Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
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Summary
Rava establishes further laws regarding physical anomalies that render a lung a treifa. If cysts appear on the lung, a single cyst does not disqualify the animal, whereas two distinct cysts render it a treifa. Rava provides a method to inspect an ambiguous cyst to determine whether it is a single divided structure or two separate entities. Regarding the lobes of the lung – which normally consist of three on the right and two on the left – Rava rules that deviations from this norm disqualify the animal. Meriemar permitted an extra lobe provided it is perfectly aligned with the natural row. However, if an extra lobe develops internally facing the heart, its status is disputed, as Rav Huna Mar bar Avia notes that this configuration is common in wild animals, and therefore permits it.
Rafram rules that a lung resembling a wood chip is a treifa, a tradition that receives five distinct interpretations in the Gemara to clarify in what way it is similar to a wood chip – in color or in feel.
Rava delineates which lung discolorations are valid and which are problematic, a discussion expanded upon by Rav Kahana and Rav Sama regarding specific shades and appearances. Ravina addresses a scenario where a lobe of the lung fails to inflate, explaining that a test must be performed to determine if the lack of airflow is due to a fatal defect or merely a temporary obstruction. Ulla rules that if the internal tissue of the lung liquefies, the animal remains kosher because internal decay does not compromise the outer membrane. Rava qualifies this leniency, limiting it to cases where the primary bronchial tubes remain intact, and Rav Ashi outlines the practical examination method to verify their structural integrity.
Today’s daily daf tools:
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Chullin 47
וְאָמַר רָבָא: הָנֵי תַּרְתֵּי בּוּעֵי דִּסְמִיכָן לַהֲדָדֵי, לֵית לְהוּ בְּדִיקוּתָא. חֲדָא וּמִתְחַזְיָא כְּתַרְתֵּי – מַיְיתִינַן סִילְוָא וּבָזְעִינַן לַהּ, אִי שָׁפְכָן לַהֲדָדֵי – חֲדָא הִיא וּכְשֵׁרָה, וְאִי לָא – תַּרְתֵּי נִינְהוּ וּטְרֵפָה.
And Rava says: These two cysts that are adjacent to one another on the lung have no need for inspection. The animal is definitely a tereifa, since it is presumed that the cysts formed around a perforation in the lung. But if there is only one cyst that looks like two, due to a depression in the middle, we bring a thorn and pierce it to remove the fluid inside. If the fluids from either side empty into one another, this indicates that it is one cyst, and the animal is kosher. And if not, they are two separate cysts, and the animal is a tereifa.
וְאָמַר רָבָא: חָמֵשׁ אוּנֵּי אִית לַהּ לְרֵיאָה, אַפַּהּ כְּלַפֵּי גַּבְרָא – תְּלָתָא מִיַּמִּינָא וְתַרְתֵּי מִשְּׂמָאלָא. חַסִּיר אוֹ יַתִּיר אוֹ חֲלִיף – טְרֵפָה.
§ And Rava says: The lung has five lobes [unnei]. When the animal hangs by its legs with its face toward the person checking it, he sees three lobes on his right and two on his left. If the animal is missing a lobe or has an extra lobe, or if the lobes were switched, with two on the right and three on the left, the animal is a tereifa.
הָהוּא יַתִּירְתָּא דַּאֲתַאי לְקַמֵּיהּ דְּמָרִימָר, הֲוָה יָתֵיב רַב אַחָא אַבָּבָא. אֲמַר לֵיהּ: מַאי אֲמַר לָךְ? אֲמַר לֵיהּ: אַכְשְׁרַהּ נִיהֲלִי. אֲמַר לֵיהּ: הֲדַר עַיְּילַהּ קַמֵּיהּ! אֲמַר לֵיהּ: זִיל אֵימָא לֵיהּ לְמַאן דְּיָתֵיב אַבָּבָא, לֵית הִלְכְתָא כְּוָותֵיהּ דְּרָבָא בִּיתֶרֶת.
The Gemara relates that a certain lung that had an extra lobe was brought before Mareimar. Rav Aḥa was sitting at the door of Mareimar’s house. When the animal’s owner was leaving, Rav Aḥa said to him: What did Mareimar say to you? The man said to him: Mareimar deemed it kosher. Rav Aḥa was surprised by this, because it contradicts Rava’s statement, so he said to him: Turn around and bring the animal before him. The owner did so. Mareimar realized why he was being asked twice, and said to him: Go tell whomever is sitting at the door: The halakha is not in accordance with the opinion of Rava in the case of an animal that has an extra lobe.
וְהָנֵי מִילֵּי – דְּקָיְימָא בְּדָרָא דְּאוּנֵּי, אֲבָל בֵּינֵי בֵּינֵי – טְרֵפָה.
The Gemara adds: And this statement applies only when the extra lobe stands in line with the other lobes, on the left or right. But if it is in between the two sides, the animal is a tereifa.
