Podcasts about mishna

The Mishna enumerates all the physical defects that cause a bird to be rendered a treifa, as well as those that leave it kosher. If a weasel (chulda) attacks a bird in an area where the brain membrane could have been perforated, the bird is considered a treifa. There are, however, different tests one can perform to ascertain whether the membrane was actually punctured, and the Gemara suggests various methods for this inspection. Conversely, in the case of birds that live in the water, a broken skull creates an absolute presumption that the brain membrane was punctured, meaning that no subsequent test will be effective in permitting the bird. If a bird was caught in a fire and burned, the Gemara outlines specific ways to determine whether its internal organs were affected to the point of rendering the bird a treifa. This diagnostic procedure relies on checking for a change in color - either from red to green, or from green to red, depending on the specific internal organ being evaluated. Following the Mishnaic list of kosher conditions in a bird that do not render it a treifa, the Amoraim introduce specific qualifications and limitations to restrict the scope of some of these permitted cases.

Pictures Rava raises several difficulties against Rav Nachman's position that the term "until" implies up to but not including the final value. However, it concludes that the exact meaning depends on the specific context as one must always rule stringently with requisite amounts (shiurim), with the sole exception of a single requisite amount regarding the laws of niddah. Regarding some of the cases enumerated as kosher in the Mishna (if the spleen and kidneys are removed, or the lungs shrivel up out of fear), the Sages qualify and restrict the specific parameters under which the animal is permitted. Rabbi Meir and the Sages disagree regarding a skinned animal (geludah), where the skin has been entirely removed. Rabbi Shimon ben Elazar notes, however, that Rabbi Meir ultimately retracted his position and conceded to the view of the Sages.

Pictures Rava raises several difficulties against Rav Nachman's position that the term "until" implies up to but not including the final value. However, it concludes that the exact meaning depends on the specific context as one must always rule stringently with requisite amounts (shiurim), with the sole exception of a single requisite amount regarding the laws of niddah. Regarding some of the cases enumerated as kosher in the Mishna (if the spleen and kidneys are removed, or the lungs shrivel up out of fear), the Sages qualify and restrict the specific parameters under which the animal is permitted. Rabbi Meir and the Sages disagree regarding a skinned animal (geludah), where the skin has been entirely removed. Rabbi Shimon ben Elazar notes, however, that Rabbi Meir ultimately retracted his position and conceded to the view of the Sages.

Rav Bibi bar Abaye rules that although a standard hole in the windpipe requires the size of an issar (a coin), its clawing measurement (of redness) is a minimal amount, because the predator's venom burns and consumes the tissue continuously. Regarding the scope of the inspection required due to concern for venom, Rav Nachman testifies in the name of Rav that one must inspect from the base of the brain to the thigh, and not only adjacent to the intestines (as some hold). In an interesting story, Rabbi Yochanan defends the supreme authority of Rav against the queries of Reish Lakish, and consequently, Reish Lakish praises a different tradition of Rav, according to which an animal whose organs (simanim) were dislocated and was subsequently slaughtered is kosher. It was established that new cases of treifot may not be added beyond those enumerated by the Sages, even if these injuries cause the death of the animal. The Mishna enumerates structural defects that leave the animal kosher, including a windpipe that was perforated less than the size of an Italian issar, a brain membrane that was not punctured, and a liver of which a remains. This list gives rise to a fundamental dispute between Rabbi Yochanan and Reish Lakish regarding the scope of the lists in this chapter, which affects their approach to the ruling of Rav Matna, who rules that a femur bone that dislocated is a treifa. Rabbi Yochanan declares the animal kosher because the case was omitted from the exclusive list of treifot, while Reish Lakish rules it a treifa because it is absent from the exclusive list of kosher defects. For the Babylonians, they defined that the size of the isser is similar to a Kurdish dinar, and the Gemara brings a story following this involving Rabbi Yochanan who went to a moneychanger looking for this coin,and told the moneychanger that craftsmen engaged in their work are legally exempt from standing before Torah scholars. How does this differ from craftsmen who would stand up and greet those Jews who were bringing their first fruits to the Temple? Rav Nachman said that "up to an issar" it is not a treifa means up to but not including that size. Rava brings a series of difficulties against his view, but Rav Nachman answers them.

