In this daf, we continue our learning of the halachos of tereifos, focusing on the kashrus of birds and animals that have suffered skeletal or limb injuries. We will look at the Gemara's discussion of broken legs in birds, the convergence of sinews in the thigh, and the halachic status of a dislocated femur or wing, which raises concerns about potential damage to the lungs.
בַּאֲחוּזַּת עֵינַיִם,
He did this only by a sleight of hand, pretending to slaughter the child.
אִינְּגִיד וְאִיתְּנַח,
The father, thinking his son was dead, fainted and groaned.
עוּל (למעייניה) [מַעְיָינֵיהּ]
Through this sudden movement, his intestines entered back into his abdominal cavity,
וְחַיְּיטֵיהּ לִכְרֵסֵיהּ.
and the Roman doctor sewed up his stomach, and he recovered.
נִשְׁתַּבְּרוּ רַגְלֶיהָ.
The Mishnah stated: If its legs were broken, the bird remains kosher.
הַהוּא צַנָּא דְּאִינְקוֹרֵי דַּאֲתַאי לְקַמֵּיהּ דְּרָבָא,
The Gemara relates: A certain basket of birds with broken legs came before Rava.
בַּדְקֵיהּ רָבָא בְּצוֹמֶת הַגִּידִין, וְאַכְשְׁרֵיהּ.
Rava inspected each bird at the convergence of the sinews in the thigh, and when he found them intact, he declared it kosher.
אָמַר רַב יְהוּדָה אָמַר רַב: שְׁמוּטַת יָד בַּבְּהֵמָה – כְּשֵׁרָה,
Rav Yehuda said that Rav said: A dislocated foreleg in an animal is kosher;
שְׁמוּטַת יָרֵךְ בַּבְּהֵמָה – טְרֵפָה,
a dislocated femur in an animal renders it a tereifa;
שְׁמוּטַת יָרֵךְ בָּעוֹף – טְרֵפָה,
a dislocated femur in a bird renders it a tereifa;
שְׁמוּטַת גַּף בָּעוֹף – טְרֵפָה, חָיְישִׁינַן שֶׁמָּא נִיקְּבָה הָרֵיאָה.
a dislocated wing in a bird renders it a tereifa, because we are concerned lest the lung was perforated when the wing was torn from its place.
וּשְׁמוּאֵל אָמַר: תִּיבָּדֵק,
And Shmuel said: It should be inspected, and if the lung is undamaged, the bird is kosher.
וְכֵן אָמַר רַבִּי יוֹחָנָן: תִּיבָּדֵק.
And so said Rabbi Yochanan: It should be inspected.
חִזְקִיָּה אָמַר: אֵין רֵיאָה לָעוֹף,
Chizkiyah said: A bird has no lung.
וְרַבִּי יוֹחָנָן אָמַר: יֵישׁ לוֹ וְיֶשְׁנָהּ כְּעָלֶה שֶׁל וֶורֶד בֵּין אֲגַפַּיִם.
And Rabbi Yochanan said: It does have a lung, and it is like a rose petal in appearance, thin and red, located between the wings.
מַאי ״אֵין רֵיאָה לָעוֹף״?
The Gemara asks: What does Chizkiyah mean when he says "A bird has no lung"?
אִילֵּימָא דְּלֵית לֵיהּ כְּלָל – וְהָא קָא חָזֵינַן דְּאִית לֵיהּ!
If we say that it has none at all, but don't we see that it does have lungs?
אֶלָּא דְּלָא מִיטְּרִיף בֵּיהּ,
Rather, say he means that it is not rendered a tereifa by a puncture in it.
וְהָתָנֵי לֵוִי: טְרֵפוֹת שֶׁמָּנוּ חֲכָמִים בַּבְּהֵמָה – כְּנֶגְדָּן בָּעוֹף,
But didn't Levi teach in a braisa: The tereifos that the Sages enumerated in an animal, their corresponding cases apply in a bird,
יָתֵר עֲלֵיהֶן עוֹף נִשְׁבַּר הָעֶצֶם אַף עַל פִּי שֶׁלֹּא נִיקַּב קְרוּם שֶׁל מוֹחַ!
and in addition to them, a bird is a tereifa if the bone of the skull was broken, even though the membrane of the brain was not perforated! Thus, a punctured lung must also render a bird a tereifa.