הָהוּא בֵּינֵי בֵּינֵי דַּאֲתָא לְקַמֵּיהּ דְּרַב אָשֵׁי, סָבַר רַב אָשֵׁי לְמִיטְרְפַהּ. אֲמַר לֵיהּ רַב הוּנָא מָר בַּר אַוְיָא: כֹּל הָנֵי חֵיוֵי בָּרָיָיתָא הָכִי אִית לְהוּ, וְקָרוּ לַהּ טַבָּחֵי עֵינוּנִיתָא דְּוַורְדָּא. וְהָנֵי מִילֵּי מִגַּוַּאי,
The Gemara relates that a certain animal with an extra lobe in between the two sides was brought before Rav Ashi. Rav Ashi thought to deem it a tereifa. Rav Huna Mar bar Avya said to him: All those animals that graze outside in the fields have extra lobes like this, and butchers call it the little rose lobe. The Gemara adds: And this statement applies only when the extra lobe is on the inside face of the lung, facing the heart.
אֲבָל אַגַּבַּהּ, אֲפִילּוּ כְּטַרְפָּא דְאָסָא – טְרֵפָה.
But if it is on the back of the lung, even if it is as small as a myrtle leaf, the animal is a tereifa.
אָמַר רַפְרָם: הַאי רֵיאָה דְּדָמְיָא לְאוּפְתָּא – טְרֵפָה. אִיכָּא דְּאָמְרִי בַּחֲזוּתָא, וְאִיכָּא דְּאָמְרִי בְּגִישְׁתָּא. אִיכָּא דְּאָמְרִי דִּנְפִיחָה, וְאִיכָּא דְּאָמְרִי דִּפְחִיזָא, וְאִיכָּא דְּאָמְרִי דְּשִׁיעָא, דְּלֵית לַהּ חִיתּוּכָא דְאוּנֵּי.
§ Rafram says: This lung that is similar to a chip of wood renders the animal a tereifa. There are those who say that the similarity lies in its appearance, i.e., if it is pale like wood. And there are those who say that it lies in its feeling, i.e., if it is hard like wood. There are those who say that it is swollen. And there are those who say that it is light. And there are those who say that it is completely smooth, that it has no sectioning of lobes.
אָמַר רָבָא: כְּכוּחְלָא – כְּשֵׁרָה, כִּדְיוֹתָא – טְרֵפָה, דְּאָמַר רַבִּי חֲנִינָא: שָׁחוֹר אָדוֹם הוּא, אֶלָּא שֶׁלָּקָה.
§ Rava says: If the lung assumed a dark color like eye shadow, the animal is kosher. If its color is black like ink, the animal is a tereifa. As Rabbi Ḥanina says: Menstrual blood that appears black is actually red, except that it decayed. Black color is therefore a sign of decay, and the lung is assumed to be defective.
יְרוּקָּה – כְּשֵׁרָה, מִדְּרַבִּי נָתָן. אֲדוּמָּה – כְּשֵׁרָה, מִדְּרַבִּי נָתָן. דְּתַנְיָא: רַבִּי נָתָן אוֹמֵר: פַּעַם אַחַת הָלַכְתִּי לִכְרַכֵּי הַיָּם, בָּאתָה אִשָּׁה אַחַת לְפָנַי שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי – הֱבִיאַתּוּ לְפָנַי. רְאִיתִיו שֶׁהָיָה אָדוֹם, אָמַרְתִּי לָהּ: בִּתִּי, הַמְתִּינִי לוֹ עַד שֶׁיִּבָּלַע בּוֹ דָּמוֹ. הִמְתִּינָה לוֹ וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין אוֹתוֹ נָתָן הַבַּבְלִי עַל שְׁמִי.
The Gemara continues: If the lung was green, the animal is kosher, as can be derived from the episode of Rabbi Natan. And if it was red, it is kosher, as can be derived from the episode of Rabbi Natan. As it is taught in a baraita: Rabbi Natan says: Once I went to the cities overseas, where one woman came before me who circumcised her first son and he died, and she circumcised her second son and he died, and out of concern that circumcising her third son might cause him to die as well, she brought him before me. I saw that he was red, so I said to her: My daughter, wait for him until his blood is absorbed into him. She waited for him until his blood was absorbed into him and then circumcised him, and he survived. And they would call him Natan the Babylonian after my name. This incident indicates that a red lung can heal.
וְשׁוּב פַּעַם אַחַת הָלַכְתִּי לִמְדִינַת קַפּוֹטְקְיָא, בָּאתָה אִשָּׁה לְפָנַי, שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי הֱבִיאַתּוּ לְפָנַי, רְאִיתִיו שֶׁהָיָה יָרוֹק, הֵצַצְתִּי בּוֹ וְלֹא הָיָה בּוֹ דַּם בְּרִית, אָמַרְתִּי לָהּ: בִּתִּי, הַמְתִּינִי לוֹ עַד שֶׁיִּפּוֹל בּוֹ דָּמוֹ, הִמְתִּינָה לוֹ וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין אוֹתוֹ נָתָן הַבַּבְלִי עַל שְׁמִי.
