חולין נא

חולין נא

בְּיָדוּעַ שֶׁלִּפְנֵי שְׁחִיטָה, לֹא נִמְצָא עָלֶיהָ קוֹרֶט דָּם – בְּיָדוּעַ שֶׁלְּאַחַר שְׁחִיטָה.

it is certain that the perforation was created before the slaughter of the animal, and it is therefore a tereifa. If a drop of blood is not found on it, it is certain that it occurred after the slaughter, when the blood of the animal had stopped flowing. The animal is therefore kosher.

הִגְלִיד פִּי הַמַּכָּה – בְּיָדוּעַ שֶׁשְּׁלֹשָׁה יָמִים קוֹדֶם שְׁחִיטָה. לֹא הִגְלִיד פִּי הַמַּכָּה – הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָה.

If a scab covered the opening of the wound, i.e., the perforation, it is certain that the perforation occurred three days before the slaughter. Consequently, if the animal was sold less than three days before the slaughter, the buyer can claim that the transaction was performed in error, as he did not intend to purchase a tereifa animal, and the seller must refund the buyer. If a scab did not cover the opening of the wound, and it is uncertain whether the perforation occurred before or after the animal was purchased, the burden of proof rests upon the claimant. Accordingly, the buyer must furnish proof that the perforation occurred before the purchase in order to demand a refund.

וּמַאי שְׁנָא מִכֹּל נְקוּבֵי דְּעָלְמָא, דְּאַף עַל גַּב דְּלֵיכָּא דָּם טָרֵיף מָר? הָתָם לֵיכָּא מִידֵּי לְמִיסְרַךְ, הָכָא כֵּיוָן דְּאִיכָּא מַחַט, אִי אִיתָא דְּקוֹדֶם שְׁחִיטָה הוּא – מִיסְרָךְ הֲוָה סָרֵיךְ.

The Gemara asks: But in what way is this case different from all other perforations, where even though there is no blood on the wound the Master deems the animal a tereifa? The Gemara responds: There, in all other cases, there is nothing to which the blood can attach. Even if the wound had bled, the blood would be reabsorbed into the flesh. Here, since there is a needle, it follows that if it is the case that the perforation occurred before slaughter, blood from the wound would have attached to the needle. Accordingly, if there is no blood on the needle, it is certain that the perforation occurred after slaughter.

אֲמַר לֵיהּ רַב סָפְרָא לְאַבָּיֵי: חֲזִי מָר הַאי צוּרְבָּא מֵרַבָּנַן דַּאֲתָא מִמַּעְרְבָא, וְאָמַר: רַב עַוִּירָא שְׁמֵנִי, וְאָמַר: מַעֲשֶׂה וּבָא לִפְנֵי רַבִּי מַחַט שֶׁנִּמְצֵאת בְּעוֹבִי בֵּית הַכּוֹסוֹת מִצַּד אֶחָד, וּטְרָפָהּ. שְׁלַח לֵיהּ לָא אֲתָא לְגַבֵּיהּ, אֲזַל הוּא לְגַבֵּיהּ. הֲוָה קָאֵי אַאִיגָּרָא, אָמַר: נֵיחוֹת מָר וְנֵיתֵי. לָא נָחֵית, סָלֵיק הוּא לְגַבֵּיהּ. אֲמַר לֵיהּ: אֵימָא לִי גּוּפָא דְעוֹבָדָא הֵיכִי הֲוָה?

The Gemara relates that Rav Safra said to Abaye: Did the Master see a Torah scholar who came from the West, Eretz Yisrael, and said: My name is Rav Avira? He said that there was an incident that came before Rabbi Yehuda HaNasi involving a needle that was found in the thickness of the reticulum protruding from only one side, and he deemed the animal a tereifa. Abaye sent a message to Rav Avira calling for him to come and explain the matter, since this contradicts the baraita that states that the animal is a tereifa only if the needle protrudes from both sides. Rav Avira did not come before him, so Abaye went before Rav Avira. Rav Avira was standing on the roof. Abaye said to him: Let Master descend and come, but Rav Avira did not descend. Abaye ascended to him and said to him: Say to me, what were the circumstances of the incident itself?