אֶלָּא, אֵין לוֹ לֹא לִינָּפֵל וְלֹא לֵיחָמֵר.
Rather, Chizkiyah means: It has no law of falling, and no law of singeing; we do not fear its lungs were damaged if it fell or was in a fire.
מַאי טַעְמָא? אָמַר רַב חָנָה: הוֹאִיל וְרוֹב צַלְעוֹתֶיהָ מְגִינּוֹת עָלֶיהָ.
What is the reason? Rav Chana said: Since the majority of its ribs protect it, the lung is safe from such impacts.
וְהָא מִדְּאָמַר רַבִּי יוֹחָנָן: יֵישׁ לוֹ, וְיֶשְׁנָהּ כְּעָלֶה שֶׁל וֶורֶד בֵּין אֲגַפַּיִים – מִכְּלָל דְּחִזְקִיָּה סָבַר דְּלֵית לֵיהּ!
The Gemara objects: But from the fact that Rabbi Yochanan says: It does have a lung, and it is like a rose petal between the wings, by inference, Chizkiyah holds that it has no lung at all!
אֶלָּא אָמְרִי בְּמַעְרְבָא מִשְּׁמֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: מִדְּבָרָיו שֶׁל בְּרִיבִּי נִיכָּר שֶׁאֵינוֹ בָּקִי בְּתַרְנְגוֹלִין.
Rather, they say in the West, Eretz Yisrael, in the name of Rabbi Yosei b'rabbi Chanina: From the words of the Great Scholar, Chizkiyah, it is apparent that he is not familiar with chickens, as he indeed meant that they have no lungs.
אָמַר רַב הוּנָא אָמַר רַב: שְׁמוּטַת יָרֵךְ בָּעוֹף כְּשֵׁרָה.
Rav Huna said that Rav said: A dislocated femur in a bird is kosher.
אֲמַר לֵיהּ רַבָּה בַּר רַב הוּנָא לְרַב הוּנָא: וְהָא רַבָּנַן דַּאֲתוֹ מִפּוּמְבְּדִיתָא אֲמַרוּ רַב יְהוּדָה מִשְּׁמֵיהּ דְּרַב אָמַר: שְׁמוּטַת יָרֵךְ בָּעוֹף טְרֵפָה!
Rabba bar Rav Huna said to Rav Huna: But the Rabbis who came from Pumbedita said that Rav Yehuda said in the name of Rav: A dislocated femur in a bird is a tereifa!
אֲמַר לֵיהּ: בְּרִי, נַהֲרָא נַהֲרָא וּפְשָׁטֵיהּ.
He said to him: My son, every river has its course; different places follow different rulings of Rav according to their local custom.
אֲזַל רַבִּי אַבָּא, אַשְׁכְּחֵיהּ לְרַב יִרְמְיָה בַּר אַבָּא דְּקָא בָּדֵיק בְּצוֹמֶת הַגִּידִין.
Rabbi Abba went and found Rav Yirmeya bar Abba who was inspecting birds at the convergence of the sinews.
אֲמַר לֵיהּ: לְמָה לֵיהּ לְמָר כּוּלֵּי הַאי? וְהָא רַב הוּנָא אָמַר רַב: שְׁמוּטַת יָרֵךְ בָּעוֹף כְּשֵׁרָה!
He said to him: Why does the Master need all this trouble? But didn't Rav Huna say that Rav said: A dislocated femur in a bird is kosher? If the whole thigh being dislocated is kosher, surely a defect in the sinews is kosher!
אֲמַר לֵיהּ: אֲנָא מַתְנִיתִין יָדַעְנָא: בְּהֵמָה שֶׁנֶּחְתְּכוּ רַגְלֶיהָ מִן הָאַרְכּוּבָּה וּלְמַטָּה כְּשֵׁרָה, מִן הָאַרְכּוּבָּה וּלְמַעְלָה פְּסוּלָה, וְכֵן שֶׁנִּיטַּל צוֹמֶת הַגִּידִין, וְאָמַר רַב עֲלַהּ: וְכֵן בָּעוֹף.