Rabbi Natan further related: And on another occasion I went to the state of Cappadocia, and a woman came before me who circumcised her first son and he died, and she circumcised her second son and he died. Out of concern that circumcising her third son might cause him to die as well, she brought him before me. I saw that he was green, i.e., pale. I looked at him and saw that he did not have the blood of circumcision in him, i.e., he had a deficiency of blood such that no blood would emerge from the circumcision. I said to her: My daughter, wait until his blood enters him. She waited for his blood to increase and then circumcised him, and he survived. And they would call his name Natan the Babylonian after my name. This incident indicates that a green lung can heal as well.
אָמַר רַב כָּהֲנָא: כְּכַבְדָּא – כְּשֵׁרָה, כְּבִשְׂרָא – טְרֵפָה, וְסִימָנָיךְ: ״וּבָשָׂר בַּשָּׂדֶה טְרֵפָה״.
Rav Kahana says: If the lung has an appearance like the liver, the animal is kosher. If it has an appearance like flesh, the animal is a tereifa. And your mnemonic to remember that the latter is a tereifa is the verse: “You shall not eat any flesh that is torn of animals [tereifa] in the field” (Exodus 22:30).
אָמַר רַב סַמָּא בְּרֵיהּ דְּרָבָא: הַאי רֵיאָה דְּדָמְיָא כִּכְשׁוּתָא, וּכְמוֹרִיקָא, וּכְגוֹן בֵּיעֲתָא – טְרֵפָה. אֶלָּא יְרוּקָּה דִּכְשֵׁרָה הֵיכִי דָּמְיָא? כְּכַרָּתֵי.
Rav Sama, son of Rava, says: This lung whose appearance resembles dodder, or saffron, or has a yellow color such as that of an egg yolk, renders the animal a tereifa. Since all of these appearances are various shades of green, the Gemara asks: But the green lung that is kosher, what is it like? The Gemara responds: It is like a leek.
אָמַר רָבִינָא: אָטוּם בְּרֵיאָה, מַיְיתִינַן סַכִּינָא וְקָרְעִינַן לַהּ, אִי אִית בַּהּ מוּגְלָא – וַדַּאי מֵחֲמַת מוּגְלָא הוּא, וּכְשֵׁרָה, וְאִי לָא – מוֹתְבִינַן עֲלַהּ גַּדְפָּא אוֹ רוּקָּא, אִי מְבַצְבְּצָא – כְּשֵׁרָה, וְאִי לָא – טְרֵפָה.
§ Ravina says: If there was a sealed area in the lung that does not inflate, we bring a knife and tear it open. If there is pus in the sealed area, then it was definitely sealed due to the pus, and the animal is kosher. But if we do not find pus there, we lay a feather or saliva on the opening and inflate the lung. If the saliva bubbles or the feather moves, the animal is kosher, since some air does reach the area, and if not, there is some defect in the lung, and the animal is a tereifa.
אָמַר רַב יוֹסֵף: קְרוּם שֶׁעָלָה מֵחֲמַת מַכָּה בָּרֵיאָה – אֵינוֹ קְרוּם, וְאָמַר רַב יוֹסֵף: הַאי רֵיאָה דְּאָוְושָׁא, אִי יָדְעִינַן הֵיכָא אָוְושָׁא – מַנְּחִינַן עֲלַהּ גַּדְפָּא אוֹ גִילָא אוֹ רוּקָּא, אִי מְבַצְבְּצָא – טְרֵפָה, וְאִי לָא – כְּשֵׁרָה, וְאִי לָא יָדְעִינַן לַהּ – מַיְיתִינַן מְשִׁיכְלְתָא דְּמַיָּא פָּשׁוֹרֵי וּמוֹתְבִינַן לַהּ בְּגַוַּהּ.
Rav Yosef says: A membrane that appeared due to a wound in the lung, i.e., a scab that covered a perforation through the lung, is not considered a true membrane, since it does not last. And Rav Yosef says: With regard to this lung that emits a sound when inflated, if we know from where it emits a sound, we set a feather, or straw, or saliva on that point. If the saliva bubbles when the lung is inflated, the animal is a tereifa, since this proves that the lung is perforated through both membranes. And if not, the animal is kosher. And if we do not know from where it emits a sound, we bring a basin of tepid water and set the lung inside it.
בְּחַמִּימֵי לָא – דְּכָוְוצִי, בְּקָרִירֵי לָא – דִּמְטָרְשִׁי, אֶלָּא בָּדְקִינַן לַהּ בְּפָשׁוֹרֵי. אִי מְבַצְבְּצָא – טְרֵפָה, וְאִי לָא – כְּשֵׁרָה. תַּתָּאָה אִינְּקִיב, עִילָּאָה לָא אִינְּקִיב, וְהַאי דְּאָוְושָׁא – זִיקָא דְּבֵינֵי וּבֵינֵי הוּא.
