## Chullin Daf 54a

###### Chullin 54a:1
[Chullin 54a:1](https://torahapp.org/share/book/Chullin/r/54a:1)

וֶושֶׁט נְקוּבָתוֹ בְּמַשֶּׁהוּ, דְּרוּסָתוֹ בְּמַשֶּׁהוּ. קָנֶה נְקוּבָתוֹ בִּכְאִיסָּר, דְּרוּסָתוֹ בְּכַמָּה? בָּתַר דְּבַעְיָא הֲדַר פַּשְׁטַהּ: אֶחָד זֶה וְאֶחָד זֶה בְּמַשֶּׁהוּ. מַאי טַעְמָא? זִיהֲרֵיהּ מִקְלָא קָלֵי וְאָזֵיל.

**William Davidson Edition - English:**
If the **gullet** is **perforated in any amount,** the animal is a *tereifa*, as taught in the mishna (42a). Therefore, if the gullet is **clawed** and **any amount** of its flesh reddens, the animal is a *tereifa* as well. But **a perforation** of the **windpipe** renders the animal a *tereifa* only **where** it is the size of **an *issar*.** If **clawed, what amount** of its flesh must redden in order to render it a *tereifa*? **After he raised the dilemma he then resolved it: Both this and that** render the animal a *tereifa* if **any amount** of its flesh reddened. **What is the reason** for this? It is because **its venom burns continuously** around the circumference of the hole and widens it.


###### Chullin 54a:2
[Chullin 54a:2](https://torahapp.org/share/book/Chullin/r/54a:2)

יָתֵיב רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָּא קַמֵּיהּ דְּרַב נַחְמָן, וְיָתֵיב וְקָאָמַר: דְּרוּסָה שֶׁאָמְרוּ – צְרִיכָה בְּדִיקָה כְּנֶגֶד בְּנֵי מֵעַיִים. רַב נַחְמָן אָמַר: הָאֱלֹהִים! מוֹרֵי בַּהּ רַב מִכַּפָּא וְעַד אַטְמָא.

**William Davidson Edition - English:**
The Gemara relates: **Rav Yitzḥak bar Shmuel bar Marta sat before Rav Naḥman, and he was sitting and saying: A clawed animal,** about **which** the Sages **said** one must be concerned, **requires inspection adjacent to the intestines** to see that the flesh has not reddened. **Rav Naḥman said to him: By God! Rav would teach** that **it** must be inspected over its entire body, **from** the flesh around **the hollow to** that of **the thigh.**


###### Chullin 54a:3
[Chullin 54a:3](https://torahapp.org/share/book/Chullin/r/54a:3)

מַאי כַּפָּא? אִילֵּימָא כַּפָּא דִּידָא – הַיְינוּ כְּנֶגֶד בְּנֵי מֵעַיִים, אֶלָּא מִכַּפָּא דְּמוֹחָא עַד אַטְמָא.

**William Davidson Edition - English:**
The Gemara asks: **What is the hollow? If we say** that it is **the hollow of the foreleg,** i.e., its shoulder, then the area between it and the thigh **is** the same as the area **adjacent to the intestines,** and Rav Naḥman has said nothing new. **Rather,** Rav Naḥman referred to the area **from the hollow of the brain,** i.e., the skull, **to the thigh.**


###### Chullin 54a:4
[Chullin 54a:4](https://torahapp.org/share/book/Chullin/r/54a:4)

כִּי סְלֵיק רַב חִיָּיא בַּר יוֹסֵף, אַשְׁכְּחִינְהוּ לְרַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ דְּיָתְבִי וְקָאָמְרִי: דְּרוּסָה שֶׁאָמְרוּ – צְרִיכָה בְּדִיקָה כְּנֶגֶד בְּנֵי מֵעַיִים. אֲמַר לְהוּ: הָאֱלֹהִים! מוֹרֵי בַּהּ רַב מִכַּפָּא וְעַד אַטְמָא. אֲמַר לֵיהּ רֵישׁ לָקִישׁ: מַנּוּ רַב וּמַנּוּ רַב? וְלָא יָדַעְנָא לֵיהּ!