He said to him: I know the Mishnah: An animal whose legs were severed from the knee-joint and below is kosher, from the knee-joint and above is unfit as a tereifa, and likewise one whose convergence of sinews was removed is a tereifa; and Rav said on this: And likewise in a bird.
אִי הָכִי, קַשְׁיָא דְּרַב אַדְּרַב!
Rabbi Abba said: If so, there is a difficulty of Rav's ruling against Rav's other ruling!
אִישְׁתִּיק.
Rav Yirmeya bar Abba remained silent.
אֲמַר לֵיהּ: דִּלְמָא שָׁנֵי לֵיהּ בֵּין שְׁמוּטָה לַחֲתוּכָה?
Rabbi Abba said to him: Perhaps there is a difference for him, Rav, between a dislocated femur and a severed femur?
אֲמַר לֵיהּ: וְאַתְּ מְפָרְשַׁתְּ שְׁמַעְתָּתֵיהּ דְּרַב? בְּפֵירוּשׁ אָמַר רַב: שְׁמוּטָה – כְּשֵׁרָה, חֲתוּכָה – פְּסוּלָה.
He said to him: And are you interpreting Rav's teachings on your own? Rav explicitly said: A dislocated femur is kosher, a severed femur is unfit.
וְאַל תִּתְמַהּ, שֶׁהֲרֵי חוֹתְכָהּ מִכָּאן וָמֵתָה, חוֹתְכָהּ מִכָּאן וְחָיְתָה.
And do not wonder at this distinction, for behold, if one cuts it here, in one place, it dies, but if one cuts it there, in another place, it lives.
כִּי סְלֵיק רַבִּי אַבָּא, אַשְׁכְּחֵיהּ לְרַבִּי זֵירָא דְּיָתֵיב וְקָאָמַר: אָמַר רַב הוּנָא אָמַר רַב: שְׁמוּטַת יָרֵךְ בָּעוֹף טְרֵפָה.
When Rabbi Abba went up to Eretz Yisrael, he found Rabbi Zeira sitting and saying: Rav Huna said that Rav said: A dislocated femur in a bird is a tereifa.
אֲמַר לֵיהּ: חַיֵּי דְּמָר, מִיּוֹמָא דִּסְלֵיק מָר לְהָכָא הֲוָה לַן פִּתְחוֹן פֶּה קַמֵּיהּ דְּרַב הוּנָא וּשְׁאֵילְנֵיהּ, וַאֲמַר לַן: שְׁמוּטַת יָרֵךְ בָּעוֹף כְּשֵׁירָה.
He said to him: By the Master's life! Since the day the Master came up here, we had the opportunity to speak before Rav Huna and we asked him, and he said to us: A dislocated femur in a bird is kosher.
וְאַשְׁכַּחְתֵּיהּ נָמֵי לְרַבִּי יִרְמְיָה בַּר אַבָּא דְּיָתֵיב וְקָא בָדֵיק בְּצוֹמֵת הַגִּידִין, וְאַקְשִׁי לֵיהּ: לָא סָבַר לַהּ מָר הָא דְּאָמַר רַב הוּנָא אָמַר רַב: שְׁמוּטַת יָרֵךְ בָּעוֹף כְּשֵׁרָה?
And I also found Rabbi Yirmeya bar Abba sitting and inspecting the convergence of the sinews, and I challenged him: Does the Master not hold of that which Rav Huna said in the name of Rav: A dislocated femur in a bird is kosher?
אָמַר לִי: אֲנָא מַתְנִיתִין יָדַעְנָא: בְּהֵמָה שֶׁנֶּחְתְּכוּ רַגְלֶיהָ, מִן הָאַרְכּוּבָּה וּלְמִטָּה – כְּשֵׁרָה, מִן הָאַרְכּוּבָּה וּלְמַעְלָה – פְּסוּלָה, וְכֵן שֶׁנִּיטַּל צוֹמֶת הַגִּידִין, וְאָמַר רַב עֲלַהּ: וְכֵן בָּעוֹף.