אֲמַר לֵיהּ: מַפְטִיר כְּנֵסִיּוֹת אֲנָא, לְעֵילָּא מֵרַבִּי רַבָּה. וַהֲוָה רַב הוּנָא צִיפּוֹרָאָה וְרַבִּי יוֹסֵי מָדָאָה יוֹשְׁבִין לְפָנָיו, וּבָאת לִפְנֵי רַבִּי מַחַט שֶׁנִּמְצֵאת בְּעוֹבִי בֵּית הַכּוֹסוֹת מִצַּד אֶחָד, וַהֲפָכָהּ רַבִּי וּמָצָא עָלֶיהָ קוֹרֶט דָּם וּטְרָפָהּ, וְאָמַר: אִם אֵין שָׁם מַכָּה, קוֹרֶט דָּם מִנַּיִן? אֲמַר לֵיהּ: טְרָא טַרְיֵיהּ לְהָהוּא גַּבְרָא! מַתְנִיתִין הִיא: הֶמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּיקְּבוּ לַחוּץ.

Rav Avira said to him: I am a director of assemblies in the study hall. I was standing above the Great Rabbi Yehuda HaNasi, and Rav Huna of Tzippori and Rabbi Yosei of Media were sitting before him, and a needle came before Rabbi Yehuda HaNasi that was found in the thickness of the reticulum protruding from one side, i.e., the inside, and Rabbi Yehuda HaNasi turned the reticulum over and found a drop of blood on the outside, parallel to the wound on the inside, and he deemed the animal a tereifa. And he said: If there is no wound on the outside there as well, from where is this drop of blood? Abaye said to Rav Avira: He caused that man trouble needlessly, i.e., you troubled me for no reason. This is nothing more than the mishna, which states that an animal is a tereifa if the omasum or the reticulum was perforated to the outside.

נָפְלָה מִן הַגָּג, אָמַר רַב הוּנָא: הִנִּיחַ בְּהֵמָה לְמַעְלָה, וּבָא וּמְצָאָהּ לְמַטָּה – אֵין חוֹשְׁשִׁין מִשּׁוּם רִיסּוּקֵי אֵבָרִים.

§ The mishna states: An animal that fell from the roof is a tereifa, since its limbs may have been shattered. Rav Huna says: If one left an animal above, on the roof, and he came back and found it below, but did not see it fall, one need not be concerned with regard to the shattering of limbs. One may presume that it jumped intentionally and was not injured.

הָהוּא גַּדְיָא דַּהֲוָה לֵיהּ לְרָבִינָא, דַּחֲזָא חוּשְׁלָא בְּאִיפּוּמָא דְּגַר, נְפַל מֵאִיגָּרָא לְאַרְעָא, אַתְיוּהּ לְקַמֵּיהּ דְּרַב אָשֵׁי. אֲמַר לֵיהּ: הָא דְּאָמַר רַב הוּנָא ״הִנִּיחַ בְּהֵמָה לְמַעְלָה וּבָא וּמְצָאָהּ לְמַטָּה אֵין חוֹשְׁשִׁין מִשּׁוּם רִיסּוּקֵי אֵבָרִים״, מִשּׁוּם דְּאִית לַהּ מִידֵּי לְמִסְרַךְ, וְהַאי לֵית לֵיהּ מִידֵּי לְמִסְרַךְ? אוֹ דִלְמָא מִשּׁוּם דְּאָמְדָה נַפְשָׁהּ, וְהַאי נָמֵי אָמֵדה נַפְשֵׁהּ?

The Gemara relates: There was a certain kid belonging to Ravina that saw barley groats through an open skylight. It jumped down through the skylight and fell from the roof to the ground. The case came before Rav Ashi, and Ravina said to him: What is the rationale for this statement that Rav Huna says, that if one left an animal above and he came back and found it below, one need not be concerned about the possible shattering of limbs? Is it because the animal usually has something to grab hold of? If so, since this kid jumped through a skylight, it did not have something to grab hold of, and one must be concerned. Or perhaps it is because the animal evaluates itself and determines that it can jump without injury. If so, this kid also evaluated itself before jumping, and one need not be concerned.