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Rav Bibi bar Abaye rules that although a standard hole in the windpipe requires the size of an issar (a coin), its clawing measurement (of redness) is a minimal amount, because the predator's venom burns and consumes the tissue continuously. Regarding the scope of the inspection required due to concern for venom, Rav Nachman testifies in the name of Rav that one must inspect from the base of the brain to the thigh, and not only adjacent to the intestines (as some hold). In an interesting story, Rabbi Yochanan defends the supreme authority of Rav against the queries of Reish Lakish, and consequently, Reish Lakish praises a different tradition of Rav, according to which an animal whose organs (simanim) were dislocated and was subsequently slaughtered is kosher. It was established that new cases of treifot may not be added beyond those enumerated by the Sages, even if these injuries cause the death of the animal. The Mishna enumerates structural defects that leave the animal kosher, including a windpipe that was perforated less than the size of an Italian issar, a brain membrane that was not punctured, and a liver of which a remains. This list gives rise to a fundamental dispute between Rabbi Yochanan and Reish Lakish regarding the scope of the lists in this chapter, which affects their approach to the ruling of Rav Matna, who rules that a femur bone that dislocated is a treifa. Rabbi Yochanan declares the animal kosher because the case was omitted from the exclusive list of treifot, while Reish Lakish rules it a treifa because it is absent from the exclusive list of kosher defects. For the Babylonians, they defined that the size of the isser is similar to a Kurdish dinar, and the Gemara brings a story following this involving Rabbi Yochanan who went to a moneychanger looking for this coin,and told the moneychanger that craftsmen engaged in their work are legally exempt from standing before Torah scholars. How does this differ from craftsmen who would stand up and greet those Jews who were bringing their first fruits to the Temple? Rav Nachman said that "up to an issar" it is not a treifa means up to but not including that size. Rava brings a series of difficulties against his view, but Rav Nachman answers them.

A cat or a weasel (chulda) renders a bird a treifa through clawing (derisa), whereas only a cat can do so for small cattle such as young goats and lambs. Other predatory birds besides those explicitly listed in the Mishna can also render other birds a treifa by clawing, but only when targeting birds smaller than themselves, while a hawk (netz) can do so even to birds of its own size. According to an alternate version, ordinary predatory birds can claw birds of their own size or smaller, whereas the hawk can even render birds larger than itself a treifa. Furthermore, two conflicting versions are presented regarding Rav Kahana's ruling in the name of Rav Shimi bar Ashi concerning foxes, debating whether or not they possess the capacity to render animals a treifa through clawing. Abaye limits the laws of derisa to the predator's front legs, specifying that it must be executed specifically with a claw and not with teeth, must be done with intent, and must occur while the prey is still alive. In a case where a lion was found among oxen and a dislodged claw was subsequently discovered on the back of one of the oxen, Rabba bar Rav Huna ruled in the name of Rav that there is no concern for derisa. He reasoned that while most lions do claw, their claws do not generally detach in the process; thus, it is more probable that the ox rubbed against a wall and accidentally picked up a nail embedded there. The Gemara initially rejects this argument, countering that while oxen frequently rub against walls, nails rarely stick to their backs in this manner, and since the lion remains a viable source, one should rule stringently. Ultimately, the Gemara concludes that because the logic can support either side, the ox retains its presumptive status of permissibility; as a matter of pure doubt, Rav remains consistent with his opinion stated elsewhere that we rule leniently in cases of uncertain clawing. Abaye restricts this leniency, clarifying that it only applies when an actual claw is found embedded rather than a mere mark, when the claw is moist rather than dry, and when there are only one, two, or three claws scattered at random rather than two or three found in a distinct row. Rav and Shmuel disagree on whether to rule leniently or stringently in cases of doubt regarding derisa. While both agree to rule leniently in certain scenarios, they dispute a case where a lion entered among oxen and the lion remained silent while the oxen were found bellowing in distress. Ameimar ruled stringently in accordance with Shmuel, either because he rejected Rav's view or because he believed Rav ultimately retracted his opinion, a shift suggested by a practical incident that occurred. Although several difficulties are raised regarding the specific details of that incident, they are successfully resolved. Rav Ashi similarly ruled leniently in a case of doubt. If there is a doubt as to whether an animal was clawed, the Gemara rules that one may inspect the internal areas of the carcass to see if redness has formed from the venom; if no redness is present, the animal is permitted. This testing method was originally stated by the sons of Rabbi Chiya, though Rav Yosef pointed out that Shmuel himself had already articulated this principle. This discussion leads the Gemara to a series of inquiries - some regarding the laws of clawing and others concerning unrelated laws of treifot - all of which were concisely resolved by an authority who declared that each question had already been answered by a prior Rabbinic statement.