He said to me: I know the Mishnah: An animal whose legs were severed, from the knee-joint and below is kosher, from the knee-joint and above is unfit, and likewise one whose convergence of sinews was removed, and Rav said on this: And likewise in a bird.
וַאֲמַרִי לֵיהּ: אִי הָכִי, קַשְׁיָא דְּרַב אַדְּרב! אִישְׁתִּיק, וְאַקְשַׁי לֵיהּ: וְדִלְמָא שָׁנֵי לֵיהּ לְרַב בֵּין שְׁמוּטָה לַחֲתוּכָה?
And I said to him: If so, there is a difficulty of Rav's ruling against Rav's other ruling! He was silent, and I challenged him: But perhaps there is a difference for Rav between a dislocated femur and a severed femur?
וְאָמַר לִי: וְאַתְּ מְפָרְשַׁתְּ שְׁמַעְתֵּיהּ דְּרַב? בְּפֵירוּשׁ אָמַר רַב: שְׁמוּטָה – כְּשֵׁרָה, חֲתוּכָה – פְּסוּלָה.
And he said to me: And are you interpreting Rav's teaching on your own? Rav explicitly said: A dislocated femur is kosher, a severed femur is unfit.
וְאַתְּ, מָה בִּידָךְ?
Rabbi Abba then asked Rabbi Zeira: And you, what is in your hand? What did you hear?
הָכִי אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: שְׁמוּטַת יָרֵךְ בָּעוֹף טְרֵפָה,
He replied: This is what Rav Chiyya bar Ashi said that Rav said: A dislocated femur in a bird is a tereifa,
וְכֵן אָמַר רַבִּי יַעֲקֹב בַּר אִידִי אָמַר רַבִּי יוֹחָנָן: שְׁמוּטַת יָרֵךְ בָּעוֹף טְרֵפָה.
and so said Rabbi Yaakov bar Idi that Rabbi Yochanan said: A dislocated femur in a bird is a tereifa.
וְאָמַר רַבִּי יַעֲקֹב בַּר אִידִי: אִילְמָלֵי הֲוָה רַבִּי יוֹחָנָן בְּאַתְרָא דְּאוֹרוֹ בַּהּ חַבְרָוָותָא לְהֶתֵּירָא, לָא פַּרְכֵּיס.
And Rabbi Yaakov bar Idi said: If Rabbi Yochanan had been in the place where the colleagues ruled leniently, he would not have objected to their ruling.
דְּאָמַר רַבִּי חֲנִינָא אָמַר רַבִּי: שְׁמוּטַת יָרֵךְ בָּעוֹף כְּשֵׁרָה.
For Rabbi Chanina said that Rabbi said: A dislocated femur in a bird is kosher.
וְתַרְנְגוֹלֶת הָיְתָה לוֹ לְרַבִּי חֲנִינָא שֶׁנִּשְׁמְטָה יָרֵךְ שֶׁלָּהּ, וֶהֱבִיאָהּ לִפְנֵי רַבִּי וְהִתִּירָהּ לוֹ,
And Rabbi Chanina had a chicken whose femur was dislocated, and he brought it before Rabbi, and he permitted it to him,
וּמְלָחָהּ רַבִּי חֲנִינָא, וַהֲוָה מוֹרֵי בַּהּ הֲלָכָה לַתַּלְמִידִים: זֶה הִתִּיר לִי רַבִּי, זֶה הִתִּיר לִי רַבִּי.
and Rabbi Chanina salted it to preserve it, and he would teach the halachah to the students: This is what Rabbi permitted to me, this is what Rabbi permitted to me.
וְלֵית הִלְכְתָא כְּכׇל הָנֵי שְׁמַעְתָּתָא, אֶלָּא כִּי הָא דִּשְׁאֵל רַבִּי יוֹסֵי בֶּן נְהוֹרַאי אֶת רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי:
The Gemara notes: And the halachah is not like all these lenient teachings, but rather like this which Rabbi Yosei ben Nehorai asked Rabbi Yehoshua ben Levi:
קְדִירַת קָנֶה בְּכַמָּה?