אֲמַר לֵיהּ: מִשּׁוּם דְּאָמְדָה נַפְשָׁהּ, וְהַאי נָמֵי אָמֵדה נַפְשֵׁהּ.

Rav Ashi said to him: It is because the animal evaluates itself before jumping, and this kid also evaluated itself before jumping. Therefore, one need not be concerned about the possible shattering of limbs.

הָהִיא אִימַּרְתָּא דַּהֲוָה בֵּי רַב חֲבִיבָא, דַּהֲווֹ שָׁדְרָן כַּרְעַיהּ בָּתְרָיָיתָא. אָמַר רַב יֵימַר: הַאי שִׁיגְרוֹנָא נַקְטַיהּ. מַתְקֵיף לַהּ רָבִינָא: וְדִלְמָא חוּט הַשִּׁדְרָה אִיפְּסִיק? בַּדְקוּהָ, אַשְׁכְּחוּהָ כְּרָבִינָא. וַאֲפִילּוּ הָכִי, הִלְכְתָא כְּרַב יֵימַר, שִׁגְרוֹנָא שְׁכִיחַ, חוּט הַשִּׁדְרָה לָא שְׁכִיחַ.

The Gemara relates that there was a certain ewe that was in the house of Rav Ḥaviva, whose hind legs would drag. Rav Yeimar said: This ewe suffers from rheumatism [shigrona], and this is why she drags her legs. Ravina objects to this: But perhaps the spinal cord was cut, and this is why the ewe dragged her legs, and the animal is a tereifa. They inspected her and found that the spinal cord was cut, as Ravina said. The Gemara notes: And even so, the halakha is in accordance with the opinion of Rav Yeimar, since rheumatism is common, but a cut spinal cord is not common. Accordingly, one need not be concerned about the possibility of a cut spinal cord.

אָמַר רַב הוּנָא: זְכָרִים הַמְנַגְּחִין זֶה אֶת זֶה – אֵין חוֹשְׁשִׁין מִשּׁוּם רִיסּוּקֵי אֵבָרִים, אַף עַל גַּב דְּמִידְּווּ וְקָיְימִי – צִימְרָא בְּעָלְמָא הוּא דְּנָקֵט לְהוּ; אִי נְפוּל לְאַרְעָא – וַדַּאי חָיְישִׁינַן.

Rav Huna also says: With regard to rams that butt one another, one need not be concerned with regard to shattering of limbs. Even though they are in pain and stand still, it is only a fever that afflicts them; one need not be concerned about the possibility of severe injuries. But if they fall to the ground due to the impact, we certainly must be concerned that their limbs may have been shattered.

אָמַר רַב מְנַשֵּׁי: הָנֵי דִּכְרֵי דְּגָנְבִי גַּנָּבֵי – אֵין חוֹשְׁשִׁין מִשּׁוּם רִיסּוּק אֵבָרִים, מַאי טַעְמָא? כִּי שָׁדוּ לְהוּ אַמׇּתְנַיְיהוּ שָׁדוּ לְהוּ, כִּי הֵיכִי דְּלִירְהֲטוּ קַמַּיְיהוּ. אַהְדְּרִינְהוּ – וַדַּאי חָיְישִׁינַן; וְהָנֵי מִילֵּי דְּאַהְדְּרִינְהוּ מֵחֲמַת יִרְאָה, אֲבָל מֵחֲמַת תְּשׁוּבָה – תְּשׁוּבָה מְעַלַּיְיתָא הוּא דְּעָבְדִי.

