There are conflicting traditions about what Rav said regarding a femur that is dislocated in a bird. The gemara in the end paskens based on a story in which it becomes clear what the prevalent custom was.
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
This week’s learning is sponsored by the Miller Rotenberg family in loving memory of their daughter Tanielle Miller on her 21st yahrzeit. “We honor and celebrate her memory by continuing the paths she forged, keeping her love of community, chesed, Israel, and learning, alive and vibrant.”
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This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
This week’s learning is sponsored by the Miller Rotenberg family in loving memory of their daughter Tanielle Miller on her 21st yahrzeit. “We honor and celebrate her memory by continuing the paths she forged, keeping her love of community, chesed, Israel, and learning, alive and vibrant.”
Chullin 57
באחוזת עינים אינגיד ואיתנח עול למעייניה וחייטיה לכרסיה:
deceptively, i.e., he only pretended to kill the son. The father fainted and went limp. By this movement, his intestines entered his stomach, and the Roman sewed up his stomach, and he recovered.
נשתברו רגליה: ההוא צנא דאינקורי דאתיא לקמיה דרבא בדקיה רבא בצומת הגידין ואכשריה
§ The mishna states: If its legs were broken, the bird remains kosher. The Gemara relates that there was a certain basket of birds with broken legs that came before Rava. Rava inspected each bird at the convergence of sinews in the thigh, and when he found that all its sinews were intact, he deemed it kosher.
אמר רב יהודה אמר רב שמוטת יד בבהמה כשרה (שמוטת ירך בבהמה טרפה) שמוטת ירך בעוף טרפה שמוטת גף בעוף טרפה חיישינן שמא ניקבה הריאה ושמואל אמר תיבדק וכן אמר ר’ יוחנן תיבדק
Rav Yehuda says that Rav says: A dislocated foreleg in an animal is kosher. A dislocated femur in an animal renders it a tereifa. A dislocated femur in a bird renders it a tereifa. A dislocated wing in a bird renders it a tereifa, because we must be concerned that perhaps the lung was perforated. The lung is located near the wing’s attachment to the body, and part of the lung may have been torn out with the wing. And Shmuel says: The lung should be inspected, and if no damage is found, the bird is kosher. And so says Rabbi Yoḥanan: It should be inspected.
חזקיה אמר אין ריאה לעוף ור’ יוחנן אמר יש לו וישנה כעלה של וורד בין אגפים מאי אין ריאה לעוף אילימא דלית ליה כלל והא קא חזינא דאית ליה אלא דלא מיטריף ביה והתני לוי טרפות שמנו חכמים בבהמה כנגדן בעוף יתר עליהן עוף נשבר העצם אע”פ שלא ניקב קרום של מוח
Ḥizkiyya, son of Rabbi Ḥiyya, says: A bird has no lungs. And Rabbi Yoḥanan says: A bird does have lungs, and they are like a rose petal in appearance, thin and red, between the wings. The Gemara asks: What does Ḥizkiyya mean when he says that a bird has no lungs? If we say that it has no lungs at all, that is problematic, as don’t we see that it does have lungs? Rather, say that he means that the bird is not rendered a tereifa by them if they are perforated. But this, too, is problematic, as doesn’t Levi teach: Those tereifot that the Sages enumerated in an animal hold likewise in a bird, and in addition to those, a bird is a tereifa if the bone of the skull was broken, even if the membrane of the brain was not perforated? If so, a perforated lung in a bird, as in an animal, renders it a tereifa.
אלא אין לו לא לינפל ולא ליחמר מ”ט אמר רב חנה הואיל ורוב צלעותיה מגינות עליה
Rather, say that Ḥizkiyya means that a bird’s lung has no halakha of falling and no halakha of singeing. If a bird falls, one need not inspect the lungs for damage as he must other organs (see 51b), and if it falls in a fire, one need not inspect the lungs for a change in color as he must other organs (see 56b). What is the reason for this? Rav Ḥana said: Since a majority of the bird’s ribs protect the lungs, one need not be concerned that the lung was damaged.
והא מדא”ר יוחנן יש לו וישנה כעלה של וורד בין אגפיים מכלל דחזקיה סבר דלית ליה אלא אמרי במערבא משמיה דר’ יוסי ברבי חנינא מדבריו של בריבי ניכר שאינו בקי בתרנגולין
The Gemara asks: But from the fact that Rabbi Yoḥanan says in response: A bird does have lungs, and they are like a rose petal between the wings, by inference one must conclude that Ḥizkiyya maintains that it has no lungs at all. Rather, one must say as they say in the West, Eretz Yisrael, in the name of Rabbi Yosei, son of Rabbi Ḥanina: From the statement of the Distinguished, i.e., Ḥizkiyya, it is apparent that he is unfamiliar with chickens.
אמר רב הונא אמר רב שמוטת ירך בעוף כשרה א”ל רבה בר רב הונא לרב הונא והא רבנן דאתו מפומבדיתא אמרו רב יהודה משמיה דרב אמר שמוטת ירך בעוף טרפה אמר ליה ברי נהרא נהרא ופשטיה
§ Rav Huna said that Rav said: A dislocated femur in a bird is kosher. Rabba bar Rav Huna said to Rav Huna: But the Rabbis that came from Pumbedita said that Rav Yehuda says in the name of Rav: A dislocated femur in a bird renders it a tereifa. Rav Huna said to him: My son, each river and its course, i.e., different communities observe different customs. Although Rav himself held that such a bird is kosher, he ruled for those living in Pumbedita that such a bird is a tereifa, in accordance with their own custom.