A cat or a weasel (chulda) renders a bird a treifa through clawing (derisa), whereas only a cat can do so for small cattle such as young goats and lambs. Other predatory birds besides those explicitly listed in the Mishna can also render other birds a treifa by clawing, but only when targeting birds smaller than themselves, while a hawk (netz) can do so even to birds of its own size. According to an alternate version, ordinary predatory birds can claw birds of their own size or smaller, whereas the hawk can even render birds larger than itself a treifa. Furthermore, two conflicting versions are presented regarding Rav Kahana's ruling in the name of Rav Shimi bar Ashi concerning foxes, debating whether or not they possess the capacity to render animals a treifa through clawing. Abaye limits the laws of derisa to the predator's front legs, specifying that it must be executed specifically with a claw and not with teeth, must be done with intent, and must occur while the prey is still alive. In a case where a lion was found among oxen and a dislodged claw was subsequently discovered on the back of one of the oxen, Rabba bar Rav Huna ruled in the name of Rav that there is no concern for derisa. He reasoned that while most lions do claw, their claws do not generally detach in the process; thus, it is more probable that the ox rubbed against a wall and accidentally picked up a nail embedded there. The Gemara initially rejects this argument, countering that while oxen frequently rub against walls, nails rarely stick to their backs in this manner, and since the lion remains a viable source, one should rule stringently. Ultimately, the Gemara concludes that because the logic can support either side, the ox retains its presumptive status of permissibility; as a matter of pure doubt, Rav remains consistent with his opinion stated elsewhere that we rule leniently in cases of uncertain clawing. Abaye restricts this leniency, clarifying that it only applies when an actual claw is found embedded rather than a mere mark, when the claw is moist rather than dry, and when there are only one, two, or three claws scattered at random rather than two or three found in a distinct row. Rav and Shmuel disagree on whether to rule leniently or stringently in cases of doubt regarding derisa. While both agree to rule leniently in certain scenarios, they dispute a case where a lion entered among oxen and the lion remained silent while the oxen were found bellowing in distress. Ameimar ruled stringently in accordance with Shmuel, either because he rejected Rav's view or because he believed Rav ultimately retracted his opinion, a shift suggested by a practical incident that occurred. Although several difficulties are raised regarding the specific details of that incident, they are successfully resolved. Rav Ashi similarly ruled leniently in a case of doubt. If there is a doubt as to whether an animal was clawed, the Gemara rules that one may inspect the internal areas of the carcass to see if redness has formed from the venom; if no redness is present, the animal is permitted. This testing method was originally stated by the sons of Rabbi Chiya, though Rav Yosef pointed out that Shmuel himself had already articulated this principle. This discussion leads the Gemara to a series of inquiries - some regarding the laws of clawing and others concerning unrelated laws of treifot - all of which were concisely resolved by an authority who declared that each question had already been answered by a prior Rabbinic statement.

The Gemara discusses what other protective materials a bird could fall upon that would successfully cushion its impact and prevent it from being rendered a treifa. Relatedly, if a bird's wings become stuck to each other or to its body, a debate arises as to whether or not the bird will become a treifa upon falling, as its ability to break the fall is compromised. Two opinions are brought regarding the scope of this debate - specifically, whether the dispute applies to a case where only one wing is glued or if it is restricted to a case where both wings are glued. The Mishna rules that if the majority of an animal's ribs are broken, it is a treifa. While there are twenty-six ribs total, consisting of thirteen on each side, two of these are excluded from the halakhic count; therefore, a majority is defined as twelve ribs, which can be comprised of six on each side or any other combination totaling twelve. Rav rules that even a single rib dislocated along with its socket from the vertebra renders the animal a treifa. Rav Asi and Rav Kahana then questioned Rav regarding a case where two opposite ribs are completely removed while the vertebra remains intact, to which Rav responded that it is a neveila because the animal is essentially cut in half. Several questions are raised against this response in light of Rav's own previous statement, wondering why they would ask about two ribs if Rav already held that even one dislocated rib is a treifa. Ultimately, the Gemara resolves this by reinterpreting the precise details of their question and explaining that they were unaware of Rav's original ruling when they questioned him. Three of the seven extra cases of treifot introduced by the Amoraim were authored by Shmuel and are analyzed here because one of them directly relates to uprooted ribs. The next case in the Mishna transitions to an attack by a predator animal that emits venom (derisa), creating a treifa status. At first, a statement of Rav is brought asserting that a cat does not emit venom capable of making an animal a treifa, prompting the Gemara to question why this rule could not be inferred directly from the wording of the Mishna itself. Rav Chisda rules that a cat and a mongoose do emit venom that can kill a small kid or a baby lamb. A contradictory braita is brought against this view, and the contradiction is ultimately resolved in two possible manners.