Rav Menashei says: With regard to these rams that thieves steal and throw over the fence, one need not be concerned with regard to the shattering of limbs. What is the reason for this? When the thieves throw them over the fence, they throw them so that they land on their hips, where they will not be injured, so that they will be able to run before them. But if the thieves returned them to the owner, we certainly must be concerned that their limbs may have been shattered, since thieves do not throw them carefully when returning them. And this statement applies only when they return them due to fear of being caught, or are otherwise forced to return them. But if they return them due to repentance, they have performed full-fledged repentance and will take care to return them without injury.

אָמַר רַב יְהוּדָה אָמַר רַב: הִכָּהּ עַל רֹאשָׁהּ וְהָלְכָה לָהּ כְּלַפֵּי זְנָבָהּ, עַל זְנָבָהּ וְהָלְכָה לָהּ כְּלַפֵּי רֹאשָׁהּ, כְּנֶגֶד כׇּל הַשִּׁדְרָה כּוּלָּהּ – אֵין חוֹשְׁשִׁין מִשּׁוּם רִיסּוּקֵי אֵבָרִים, וְאִי שְׁלֵים חוּטְרָא אַפַּלְגֵי דְּגַבָּא – חָיְישִׁינַן; וְאִי אִית בַּהּ קִיטְרֵי – חָיְישִׁינַן; וְאִי מַחְיַיהּ אַפַּסְקִית – חָיְישִׁינַן.

Rav Yehuda says that Rav says: If one hit an animal on its head with a stick, and the length of the stick continued toward its back; or if one hit the animal on its tail and the length of the stick continued toward its head, such that in either case the blow extended along the entire spine, one need not be concerned with regard to the shattering of limbs. But if the length of the stick concluded at the middle of the back, we must be concerned that the strike caused an injury to the spine. And if there are knots, i.e., protrusions, on the stick, we must be concerned that it injured the spine, even if the stick fell across the entire back. And if he struck it like a slash across the width of the back, we must be concerned that it injured the spine.

אָמַר רַב נַחְמָן: בֵּית הָרֶחֶם אֵין בּוֹ מִשּׁוּם רִיסּוּקֵי אֵבָרִים. אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: תַּנְיָא דִּמְסַיַּיע לָךְ, תִּינוֹק בֶּן יוֹם אֶחָד

§ Rav Naḥman says: The womb is not subject to concern about possible shattered limbs. In other words, one need not be concerned that the limbs of a newborn calf may have been shattered by the narrow birth canal. Rava said to Rav Naḥman: That which is taught in a baraita supports your opinion: A one-day-old infant

מְטַמֵּא בְּזִיבָה, וְאִי סָלְקָא דַעְתָּךְ יֵשׁ בּוֹ מִשּׁוּם רִיסּוּקֵי אֵבָרִים, אִיקְרִי כָּאן ״מִבְּשָׂרוֹ״ וְלֹא מֵחֲמַת אוֹנְסוֹ.

becomes ritually impure if he experiences a gonorrhea-like discharge [ziva]. And if it should enter your mind that a newborn is subject to concern about possible shattered limbs, read here the ruling stated with regard to ziva, that one’s discharge renders one impure only when it issues “out of his flesh” (Leviticus 15:2), but not when it issues due to circumstances beyond his control, e.g., due to illness. Therefore, if one must be concerned that a newborn’s limbs may have shattered during birth, his discharge would not render him impure.

הָכָא בְּמַאי עָסְקִינַן, כְּגוֹן שֶׁיָּצָא דֶּרֶךְ דּוֹפֶן.

The Gemara responds: One cannot bring a proof from this baraita, since here we are dealing with a case where the infant left the womb by caesarean section and did not exit through the narrow birth canal. By contrast, after normal births, a newborn’s discharge does not render it impure, since one is concerned about the possibility of shattered limbs.

תָּא שְׁמַע: עֵגֶל שֶׁנּוֹלַד בְּיוֹם טוֹב – שׁוֹחֲטִין אוֹתוֹ בְּיוֹם טוֹב. הָכָא נָמֵי, כְּגוֹן שֶׁיָּצָא דֶּרֶךְ דּוֹפֶן.