אזל רבי אבא אשכחיה לרב ירמיה בר אבא דקא בדיק בצומת הגידין אמר ליה למה ליה למר כולי האי והא רב הונא אמר רב שמוטת ירך בעוף כשרה אמר ליה אנא מתניתין ידענא בהמה שנחתכו רגליה מן הארכובה ולמטה כשרה מן הארכובה ולמעלה פסולה וכן שניטל צומת הגידין ואמר רב עלה וכן בעוף
The Gemara recounts: Rabbi Abba went and found Rav Yirmeya bar Abba inspecting birds at the convergence of sinews in the thigh. Rabbi Abba said to him: Why must Master do all this? But doesn’t Rav Huna say that Rav says: A dislocated femur in a bird is kosher? If a bird is kosher even when the whole thigh has been removed, all the more so it should be kosher when only the convergence of sinews has been removed. Rav Yirmeya bar Abba said to him: I know the mishna (76a): With regard to an animal whose hind legs were severed, if they were severed from the leg joint and below, it is kosher; from the leg joint and above, it is a tereifa and unfit for consumption. And likewise an animal whose convergence of sinews in the thigh was removed is a tereifa. And Rav said about this: And likewise with regard to a bird.
אי הכי קשיא דרב אדרב אישתיק אמר ליה דלמא שני לה בין שמוטה לחתוכה א”ל ואת מפרשת שמעתתיה דרב בפירוש אמר רב שמוטה כשר’ חתוכה פסולה ואל תתמה שהרי חותכה מכאן ומתה חותכה מכאן וחיתה
Rabbi Abba responded: If so, this statement of Rav, that a bird whose convergence of sinews was removed is a tereifa, poses a difficulty for that statement of Rav, that a bird with a dislocated femur is kosher. Rav Yirmeya bar Abba was silent and did not respond. Rabbi Abba said to him: Perhaps there is a difference for Rav between a dislocated femur and a severed femur, and while the former does not render a bird a tereifa, the latter does. Rav Yirmeya bar Abba said to him: And are you interpreting Rav’s halakhot based on your own reasoning? Rav said explicitly: A dislocated femur is kosher, while a severed femur renders the animal unfit for consumption. And do not be confounded by this distinction, as one cuts an animal from here, in one place, and it dies, but one cuts it from there, in another place, and it lives.
כי סליק ר’ אבא אשכחיה לרבי זירא דיתיב וקאמר אמר רב הונא אמר רב שמוטת ירך בעוף טרפה אמר ליה חיי דמר מיומא דסליק מר להכא
The Gemara recounts: When Rabbi Abba went up from Babylonia to Eretz Yisrael, he found Rabbi Zeira sitting and saying: Rav Huna said that Rav said that a dislocated femur in a bird renders it a tereifa. Rabbi Abba said to him: By Master’s life, since the day that Master came up to here, Eretz Yisrael,
הוה לן פתחון פה קמיה דרב הונא ושאילניה ואמר לן שמוטת ירך בעוף כשירה
we had the opportunity to speak with Rav Huna, and we asked him about this matter, and he said to us: A dislocated femur in a bird is kosher.
ואשכחתיה נמי לרבי ירמיה בר אבא דיתיב וקא בדיק בצומת הגידין ואקשי ליה לא סבר לה מר הא דאמר רב הונא אמר רב שמוטת ירך בעוף כשרה א”ל אנא מתניתין ידענא בהמה שנחתכו רגליה מן הארכובה ולמטה כשרה מן הארכובה ולמעלה פסולה וכן שניטל צומת הגידין ואמר רב עלה וכן בעוף
And I also found Rabbi Yirmeya bar Abba sitting and inspecting birds at the convergence of sinews in the thigh. And I posed a difficulty to him: Doesn’t Master maintain in accordance with this statement that Rav Huna says that Rav says: A dislocated femur in a bird is kosher? Rabbi Yirmeya bar Abba said to me: I know the mishna (76a): With regard to an animal whose hind legs were severed, if they were severed from the leg joint and below, it is kosher; from the leg joint and above, it is a tereifa and unfit for consumption. And likewise an animal whose convergence of sinews in the thigh was removed is a tereifa. And Rav said about this: And likewise with regard to a bird.
ואמרי ליה אי הכי קשיא דרב אדרב אישתיק ואקשי ליה ודלמא שני ליה לרב בין שמוטה לחתוכה ואמר לי ואת מפרשת שמעתיה דרב בפירוש אמר רב שמוטה כשרה חתוכה פסולה
And I said to him: If so, this statement of Rav poses a difficulty for that statement of Rav. Rabbi Yirmeya bar Abba was silent. And I challenged him: But perhaps there is a difference for Rav between a dislocated femur and a severed one. And he said to me: And are you interpreting Rav’s halakha based on your own reasoning? Rav said explicitly: A dislocated femur is kosher, while a severed femur renders the animal unfit for consumption.
ואת מה בידך הכי אמר רב חייא בר אשי אמר רב שמוטת ירך בעוף טרפה וכן אמר ר’ יעקב בר אידי א”ר יוחנן שמוטת ירך בעוף טרפה
Rabbi Abba then asked Rabbi Zeira: And as for you, what is in your hand? What have you heard with regard to this halakha? Rabbi Zeira said to him: This is what Rav Ḥiyya bar Ashi says that Rav says: A dislocated femur in a bird renders it a tereifa. And so said Rabbi Ya’akov bar Idi that Rabbi Yoḥanan said: A dislocated femur in a bird renders it a tereifa.
ואמר ר’ יעקב בר אידי אילמלי הוה רבי יוחנן באתרא דאורו בה חברוותא להתירא לא פרכיס דאמר רבי חנינא אמר רבי שמוטת ירך בעוף כשרה ותרנגולת היתה לו לרבי חנינא שנשמטה ירך שלה והביאה לפני רבי והתירה לו ומלחה רבי חנינא והוה מורי בה הלכה לתלמידים זה התיר לי רבי זה התיר לי רבי
And with regard to this, Rabbi Ya’akov bar Idi said: If Rabbi Yoḥanan had been in the place where the assembly ruled to permit such a bird, he would not have stirred. In other words, he would not have contested their ruling, because they were the greatest Sages of the previous generation. As Rabbi Ḥanina says that Rabbi Yehuda HaNasi says: A dislocated femur in a bird is kosher. And Rabbi Ḥanina had a hen whose femur was dislocated, and he brought it before Rabbi Yehuda HaNasi, and Rabbi Yehuda HaNasi permitted it to him, and Rabbi Ḥanina salted the hen to preserve it. And he would teach the students the halakha with it, as he would show them the preserved body of the hen and say: Rabbi Yehuda HaNasi permitted this to me, Rabbi Yehuda HaNasi permitted this to me.