One cannot place it in hot water, as it causes the lung to contract, closing the perforation. And one cannot place it in cold water, as it hardens the lung and may cause it to crack. Rather, we check it in tepid water. If the water bubbles, the animal is a tereifa. And if not, the animal is kosher, since it is apparent that only the inner membrane is perforated and the outer membrane is not perforated, and the fact that it emits a sound is due to the air moving in the space between the two membranes.
אָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: רֵיאָה שֶׁנִּשְׁפְּכָה כְּקִיתוֹן, כְּשֵׁרָה. אַלְמָא קָסָבַר: חִסָּרוֹן מִבִּפְנִים לָא שְׁמֵיהּ חִסָּרוֹן.
§ Ulla says that Rabbi Yoḥanan says: An animal with a lung that liquefied and can be poured out like water from a jug is kosher. The Gemara notes: Evidently, Rabbi Yoḥanan holds that a deficiency on the inside of an organ is not considered a deficiency. Only a deficiency in the wall or membrane of an organ renders an animal a tereifa.
אֵיתִיבֵיהּ רַבִּי אַבָּא לְעוּלָּא: ״הָרֵיאָה שֶׁנִּיקְּבָה אוֹ שֶׁחָסְרָה״. מַאי חָסְרָה? אִילֵימָא מִבַּחוּץ – הַיְינוּ נִיקְּבָה! אֶלָּא לָאו מִבִּפְנִים, וּשְׁמַע מִינַּהּ: חִסָּרוֹן מִבִּפְנִים שְׁמֵיהּ חִסָּרוֹן!
Rabbi Abba raised an objection to Ulla from the mishna, which states: The lung that was perforated or that was missing a piece renders the animal a tereifa. What is the case of a lung that was missing a piece? If we say that it was missing a piece on the outside, this is the same as if it was perforated, since any missing piece of the lung wall would constitute a perforation. Rather, is it not referring to a missing piece on the inside? If so, learn from the mishna that a deficiency on the inside of an organ is considered a deficiency to render the animal a tereifa.
לָא, לְעוֹלָם מִבַּחוּץ, וּדְקָא אָמְרַתְּ הַיְינוּ נִיקְּבָה – לָא צְרִיכָא לְרַבִּי שִׁמְעוֹן, דְּאָמַר: עַד שֶׁתִּנָּקֵב לְבֵית הַסִּמְפּוֹנוֹת. הָנֵי מִילֵּי נֶקֶב דְּלֵית בֵּיהּ חִסָּרוֹן, אֲבָל נֶקֶב דְּאִית בֵּיהּ חִסָּרוֹן – אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֶה.
The Gemara responds: No, the mishna actually is referring to a missing piece on the outside. And with regard to that which you said: This is the same as if it was perforated, one may respond that no, it is necessary to mention both cases to account for the opinion of Rabbi Shimon in the mishna, who says: It is not a tereifa until the lung is perforated through to the bronchi. By mentioning both cases, the mishna teaches that this statement of Rabbi Shimon applies only to a small perforation that does not constitute a deficiency. But in the case of a perforation so large that it constitutes a deficiency, even Rabbi Shimon concedes that it renders the animal a tereifa even if the perforation does not reach the bronchi.
רַבִּי חֲנַנְיָה חֲלַשׁ, עָל לְגַבֵּיהּ רַבִּי נָתָן וְכׇל גְּדוֹלֵי הַדּוֹר, אַיְיתוֹ קַמֵּיהּ רֵיאָה שֶׁנִּשְׁפְּכָה כְּקִיתוֹן, וְאַכְשְׁרַהּ.
The Gemara relates that Rabbi Ḥananya became sick. Rabbi Natan and all the eminent scholars of the generation entered before him to visit. They brought before him a lung that could be poured out like water from a jug, and he deemed the animal kosher.
אָמַר רָבָא: וְהוּא דְּקָיְימִי סִמְפּוֹנוֹת. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: מְנָא יָדְעִינַן? אֲמַר לֵיהּ: מַיְיתִינַן צָעָא דְּקוּנְיָא, וְשָׁפְכִינַן לַהּ בְּגַוֵּיהּ. אִי אִית בַּהּ שׁוּרְיָיקֵי חִיוָּרֵי – טְרֵפָה, וְאִי לָא – כְּשֵׁרָה.
Rava said: This is the halakha only if the bronchi still exist and only the flesh of the lung has liquefied. Rav Aḥa, son of Rava, said to Rav Ashi: From where do we know whether the bronchi still exist? Rav Ashi said to him: We bring a glazed earthenware vessel with no cracks, so the contents can be observed, and we pour the lung into it. If there are white streaks in it, the animal is a tereifa, as the white streaks are remains of the liquefied bronchi. And if not, the animal is kosher.
