## Chullin Daf 49a

###### Chullin 49a:1
[Chullin 49a:1](https://torahapp.org/share/book/Chullin/r/49a:1)

בְּעוֹבִי בֵּית הַכּוֹסוֹת מִצַּד אֶחָד כְּשֵׁרָה, מִשְּׁנֵי צְדָדִין טְרֵפָה, וְלָא אָמְרִינַן לִיחְזֵי אִי קוֹפָא לְבַר אִי קוֹפָא לְגָיו?

**William Davidson Edition - English:**
embedded **in the thickness of** the wall of **the reticulum,** where the *halakha* is as follows: If the needle protrudes **from one side,** i.e., the inner side of the stomach wall, the animal is **kosher,** but if it protrudes **from both sides,** it is **a *tereifa*; and** if it protrudes only on the inside **we do not say: See if the eye** of the needle is facing **outward or if the eye** of the needle is facing **inward?** Rather, the animal is deemed kosher even if the eye is facing outward, and that is not considered evidence that the needle perforated through the gullet into the chest cavity and then perforated the thickness of the reticulum.


###### Chullin 49a:2
[Chullin 49a:2](https://torahapp.org/share/book/Chullin/r/49a:2)

אָמְרִי: הָתָם, כֵּיוָן דְּאִיכָּא אֳכָלִים וּמַשְׁקִים – אֵימָא אֳכָלִים וּמַשְׁקִים דַּחְקוּהָ.

**William Davidson Edition - English:**
The Sages **say** in response: **There,** in the case of the reticulum, **since there are food and liquid** present, one may **say that the food and liquid pushed** the eye of the needle through the stomach wall. Therefore, even if the eye points outward, one may still presume that the needle came from the inside, and the animal is kosher.


###### Chullin 49a:3
[Chullin 49a:3](https://torahapp.org/share/book/Chullin/r/49a:3)

הָהוּא מַחְטָא דְּאִישְׁתְּכַח בְּסִמְפּוֹנָא רַבָּה דְּכַבְדָּא, הוּנָא מָר בְּרֵיהּ דְּרַב אִידִי טָרֵיף, רַב אַדָּא בַּר מִנְיוֹמֵי מַכְשַׁר. אֲתוֹ שַׁיְילוּהּ לְרָבִינָא, אֲמַר לְהוּ: שְׁקִילוּ גְּלִימָא דְּטָרוֹפָאֵי.

**William Davidson Edition - English:**
The Gemara relates that there was **a certain needle that was found in the large duct of a liver. Huna Mar, son of Rav Idi, deemed** the animal **a *tereifa*,** while **Rav Adda bar Minyumi deemed it kosher. They came** and **asked Ravina** about the issue, and **he said to them: Take the robe of those who deemed it a *tereifa*.** They must pay restitution to the owner of the animal, who was wrongfully forced to discard his kosher meat.


###### Chullin 49a:4
[Chullin 49a:4](https://torahapp.org/share/book/Chullin/r/49a:4)

הָהִיא קְשִׁיתָא דְּאִישְׁתְּכַח בְּמָרָה, אָמַר רַב אָשֵׁי: כִּי הֲוֵינַן בֵּי רַב כָּהֲנָא, אָמַר: הָא וַדַּאי סִימְפּוֹנָא נְקַט וַאֲתַאי, אַף עַל גַּב דְּלָא קָא נָפְקָא, מִירְבָּל הוּא דְּרָבֵיל לַיהּ, וְהָנֵי מִילֵּי דְּדִיקְלָא, אֲבָל דְּזֵיתָא מִיבְזָע בָּזַע.

**William Davidson Edition - English:**
The Gemara relates that there was **a certain** date **pit that was found in a gallbladder. Rav Ashi said: When we were in the house of Rav Kahana** as students, **he would say** with regard to such a case: **This** date pit **certainly took** the route **of** the **duct** connecting the liver and gallbladder **and came** through it to the gallbladder, as it is not sharp enough to have perforated the gallbladder from without. **Even though it** is large enough that it **does not exit** the gallbladder if one tries to squeeze it into the duct, one may still assume that the movements of the animal’s body gradually **cause it to slip** through the duct. The Gemara adds: **And this statement** applies only to the pit **of a palm,** i.e., of a date, **but** the pit **of an olive** is pointed. Therefore, one must be concerned that it **has pierced** the wall of the gallbladder, rendering the animal a *tereifa*.