The Gemara suggests: Come and hear proof from a baraita: If a calf was born on a Festival, one may slaughter it and eat it on the Festival. One need not wait twenty-four hours before deeming the animal kosher, as one does for an animal that fell from a roof. Apparently, one need not be concerned that its limbs were shattered during the birth. The Gemara responds: Here, too, the baraita is referring to a case where the calf left the womb by caesarean section. But after normal births, one must wait twenty-four hours before slaughtering the calf.

תָּא שְׁמַע: וְשָׁוִין שֶׁאִם נוֹלַד הוּא וּמוּמוֹ עִמּוֹ, שֶׁזֶּה מִן הַמּוּכָן. וְכִי תֵּימָא הָכָא נָמֵי שֶׁיָּצָא דֶּרֶךְ דּוֹפֶן – דֶּרֶךְ דּוֹפֶן מִי קָדוֹשׁ? וְהָא אָמַר רַבִּי יוֹחָנָן: מוֹדֶה הָיָה רַבִּי שִׁמְעוֹן לְעִנְיַן קָדָשִׁים שֶׁאֵינוֹ קָדוֹשׁ!

The Gemara suggests: Come and hear proof from another baraita: And all agree that if a firstborn animal was born on a Festival and its blemish was born with it, i.e., if it was born with a blemish that removes its sanctity and renders it permitted for consumption, it is considered to be prepared for the Festival and may be eaten. Evidently, one need not wait twenty-four hours before deeming it kosher. And if you would say that here too, the baraita deals with a case where the animal left the womb by caesarean section, one might respond: Is a firstborn animal born by caesarean section sanctified? But doesn’t Rabbi Yoḥanan say: Rabbi Shimon would concede with regard to sacrificial animals, e.g., a firstborn, that an animal born by caesarean section is not sanctified? Therefore, the baraita must be referring to an animal born naturally.

הָכָא בְּמַאי עָסְקִינַן, שֶׁהִפְרִיס עַל גַּבֵּי קַרְקַע.

The Gemara responds: Here we are dealing with a firstborn that spread out its legs on the ground and stood up immediately after birth. In such a case the animal is certainly not a tereifa on account of shattered limbs.

וְאָמַר רַב נַחְמָן: בֵּית הַמִּטְבָּחַיִם אֵין בּוֹ מִשּׁוּם רִיסּוּקֵי אֵבָרִים.

§ And Rav Naḥman says: If an animal was thrown to the ground in the slaughterhouse in preparation for slaughter, it is not subject to concern for shattered limbs.

הָהוּא תּוֹרָא דִּנְפַל, וְאִישְׁתְּמַע קָל גְּנִיחוֹתֵיהּ, עָל רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָא שְׁקַל מִשּׁוּפְרֵי שׁוּפְרֵי. אָמְרִי לֵיהּ רַבָּנַן: מְנָא לָךְ הָא? אֲמַר לְהוּ: הָכִי אָמַר רַב: צִפׇּרְנָיו נוֹעֵץ עַד שֶׁמַּגִּיעַ לָאָרֶץ.

The Gemara relates: A certain bull fell in the slaughterhouse, and its bellowing was audible due to the blow. Still, Rav Yitzḥak bar Shmuel bar Marta entered and took from the very best portions of the bull and was not concerned that it may have been a tereifa. The Sages said to him: From where did you learn this? Rav Yitzḥak bar Shmuel bar Marta said to them: This is what Rav said: When falling, the bull digs in its hooves until it reaches the earth. Therefore, one need not be concerned that it fell roughly.

אָמַר רַב יְהוּדָה אָמַר רַב: עָמְדָה – אֵינָהּ צְרִיכָה מֵעֵת לְעֵת, בְּדִיקָה – וַדַּאי בָּעֲיָא, הָלְכָה – אֵינָהּ צְרִיכָה בְּדִיקָה. רַב חִיָּיא בַּר אָשֵׁי אָמַר: אַחַת זוֹ וְאַחַת זוֹ צְרִיכָה בְּדִיקָה.