How much of a puncture in the windpipe renders an animal a tereifa?
אָמַר לוֹ: מִשְׁנָה שְׁלֵמָה שָׁנִינוּ, עַד כְּאִיסָּר הָאִיטַלְקִי.
He said to him: We learned a complete Mishnah: Up to the size of an Italian issar.
אָמַר לוֹ: וַהֲלֹא רָחֵל אַחַת הָיְתָה בִּשְׁכוּנָתֵנוּ שֶׁנִּקְדַּר קָנֶה שֶׁלָּהּ, וְעָשׂוּ לָהּ קְרוּמִין שֶׁל קָנֶה וְחָיְתָה!
He said to him: But was there not a certain ewe in our neighborhood whose windpipe was punctured more than that, and they made for her a tube of reed and she lived?
אָמַר לוֹ: וְעַל דָּא אַתְּ סָמֵיךְ? וַהֲוָה הֲלָכָה רוֹוַחַת בְּיִשְׂרָאֵל: שְׁמוּטַת יָרֵךְ בָּעוֹף טְרֵפָה,
He said to him: And on this you rely? But is there not a widespread halachah in Israel: A dislocated femur in a bird is a tereifa,
וְתַרְנְגוֹלֶת הָיְתָה לוֹ לְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא שֶׁנִּשְׁמְטָה יָרֵךְ שֶׁלָּהּ, וְעָשׂוּ לָהּ שְׁפוֹפֶרֶת שֶׁל קָנֶה וְחָיְתָה!
and Rabbi Shimon ben Chalafta had a chicken whose femur was dislocated, and they made for her a tube of reed and she lived! Yet we still rule it is a tereifa.
אֶלָּא מַאי אִית לָךְ לְמֵימַר: תּוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ הֲוָה, הָכָא נָמֵי תּוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ הֲוָה.
Rather, what have you to say? It was within twelve months of the injury that she lived, but she would not have survived a full year; here too, it was within twelve months.
אָמְרוּ עָלָיו עַל רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא שֶׁעַסְקָן בִּדְבָרִים הָיָה,
They said about Rabbi Shimon ben Chalafta that he was an experimenter in matters of nature,
וְהָיָה עוֹשֶׂה דָּבָר לְהוֹצִיא מִלִּבּוֹ שֶׁל רַבִּי יְהוּדָה, שֶׁהָיָה רַבִּי יְהוּדָה אוֹמֵר: אִם נִיטְּלָה הַנּוֹצָה פְּסוּלָה.
and he would do things to remove from the heart of Rabbi Yehuda his opinion, for Rabbi Yehuda would say: If the feathers were removed, the bird is unfit.
וְתַרְנְגוֹלֶת הָיְתָה לוֹ לְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא שֶׁנִּיטְּלָה נוֹצָה שֶׁלָּהּ, וְהִנִּיחָה בַּתַּנּוּר, וְטָלָה עָלֶיהָ בְּמַטְלִית שֶׁל טַרְסִיִּים, וְגִידְּלָה כְּנָפַיִם הָאַחֲרוֹנִים יוֹתֵר מִן הָרִאשׁוֹנִים.
And Rabbi Shimon ben Chalafta had a chicken whose feathers were removed, and he placed it in a warm oven, and wrapped it in a weaver's cloth, and it grew new feathers that were even larger than the first ones.
וְדִלְמָא קָסָבַר רַבִּי יְהוּדָה טְרֵפָה מַשְׁבַּחַת?
The Gemara asks: But perhaps Rabbi Yehuda holds that a tereifa can improve and heal?
אִם כֵּן, בְּמִידֵּי דְּמִיטַּרְפָא בַּהּ – הִגְדִּילָה כְּנָפַיִם הָאַחֲרוֹנִים יוֹתֵר מִן הָרִאשׁוֹנִים?!