###### Chullin 49a:5
[Chullin 49a:5](https://torahapp.org/share/book/Chullin/r/49a:5)

אָמַר רַבִּי יוֹחָנָן: לָמָּה נִקְרָא שְׁמָהּ רֵיאָה – שֶׁמְּאִירָה אֶת הָעֵינַיִם. אִיבַּעְיָא לְהוּ: לַאֲכִילָה, אוֹ עַל יְדֵי סַמָּנִין?

**William Davidson Edition - English:**
§ The Gemara returns to its discussion of the lung: **Rabbi Yoḥanan says: Why is** the lung **called *rei’a*** in Hebrew? **Because it lights up [*me’ira*] the eyes** of one who eats it. **A dilemma was raised before** the Sages: Is Rabbi Yoḥanan referring **to** a lung **eaten** as is, **or** is he referring to a lung eaten only **through** its treatment with certain **substances?**


###### Chullin 49a:6
[Chullin 49a:6](https://torahapp.org/share/book/Chullin/r/49a:6)

תָּא שְׁמַע, דְּאָמַר רַב הוּנָא בַּר יְהוּדָה: אֲוָוזָא בְּזוּזָא, וְרֵיאָה דִּידַהּ בְּאַרְבְּעָה. וְאִי סָלְקָא דַעְתָּךְ לַאֲכִילָה – לִינְקֹט בְּזוּזָא וְלֵיכוֹל! אֶלָּא, עַל יְדֵי סַמָּנִין.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution from that **which Rav Huna bar Yehuda says: A goose** may be purchased **for a dinar, but its lung** may be purchased **for four** dinars. **And if** it should **enter your mind** that Rabbi Yoḥanan is referring **to eating** the lung without treating it, one has no incentive to buy a lung separately for more money. **Let him buy** the whole goose **for a dinar and eat** the lung that comes included. **Rather,** it must be that the lung gains special properties only **through** treatment with certain **substances,** and this treatment is the reason for the higher price.


###### Chullin 49a:7
[Chullin 49a:7](https://torahapp.org/share/book/Chullin/r/49a:7)

אִינַּקְבָה רֵיאָה הֵיכָא דִּמְמַשְׁמְשָׁא יְדֵיהּ דְּטַבָּחָא, תָּלֵינַן אוֹ לָא תָּלֵינַן? רַב אַדָּא בַּר נָתָן אָמַר: תָּלֵינַן, מָר זוּטְרָא בְּרֵיהּ דְּרַב מָרִי אָמַר: לָא תָּלֵינַן, וְהִלְכְתָא: תָּלֵינַן.

**William Davidson Edition - English:**
§ The Gemara asks: If **the lung is perforated where the hand of the butcher handles** it after slaughter, **do we attribute** the perforation to the butcher’s handling, **or do we not attribute** the perforation to the handling, in which case the animal is a *tereifa*? **Rav Adda bar Natan says: We attribute** it to the butcher’s handling, while **Mar Zutra, son of Rav Mari, says: We do not attribute** it to the handling. **And the *halakha*** is that **we attribute** it to the handling.


###### Chullin 49a:8
[Chullin 49a:8](https://torahapp.org/share/book/Chullin/r/49a:8)

אָמַר רַב שְׁמוּאֵל בְּרֵיהּ דְּרַבִּי אֲבָהוּ: אַבָּא מֵרֵישֵׁי כַּלֵּי דְּרַפְרָם הֲוָה, וַאֲמַר: תָּלֵינַן. אַמְרוּהָ קַמֵּיהּ לְהָא דְּמָר זוּטְרָא בְּרֵיהּ דְּרַב מָרִי, וְלָא קַבְּלַהּ.