ולית הלכתא ככל הני שמעתתא אלא כי הא דשאל רבי יוסי בן נהוראי את ר’ יהושע בן לוי קדירת קנה בכמה אמר לו משנה שלמה שנינו עד כאיסר האיטלקי אמר לו והלא רחל אחת היתה בשכונתנו שנקדר קנה שלה ועשו לה קרומין של קנה וחיתה
The Gemara concludes: But the halakha is not in accordance with any of these statements. Rather, it is in accordance with that which Rabbi Yosei ben Nehorai asked Rabbi Yehoshua ben Levi: In what amount must a windpipe be punctured to render the animal a tereifa? Rabbi Yehoshua ben Levi said to him: We learned a full mishna (54a): Until the perforation is the same size as the Italian issar. Rabbi Yosei ben Nehorai said to him: But wasn’t there a certain ewe in our neighborhood whose windpipe was punctured in a greater amount, and they made a seal for the windpipe out of the shell of a reed and it lived?
אמר לו ועל דא את סמיך והלא הלכה רווחת בישראל שמוטת ירך בעוף טרפה ותרנגולת היתה לו לרבי שמעון בן חלפתא שנשמטה ירך שלה ועשו לה שפופרת של קנה וחיתה אלא מאי אית לך למימר תוך י”ב חדש הוה הכא נמי תוך י”ב חדש הוה
Rabbi Yehoshua ben Levi said to him: And do you rely on this incident as evidence? But isn’t it a widespread halakha among the Jewish people that a dislocated femur in a bird renders it a tereifa? And still, Rabbi Shimon ben Ḥalafta had a hen whose femur was dislocated, and they made it a support out of the tube of a reed and it lived. Rather, what have you to say about this case? It must have occurred within twelve months of the dislocation, and afterward the hen died, since no tereifa can live more than twelve months. Here, too, in the case of the punctured windpipe, the episode occurred within twelve months of the injury and the ewe later died.
אמרו עליו על רבי שמעון בן חלפתא שעסקן בדברים היה והיה עושה דבר להוציא מלבו של רבי יהודה שהיה רבי יהודה אומר אם ניטלה הנוצה פסולה ותרנגולת היתה לו לרבי שמעון בן חלפתא שניטלה נוצה שלה והניחה בתנור וטלה עליה במטלית של טרסיים וגידלה כנפיים האחרונים יותר מן הראשונים
§ They said about Rabbi Shimon ben Ḥalafta that he was a researcher of various matters, and he would act to counter the opinion of Rabbi Yehuda, as Rabbi Yehuda would say: If the down covering a bird’s body was removed, it is a tereifa and unfit for consumption, as stated in the mishna. And Rabbi Shimon ben Ḥalafta had a hen whose down was removed, and he placed it in an oven, a warm place, and he covered it with a Coppersmiths’ [tarsiyyim] apron, and its new, i.e., rehabilitated, wings grew even more feathers than the original wings.
ודלמא קסבר רבי יהודה טרפה משבחת אם כן במידי דמיטרפא בה הגדילה כנפיים האחרונים יותר מן הראשונים
The Gemara asks: But how does this counter Rabbi Yehuda’s opinion? Perhaps Rabbi Yehuda holds that a tereifa can live and that its health can even improve beyond its previous state. The Gemara responds: Even if this is so, would Rabbi Yehuda say so with regard to the very thing with which it was rendered a tereifa, as is the case here, where it grew new wings with more feathers than the original wings?
מאי עסקן בדברים א”ר משרשיא דכתיב (משלי ו, ו) לך אל נמלה עצל ראה דרכיה וחכם אשר אין לה קצין שוטר ומושל תכין בקיץ לחמה אמר איזיל איחזי אי ודאי הוא דלית להו מלכא
The Gemara asks: From what episode did Rabbi Shimon ben Ḥalafta earn the title: Researcher of matters? Rav Mesharshiyya said: He saw that it is written: “Go to the ant, you sluggard; consider her ways, and be wise; which having no chief, overseer, or ruler, provides her bread in the summer” (Proverbs 6:6–8). Rabbi Shimon ben Ḥalafta said: I will go and see if it is correct that they have no king.
אזל בתקופת תמוז פרסיה לגלימיה אקינא דשומשמני נפק אתא חד מינייהו אתנח ביה סימנא על אמר להו נפל טולא נפקו ואתו דלייה לגלימיה נפל שמשא נפלו עליה וקטליה אמר שמע מינה לית להו מלכא דאי אית להו הרמנא דמלכא לא ליבעו
He went in the season of Tammuz, i.e., summer. Knowing that ants avoid intense heat, he spread his cloak over an ant hole to provide shade. One of the ants came out and saw the shade. Rabbi Shimon placed a distinguishing mark on the ant. It went into the hole and said to the other ants: Shade has fallen. They all came out to work. Rabbi Shimon lifted up his cloak, and the sun fell on them. They all fell upon the first ant and killed it. He said: One may learn from their actions that they have no king; as, if they had a king, would they not need the king’s edict [harmana] to execute their fellow ant?