אָמַר רַב נַחְמָן: רֵיאָה שֶׁנִּימּוֹקָה וּקְרוּם שֶׁלָּהּ קַיָּים – כְּשֵׁרָה. תַּנְיָא נָמֵי הָכִי: רֵיאָה שֶׁנִּימּוֹקָה וּקְרוּם שֶׁלָּהּ קַיָּים, אֲפִילּוּ מַחְזֶקֶת רְבִיעִית – כְּשֵׁרָה. נִיטְּלָה
Rav Naḥman says: If the lung was partially atrophied and only part of the flesh remains, but its membrane still exists, the animal is kosher. The Gemara notes: This is also taught in a baraita: If the lung was atrophied, but its membrane still exists, even if the space vacated by the atrophied lung can hold a quarter-log of fluid, the animal is kosher.
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Chullin 47
וְאָמַר רָבָא: הָנֵי תַּרְתֵּי בּוּעֵי דִּסְמִיכָן לַהֲדָדֵי, לֵית לְהוּ בְּדִיקוּתָא. חֲדָא וּמִתְחַזְיָא כְּתַרְתֵּי – מַיְיתִינַן סִילְוָא וּבָזְעִינַן לַהּ, אִי שָׁפְכָן לַהֲדָדֵי – חֲדָא הִיא וּכְשֵׁרָה, וְאִי לָא – תַּרְתֵּי נִינְהוּ וּטְרֵפָה.
And Rava says: These two cysts that are adjacent to one another on the lung have no need for inspection. The animal is definitely a tereifa, since it is presumed that the cysts formed around a perforation in the lung. But if there is only one cyst that looks like two, due to a depression in the middle, we bring a thorn and pierce it to remove the fluid inside. If the fluids from either side empty into one another, this indicates that it is one cyst, and the animal is kosher. And if not, they are two separate cysts, and the animal is a tereifa.
וְאָמַר רָבָא: חָמֵשׁ אוּנֵּי אִית לַהּ לְרֵיאָה, אַפַּהּ כְּלַפֵּי גַּבְרָא – תְּלָתָא מִיַּמִּינָא וְתַרְתֵּי מִשְּׂמָאלָא. חַסִּיר אוֹ יַתִּיר אוֹ חֲלִיף – טְרֵפָה.
§ And Rava says: The lung has five lobes [unnei]. When the animal hangs by its legs with its face toward the person checking it, he sees three lobes on his right and two on his left. If the animal is missing a lobe or has an extra lobe, or if the lobes were switched, with two on the right and three on the left, the animal is a tereifa.
הָהוּא יַתִּירְתָּא דַּאֲתַאי לְקַמֵּיהּ דְּמָרִימָר, הֲוָה יָתֵיב רַב אַחָא אַבָּבָא. אֲמַר לֵיהּ: מַאי אֲמַר לָךְ? אֲמַר לֵיהּ: אַכְשְׁרַהּ נִיהֲלִי. אֲמַר לֵיהּ: הֲדַר עַיְּילַהּ קַמֵּיהּ! אֲמַר לֵיהּ: זִיל אֵימָא לֵיהּ לְמַאן דְּיָתֵיב אַבָּבָא, לֵית הִלְכְתָא כְּוָותֵיהּ דְּרָבָא בִּיתֶרֶת.
The Gemara relates that a certain lung that had an extra lobe was brought before Mareimar. Rav Aḥa was sitting at the door of Mareimar’s house. When the animal’s owner was leaving, Rav Aḥa said to him: What did Mareimar say to you? The man said to him: Mareimar deemed it kosher. Rav Aḥa was surprised by this, because it contradicts Rava’s statement, so he said to him: Turn around and bring the animal before him. The owner did so. Mareimar realized why he was being asked twice, and said to him: Go tell whomever is sitting at the door: The halakha is not in accordance with the opinion of Rava in the case of an animal that has an extra lobe.
וְהָנֵי מִילֵּי – דְּקָיְימָא בְּדָרָא דְּאוּנֵּי, אֲבָל בֵּינֵי בֵּינֵי – טְרֵפָה.
The Gemara adds: And this statement applies only when the extra lobe stands in line with the other lobes, on the left or right. But if it is in between the two sides, the animal is a tereifa.
הָהוּא בֵּינֵי בֵּינֵי דַּאֲתָא לְקַמֵּיהּ דְּרַב אָשֵׁי, סָבַר רַב אָשֵׁי לְמִיטְרְפַהּ. אֲמַר לֵיהּ רַב הוּנָא מָר בַּר אַוְיָא: כֹּל הָנֵי חֵיוֵי בָּרָיָיתָא הָכִי אִית לְהוּ, וְקָרוּ לַהּ טַבָּחֵי עֵינוּנִיתָא דְּוַורְדָּא. וְהָנֵי מִילֵּי מִגַּוַּאי,
The Gemara relates that a certain animal with an extra lobe in between the two sides was brought before Rav Ashi. Rav Ashi thought to deem it a tereifa. Rav Huna Mar bar Avya said to him: All those animals that graze outside in the fields have extra lobes like this, and butchers call it the little rose lobe. The Gemara adds: And this statement applies only when the extra lobe is on the inside face of the lung, facing the heart.