**William Davidson Edition - English:**
**Rav Shmuel, son of Rabbi Abbahu, said:** My **father was** one **of the heads of the *kalla*** lectures of **Rafram, and he said: We attribute** it to the handling. **They said this** *halakha* **of Mar Zutra, son of Rav Mari,** who held the opposite, **before** Rav Shmuel, **and he did not accept it.**


###### Chullin 49a:9
[Chullin 49a:9](https://torahapp.org/share/book/Chullin/r/49a:9)

אָמַר רַב מְשַׁרְשְׁיָא: כְּוָותֵיהּ דַּאֲבוּהּ דְּאַבָּא מִסְתַּבְּרָא, דְּהָא תָּלֵינַן בִּזְאֵב.

**William Davidson Edition - English:**
**Rav Mesharshiyya said: It stands to reason** that the *halakha* is **in accordance with** the opinion of **Grandfather,** i.e., Rav Adda bar Natan, **as we attribute** perforations **to a wolf.** If slaughtered meat is recovered from a wolf and found to have a perforation that would have rendered the animal a *tereifa*, one may attribute the perforation to the wolf and presume that it did not exist beforehand.


###### Chullin 49a:10
[Chullin 49a:10](https://torahapp.org/share/book/Chullin/r/49a:10)

מוּרְנָא, פְּלִיגִי בַּהּ רַב יוֹסֵף בַּר דּוֹסַאי וְרַבָּנַן, חַד אָמַר: קוֹדֶם שְׁחִיטָה פָּרֵישׁ, וְחַד אָמַר: לְאַחַר שְׁחִיטָה פָּרֵישׁ, וְהִלְכְתָא: לְאַחַר שְׁחִיטָה פָּרֵישׁ.

**William Davidson Edition - English:**
Furthermore, if a perforation was caused by **a worm [*murana*], Rav Yosef bar Dosai and the Rabbis disagree. One says** that the worm **emerged** from the lung and perforated it **before** the **slaughter,** and the animal is a *tereifa*, **and one says** that **it emerged after** the **slaughter,** and the animal is kosher. **And the *halakha*** is that one presumes that **it emerged after** the **slaughter.**


###### Chullin 49a:11
[Chullin 49a:11](https://torahapp.org/share/book/Chullin/r/49a:11)

רַבִּי שִׁמְעוֹן אוֹמֵר: עַד שֶׁתִּינָּקֵב. אָמַר רַבָּה בַּר תַּחְלִיפָא אָמַר רַב יִרְמְיָה בַּר אַבָּא: עַד שֶׁתִּינָּקֵב לְסִמְפּוֹן גָּדוֹל.

**William Davidson Edition - English:**
§ The mishna states: **Rabbi Shimon says:** An animal with a perforated lung is not a *tereifa* **until it is perforated** through to the bronchi. With regard to this, **Rabba bar Taḥlifa says** that **Rav Yirmeya bar Abba says:** Rabbi Shimon meant specifically that it is not a *tereifa* **unless it is perforated** through **to the large bronchus,** from which the smaller bronchi branch out.


###### Chullin 49a:12
[Chullin 49a:12](https://torahapp.org/share/book/Chullin/r/49a:12)

יָתֵיב רַב אַחָא בַּר אַבָּא קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: אָמַר רַבִּי מַלּוּךְ אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הֲלָכָה כְּרַבִּי שִׁמְעוֹן. אֲמַר לֵיהּ: מַלּוּךְ עַרְבָאָה קָאָמְרַתְּ? אֵין הֲלָכָה כְּרַבִּי שִׁמְעוֹן קָאָמַר!

**William Davidson Edition - English:**
The Gemara relates that **Rav Aḥa bar Abba sat before Rav Huna, and he was sitting and saying: Rabbi Malokh says** that **Rabbi Yehoshua ben Levi says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Shimon.** Rav Huna **said to him: Are you saying** this in the name of **Malokh the Arab? He says** that the ***halakha*** is **not in accordance with Rabbi Shimon.**