§ Rav Yehuda says that Rav says: If an animal fell and stood up again, it does not require a twenty-four-hour period mentioned in the mishna (56b) to determine if it may be slaughtered. Nevertheless, it certainly requires inspection after slaughter to determine whether it was injured by the fall and rendered a tereifa. But if it both stood up and walked after the fall, it does not even require inspection after slaughter. Rav Ḥiyya bar Ashi says: Both in this case and in that case, i.e., even if it walked after the fall, it requires inspection.

אָמַר רַב יִרְמְיָה בַּר אַחָא אָמַר רַב: פָּשְׁטָה יָדָהּ לַעֲמוֹד, אַף עַל פִּי שֶׁלֹּא עָמְדָה. עָקְרָה רַגְלָהּ לְהַלֵּךְ, אַף עַל פִּי שֶׁלֹּא הָלְכָה. וְרַב חִסְדָּא אָמַר: נִנְעֲרָה לַעֲמוֹד, אַף עַל פִּי שֶׁלֹּא עָמְדָה.

Rav Yirmeya bar Aḥa says that Rav says: If the animal stretched out its foreleg to stand, even if it did not actually stand, it is considered to have stood and does not require a twenty-four-hour waiting period. If it raised its leg to walk, even if it did not actually walk, it is considered to have walked and does not require inspection according to Rav. And Rav Ḥisda says: Even if it did not stretch out its foreleg, but simply struggled to stand, even if it did not stand, it is considered to have stood and may be slaughtered that day.

וְהִלְכְתָא: הֵיכָא דְּנָפְלָה מִן הַגָּג בִּדְלָא יָדְעָה, וְעָמְדָה וְלֹא הָלְכָה – צְרִיכָה בְּדִיקָה, וְאֵינָהּ צְרִיכָה מֵעֵת לְעֵת. וְאִם הָלְכָה – אֲפִילּוּ בְּדִיקָה נָמֵי לָא צְרִיכָה.

The Gemara concludes: And the halakha is: In any case where an animal fell from the roof unawares, i.e., unintentionally, and stood but did not walk, it requires inspection after slaughter but does not require a twenty-four-hour period before slaughter. And if it walked, it does not even require an inspection.

אָמַר אַמֵּימָר מִשְּׁמֵיהּ דְּרַב דִּימִי מִנְּהַרְדְּעָא: נְפוּלָה שֶׁאָמְרוּ – צְרִיכָה בְּדִיקָה כְּנֶגֶד בְּנֵי מֵעַיִים. אֲמַר לֵיהּ מָר זוּטְרָא: הָכִי אָמְרִינַן מִשְּׁמֵיהּ דְּרַב פָּפָּא: צְרִיכָה בְּדִיקָה כְּנֶגֶד בֵּית הֶחָלָל כּוּלּוֹ.

§ Ameimar said in the name of Rav Dimi of Neharde’a: A fallen animal that the Sages said requires inspection must be inspected around the intestines to see whether the organs there have been perforated or torn, rendering the animal a tereifa. Mar Zutra said to him: This is what we say in the name of Rav Pappa: Such an animal requires inspection around the entire space of the body cavity, in case the ribs or spine have been damaged.

אֲמַר לֵיהּ הוּנָא מָר בַּר בְּרֵיהּ דְּרַב נְחֶמְיָה לְרַב אָשֵׁי: סִימָנִין מַאי? אֲמַר לֵיהּ: סִימָנִין קָשִׁין הֵן אֵצֶל נְפִילָה.

Huna Mar, grandson of Rav Neḥemya, said to Rav Ashi: What about the two organs that must be severed in ritual slaughter [simanim], i.e., the windpipe and the gullet? Do they require inspection as well? Rav Ashi said to him: The simanim are hard and resistant to damage in falling. Therefore, one need not inspect them.