א”ל רב אחא בריה דרבא לרב אשי ודלמא מלכא הוה בהדייהו א”נ הרמנא דמלכא הוו נקיטי אי נמי בין מלכא למלכא הוה דכתיב (שופטים יז, ו) בימים ההם אין מלך בישראל איש הישר בעיניו יעשה אלא סמוך אהימנותא דשלמה
Rav Aḥa, son of Rava, said to Rav Ashi: But perhaps the king was with them at the time and gave them permission. Or perhaps they already possessed the king’s edict giving them license to kill the ant. Or perhaps it was an interregnum between kings, as it is written: “In those days there was no king in Israel; every man did that which was right in his own eyes” (Judges 17:6). Rather, rely on the credibility of Solomon, the author of Proverbs, that ants have no king.
אמר רב הונא סימן לטרפה י”ב חדש מיתיבי סימן לטרפה כל שאינה יולדת רשב”ג אומר משבחת והולכת בידוע שהיא כשרה מתנוונה והולכת בידוע שהיא טרפה רבי אומר סימן לטרפה שלשים יום אמרו לו והלא הרבה מתקיימות שתים שלש שנים
§ Rav Huna says: The sign of a tereifa is twelve months. If it is uncertain whether an animal is a tereifa, one may wait twelve months; if the animal survives, it is kosher. The Gemara raises an objection from a baraita: The sign of a tereifa is any animal that cannot give birth. Rabban Shimon ben Gamliel says: If its health improves continuously, it is certainly kosher; if its health deteriorates continuously, it is certainly a tereifa. Rabbi Yehuda HaNasi says: The sign of a tereifa is any animal that does not survive thirty days. The Sages said to him: But don’t many animals that are certainly tereifot survive two or three years? None of the opinions cited in the baraita accord with Rav Huna’s statement.
תנאי היא דתניא ובגלגלת (עד) שיש בה נקב אחד ארוך אפילו נקבים הרבה מצטרפים למלא מקדח א”ר יוסי בן המשולם מעשה בענבול באחד שנפחתה גלגלתו ועשו לו חידוק של קרויה וחיה אמר לו ר’ שמעון בן אלעזר משם ראיה ימות החמה היה וכיון שעברו עליו ימות הצנה מיד מת
The Gemara responds: The matter is a dispute between tanna’im, as it is taught in a baraita: And in a skull that contains one long hole, or even if it has many holes, the areas of the holes join together to constitute the size of a drill hole, and they render the animal a tereifa. Rabbi Yosei ben HaMeshullam said: There was an incident in a place called Inbul involving one whose skull was missing a piece, and they made for him a patch out of the shell of a gourd, and he survived. Therefore, an animal with a missing piece of skull cannot be a tereifa. Rabbi Shimon ben Elazar said to him: Can you bring proof from there? It was summer then, and once winter came upon him he died immediately. Rabbi Shimon ben Elazar holds that an animal is a tereifa if it does not survive through summer and winter, i.e., one year. Rav Huna’s statement accords with this opinion.
אמר רב אחא בר יעקב הלכה טרפה יולדת ומשבחת אמר אמימר הני ביעי דטרפה
Rav Aḥa bar Ya’akov says: The halakha is that a tereifa can give birth and its health can even improve. If the animal appears to recover or gives birth, this does not prove it is not a tereifa. Ameimar says: With regard to these eggs of a tereifa bird,
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Anne Rubin
Elkins Park, United States
My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
Lorri Lewis
Palo Alto, CA, United States
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Khaya Eisenberg
Jerusalem, Israel
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Susan Fisher
Raanana, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
Rabbi Nicki Greninger
California, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Michelle Lewis
Beit Shemesh, Israel
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Beth Kissileff
Pittsburgh, United States
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me. After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Laura Shechter
Lexington, MA, United States
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Beth Elster
Irvine, United States
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
Dena Heller
New Jersey, United States
Chullin 57
ืืืืืืช ืขืื ืื ืืื ืืื ืืืืชื ื ืขืื ืืืขืืื ืื ืืืืืืื ืืืจืกืื:
deceptively, i.e., he only pretended to kill the son. The father fainted and went limp. By this movement, his intestines entered his stomach, and the Roman sewed up his stomach, and he recovered.
ื ืฉืชืืจื ืจืืืื: ืืืื ืฆื ื ืืืื ืงืืจื ืืืชืื ืืงืืื ืืจืื ืืืงืื ืจืื ืืฆืืืช ืืืืืื ืืืืฉืจืื
ยง The mishna states: If its legs were broken, the bird remains kosher. The Gemara relates that there was a certain basket of birds with broken legs that came before Rava. Rava inspected each bird at the convergence of sinews in the thigh, and when he found that all its sinews were intact, he deemed it kosher.
ืืืจ ืจื ืืืืื ืืืจ ืจื ืฉืืืืช ืื ืืืืื ืืฉืจื (ืฉืืืืช ืืจื ืืืืื ืืจืคื) ืฉืืืืช ืืจื ืืขืืฃ ืืจืคื ืฉืืืืช ืืฃ ืืขืืฃ ืืจืคื ืืืืฉืื ื ืฉืื ื ืืงืื ืืจืืื ืืฉืืืื ืืืจ ืชืืืืง ืืื ืืืจ ืจ’ ืืืื ื ืชืืืืง
Rav Yehuda says that Rav says: A dislocated foreleg in an animal is kosher. A dislocated femur in an animal renders it a tereifa. A dislocated femur in a bird renders it a tereifa. A dislocated wing in a bird renders it a tereifa, because we must be concerned that perhaps the lung was perforated. The lung is located near the wingโs attachment to the body, and part of the lung may have been torn out with the wing. And Shmuel says: The lung should be inspected, and if no damage is found, the bird is kosher. And so says Rabbi Yoแธฅanan: It should be inspected.