###### Chullin 49a:13
[Chullin 49a:13](https://torahapp.org/share/book/Chullin/r/49a:13)

כִּי סָלֵיק רַבִּי זֵירָא, אַשְׁכְּחֵיהּ לְרַב בִּיבִי דְּיָתֵיב וְקָאָמַר: אָמַר רַבִּי מַלּוּךְ אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הֲלָכָה כְּרַבִּי שִׁמְעוֹן. אֲמַר לֵיהּ: חַיֵּי דְּמָר, דַּאֲנָא וְרַבִּי חִיָּיא בַּר אַבָּא וְרַב אַסִּי אִיקַּלְעִינַן לְאַתְרֵיהּ דְּרַבִּי מַלּוּךְ, וַאֲמַרִי לֵיהּ: אִי אָמַר מָר הֲלָכָה כְּרַבִּי שִׁמְעוֹן? וַאֲמַר לַן: אֵין הֲלָכָה כְּרַבִּי שִׁמְעוֹן אֲמַרִי. וְאַתְּ מָה בִּידָךְ? אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יִצְחָק בַּר אַמֵּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הֲלָכָה כְּרַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara continues: **When Rabbi Zeira went up** to Eretz Yisrael, **he found Rav Beivai, who was sitting and saying: Rabbi Malokh says** that **Rabbi Yehoshua ben Levi says:** The ***halakha* is in accordance with** the opinion of **Rabbi Shimon.** Rabbi Zeira **said to him:** On the **Master’s life, I and Rabbi Ḥiyya bar Abba and Rav Asi visited the place** of residence **of Rabbi Malokh, and we said to him: Did** the **Master say that** the ***halakha*** is **in accordance with** the opinion of **Rabbi Shimon? And he said to us: I said** that the ***halakha*** is **not in accordance with** the opinion of **Rabbi Shimon.** Rav Beivai asked Rabbi Zeira: **And you, what** more do you have **in your possession** on this matter? Rabbi Zeira **said to him: This** is what **Rabbi Yitzḥak bar Ami says** that **Rabbi Yehoshua ben Levi says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Shimon.**


###### Chullin 49a:14
[Chullin 49a:14](https://torahapp.org/share/book/Chullin/r/49a:14)

וְאֵין הֲלָכָה כְּרַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara rules: **And** the ***halakha*** is **not in accordance with** the opinion of **Rabbi Shimon.** Any perforation of the membranes of the lung renders the animal a *tereifa*.


###### Chullin 49a:15
[Chullin 49a:15](https://torahapp.org/share/book/Chullin/r/49a:15)

נִיקְּבָה הַקֵּבָה. אָמַר רַבִּי יִצְחָק בַּר נַחְמָנִי אָמַר רַבִּי אוֹשַׁעְיָא: חֵלֶב שֶׁעַל גַּבֵּי קֵבָה – כֹּהֲנִים נָהֲגוּ בּוֹ הֶיתֵּר, כְּרַבִּי יִשְׁמָעֵאל שֶׁאָמַר מִשּׁוּם אֲבוֹתָיו. וְסִימָנָיךְ: ״יִשְׁמָעֵאל כָּהֲנָא מְסַיַּיע כָּהֲנֵי״.

**William Davidson Edition - English:**
§ The mishna states: If **the abomasum was perforated,** the animal is a *tereifa*. Concerning this, **Rabbi Yitzḥak bar Naḥmani says** that **Rabbi Oshaya says:** With regard to **fat that is on the abomasum,** the **priests accustomed** themselves to consider **it permitted,** and they would eat it along with the rest of the abomasum, which was given to them from non-sacred animals as one of the gifts of the priesthood. This is **in accordance with** the opinion of **Rabbi Yishmael that he says in the name of his forefathers. And** since there is a disagreement between the Sages with regard to this issue, **your mnemonic** to remember the lenient opinion is the idiom: **Yishmael the priest** generally **helps the priests.**


###### Chullin 49a:16
[Chullin 49a:16](https://torahapp.org/share/book/Chullin/r/49a:16)

מַאי הִיא? דְּתַנְיָא: ״כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל״, רַבִּי יִשְׁמָעֵאל אוֹמֵר: לָמַדְנוּ בְּרָכָה לְיִשְׂרָאֵל מִפִּי כֹּהֲנִים, לְכֹהֲנִים עַצְמָן לֹא לָמַדְנוּ. כְּשֶׁהוּא אוֹמֵר: ״וַאֲנִי אֲבָרְכֵם״ – הֱוֵי אוֹמֵר: כֹּהֲנִים מְבָרְכִין לְיִשְׂרָאֵל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְבָרֵךְ לַכֹּהֲנִים.