The Gemara discusses what other protective materials a bird could fall upon that would successfully cushion its impact and prevent it from being rendered a treifa. Relatedly, if a bird's wings become stuck to each other or to its body, a debate arises as to whether or not the bird will become a treifa upon falling, as its ability to break the fall is compromised. Two opinions are brought regarding the scope of this debate - specifically, whether the dispute applies to a case where only one wing is glued or if it is restricted to a case where both wings are glued. The Mishna rules that if the majority of an animal's ribs are broken, it is a treifa. While there are twenty-six ribs total, consisting of thirteen on each side, two of these are excluded from the halakhic count; therefore, a majority is defined as twelve ribs, which can be comprised of six on each side or any other combination totaling twelve. Rav rules that even a single rib dislocated along with its socket from the vertebra renders the animal a treifa. Rav Asi and Rav Kahana then questioned Rav regarding a case where two opposite ribs are completely removed while the vertebra remains intact, to which Rav responded that it is a neveila because the animal is essentially cut in half. Several questions are raised against this response in light of Rav's own previous statement, wondering why they would ask about two ribs if Rav already held that even one dislocated rib is a treifa. Ultimately, the Gemara resolves this by reinterpreting the precise details of their question and explaining that they were unaware of Rav's original ruling when they questioned him. Three of the seven extra cases of treifot introduced by the Amoraim were authored by Shmuel and are analyzed here because one of them directly relates to uprooted ribs. The next case in the Mishna transitions to an attack by a predator animal that emits venom (derisa), creating a treifa status. At first, a statement of Rav is brought asserting that a cat does not emit venom capable of making an animal a treifa, prompting the Gemara to question why this rule could not be inferred directly from the wording of the Mishna itself. Rav Chisda rules that a cat and a mongoose do emit venom that can kill a small kid or a baby lamb. A contradictory braita is brought against this view, and the contradiction is ultimately resolved in two possible manners.

Rav Nachman identifies two types of fat on the stomach: bar chimtza, which can effectively seal a perforation, and chimtza, which cannot. To clarify which specific fat constitutes bar chimtza, the Gemara cites an independent statement by Rav Nachman regarding a halakhic dispute between the Sages of the Land of Israel and those of the Diaspora. Rabban Shimon ben Gamliel rules that if internal mucus seals a perforation in the intestines, the animal is not a treifa. Rabbi Yochanan is cited as ruling in accordance with Rabban Shimon ben Gamliel on this issue and on an unrelated matter regarding mourning - that if a mourner returns home toward the end of shiva, they may conclude their mourning period alongside the other family members, provided they were not far away when the death occured. A discussion follows regarding whether the final halakha follows Rabban Shimon ben Gamliel on one or both of these issues. To determine whether a perforation occurred before or after the shechita, a practical test can be performed by creating a comparable post-mortem puncture to observe and compare the tissue's reaction. Different sages note that this testing method is applicable to the intestines, lung, and windpipe; however, some outline specific limitations to this procedure. The Mishna distinguishes between the laws of the keres hapnimi (inner stomach), where a perforation of any size renders the animal a treifa, and the keres hachitzona (outer stomach), which requires a rupture across the majority of its area to disqualify the animal. The Gemara presents seven distinct interpretations to identify precisely which anatomical section constitutes the inner stomach. Rabbi Yehuda's dissenting opinion regarding the outer stomach is explained to mean that a perforation of either a tefach (handbreadth) or a majority of the area will render the animal a treifa.

Rav Nachman identifies two types of fat on the stomach: bar chimtza, which can effectively seal a perforation, and chimtza, which cannot. To clarify which specific fat constitutes bar chimtza, the Gemara cites an independent statement by Rav Nachman regarding a halakhic dispute between the Sages of the Land of Israel and those of the Diaspora. Rabban Shimon ben Gamliel rules that if internal mucus seals a perforation in the intestines, the animal is not a treifa. Rabbi Yochanan is cited as ruling in accordance with Rabban Shimon ben Gamliel on this issue and on an unrelated matter regarding mourning - that if a mourner returns home toward the end of shiva, they may conclude their mourning period alongside the other family members, provided they were not far away when the death occured. A discussion follows regarding whether the final halakha follows Rabban Shimon ben Gamliel on one or both of these issues. To determine whether a perforation occurred before or after the shechita, a practical test can be performed by creating a comparable post-mortem puncture to observe and compare the tissue's reaction. Different sages note that this testing method is applicable to the intestines, lung, and windpipe; however, some outline specific limitations to this procedure. The Mishna distinguishes between the laws of the keres hapnimi (inner stomach), where a perforation of any size renders the animal a treifa, and the keres hachitzona (outer stomach), which requires a rupture across the majority of its area to disqualify the animal. The Gemara presents seven distinct interpretations to identify precisely which anatomical section constitutes the inner stomach. Rabbi Yehuda's dissenting opinion regarding the outer stomach is explained to mean that a perforation of either a tefach (handbreadth) or a majority of the area will render the animal a treifa.