**William Davidson Edition - English:**
The Gemara relates that **when Rav Ḥiyya bar Yosef went up** from Babylonia to Eretz Yisrael, **he found that Rabbi Yoḥanan and Reish Lakish were sitting and saying: A clawed animal,** about **which they said** one must be concerned, **requires inspection adjacent to the intestines.** Rav Ḥiyya bar Yosef **said to them: By God! Rav would teach** that **it** must be inspected **from** the flesh around **the hollow to** that of **the thigh. Reish Lakish said to him: Who is** this **Rav, and who is** this **Rav? I do not know** who **he** is.


###### Chullin 54a:5
[Chullin 54a:5](https://torahapp.org/share/book/Chullin/r/54a:5)

אָמַר רַבִּי יוֹחָנָן: וְלָא נְהִירָא לֵיהּ לְאוֹתוֹ תַּלְמִיד שֶׁשִּׁימֵּשׁ אֶת רַבִּי רַבָּה, וְרַבִּי חִיָּיא? וְהָאֱלֹהִים! כׇּל אוֹתָן שָׁנִים שֶׁשִּׁימֵּשׁ אוֹתוֹ תַּלְמִיד בִּישִׁיבָה, אֲנִי שִׁמַּשְׁתִּי בַּעֲמִידָה, וּמַאן גְּבַר? הוּא גְּבַר בְּכוֹלָּא.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said** to him: **But don’t** you **remember that student who served the great Rabbi** Yehuda HaNasi **and Rabbi Ḥiyya** and studied under them? **But by God! All those years that this student served in the yeshiva,** he was held to be one of the most important students and was allowed to sit during study, while **I** held a lower status and **served while standing up. And who was greater? He was greater in all** things, in Torah and piety.


###### Chullin 54a:6
[Chullin 54a:6](https://torahapp.org/share/book/Chullin/r/54a:6)

מִיָּד פָּתַח רֵישׁ לָקִישׁ וַאֲמַר: בְּרַם זָכוּר אוֹתוֹ הָאִישׁ לַטּוֹב, שֶׁאָמְרוּ שְׁמוּעָה מִפִּיו: שְׁמוּטָה וּשְׁחוּטָה – כְּשֵׁרָה, שֶׁאִי אֶפְשָׁר לַשְּׁמוּטָה שֶׁתֵּיעָשֶׂה שְׁחוּטָה.

**William Davidson Edition - English:**
**Immediately, Reish Lakish began** to speak **and said: Indeed [*beram*], that man,** Rav, **is remembered for the good, as they said this *halakha* in his name:** If an animal’s windpipe is **dislocated** from the throat, **and** it has already been **slaughtered,** and it is uncertain whether it was dislocated before or after slaughter, the animal is **kosher, as it is impossible for** an animal with **a dislocated windpipe to be slaughtered.** A dislocated windpipe would have slipped away from the knife, and therefore the animal must have been slaughtered while it was still attached.


###### Chullin 54a:7
[Chullin 54a:7](https://torahapp.org/share/book/Chullin/r/54a:7)

וְרַבִּי יוֹחָנָן אוֹמֵר: יָבִיא וְיַקִּיף.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan says:** This is not certain; rather, one **should bring** the windpipe, make a new slit in it, **and compare** the two slits. If they are similar, then the first slit by the slaughtering knife was also made after the windpipe was dislocated, and the animal is a *tereifa*. If they are different, then the slaughter preceded the dislocation of the windpipe and the animal is kosher.


###### Chullin 54a:8
[Chullin 54a:8](https://torahapp.org/share/book/Chullin/r/54a:8)

אָמַר רַב נַחְמָן: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא תָּפַס בְּסִימָנִים, אֲבָל תָּפַס בְּסִימָנִים וְשָׁחַט – אֶפְשָׁר לַשְּׁמוּטָה שֶׁתֵּיעָשֶׂה שְׁחוּטָה.

**William Davidson Edition - English:**
**Rav Naḥman said:** The Sages **taught** that it is impossible to slaughter a dislocated windpipe **only** in cases **where he did not grip the *simanim*** during slaughter. **But** if **he gripped the *simanim* and slaughtered** the animal, then it is **possible for** an animal with **a dislocated windpipe to be slaughtered,** since it will not slip away from the knife.