If so, in the very thing that renders it a tereifa, would it grow new feathers larger than the first ones? This proves it fully recovered.
מַאי עַסְקָן בִּדְבָרִים?
The Gemara asks: What is meant by saying he was an experimenter in matters?
אָמַר רַב מְשַׁרְשְׁיָא, דִּכְתִיב: ״לֵךְ אֶל נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם, אֲשֶׁר אֵין לָהּ קָצִין שֹׁטֵר וּמֹשֵׁל, תָּכִין בַּקַּיִץ לַחְמָהּ״.
Rav Mesharshiya said: As it is written: "Go to the ant, sluggard; see her ways and grow wise, which has no chief, officer, or ruler, yet she prepares her bread in the summer."
אָמַר: אֵיזִיל אִיחְזֵי אִי וַדַּאי הוּא דְּלֵית לְהוּ מַלְכָּא!
Rabbi Shimon ben Chalafta said: I will go and see if it is true that they have no king.
אֲזַל בִּתְקוּפַת תַּמּוּז, פַּרְסֵיהּ לִגְלִימֵיהּ אַקִּינָּא דְּשׁוּמְשְׁמָנֵי.
He went during the Tammuz solstice and spread his cloak over an anthill.
נְפַק אֲתָא חַד מִינַּיְיהוּ, אַתְנַח בֵּיהּ סִימָנָא.
One of them came out, and he placed a mark on it.
עָל, אֲמַר לְהוּ: ״נְפַל טוּלָּא״.
The ant entered and said to them: "Shade has fallen."
נְפַקוּ וַאֲתוֹ, דַּלְיֵיהּ לִגְלִימֵיהּ, נְפַל שִׁמְשָׁא.
They all came out, and he lifted his cloak, and the sun beat down.
נְפַלוּ עֲלֵיהּ וְקַטְלֵיהּ.
They fell upon that ant and killed it for lying.
אֲמַר: שְׁמַע מִינַּהּ לֵית לְהוּ מַלְכָּא, דְּאִי אִית לְהוּ הַרְמָנָא דְּמַלְכָּא לָא לִיבְעוֹ.
He said: Learn from this that they have no king, for if they had one, would they not require the king's permission to execute it?
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: וְדִלְמָא מַלְכָּא הֲוָה בַּהֲדַיְיהוּ?
Rav Acha the son of Rava said to Rav Ashi: But perhaps the king was with them and gave permission?
אִי נָמֵי, הַרְמָנָא דְּמַלְכָּא הֲווֹ נְקִיטִי?
Or perhaps they held a standing royal decree to kill liars?
אִי נָמֵי בֵּין מַלְכָּא לְמַלְכָּא הֲוָה, דִּכְתִיב: ״בַּיָּמִים הָהֵם אֵין מֶלֶךְ בְּיִשְׂרָאֵל אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה״?
Or perhaps it was during an interregnum between kings, as it is written: "In those days there was no king in Israel; every man did what was right in his own eyes"?
אֶלָּא, סְמוֹךְ אַהֵימָנוּתָא דִּשְׁלֹמֹה.
Rather, rely on the trustworthiness of Shlomo HaMelech, who stated it as a fact.
אָמַר רַב הוּנָא: סִימָן לִטְרֵפָה – שְׁנֵים עָשָׂר חֹדֶשׁ.
Rav Huna said: The sign of a tereifa is that it cannot live more than twelve months.
מֵיתִיבִי: סִימָן לִטְרֵפָה – כֹּל שֶׁאֵינָהּ יוֹלֶדֶת.
The Gemara raises an objection: The sign of a tereifa is that it does not give birth.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מַשְׁבַּחַת וְהוֹלֶכֶת – בְּיָדוּעַ שֶׁהִיא כְּשֵׁרָה, מִתְנַוְּונָה וְהוֹלֶכֶת – בְּיָדוּעַ שֶׁהִיא טְרֵפָה.
Rabban Shimon ben Gamliel says: If it continues to improve, it is known to be kosher; if it continues to waste away, it is known to be a tereifa.