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What is the minimal remnant required to remain of the liver to keep the animal kosher when it is damaged or partially missing? Although our Mishna implies that any minimal amount is sufficient, another Mishna explicitly requires an olive-bulk. Rav Yosef resolves the contradiction by explaining that each Mishna reflects a different Tannaitic position. The established halakha dictates that a size of an olive-bulk is required, and the Amoraim dispute whether this piece must remain specifically where the gallbladder is located, or where the liver attaches to its lifelines; Rav Papa rules that an olive-bulk is required in both locations. Regarding perforations of the lung, the Gemara explains that the lung is surrounded by two membranes, an outer membrane and an inner membrane. If only one membrane is punctured, the second membrane that remains intact protects it, and the lung remains kosher. To diagnose a lung that is suspected of leaking air, Rav Yosef suggests one test involving a feather and a second involving water. In the water test, the lung is placed inside a bowl of lukewarm water and inflated. If the water bubbles, this proves that it contains a disqualifying perforation; if no bubbling appears, the sound is attributed only to air trapped between the membranes, and the lung remains kosher. Rava establishes rules regarding various changes in the appearance and structure of the lung. External peelings, multiple changes in color, or spots of different shades generally do not disqualify the animal. Conversely, if a part of the lung is dry to the extent that it crumbles under a fingernail, the animal is disqualified as a treifa. The Gemara discusses the laws of lung adhesions (sirchot). An adhesion between two lobes that occurs out of their natural anatomical order constitutes an absolute defect that cannot be tested, while an adhesion occurring in their normal order is considered a natural growth and remains kosher.

We conclude the daily Korbanot section with "Rabbi Yishmael Omer" – a Berayta (passage by a Tanna) authored by the great sage Rabbi Yishmael, listing the thirteen methods with which the Sages extracted Halachot from the text of the Torah. If one wishes to extract oil from the ground, it is not enough to know where the oil is located – he needs the right machinery to extract the oil from beneath the ground. Likewise, to deduce Halachot from the Biblical text, one needs to have the "tools," the rules by which the Halacha can be determined based on a careful analysis of the text. The first of these "tools" is Kal Va'homer, whereby a conclusion is reached through logical deduction, by noting that the Halacha applies in a less intuitive context. An analogy would be a person concluding that he can lift a certain heavy object after seeing that someone weaker than him was able to lift it. An example of a Kal Va'homer in the Torah is G-d's announcement of Miriam's punishment for speaking Lashon Ha'ra. He said that if Miriam's father had angrily scorned her, she would be ashamed for an entire week, so certainly, now that Hashem has scorned her by having her stricken with Sara'at, she should remain outside the camp for a week (Bamidbar 12:14). The second of Rabbi Yishmael's thirteen methods is Gezera Shava – extending a Halacha that applies in one context to a different context on the basis of a common word shared by these two areas of Halacha. Likely the most famous Gezera Shava is the connection drawn by the Sages between Pesach and Sukkot. The Torah establishes an obligation to eat Masa on the night of Pesach, the 15 th of Nissan, and the Sages deduced that on the first night of Sukkot one is similarly required to eat bread in the Sukka. As the Torah requires observing Pesach on "Hamisha Asar" – the "15 th " of Nissan, and it requires observing Sukkot on "Hamisha Asar" – the 15 th of Tishreh, we may infer that the obligation that applies on the night of Pesach applies also on Sukkot. Hence, one must eat bread in the Sukka on the first night of Sukkot just as one must eat Masa on the first night of Pesach. (Throughout the rest of Sukkot, although one who wishes to eat bread must do so in the Sukka, he does not have an obligation to eat bread in the Sukka; this obligation applies only on the first night.) The Tur writes that we recite this Berayta at the end of the Korbanot section between it is the introduction to Torat Kohanim – the Halachic Midrash on the Book of Vayikra, which focuses on the sacrifices, and is thus relevant to the topic of sacrifices. Furthermore, this Berayta appears in the Gemara (Yoma 33a), and thus by incorporating it as part of our daily prayer service, we ensure to learn some Gemara each day (just as reciting Ezehu Mekoman each day ensures the daily study of Mishna).