###### Chullin 54a:9
[Chullin 54a:9](https://torahapp.org/share/book/Chullin/r/54a:9)

זֶה הַכְּלָל, לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי שַׁב שְׁמַעְתָּתָא.

**William Davidson Edition - English:**
§ The mishna states: **This is the principle:** Any animal that was injured such that an animal in a similar condition could not live for an extended period is a *tereifa*. The Gemara asks: **What** case does this principle **add** that was not previously mentioned? The Gemara responds: It was stated **to add seven *halakhot*** of *tereifot* taught by *amora’im* and not listed in the mishna. These cases are enumerated on 42b.


###### Chullin 54a:10
[Chullin 54a:10](https://torahapp.org/share/book/Chullin/r/54a:10)

דְּבֵי יוֹסֵף רִישְׁבָּא מָחוּ בְּגִידָא נַשְׁיָא וְקָטְלִי, אֲתוֹ לְקַמֵּיהּ דְּרַבִּי יְהוּדָה בֶּן בְּתֵירָא, אֲמַר לְהוּ: וְכִי לְהוֹסִיף עַל הַטְּרֵפוֹת יֵשׁ? אֵין לְךָ אֶלָּא מַה שֶּׁמָּנוּ חֲכָמִים!

**William Davidson Edition - English:**
The Gemara recounts: The men **of the house of Yosef the hunter** would **strike the sciatic nerve** of an animal with an arrow **and kill** it that way. In other words, the animal would die from that wound. **They came before Rabbi Yehuda ben Beteira** to ask if an animal with an injured sciatic nerve is a *tereifa*, which is relevant if the animal was slaughtered before it died. Rabbi Yehuda ben Beteira **said to them: And is** it possible **to add to the** list of ***tereifot*? You have only what the Sages counted,** and the Sages mentioned no such *tereifa*.


###### Chullin 54a:11
[Chullin 54a:11](https://torahapp.org/share/book/Chullin/r/54a:11)

רַב פָּפָּא בַּר אַבָּא רִישְׁבָּא, מָחוּ בְּכוּלְיָא וְקָטְלִי. אֲתוֹ לְקַמֵּיהּ דְּרַבִּי אַבָּא, אֲמַר לְהוּ: וְכִי לְהוֹסִיף עַל הַטְּרֵפוֹת יֵשׁ? אֵין לְךָ אֶלָּא מַה שֶּׁמָּנוּ חֲכָמִים!

**William Davidson Edition - English:**
Likewise, the men of **Rav Pappa bar Abba the hunter** would **strike** an animal **in the kidney** with an arrow **and kill** it that way. **They came before Rabbi Abba** to ask if such an animal is a *tereifa*. Rabbi Abba **said to them: And is** it possible **to add to the** list of ***tereifot*? You have only what the Sages counted.**


###### Chullin 54a:12
[Chullin 54a:12](https://torahapp.org/share/book/Chullin/r/54a:12)

וְהָא קָא חָזֵינַן דְּקָא מֵתָה! גְּמִירִי דְּאִי בָּדְרִי לַהּ סַמָּא, חַיָּיא.

**William Davidson Edition - English:**
The Gemara objects: **But we see that they die.** Isn’t this an indication that the animal is a *tereifa*? The Gemara responds: It **is learned** as a tradition **that** in all these cases, **if one** were to **scatter medicine** on the wound, the animal would **live.** An animal is not considered a *tereifa* unless it cannot be healed.


###### Chullin 54a:13
[Chullin 54a:13](https://torahapp.org/share/book/Chullin/r/54a:13)

**מַתְנִי׳** וְאֵלּוּ כְּשֵׁרוֹת בַּבְּהֵמָה, נִיקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה. עַד כַּמָּה תֶּחְסַר? רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עַד כְּאִיסָּר הָאִיטַלְקִי. נִפְחֲתָה הַגּוּלְגּוֹלֶת וְלֹא נִיקַּב קְרוּם שֶׁל מוֹחַ, נִיקַּב הַלֵּב וְלֹא לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְלֹא נִפְסַק הַחוּט שֶׁלָּהּ, נִיטְּלָה הַכָּבֵד וְנִשְׁתַּיֵּיר הֵימֶנָּה כְּזַיִת.

