֹ שֶׁנִּסְדְּקָה, הִכְּתָה חוּלְדָּה עַל רֹאשָׁהּ מָקוֹם שֶׁאֵינוֹ עוֹשֶׂה אוֹתָהּ טְרֵפָה, נִיקַּב הַזֶּפֶק, רַבִּי אוֹמֵר: אֲפִילּוּ נִיטַּל, יָצְאוּ בְּנֵי מֵעֶיהָ וְלֹא נִיקְּבוּ, נִשְׁתַּבְּרוּ גַּפֶּיהָ, נִשְׁתַּבְּרוּ רַגְלֶיהָ, נִמְרְטוּ כְּנָפֶיהָ, רַבִּי יְהוּדָה אוֹמֵר: אִם נִטְּלָה הַנּוֹצָה פְּסוּלָה.

MISHNAH: And these are kosher among birds: If the windpipe was perforated, or if it was cracked lengthwise; or if a weasel struck the bird on its head in a place that does not render it a tereifa, i.e., without perforating the brain membrane; or if the crop was perforated. Rabbi Yehuda HaNasi says: Even if the crop was removed entirely, the bird is kosher. If its intestines emerged from the abdominal cavity but were not perforated; or if its wings were broken; or if its legs were broken; or if the feathers of its wings were plucked, the bird is kosher. Rabbi Yehuda says: If the down covering its body was removed, it is unfit as a tereifa.

גְּמָ׳ תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי סִימַאי וְרַבִּי צָדוֹק שֶׁהָלְכוּ לְעַבֵּר שָׁנָה בְּלוֹד, וְשָׁבְתוּ בְּאוֹנוֹ, וְהוֹרוּ בְּטַרְפַּחַת כְּרַבִּי בְּזֶפֶק.

GEMARA: The Rabbis taught in a baraita: There was an incident involving Rabbi Simai and Rabbi Tzadok, who went to intercalate the year in Lod, and they spent Shabbos in the town of Ono, and they ruled regarding a womb that was removed in accordance with Rabbi Yehuda HaNasi's ruling regarding the crop.

אִיבַּעְיָא לְהוּ: הוֹרוּ בְּטַרְפַּחַת לְאִיסּוּרָא, כְּרַבִּי בְּזֶפֶק לְהֶתֵּירָא?

A dilemma was raised before them: Did they rule regarding the womb to prohibit it, because they do not compare it to a crop, and did they rule in accordance with Rabbi Yehuda HaNasi regarding the crop to permit it?

אוֹ דִילְמָא: הוֹרוּ בְּטַרְפַּחַת לְהֶתֵּירָא כְּרַבִּי בְּזֶפֶק, אֲבָל כְּרַבִּי בְּזֶפֶק לָא סְבִירָא לְהוּ?

Or perhaps: They ruled regarding the womb to permit it, comparing it to Rabbi Yehuda HaNasi's ruling regarding the crop, but they do not agree with Rabbi Yehuda HaNasi regarding the crop itself to permit it if removed?

תֵּיקוּ.

The Gemara concludes: The dilemma shall stand unresolved.

אָמַר רַבָּה, וְאִיתֵּימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: גַּגּוֹ שֶׁל זֶפֶק נִידּוֹן כְּוֶושֶׁט.

Rabba says, and some say it was Rabbi Yehoshua ben Levi who says: The roof of the crop is treated like the gullet, meaning that if it is perforated in any amount, the bird is a tereifa.

הֵיכָא? אָמַר רַב בִּיבִי בַּר אַבָּיֵי: כֹּל שֶׁנִּמְתָּח עִמּוֹ.

The Gemara asks: Where is the roof of the crop? Rav Beivai bar Abaye said: Any part of the crop that stretches with the gullet when the bird stretches its neck.

יָצְאוּ בְּנֵי מֵעֶיהָ, אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא הִיפֵּךְ בָּהֶן, אֲבָל הִיפֵּךְ בָּהֶן – טְרֵפָה,

Regarding the Mishnah's ruling: If its intestines emerged but were not perforated, the bird is kosher. Rabbi Shmuel bar Rav Yitzchak said: They only taught this where one did not jumble them when putting them back, but if he jumbled them, the bird is a tereifa,

דִּכְתִיב: ״הוּא עָשְׂךָ וַיְכֹנְנֶךָ״, מְלַמֵּד שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹנָנִיּוֹת בָּאָדָם, שֶׁאִם נֶהְפָּךְ (אַחַת) [אֶחָד] מֵהֶן – אֵינוֹ יָכוֹל לִחְיוֹת.

as it is written: 'Has He not made you, and established you?' (Deuteronomy 32:6). This teaches that the Holy One, Blessed be He, created established locations for each organ in a person, so that if one of them is switched, he cannot live. The same applies to other creatures.

תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: ״הוּא עָשְׂךָ וַיְכֹנְנֶךָ״ – כַּרְכָא דְּכוֹלָּה בֵּיהּ, מִמֶּנּוּ כֹּהֲנָיו, מִמֶּנּוּ נְבִיאָיו, מִמֶּנּוּ שָׂרָיו, מִמֶּנּוּ מְלָכָיו, שֶׁנֶּאֱמַר: ״מִמֶּנּוּ פִנָּה מִמֶּנּוּ יָתֵד וְגוֹ׳״.

It is taught in a baraita: Rabbi Meir would say: 'Has He not made you, and established you?' This teaches that the Jewish nation is like a city that has everything in it: from it come its Kohanim, from it come its prophets, from it come its ministers, and from it come its kings, as it is said: 'From them shall come the cornerstone, from them the peg, etc.'

הָהוּא רוֹמָאָה דְּחַזְיֵיהּ לְהָהוּא גַּבְרָא דִּנְפַל מֵאִיגָּרָא לְאַרְעָא, פְּקַעיה כְּרֵסֵיהּ וּנְפוּק מַעְיָינֵיהּ, אַתְיֵיהּ לִבְרֵיהּ וְשַׁחְטֵיהּ קַמֵּיהּ

The Gemara relates: There was a certain Roman who saw a certain man who fell from a roof to the ground; his abdomen split open and his intestines came out. The Roman brought the man's son and slaughtered him before him to shock him, so that the father would sigh and draw his breath in, which would pull his intestines back inside.