אֲבָל אַגַּבַּהּ, אֲפִילּוּ כְּטַרְפָּא דְאָסָא – טְרֵפָה.
But if it is on the back of the lung, even if it is as small as a myrtle leaf, the animal is a tereifa.
אָמַר רַפְרָם: הַאי רֵיאָה דְּדָמְיָא לְאוּפְתָּא – טְרֵפָה. אִיכָּא דְּאָמְרִי בַּחֲזוּתָא, וְאִיכָּא דְּאָמְרִי בְּגִישְׁתָּא. אִיכָּא דְּאָמְרִי דִּנְפִיחָה, וְאִיכָּא דְּאָמְרִי דִּפְחִיזָא, וְאִיכָּא דְּאָמְרִי דְּשִׁיעָא, דְּלֵית לַהּ חִיתּוּכָא דְאוּנֵּי.
§ Rafram says: This lung that is similar to a chip of wood renders the animal a tereifa. There are those who say that the similarity lies in its appearance, i.e., if it is pale like wood. And there are those who say that it lies in its feeling, i.e., if it is hard like wood. There are those who say that it is swollen. And there are those who say that it is light. And there are those who say that it is completely smooth, that it has no sectioning of lobes.
אָמַר רָבָא: כְּכוּחְלָא – כְּשֵׁרָה, כִּדְיוֹתָא – טְרֵפָה, דְּאָמַר רַבִּי חֲנִינָא: שָׁחוֹר אָדוֹם הוּא, אֶלָּא שֶׁלָּקָה.
§ Rava says: If the lung assumed a dark color like eye shadow, the animal is kosher. If its color is black like ink, the animal is a tereifa. As Rabbi Ḥanina says: Menstrual blood that appears black is actually red, except that it decayed. Black color is therefore a sign of decay, and the lung is assumed to be defective.
יְרוּקָּה – כְּשֵׁרָה, מִדְּרַבִּי נָתָן. אֲדוּמָּה – כְּשֵׁרָה, מִדְּרַבִּי נָתָן. דְּתַנְיָא: רַבִּי נָתָן אוֹמֵר: פַּעַם אַחַת הָלַכְתִּי לִכְרַכֵּי הַיָּם, בָּאתָה אִשָּׁה אַחַת לְפָנַי שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי – הֱבִיאַתּוּ לְפָנַי. רְאִיתִיו שֶׁהָיָה אָדוֹם, אָמַרְתִּי לָהּ: בִּתִּי, הַמְתִּינִי לוֹ עַד שֶׁיִּבָּלַע בּוֹ דָּמוֹ. הִמְתִּינָה לוֹ וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין אוֹתוֹ נָתָן הַבַּבְלִי עַל שְׁמִי.
The Gemara continues: If the lung was green, the animal is kosher, as can be derived from the episode of Rabbi Natan. And if it was red, it is kosher, as can be derived from the episode of Rabbi Natan. As it is taught in a baraita: Rabbi Natan says: Once I went to the cities overseas, where one woman came before me who circumcised her first son and he died, and she circumcised her second son and he died, and out of concern that circumcising her third son might cause him to die as well, she brought him before me. I saw that he was red, so I said to her: My daughter, wait for him until his blood is absorbed into him. She waited for him until his blood was absorbed into him and then circumcised him, and he survived. And they would call him Natan the Babylonian after my name. This incident indicates that a red lung can heal.
וְשׁוּב פַּעַם אַחַת הָלַכְתִּי לִמְדִינַת קַפּוֹטְקְיָא, בָּאתָה אִשָּׁה לְפָנַי, שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי הֱבִיאַתּוּ לְפָנַי, רְאִיתִיו שֶׁהָיָה יָרוֹק, הֵצַצְתִּי בּוֹ וְלֹא הָיָה בּוֹ דַּם בְּרִית, אָמַרְתִּי לָהּ: בִּתִּי, הַמְתִּינִי לוֹ עַד שֶׁיִּפּוֹל בּוֹ דָּמוֹ, הִמְתִּינָה לוֹ וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין אוֹתוֹ נָתָן הַבַּבְלִי עַל שְׁמִי.
Rabbi Natan further related: And on another occasion I went to the state of Cappadocia, and a woman came before me who circumcised her first son and he died, and she circumcised her second son and he died. Out of concern that circumcising her third son might cause him to die as well, she brought him before me. I saw that he was green, i.e., pale. I looked at him and saw that he did not have the blood of circumcision in him, i.e., he had a deficiency of blood such that no blood would emerge from the circumcision. I said to her: My daughter, wait until his blood enters him. She waited for his blood to increase and then circumcised him, and he survived. And they would call his name Natan the Babylonian after my name. This incident indicates that a green lung can heal as well.