**William Davidson Edition - English:**
**MISHNA:** **And these,** despite their condition, **are kosher in an animal:** If its **windpipe was perforated or cracked** lengthwise. **How much can** the windpipe **be missing** and still be kosher? **Rabban Shimon ben Gamliel says: Until** the perforation is the same size **as the Italian *issar*.** If **the skull was fractured but the membrane of the brain was not perforated,** it is kosher. If **the heart was perforated and** the perforation **did not** reach **its chamber,** or if **the spinal** column **was broken but its cord was not cut,** or if **the liver was removed and an olive-bulk of it remained,** it is kosher.


###### Chullin 54a:14
[Chullin 54a:14](https://torahapp.org/share/book/Chullin/r/54a:14)

הֶמְסֵס וּבֵית הַכּוֹסוֹת, שֶׁנִּיקְּבוּ זֶה לְתוֹךְ זֶה. נִיטַּל הַטְּחוֹל, נִיטְּלוּ הַכְּלָיוֹת, נִיטַּל לֶחִי הַתַּחְתּוֹן, נִיטְּלָה הָאֵם שֶׁלָּהּ, וַחֲרוּתָה בִּידֵי שָׁמַיִם. הַגְּלוּדָה – רַבִּי מֵאִיר מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין.

**William Davidson Edition - English:**
Additionally, it is kosher if the **omasum or the reticulum was perforated one into the other.** If **the spleen was removed,** or **the kidneys were removed,** or if **its lower jaw was removed,** or if **its womb was removed, or** if its lung **shriveled by the hand of Heaven,** the animal is kosher. In the case of an animal **whose hide was removed, Rabbi Meir deems it kosher, and the Rabbis deem it** a *tereifa* and **unfit** for consumption.


###### Chullin 54a:15
[Chullin 54a:15](https://torahapp.org/share/book/Chullin/r/54a:15)

**גְּמָ׳** אִתְּמַר: רַבִּי יוֹחָנָן אָמַר: ״אֵלּוּ טְרֵפוֹת״ דַּוְקָא, וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: ״אֵלּוּ כְּשֵׁרוֹת״ דַּוְקָא.

**William Davidson Edition - English:**
**GEMARA:** The mishna begins: And these are kosher, while the previous mishna begins: These are *tereifot*. With regard to this, it **was stated** that **Rabbi Yoḥanan says:** The *tanna* intended the phrase: **These are *tereifot*, specifically,** teaching that an animal is kosher in another case. The list of kosher cases here is therefore not exhaustive. **And Rabbi Shimon ben Lakish says** that the *tanna* intended the phrase: **These are kosher, specifically,** teaching that an animal is a *tereifa* in another case. The list of *tereifot* at the beginning of the chapter is therefore not exhaustive.


###### Chullin 54a:16
[Chullin 54a:16](https://torahapp.org/share/book/Chullin/r/54a:16)

בְּמַאי קָא מִיפַּלְגִי? בִּדְרַב מַתְנָא, דְּאָמַר רַב מַתְנָא: הַאי בּוּקָא דְּאַטְמָא דְּשָׁף מִדּוּכְתֵּיהּ – טְרֵפָה. רַבִּי יוֹחָנָן אָמַר: ״אֵלּוּ טְרֵפוֹת״ דַּוְקָא, תְּנָא טְרֵפוֹת, וּתְנָא ״זֶה הַכְּלָל״,

**William Davidson Edition - English:**
The Gemara explains: **With regard to what** case **do they disagree?** They disagree **with regard to** the statement **of Rav Mattana, as Rav Mattana says: This head of the femur that was** completely **dislocated** renders the animal **a *tereifa*.** According to **Rabbi Yoḥanan,** who **says** that the phrase: **These are *tereifot*,** is meant **specifically,** the *tanna* **taught** the list of ***tereifot* and taught** afterward: **This is the principle,** to add cases that were not stated explicitly;