ืืืงืื ืืืจ ืืื ืจืืื ืืขืืฃ ืืจ’ ืืืื ื ืืืจ ืืฉ ืื ืืืฉื ื ืืขืื ืฉื ืืืจื ืืื ืืืคืื ืืื ืืื ืจืืื ืืขืืฃ ืืืืืื ืืืืช ืืื ืืื ืืื ืงื ืืืื ื ืืืืช ืืื ืืื ืืื ืืืืจืืฃ ืืื ืืืชื ื ืืื ืืจืคืืช ืฉืื ื ืืืืื ืืืืื ืื ืืื ืืขืืฃ ืืชืจ ืขืืืื ืขืืฃ ื ืฉืืจ ืืขืฆื ืืข”ืค ืฉืื ื ืืงื ืงืจืื ืฉื ืืื
แธคizkiyya, son of Rabbi แธคiyya, says: A bird has no lungs. And Rabbi Yoแธฅanan says: A bird does have lungs, and they are like a rose petal in appearance, thin and red, between the wings. The Gemara asks: What does แธคizkiyya mean when he says that a bird has no lungs? If we say that it has no lungs at all, that is problematic, as donโt we see that it does have lungs? Rather, say that he means that the bird is not rendered a tereifa by them if they are perforated. But this, too, is problematic, as doesnโt Levi teach: Those tereifot that the Sages enumerated in an animal hold likewise in a bird, and in addition to those, a bird is a tereifa if the bone of the skull was broken, even if the membrane of the brain was not perforated? If so, a perforated lung in a bird, as in an animal, renders it a tereifa.
ืืื ืืื ืื ืื ืืื ืคื ืืื ืืืืืจ ื”ื ืืืจ ืจื ืื ื ืืืืื ืืจืื ืฆืืขืืชืื ืืืื ืืช ืขืืื
Rather, say that แธคizkiyya means that a birdโs lung has no halakha of falling and no halakha of singeing. If a bird falls, one need not inspect the lungs for damage as he must other organs (see 51b), and if it falls in a fire, one need not inspect the lungs for a change in color as he must other organs (see 56b). What is the reason for this? Rav แธคana said: Since a majority of the birdโs ribs protect the lungs, one need not be concerned that the lung was damaged.
ืืื ืืื”ืจ ืืืื ื ืืฉ ืื ืืืฉื ื ืืขืื ืฉื ืืืจื ืืื ืืืคืืื ืืืื ืืืืงืื ืกืืจ ืืืืช ืืื ืืื ืืืจื ืืืขืจืื ืืฉืืื ืืจ’ ืืืกื ืืจืื ืื ืื ื ืืืืจืื ืฉื ืืจืืื ื ืืืจ ืฉืืื ื ืืงื ืืชืจื ืืืืื
The Gemara asks: But from the fact that Rabbi Yoแธฅanan says in response: A bird does have lungs, and they are like a rose petal between the wings, by inference one must conclude that แธคizkiyya maintains that it has no lungs at all. Rather, one must say as they say in the West, Eretz Yisrael, in the name of Rabbi Yosei, son of Rabbi แธคanina: From the statement of the Distinguished, i.e., แธคizkiyya, it is apparent that he is unfamiliar with chickens.
ืืืจ ืจื ืืื ื ืืืจ ืจื ืฉืืืืช ืืจื ืืขืืฃ ืืฉืจื ื”ื ืจืื ืืจ ืจื ืืื ื ืืจื ืืื ื ืืื ืจืื ื ืืืชื ืืคืืืืืืชื ืืืจื ืจื ืืืืื ืืฉืืื ืืจื ืืืจ ืฉืืืืช ืืจื ืืขืืฃ ืืจืคื ืืืจ ืืื ืืจื ื ืืจื ื ืืจื ืืคืฉืืื
ยง Rav Huna said that Rav said: A dislocated femur in a bird is kosher. Rabba bar Rav Huna said to Rav Huna: But the Rabbis that came from Pumbedita said that Rav Yehuda says in the name of Rav: A dislocated femur in a bird renders it a tereifa. Rav Huna said to him: My son, each river and its course, i.e., different communities observe different customs. Although Rav himself held that such a bird is kosher, he ruled for those living in Pumbedita that such a bird is a tereifa, in accordance with their own custom.
ืืื ืจืื ืืื ืืฉืืืื ืืจื ืืจืืื ืืจ ืืื ืืงื ืืืืง ืืฆืืืช ืืืืืื ืืืจ ืืื ืืื ืืื ืืืจ ืืืื ืืื ืืื ืจื ืืื ื ืืืจ ืจื ืฉืืืืช ืืจื ืืขืืฃ ืืฉืจื ืืืจ ืืื ืื ื ืืชื ืืชืื ืืืขื ื ืืืื ืฉื ืืชืื ืจืืืื ืื ืืืจืืืื ืืืืื ืืฉืจื ืื ืืืจืืืื ืืืืขืื ืคืกืืื ืืื ืฉื ืืื ืฆืืืช ืืืืืื ืืืืจ ืจื ืขืื ืืื ืืขืืฃ
The Gemara recounts: Rabbi Abba went and found Rav Yirmeya bar Abba inspecting birds at the convergence of sinews in the thigh. Rabbi Abba said to him: Why must Master do all this? But doesnโt Rav Huna say that Rav says: A dislocated femur in a bird is kosher? If a bird is kosher even when the whole thigh has been removed, all the more so it should be kosher when only the convergence of sinews has been removed. Rav Yirmeya bar Abba said to him: I know the mishna (76a): With regard to an animal whose hind legs were severed, if they were severed from the leg joint and below, it is kosher; from the leg joint and above, it is a tereifa and unfit for consumption. And likewise an animal whose convergence of sinews in the thigh was removed is a tereifa. And Rav said about this: And likewise with regard to a bird.