אָמַר רַב כָּהֲנָא: כְּכַבְדָּא – כְּשֵׁרָה, כְּבִשְׂרָא – טְרֵפָה, וְסִימָנָיךְ: ״וּבָשָׂר בַּשָּׂדֶה טְרֵפָה״.
Rav Kahana says: If the lung has an appearance like the liver, the animal is kosher. If it has an appearance like flesh, the animal is a tereifa. And your mnemonic to remember that the latter is a tereifa is the verse: “You shall not eat any flesh that is torn of animals [tereifa] in the field” (Exodus 22:30).
אָמַר רַב סַמָּא בְּרֵיהּ דְּרָבָא: הַאי רֵיאָה דְּדָמְיָא כִּכְשׁוּתָא, וּכְמוֹרִיקָא, וּכְגוֹן בֵּיעֲתָא – טְרֵפָה. אֶלָּא יְרוּקָּה דִּכְשֵׁרָה הֵיכִי דָּמְיָא? כְּכַרָּתֵי.
Rav Sama, son of Rava, says: This lung whose appearance resembles dodder, or saffron, or has a yellow color such as that of an egg yolk, renders the animal a tereifa. Since all of these appearances are various shades of green, the Gemara asks: But the green lung that is kosher, what is it like? The Gemara responds: It is like a leek.
אָמַר רָבִינָא: אָטוּם בְּרֵיאָה, מַיְיתִינַן סַכִּינָא וְקָרְעִינַן לַהּ, אִי אִית בַּהּ מוּגְלָא – וַדַּאי מֵחֲמַת מוּגְלָא הוּא, וּכְשֵׁרָה, וְאִי לָא – מוֹתְבִינַן עֲלַהּ גַּדְפָּא אוֹ רוּקָּא, אִי מְבַצְבְּצָא – כְּשֵׁרָה, וְאִי לָא – טְרֵפָה.
§ Ravina says: If there was a sealed area in the lung that does not inflate, we bring a knife and tear it open. If there is pus in the sealed area, then it was definitely sealed due to the pus, and the animal is kosher. But if we do not find pus there, we lay a feather or saliva on the opening and inflate the lung. If the saliva bubbles or the feather moves, the animal is kosher, since some air does reach the area, and if not, there is some defect in the lung, and the animal is a tereifa.
אָמַר רַב יוֹסֵף: קְרוּם שֶׁעָלָה מֵחֲמַת מַכָּה בָּרֵיאָה – אֵינוֹ קְרוּם, וְאָמַר רַב יוֹסֵף: הַאי רֵיאָה דְּאָוְושָׁא, אִי יָדְעִינַן הֵיכָא אָוְושָׁא – מַנְּחִינַן עֲלַהּ גַּדְפָּא אוֹ גִילָא אוֹ רוּקָּא, אִי מְבַצְבְּצָא – טְרֵפָה, וְאִי לָא – כְּשֵׁרָה, וְאִי לָא יָדְעִינַן לַהּ – מַיְיתִינַן מְשִׁיכְלְתָא דְּמַיָּא פָּשׁוֹרֵי וּמוֹתְבִינַן לַהּ בְּגַוַּהּ.
Rav Yosef says: A membrane that appeared due to a wound in the lung, i.e., a scab that covered a perforation through the lung, is not considered a true membrane, since it does not last. And Rav Yosef says: With regard to this lung that emits a sound when inflated, if we know from where it emits a sound, we set a feather, or straw, or saliva on that point. If the saliva bubbles when the lung is inflated, the animal is a tereifa, since this proves that the lung is perforated through both membranes. And if not, the animal is kosher. And if we do not know from where it emits a sound, we bring a basin of tepid water and set the lung inside it.
בְּחַמִּימֵי לָא – דְּכָוְוצִי, בְּקָרִירֵי לָא – דִּמְטָרְשִׁי, אֶלָּא בָּדְקִינַן לַהּ בְּפָשׁוֹרֵי. אִי מְבַצְבְּצָא – טְרֵפָה, וְאִי לָא – כְּשֵׁרָה. תַּתָּאָה אִינְּקִיב, עִילָּאָה לָא אִינְּקִיב, וְהַאי דְּאָוְושָׁא – זִיקָא דְּבֵינֵי וּבֵינֵי הוּא.
One cannot place it in hot water, as it causes the lung to contract, closing the perforation. And one cannot place it in cold water, as it hardens the lung and may cause it to crack. Rather, we check it in tepid water. If the water bubbles, the animal is a tereifa. And if not, the animal is kosher, since it is apparent that only the inner membrane is perforated and the outer membrane is not perforated, and the fact that it emits a sound is due to the air moving in the space between the two membranes.
אָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: רֵיאָה שֶׁנִּשְׁפְּכָה כְּקִיתוֹן, כְּשֵׁרָה. אַלְמָא קָסָבַר: חִסָּרוֹן מִבִּפְנִים לָא שְׁמֵיהּ חִסָּרוֹן.