**William Davidson Edition - English:**
The Gemara clarifies: **What is** this, i.e., where does Rabbi Yishmael help the priests? **As it is taught** in a *baraita*: The verse states with regard to the priestly benediction: **“So you shall bless the children of Israel”** (Numbers 6:23). **Rabbi Yishmael says: We learn** from this verse about **a blessing for Israel from the mouth of the priests,** but **we have not learned** about a blessing **for the priests themselves. When it says** afterward with regard to the priests: “And they shall put My name upon the children of Israel, **and I will bless them”** (Numbers 6:27), **you must say:** The **priests bless Israel, and the Holy One, Blessed be He, blesses the priests.**


###### Chullin 49a:17
[Chullin 49a:17](https://torahapp.org/share/book/Chullin/r/49a:17)

רַבִּי עֲקִיבָא אוֹמֵר: לָמַדְנוּ בְּרָכָה לְיִשְׂרָאֵל מִפִּי כֹהֲנִים, מִפִּי גְבוּרָה לֹא לָמַדְנוּ. כְּשֶׁהוּא אוֹמֵר ״וַאֲנִי אֲבָרְכֵם״ – הֱוֵי אוֹמֵר: כֹּהֲנִים מְבָרְכִין לְיִשְׂרָאֵל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַסְכִּים עַל יָדָם.

**William Davidson Edition - English:**
**Rabbi Akiva says** a different interpretation: **We learned** from the verse about **a blessing for Israel from the mouth of the priests,** but **we have not learned** about a blessing for Israel **from the mouth of the Almighty. When it says** afterward: “And they shall put My name upon the children of Israel, **and I will bless them,” you must say: The priests bless Israel, and the Holy One, Blessed be He, affirms their** blessing. The word “them” is referring to Israel.


###### Chullin 49a:18
[Chullin 49a:18](https://torahapp.org/share/book/Chullin/r/49a:18)

אֶלָּא רַבִּי עֲקִיבָא, בְּרָכָה לְכֹהֲנִים מְנָא לֵיהּ? אָמַר רַב נַחְמָן בַּר יִצְחָק: מִ״וַּאֲבָרְכָה מְבָרְכֶיךָ״.

**William Davidson Edition - English:**
The Gemara asks: **But** then **from where does Rabbi Akiva** learn about **a blessing for the priests? Rav Naḥman bar Yitzḥak said:** He learns it **from** God’s promise to Abraham: **“And I will bless them that bless you”** (Genesis 12:3). All who bless the Jewish people are blessed themselves.


###### Chullin 49a:19
[Chullin 49a:19](https://torahapp.org/share/book/Chullin/r/49a:19)

וּמַאי מְסַיַּיע כָּהֲנֵי? דְּמוֹקֵי לֵהּ לְבִרְכַּת כֹּהֲנִים בִּמְקוֹם בְּרָכָה דְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara asks: **And** in **what** sense does only Rabbi Yishmael **help the priests,** given that Rabbi Akiva concedes that the priests are also blessed? The Gemara responds: He helps the priests in the sense **that he establishes the blessing for the priests in the** same **place,** the same verse, that one finds **the blessing of Israel,** indicating that they receive the same blessing.


###### Chullin 49a:20
[Chullin 49a:20](https://torahapp.org/share/book/Chullin/r/49a:20)

רַבִּי יִשְׁמָעֵאל שֶׁאָמַר מִשּׁוּם אֲבוֹתָיו, מַאי הִיא? דְּתַנְיָא: ״אֶת כׇּל הַחֵלֶב אֲשֶׁר עַל הַקֶּרֶב

**William Davidson Edition - English:**
It was stated that the priests accustomed themselves to permit the fat on the abomasum, in accordance with the statement of **Rabbi Yishmael that he says in the name of his forefathers.** The Gemara clarifies: **What is** this statement? **As it is taught** in a *baraita* that when the verse states with regard to forbidden fats mentioned in the Torah: **“All the fat that is upon the innards”** (Leviticus 3:3),