ืื ืืื ืงืฉืื ืืจื ืืืจื ืืืฉืชืืง ืืืจ ืืื ืืืื ืฉื ื ืื ืืื ืฉืืืื ืืืชืืื ื”ื ืืืช ืืคืจืฉืช ืฉืืขืชืชืื ืืจื ืืคืืจืืฉ ืืืจ ืจื ืฉืืืื ืืฉืจ’ ืืชืืื ืคืกืืื ืืื ืชืชืื ืฉืืจื ืืืชืื ืืืื ืืืชื ืืืชืื ืืืื ืืืืชื
Rabbi Abba responded: If so, this statement of Rav, that a bird whose convergence of sinews was removed is a tereifa, poses a difficulty for that statement of Rav, that a bird with a dislocated femur is kosher. Rav Yirmeya bar Abba was silent and did not respond. Rabbi Abba said to him: Perhaps there is a difference for Rav between a dislocated femur and a severed femur, and while the former does not render a bird a tereifa, the latter does. Rav Yirmeya bar Abba said to him: And are you interpreting Ravโs halakhot based on your own reasoning? Rav said explicitly: A dislocated femur is kosher, while a severed femur renders the animal unfit for consumption. And do not be confounded by this distinction, as one cuts an animal from here, in one place, and it dies, but one cuts it from there, in another place, and it lives.
ืื ืกืืืง ืจ’ ืืื ืืฉืืืื ืืจืื ืืืจื ืืืชืื ืืงืืืจ ืืืจ ืจื ืืื ื ืืืจ ืจื ืฉืืืืช ืืจื ืืขืืฃ ืืจืคื ืืืจ ืืื ืืื ืืืจ ืืืืื ืืกืืืง ืืจ ืืืื
The Gemara recounts: When Rabbi Abba went up from Babylonia to Eretz Yisrael, he found Rabbi Zeira sitting and saying: Rav Huna said that Rav said that a dislocated femur in a bird renders it a tereifa. Rabbi Abba said to him: By Masterโs life, since the day that Master came up to here, Eretz Yisrael,
ืืื ืื ืคืชืืื ืคื ืงืืื ืืจื ืืื ื ืืฉืืืื ืื ืืืืจ ืื ืฉืืืืช ืืจื ืืขืืฃ ืืฉืืจื
we had the opportunity to speak with Rav Huna, and we asked him about this matter, and he said to us: A dislocated femur in a bird is kosher.
ืืืฉืืืชืื ื ืื ืืจืื ืืจืืื ืืจ ืืื ืืืชืื ืืงื ืืืืง ืืฆืืืช ืืืืืื ืืืงืฉื ืืื ืื ืกืืจ ืื ืืจ ืื ืืืืจ ืจื ืืื ื ืืืจ ืจื ืฉืืืืช ืืจื ืืขืืฃ ืืฉืจื ื”ื ืื ื ืืชื ืืชืื ืืืขื ื ืืืื ืฉื ืืชืื ืจืืืื ืื ืืืจืืืื ืืืืื ืืฉืจื ืื ืืืจืืืื ืืืืขืื ืคืกืืื ืืื ืฉื ืืื ืฆืืืช ืืืืืื ืืืืจ ืจื ืขืื ืืื ืืขืืฃ
And I also found Rabbi Yirmeya bar Abba sitting and inspecting birds at the convergence of sinews in the thigh. And I posed a difficulty to him: Doesnโt Master maintain in accordance with this statement that Rav Huna says that Rav says: A dislocated femur in a bird is kosher? Rabbi Yirmeya bar Abba said to me: I know the mishna (76a): With regard to an animal whose hind legs were severed, if they were severed from the leg joint and below, it is kosher; from the leg joint and above, it is a tereifa and unfit for consumption. And likewise an animal whose convergence of sinews in the thigh was removed is a tereifa. And Rav said about this: And likewise with regard to a bird.
ืืืืจื ืืื ืื ืืื ืงืฉืื ืืจื ืืืจื ืืืฉืชืืง ืืืงืฉื ืืื ืืืืื ืฉื ื ืืื ืืจื ืืื ืฉืืืื ืืืชืืื ืืืืจ ืื ืืืช ืืคืจืฉืช ืฉืืขืชืื ืืจื ืืคืืจืืฉ ืืืจ ืจื ืฉืืืื ืืฉืจื ืืชืืื ืคืกืืื
And I said to him: If so, this statement of Rav poses a difficulty for that statement of Rav. Rabbi Yirmeya bar Abba was silent. And I challenged him: But perhaps there is a difference for Rav between a dislocated femur and a severed one. And he said to me: And are you interpreting Ravโs halakha based on your own reasoning? Rav said explicitly: A dislocated femur is kosher, while a severed femur renders the animal unfit for consumption.
ืืืช ืื ืืืื ืืื ืืืจ ืจื ืืืื ืืจ ืืฉื ืืืจ ืจื ืฉืืืืช ืืจื ืืขืืฃ ืืจืคื ืืื ืืืจ ืจ’ ืืขืงื ืืจ ืืืื ื”ืจ ืืืื ื ืฉืืืืช ืืจื ืืขืืฃ ืืจืคื
Rabbi Abba then asked Rabbi Zeira: And as for you, what is in your hand? What have you heard with regard to this halakha? Rabbi Zeira said to him: This is what Rav แธคiyya bar Ashi says that Rav says: A dislocated femur in a bird renders it a tereifa. And so said Rabbi Yaโakov bar Idi that Rabbi Yoแธฅanan said: A dislocated femur in a bird renders it a tereifa.
ืืืืจ ืจ’ ืืขืงื ืืจ ืืืื ืืืืืื ืืื ืจืื ืืืื ื ืืืชืจื ืืืืจื ืื ืืืจืืืชื ืืืชืืจื ืื ืคืจืืืก ืืืืจ ืจืื ืื ืื ื ืืืจ ืจืื ืฉืืืืช ืืจื ืืขืืฃ ืืฉืจื ืืชืจื ืืืืช ืืืชื ืื ืืจืื ืื ืื ื ืฉื ืฉืืื ืืจื ืฉืื ืืืืืื ืืคื ื ืจืื ืืืชืืจื ืื ืืืืื ืจืื ืื ืื ื ืืืื ืืืจื ืื ืืืื ืืชืืืืืื ืื ืืชืืจ ืื ืจืื ืื ืืชืืจ ืื ืจืื
And with regard to this, Rabbi Yaโakov bar Idi said: If Rabbi Yoแธฅanan had been in the place where the assembly ruled to permit such a bird, he would not have stirred. In other words, he would not have contested their ruling, because they were the greatest Sages of the previous generation. As Rabbi แธคanina says that Rabbi Yehuda HaNasi says: A dislocated femur in a bird is kosher. And Rabbi แธคanina had a hen whose femur was dislocated, and he brought it before Rabbi Yehuda HaNasi, and Rabbi Yehuda HaNasi permitted it to him, and Rabbi แธคanina salted the hen to preserve it. And he would teach the students the halakha with it, as he would show them the preserved body of the hen and say: Rabbi Yehuda HaNasi permitted this to me, Rabbi Yehuda HaNasi permitted this to me.