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: עוֹף שֶׁנֶּחְבַּט עַל פְּנֵי הַמַּיִם, כֵּיוָן שֶׁשָּׁט מְלֹא קוֹמָתוֹ – דַּיּוֹ. וְלָא אֲמַרַן אֶלָּא מִמַּטָּה לְמַעְלָה, אֲבָל מִלְּמַעְלָה לְמַטָּה – מַיָּא הוּא דְּאַשְׁפִּלוּ. וְאִי מַיָּא קָיְימִי – לֵית לַן בַּהּ, וְאִי שְׁדָא צִיבֵי וְקַדְמֵיהּ – הָא קַדְמֵיהּ.

§ With regard to birds that have fallen, Rav Yehuda says that Shmuel says: If a bird fell and hit the surface of the water, once it swims the full length of its body, this is sufficient to indicate that its limbs have not been shattered, similar to an animal that walks after falling. And we said this only in cases where it swam from below to above, i.e., upstream. But if it swam from above to below, i.e., downstream, it is only the water that carried it down, and it must be inspected. And if the water is standing, e.g., in a pond, we have no problem with it, as it is clear that the bird is swimming on its own strength, and it need not be inspected. And even if the bird swims downstream, if straw was scattered in front of it and the bird overtook it with its swimming, then the bird overtook it on its own strength and need not be inspected.

גְּלִימָא מְתִיחַ – חָיְישִׁינַן; דְּלָא מְתִיחַ – לָא חָיְישִׁינַן; עוּף וּמְעוּפָּף – לָא חָיְישִׁינַן; אִיזְלָא וּמְקָרְבִי קִיטְרֵי – חָיְישִׁינַן; לָא מְקָרְבִי קִיטְרֵי – לָא חָיְישִׁינַן.

If the bird fell on a garment spread out taut over poles, we must be concerned that its limbs may have been shattered from the impact. If it fell on a garment that was not taut, we need not be concerned. In any event, if the garment was folded, we need not be concerned, since it presumably was not taut enough to injure the bird. If the bird fell on a net whose knots were woven closely together, we must be concerned that its limbs may have been shattered from the impact. If the knots were not close together, we need not be concerned.

כִּיתָּנָא דַּעֲבִיד בְּטוּנֵי – חָיְישִׁינַן; דְּהַאי גִּיסָא וּדְהַאי גִּיסָא – לָא חָיְישִׁינַן; אִסּוּרְיָיתָא – חָיְישִׁינַן; כִּיתָּנָא דִּדְיִיק וּנְפִיץ – לָא חָיְישִׁינַן; דְּיִיק וְלָא נְפִיץ – חָיְישִׁינַן; דַּעֲבִיד בִּיזְרֵי כֵּיוָן דְּאִיכָּא בֵּיהּ קִטְרֵי – חָיְישִׁינַן; דַּקְתָּא – חָיְישִׁינַן; דַּקְדַּקְתָּא – לָא חָיְישִׁינַן.

If the bird fell directly on to flax arranged into bundles, we must be concerned that its limbs may have been shattered from the impact, because the bundles are hard. If it fell on this side or that side of the bundles, we need not be concerned, because it did not fall directly onto the bundles and the impact was dampened. If it fell on bundles of reeds, we must be concerned. If it fell on beaten and combed flax, with the impurities removed, we need not be concerned, since it is soft. If it fell on flax that was beaten but not combed, we must be concerned due to the residue of flax stalks in the bundles. If it fell on flax that was bundled after it was beaten and combed, since it has knots in it we must be concerned. If the bird fell on flax tow, a coarse bundle of unspun fiber, we must be concerned. If it fell on fine tow, we need not be concerned, because it is soft.

נַבְרָא – חָיְישִׁינַן; תִּימַחְתָא – לָא חָיְישִׁינַן; קִיטְמָא נְהִילָא – חָיְישִׁינַן; לָא נְהִילָא – לָא חָיְישִׁינַן.

If the bird fell on nevara, the fibers that grow around a palm tree, we must be concerned that its limbs may have been shattered. If it fell on timaḥta, palm bark cut into strips, we need not be concerned. If it fell on sifted ashes, we must be concerned, because the ashes harden. If it fell on unsifted ashes, we need not be concerned, because they are soft and scatter on impact.