רַבִּי אוֹמֵר: סִימָן לִטְרֵפָה – שְׁלֹשִׁים יוֹם.
Rabbi says: The sign of a tereifa is thirty days of survival.
אָמְרוּ לוֹ: וַהֲלֹא הַרְבֵּה מִתְקַיְּימוֹת שְׁתַּיִם שָׁלֹשׁ שָׁנִים!
They said to him: But do not many tereifos survive two or three years? In any case, twelve months is not mentioned.
תַּנָּאֵי הִיא, דְּתַנְיָא: וּבַגֻּלְגֹּלֶת, עַד שֶׁיֵּשׁ בָּהּ נֶקֶב אֶחָד אָרוֹךְ, אֲפִילּוּ נְקָבִים הַרְבֵּה מִצְטָרְפִים לִמְלֹא מַקְדֵּחַ.
The Gemara answers: It is a dispute of Tannaim, as it is taught in a braisa: And regarding the skull, it is a tereifa if there is a single long hole, or even many holes that combine to the size of a drill-hole.
אָמַר רַבִּי יוֹסֵי בֶּן הַמְשׁוּלָּם: מַעֲשֶׂה בְּעִנְבּוּל, בְּאֶחָד שֶׁנִּפְחֲתָה גֻּלְגׇּלְתּוֹ, וְעָשׂוּ לוֹ חִידּוּק שֶׁל קֵרוּיָה וְחָיָה.
Rabbi Yosei ben HaMeshullam said: There was an incident in Ein Bul of a person whose skull was fractured, and they made for him a plate of gourd and he lived.
אָמַר לוֹ רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: מִשָּׁם רְאָיָה? יְמוֹת הַחַמָּה הָיָה, וְכֵיוָן שֶׁעָבְרוּ עָלָיו יְמוֹת הַצִּנָּה מִיָּד מֵת.
Rabbi Shimon ben Elazar said to him: Is there a proof from there? It was during the summer, and as soon as the cold season came upon him, he died immediately. Thus, we see a tereifa can live for a short time but not a full year.
אָמַר רַב אַחָא בַּר יַעֲקֹב, הֲלָכָה: טְרֵפָה יוֹלֶדֶת וּמַשְׁבַּחַת.
Rav Acha bar Yaakov said: The halachah is that a tereifa can give birth and can improve.
אָמַר אַמֵּימָר: הָנֵי בֵּיעֵי דִּטְרֵפָה
Ameimar said: These eggs of a tereifa bird...
The daf begins with Rava inspecting a basket of birds with broken legs, ruling them kosher after verifying that the convergence of sinews remained intact. We then learn of a dispute regarding a dislocated femur or wing in a bird; while some Sages rule it a tereifa due to the fear of a punctured lung, others require an inspection of the lung. This leads to a discussion about the nature of a bird's lungs, with Hizkiyya and Rabbi Yochanan debating their physical reality and halachic vulnerability to falls or fire. Finally, the Gemara explores the apparent contradictions in Rav's rulings regarding a dislocated versus a severed femur, clarifying that different injuries to the leg carry distinct halachic consequences.
In today's daf, we see the beautiful and meticulous care our Chachamim took to understand the physical reality of Hashem's creations. Rabbi Shimon ben Chalafta went so far as to conduct experiments with ants and chickens to verify the reality of the physical world and how it aligns with the words of the Torah and Mishlei. He did not rely on hearsay; he wanted to see the truth of the Aibershter's wisdom with his own eyes.
This teaches us a profound lesson in our own avodah. Torah is not a detached, abstract theory. It is the blueprint of reality. When we learn, we must look at the world around us through the lens of the Torah, seeking to find Hashem's wisdom in every detail of our daily lives, from the smallest insect to the food on our table.
Too often, we walk through life on autopilot, missing the wonders of the Creator that are right in front of us. If we look closer, with the curiosity of our Sages, we will find that everything in creation is screaming out the greatness of Hashem.
Today, take one minute to look closely at something in Hashem's creation—a leaf, a insect, or even the intricate design of your own hand—and consciously thank the Aibershter for the wisdom He put into the world.