ืืืืช ืืืืชื ืืื ืื ื ืฉืืขืชืชื ืืื ืื ืื ืืฉืื ืจืื ืืืกื ืื ื ืืืจืื ืืช ืจ’ ืืืืฉืข ืื ืืื ืงืืืจืช ืงื ื ืืืื ืืืจ ืื ืืฉื ื ืฉืืื ืฉื ืื ื ืขื ืืืืกืจ ืืืืืืงื ืืืจ ืื ืืืื ืจืื ืืืช ืืืชื ืืฉืืื ืชื ื ืฉื ืงืืจ ืงื ื ืฉืื ืืขืฉื ืื ืงืจืืืื ืฉื ืงื ื ืืืืชื
The Gemara concludes: But the halakha is not in accordance with any of these statements. Rather, it is in accordance with that which Rabbi Yosei ben Nehorai asked Rabbi Yehoshua ben Levi: In what amount must a windpipe be punctured to render the animal a tereifa? Rabbi Yehoshua ben Levi said to him: We learned a full mishna (54a): Until the perforation is the same size as the Italian issar. Rabbi Yosei ben Nehorai said to him: But wasnโt there a certain ewe in our neighborhood whose windpipe was punctured in a greater amount, and they made a seal for the windpipe out of the shell of a reed and it lived?
ืืืจ ืื ืืขื ืื ืืช ืกืืื ืืืื ืืืื ืจืืืืช ืืืฉืจืื ืฉืืืืช ืืจื ืืขืืฃ ืืจืคื ืืชืจื ืืืืช ืืืชื ืื ืืจืื ืฉืืขืื ืื ืืืคืชื ืฉื ืฉืืื ืืจื ืฉืื ืืขืฉื ืื ืฉืคืืคืจืช ืฉื ืงื ื ืืืืชื ืืื ืืื ืืืช ืื ืืืืืจ ืชืื ื”ื ืืืฉ ืืื ืืื ื ืื ืชืื ื”ื ืืืฉ ืืื
Rabbi Yehoshua ben Levi said to him: And do you rely on this incident as evidence? But isnโt it a widespread halakha among the Jewish people that a dislocated femur in a bird renders it a tereifa? And still, Rabbi Shimon ben แธคalafta had a hen whose femur was dislocated, and they made it a support out of the tube of a reed and it lived. Rather, what have you to say about this case? It must have occurred within twelve months of the dislocation, and afterward the hen died, since no tereifa can live more than twelve months. Here, too, in the case of the punctured windpipe, the episode occurred within twelve months of the injury and the ewe later died.
ืืืจื ืขืืื ืขื ืจืื ืฉืืขืื ืื ืืืคืชื ืฉืขืกืงื ืืืืจืื ืืื ืืืื ืขืืฉื ืืืจ ืืืืฆืื ืืืื ืฉื ืจืื ืืืืื ืฉืืื ืจืื ืืืืื ืืืืจ ืื ื ืืืื ืื ืืฆื ืคืกืืื ืืชืจื ืืืืช ืืืชื ืื ืืจืื ืฉืืขืื ืื ืืืคืชื ืฉื ืืืื ื ืืฆื ืฉืื ืืื ืืื ืืชื ืืจ ืืืื ืขืืื ืืืืืืช ืฉื ืืจืกืืื ืืืืืื ืื ืคืืื ืืืืจืื ืื ืืืชืจ ืื ืืจืืฉืื ืื
ยง They said about Rabbi Shimon ben แธคalafta that he was a researcher of various matters, and he would act to counter the opinion of Rabbi Yehuda, as Rabbi Yehuda would say: If the down covering a birdโs body was removed, it is a tereifa and unfit for consumption, as stated in the mishna. And Rabbi Shimon ben แธคalafta had a hen whose down was removed, and he placed it in an oven, a warm place, and he covered it with a Coppersmithsโ [tarsiyyim] apron, and its new, i.e., rehabilitated, wings grew even more feathers than the original wings.
ืืืืื ืงืกืืจ ืจืื ืืืืื ืืจืคื ืืฉืืืช ืื ืื ืืืืื ืืืืืจืคื ืื ืืืืืื ืื ืคืืื ืืืืจืื ืื ืืืชืจ ืื ืืจืืฉืื ืื
The Gemara asks: But how does this counter Rabbi Yehudaโs opinion? Perhaps Rabbi Yehuda holds that a tereifa can live and that its health can even improve beyond its previous state. The Gemara responds: Even if this is so, would Rabbi Yehuda say so with regard to the very thing with which it was rendered a tereifa, as is the case here, where it grew new wings with more feathers than the original wings?
ืืื ืขืกืงื ืืืืจืื ื”ืจ ืืฉืจืฉืื ืืืชืื (ืืฉืื ื, ื) ืื ืื ื ืืื ืขืฆื ืจืื ืืจืืื ืืืื ืืฉืจ ืืื ืื ืงืฆืื ืฉืืืจ ืืืืฉื ืชืืื ืืงืืฅ ืืืื ืืืจ ืืืืื ืืืืื ืื ืืืื ืืื ืืืืช ืืื ืืืื
The Gemara asks: From what episode did Rabbi Shimon ben แธคalafta earn the title: Researcher of matters? Rav Mesharshiyya said: He saw that it is written: โGo to the ant, you sluggard; consider her ways, and be wise; which having no chief, overseer, or ruler, provides her bread in the summerโ (Proverbs 6:6โ8). Rabbi Shimon ben แธคalafta said: I will go and see if it is correct that they have no king.