What is the minimal remnant required to remain of the liver to keep the animal kosher when it is damaged or partially missing? Although our Mishna implies that any minimal amount is sufficient, another Mishna explicitly requires an olive-bulk. Rav Yosef resolves the contradiction by explaining that each Mishna reflects a different Tannaitic position. The established halakha dictates that a size of an olive-bulk is required, and the Amoraim dispute whether this piece must remain specifically where the gallbladder is located, or where the liver attaches to its lifelines; Rav Papa rules that an olive-bulk is required in both locations. Regarding perforations of the lung, the Gemara explains that the lung is surrounded by two membranes, an outer membrane and an inner membrane. If only one membrane is punctured, the second membrane that remains intact protects it, and the lung remains kosher. To diagnose a lung that is suspected of leaking air, Rav Yosef suggests one test involving a feather and a second involving water. In the water test, the lung is placed inside a bowl of lukewarm water and inflated. If the water bubbles, this proves that it contains a disqualifying perforation; if no bubbling appears, the sound is attributed only to air trapped between the membranes, and the lung remains kosher. Rava establishes rules regarding various changes in the appearance and structure of the lung. External peelings, multiple changes in color, or spots of different shades generally do not disqualify the animal. Conversely, if a part of the lung is dry to the extent that it crumbles under a fingernail, the animal is disqualified as a treifa. The Gemara discusses the laws of lung adhesions (sirchot). An adhesion between two lobes that occurs out of their natural anatomical order constitutes an absolute defect that cannot be tested, while an adhesion occurring in their normal order is considered a natural growth and remains kosher.

What are the primary categories of treifot? Ulla states that eight categories that were transmitted as halakha to Moshe from Sinai: perforated (nekuva), severed (pesuka), removed (netula), deficient (chasura), torn (kru'a), clawed (drusa), fallen (nefula), and broken (shevura). Chiya bar Rav said there are eight cases in the category of perforated, and this excludes the gall bladder, which is considered a treifa only by Rabbi Yosi b'Rabbi Yehuda. However, Rabbi Yitzchak bar Yosef said in the name of Rabbi Yochanan that the ruling is like Rabbi Yosi b'Rabbi Yehuda. He brings a proof for Rabbi Yosi's position from a verse in Iyov 16:13, in which Iyov explains that his gall bladder was poured on the ground, and yet, he still lived. The rabbis' retort to that is that Iyov's situation was miraculous and we cannot derive halakha from a miracle. Another ruling of Rabbi Yochanan was brought by Rabbi Yitzchak bar Yosef regarding the liver – if the liver is reduced to less than an olive bulk, the animal is a treifa. If, according to Rabba bar bar Hanna, Rabbi Yochanan holds like an unattributed Mishna, there is a contradiction as our Mishna rules it is a treifa only if the liver is completely removed. This is resolved by explaining there is a debate between the two amoraim what Rabbi Yochanan held. Two other rulings are brought by Rabbi Yitzchak bar Yosef in the name of Rabbi Yochanan regarding treifot. A gall bladder that was perforated but the liver covered up the hole, or a bird's gizzard that was perforated, but the inner lining was not, both are kosher. Raba notes that the gullet consists of two distinct linings - an outer red membrane and an inner white membrane. If only one layer is punctured while the other remains intact, the animal remains kosher. What happens if both layers of an organ are punctured, but the holes do not align? Rav Ashi rules that in a stationary organ like the gizzard, non-aligned punctures are kosher because the layers do not shift. However, in a dynamic organ like the gullet, which constantly expands, contracts, and moves during feeding, the holes are liable to realign; therefore, non-aligned punctures render the animal a treifa. In one version, Mar Zutra quotes Rav Papa saying the opposite; in another, he agrees. Raba notes that the gullet cannot be evaluated for predatory clawing (safek drusa) from the outside, as the outside is red and blood would not be noticeable. It must be inverted and inspected from the inside. If a thorn is found lodged inside the gullet with a perforation on the inside, but no noticeable perforation on the outside, Ulla rules that we do not fear it caused a perforation which healed, as free-roaming livestock regularly consume thorny vegetation without injury. Is the turbatz haveshet, the uppermost part of the gullet, legally treated as part of the gullet? Rav and Shmuel disagree on its status. Rav maintains it is a valid location for slaughter; thus, any extraneous puncture of even a minimal size renders it a treifa. Shmuel argues it is not a valid location for slaughter, meaning it is only rendered a treifa if the majority of it is severed. This dispute culminated in a practical case involving an ox belonging to the sons of Rav Ukva, where the slaughter began in the turbatz haveshet and finished in the gullet. Rava applied the stringencies of both Rav and Shmuel, declaring the animal a treifa. Rabbi Abba reversed Rava's decision, demonstrating that the ox was completely kosher under either authority individually. If one followed Rav, the slaughter location was valid; if one followed Shmuel, the minor cut in the turbatz haveshet did not render it a treifa before the slaughter was completed. Because Rava's logically contradictory ruling caused an impermissible destruction of kosher property, Rabbi Abba ordered Rava to financially compensate the owner of the ox.