§ Ulla says that Rabbi Yoḥanan says: An animal with a lung that liquefied and can be poured out like water from a jug is kosher. The Gemara notes: Evidently, Rabbi Yoḥanan holds that a deficiency on the inside of an organ is not considered a deficiency. Only a deficiency in the wall or membrane of an organ renders an animal a tereifa.
אֵיתִיבֵיהּ רַבִּי אַבָּא לְעוּלָּא: ״הָרֵיאָה שֶׁנִּיקְּבָה אוֹ שֶׁחָסְרָה״. מַאי חָסְרָה? אִילֵימָא מִבַּחוּץ – הַיְינוּ נִיקְּבָה! אֶלָּא לָאו מִבִּפְנִים, וּשְׁמַע מִינַּהּ: חִסָּרוֹן מִבִּפְנִים שְׁמֵיהּ חִסָּרוֹן!
Rabbi Abba raised an objection to Ulla from the mishna, which states: The lung that was perforated or that was missing a piece renders the animal a tereifa. What is the case of a lung that was missing a piece? If we say that it was missing a piece on the outside, this is the same as if it was perforated, since any missing piece of the lung wall would constitute a perforation. Rather, is it not referring to a missing piece on the inside? If so, learn from the mishna that a deficiency on the inside of an organ is considered a deficiency to render the animal a tereifa.
לָא, לְעוֹלָם מִבַּחוּץ, וּדְקָא אָמְרַתְּ הַיְינוּ נִיקְּבָה – לָא צְרִיכָא לְרַבִּי שִׁמְעוֹן, דְּאָמַר: עַד שֶׁתִּנָּקֵב לְבֵית הַסִּמְפּוֹנוֹת. הָנֵי מִילֵּי נֶקֶב דְּלֵית בֵּיהּ חִסָּרוֹן, אֲבָל נֶקֶב דְּאִית בֵּיהּ חִסָּרוֹן – אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֶה.
The Gemara responds: No, the mishna actually is referring to a missing piece on the outside. And with regard to that which you said: This is the same as if it was perforated, one may respond that no, it is necessary to mention both cases to account for the opinion of Rabbi Shimon in the mishna, who says: It is not a tereifa until the lung is perforated through to the bronchi. By mentioning both cases, the mishna teaches that this statement of Rabbi Shimon applies only to a small perforation that does not constitute a deficiency. But in the case of a perforation so large that it constitutes a deficiency, even Rabbi Shimon concedes that it renders the animal a tereifa even if the perforation does not reach the bronchi.
רַבִּי חֲנַנְיָה חֲלַשׁ, עָל לְגַבֵּיהּ רַבִּי נָתָן וְכׇל גְּדוֹלֵי הַדּוֹר, אַיְיתוֹ קַמֵּיהּ רֵיאָה שֶׁנִּשְׁפְּכָה כְּקִיתוֹן, וְאַכְשְׁרַהּ.
The Gemara relates that Rabbi Ḥananya became sick. Rabbi Natan and all the eminent scholars of the generation entered before him to visit. They brought before him a lung that could be poured out like water from a jug, and he deemed the animal kosher.
אָמַר רָבָא: וְהוּא דְּקָיְימִי סִמְפּוֹנוֹת. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: מְנָא יָדְעִינַן? אֲמַר לֵיהּ: מַיְיתִינַן צָעָא דְּקוּנְיָא, וְשָׁפְכִינַן לַהּ בְּגַוֵּיהּ. אִי אִית בַּהּ שׁוּרְיָיקֵי חִיוָּרֵי – טְרֵפָה, וְאִי לָא – כְּשֵׁרָה.
Rava said: This is the halakha only if the bronchi still exist and only the flesh of the lung has liquefied. Rav Aḥa, son of Rava, said to Rav Ashi: From where do we know whether the bronchi still exist? Rav Ashi said to him: We bring a glazed earthenware vessel with no cracks, so the contents can be observed, and we pour the lung into it. If there are white streaks in it, the animal is a tereifa, as the white streaks are remains of the liquefied bronchi. And if not, the animal is kosher.
אָמַר רַב נַחְמָן: רֵיאָה שֶׁנִּימּוֹקָה וּקְרוּם שֶׁלָּהּ קַיָּים – כְּשֵׁרָה. תַּנְיָא נָמֵי הָכִי: רֵיאָה שֶׁנִּימּוֹקָה וּקְרוּם שֶׁלָּהּ קַיָּים, אֲפִילּוּ מַחְזֶקֶת רְבִיעִית – כְּשֵׁרָה. נִיטְּלָה
Rav Naḥman says: If the lung was partially atrophied and only part of the flesh remains, but its membrane still exists, the animal is kosher. The Gemara notes: This is also taught in a baraita: If the lung was atrophied, but its membrane still exists, even if the space vacated by the atrophied lung can hold a quarter-log of fluid, the animal is kosher.