ืืื ืืชืงืืคืช ืชืืื ืคืจืกืื ืืืืืืื ืืงืื ื ืืฉืืืฉืื ื ื ืคืง ืืชื ืื ืืื ืืืื ืืชื ื ืืื ืกืืื ื ืขื ืืืจ ืืื ื ืคื ืืืื ื ืคืงื ืืืชื ืืืืื ืืืืืืื ื ืคื ืฉืืฉื ื ืคืื ืขืืื ืืงืืืื ืืืจ ืฉืืข ืืื ื ืืืช ืืื ืืืื ืืื ืืืช ืืื ืืจืื ื ืืืืื ืื ืืืืขื
He went in the season of Tammuz, i.e., summer. Knowing that ants avoid intense heat, he spread his cloak over an ant hole to provide shade. One of the ants came out and saw the shade. Rabbi Shimon placed a distinguishing mark on the ant. It went into the hole and said to the other ants: Shade has fallen. They all came out to work. Rabbi Shimon lifted up his cloak, and the sun fell on them. They all fell upon the first ant and killed it. He said: One may learn from their actions that they have no king; as, if they had a king, would they not need the kingโs edict [harmana] to execute their fellow ant?
ื”ื ืจื ืืื ืืจืื ืืจืื ืืจื ืืฉื ืืืืื ืืืื ืืื ืืืืืืื ื”ื ืืจืื ื ืืืืื ืืื ื ืงืืื ืื ื ืื ืืื ืืืื ืืืืื ืืื ืืืชืื (ืฉืืคืืื ืื, ื) ืืืืื ืืื ืืื ืืื ืืืฉืจืื ืืืฉ ืืืฉืจ ืืขืื ืื ืืขืฉื ืืื ืกืืื ืืืืื ืืชื ืืฉืืื
Rav Aแธฅa, son of Rava, said to Rav Ashi: But perhaps the king was with them at the time and gave them permission. Or perhaps they already possessed the kingโs edict giving them license to kill the ant. Or perhaps it was an interregnum between kings, as it is written: โIn those days there was no king in Israel; every man did that which was right in his own eyesโ (Judges 17:6). Rather, rely on the credibility of Solomon, the author of Proverbs, that ants have no king.
ืืืจ ืจื ืืื ื ืกืืื ืืืจืคื ื”ื ืืืฉ ืืืชืืื ืกืืื ืืืจืคื ืื ืฉืืื ื ืืืืืช ืจืฉื”ื ืืืืจ ืืฉืืืช ืืืืืืช ืืืืืข ืฉืืื ืืฉืจื ืืชื ืืื ื ืืืืืืช ืืืืืข ืฉืืื ืืจืคื ืจืื ืืืืจ ืกืืื ืืืจืคื ืฉืืฉืื ืืื ืืืจื ืื ืืืื ืืจืื ืืชืงืืืืืช ืฉืชืื ืฉืืฉ ืฉื ืื
ยง Rav Huna says: The sign of a tereifa is twelve months. If it is uncertain whether an animal is a tereifa, one may wait twelve months; if the animal survives, it is kosher. The Gemara raises an objection from a baraita: The sign of a tereifa is any animal that cannot give birth. Rabban Shimon ben Gamliel says: If its health improves continuously, it is certainly kosher; if its health deteriorates continuously, it is certainly a tereifa. Rabbi Yehuda HaNasi says: The sign of a tereifa is any animal that does not survive thirty days. The Sages said to him: But donโt many animals that are certainly tereifot survive two or three years? None of the opinions cited in the baraita accord with Rav Hunaโs statement.
ืชื ืื ืืื ืืชื ืื ืืืืืืืช (ืขื) ืฉืืฉ ืื ื ืงื ืืื ืืจืื ืืคืืื ื ืงืืื ืืจืื ืืฆืืจืคืื ืืืื ืืงืื ื”ืจ ืืืกื ืื ืืืฉืืื ืืขืฉื ืืขื ืืื ืืืื ืฉื ืคืืชื ืืืืืชื ืืขืฉื ืื ืืืืืง ืฉื ืงืจืืื ืืืื ืืืจ ืื ืจ’ ืฉืืขืื ืื ืืืขืืจ ืืฉื ืจืืื ืืืืช ืืืื ืืื ืืืืื ืฉืขืืจื ืขืืื ืืืืช ืืฆื ื ืืื ืืช
The Gemara responds: The matter is a dispute between tannaโim, as it is taught in a baraita: And in a skull that contains one long hole, or even if it has many holes, the areas of the holes join together to constitute the size of a drill hole, and they render the animal a tereifa. Rabbi Yosei ben HaMeshullam said: There was an incident in a place called Inbul involving one whose skull was missing a piece, and they made for him a patch out of the shell of a gourd, and he survived. Therefore, an animal with a missing piece of skull cannot be a tereifa. Rabbi Shimon ben Elazar said to him: Can you bring proof from there? It was summer then, and once winter came upon him he died immediately. Rabbi Shimon ben Elazar holds that an animal is a tereifa if it does not survive through summer and winter, i.e., one year. Rav Hunaโs statement accords with this opinion.
ืืืจ ืจื ืืื ืืจ ืืขืงื ืืืื ืืจืคื ืืืืืช ืืืฉืืืช ืืืจ ืืืืืจ ืื ื ืืืขื ืืืจืคื
Rav Aแธฅa bar Yaโakov says: The halakha is that a tereifa can give birth and its health can even improve. If the animal appears to recover or gives birth, this does not prove it is not a tereifa. Ameimar says: With regard to these eggs of a tereifa bird,
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