What are the primary categories of treifot? Ulla states that eight categories that were transmitted as halakha to Moshe from Sinai: perforated (nekuva), severed (pesuka), removed (netula), deficient (chasura), torn (kru'a), clawed (drusa), fallen (nefula), and broken (shevura). Chiya bar Rav said there are eight cases in the category of perforated, and this excludes the gall bladder, which is considered a treifa only by Rabbi Yosi b'Rabbi Yehuda. However, Rabbi Yitzchak bar Yosef said in the name of Rabbi Yochanan that the ruling is like Rabbi Yosi b'Rabbi Yehuda. He brings a proof for Rabbi Yosi's position from a verse in Iyov 16:13, in which Iyov explains that his gall bladder was poured on the ground, and yet, he still lived. The rabbis' retort to that is that Iyov's situation was miraculous and we cannot derive halakha from a miracle. Another ruling of Rabbi Yochanan was brought by Rabbi Yitzchak bar Yosef regarding the liver – if the liver is reduced to less than an olive bulk, the animal is a treifa. If, according to Rabba bar bar Hanna, Rabbi Yochanan holds like an unattributed Mishna, there is a contradiction as our Mishna rules it is a treifa only if the liver is completely removed. This is resolved by explaining there is a debate between the two amoraim what Rabbi Yochanan held. Two other rulings are brought by Rabbi Yitzchak bar Yosef in the name of Rabbi Yochanan regarding treifot. A gall bladder that was perforated but the liver covered up the hole, or a bird's gizzard that was perforated, but the inner lining was not, both are kosher. Raba notes that the gullet consists of two distinct linings - an outer red membrane and an inner white membrane. If only one layer is punctured while the other remains intact, the animal remains kosher. What happens if both layers of an organ are punctured, but the holes do not align? Rav Ashi rules that in a stationary organ like the gizzard, non-aligned punctures are kosher because the layers do not shift. However, in a dynamic organ like the gullet, which constantly expands, contracts, and moves during feeding, the holes are liable to realign; therefore, non-aligned punctures render the animal a treifa. In one version, Mar Zutra quotes Rav Papa saying the opposite; in another, he agrees. Raba notes that the gullet cannot be evaluated for predatory clawing (safek drusa) from the outside, as the outside is red and blood would not be noticeable. It must be inverted and inspected from the inside. If a thorn is found lodged inside the gullet with a perforation on the inside, but no noticeable perforation on the outside, Ulla rules that we do not fear it caused a perforation which healed, as free-roaming livestock regularly consume thorny vegetation without injury. Is the turbatz haveshet, the uppermost part of the gullet, legally treated as part of the gullet? Rav and Shmuel disagree on its status. Rav maintains it is a valid location for slaughter; thus, any extraneous puncture of even a minimal size renders it a treifa. Shmuel argues it is not a valid location for slaughter, meaning it is only rendered a treifa if the majority of it is severed. This dispute culminated in a practical case involving an ox belonging to the sons of Rav Ukva, where the slaughter began in the turbatz haveshet and finished in the gullet. Rava applied the stringencies of both Rav and Shmuel, declaring the animal a treifa. Rabbi Abba reversed Rava's decision, demonstrating that the ox was completely kosher under either authority individually. If one followed Rav, the slaughter location was valid; if one followed Shmuel, the minor cut in the turbatz haveshet did not render it a treifa before the slaughter was completed. Because Rava's logically contradictory ruling caused an impermissible destruction of kosher property, Rabbi Abba ordered Rava to financially compensate the owner of the ox.

Study Guide Picture What are the defects and traumas that render an animal a treifa? The Mishna lists various categories, such as a perforated gullet, a severed windpipe, a perforated brain membrane, a perforated heart chamber, a broken spine and a severed spinal cord, a completely removed liver, as well as various perforations or tears to the lungs, stomach, gallbladder, small intestines, and rumen. The list also includes severe external trauma, such as falling from a roof, having a majority of the ribs broken, or being clawed by specific predators. The Mishna establishes the overarching rule: any animal afflicted with a defect or injury such that a similar animal cannot survive is deemed a treifa. Resh Lakish derives the principle that a treifa cannot survive from the verse, "These are the living things which you may eat," teaching that only an animal capable of living is permitted for consumption, whereas one that cannot live is forbidden. Conversely, the opposing view holds that a treifa can survive, deriving from the same verse that a specific type of animal that is capable of living is permitted for consumption, while another animal that is capable of living (the treifa) is forbidden. However, after the Gemara rejects this proof from the verse, it brings another verse to support the opinion that a treifa can survive: "Between the living thing that may be eaten and the living thing that may not be eaten." The Mishna's list does not include all cases, as there are additional cases of treifot—four that are referenced by the acronym BSGR, and another seven Amoraic traditions known as the "shev (seven) shematata." Although these cases are not explicitly mentioned in the Mishna, they can be derived from the rule stated at its end, according to which any animal that is incapable of living is considered a treifa. However, how can the tannaitic tradition of the school of Rabbi Yishmael, which limits the list of treifot to exactly eighteen, be reconciled? After a failed attempt, the Gemara settles the count according to Rabbi Yishmael by grouping all types of perforations into one broad category and all types of severed parts into another single category, thereby reconciling the calculated total with all the treifot appearing in the various lists.

Three difficulties are raised from tannaitic sources against the opinion of Rav Nachman, Rav Avram, and Rav Yitzchak that a person cannot forbid property that is not theirs (ein adam oser davar she'eino shelo), and they are resolved. The first difficulty is from the braita regarding a sin offering slaughtered outside the Temple for idol worship, which the Gemara resolves by explaining that since the sacrifice achieves atonement for the owner, it is legally considered his own property. The second difficulty is from the Mishna regarding two people holding a knife where one slaughters for an idol, and the third is from a braita regarding one who renders another's property impure, mixes it with tithed produce, or pours it as an idolatrous libation. The Gemara resolves these by explaining that the individual has a financial partnership in the item. The Gemara suggests that the debate between Rav Huna and Rav Nachman is a tannaitic dispute, quoting a dispute regarding whether a gentile can forbid a Jew's wine by offering it up as a libation to idols. Rav Nachman, however, rejects the comparison, as a Jew who does the same thing would be doing it just to annoy his friend, and does not really intend to worship the idol. Some difficulties are raised against this theory from tannaitic sources, but are resolved by explaining them as referring to cases where the Jew is an apostate. The Mishna rules that one may not slaughter an animal directly into seas, rivers, or vessels because it looks to others like they are offering it to an idol (mar'it ayin). However, it is permitted to slaughter into a circular pool of water, which Rava clarifies must be murky. Furthermore, one may not slaughter directly into a pit (gumma) anywhere, but the Mishna then permits doing so in one's house. Abaye and Rava each resolve this seemingly contradictory statement in different manners, and Rava rejects Abaye's explanation. Rava explains that a person may slaughter next to a pit in their private courtyard so that the blood flows into it to keep the yard clean. In the marketplace, even this is strictly forbidden to prevent copying heretical practices (minim), and anyone who does so must be investigated for heresy. A braita is brought to support Rava's explanation. The Mishna establishes that slaughtering a non-sacrifice (chullin) for the sake of a sacrifice that can be voluntarily vowed or donated - such as an olah, asham talui, or todah - renders the shechita invalid, whereas Rabbi Shimon permits it. The rabbis are concerned that people will see this and think that one can slaughter sacrifices outside the Temple. Conversely, slaughtering for sacrifices that cannot be voluntarily vowed, like a sin offering, is valid, as people will assume the slaughterer is just saying it is for the sake of that offering but does not really intend to offer a sacrifice outside the Temple.

What is the status of an animal slaughtered to items connected to the ground, like mountains, seas, rivers or deserts? The Mishna rules that the shechita is invalid, but the assumption from the Mishna is that it is not prohibited for benefit. The Gemara challenges this from a braita which states that such slaughter renders the animal an idolatrous sacrifice (zivchei meitim), which is forbidden for benefit. Abaye resolves this by distinguishing between slaughtering to the item itself - which only disqualifies the shechita - and slaughtering to the angel or deity of the landmark (gadda), which renders it forbidden from any benefit. Can a person render someone else's property forbidden by performing an act of idolatry with it? Rav Huna rules that if a friend's animal is lying before an idol and someone slaughters one siman for the idol, the animal becomes forbidden. He relies on the principle of Ulla that while merely bowing to another's animal does not forbid it, performing a physical action (ma'aseh) directly on the animal does forbid it. A difficulty is raised against Rav Huna from a braita regarding one who slaughters a sin offering on Shabbat outside the Temple courtyard for an idol, who is held liable for three distinct sin offerings. If the animal becomes forbidden at the first siman, as per Rav Huna's position, the completion of the slaughter should not trigger the liability for slaughtering outside the Temple, as it would merely be slaughtering a disqualified animal that would no longer be considered a sacrifice. The Gemara offers two resolutions - applying the case to a bird sin offering where the slaughterer specifies that his intent for idol worship will only take effect upon the completion of the slaughter, or in the shechita of a bird sin offering where half the windpipe was already slit, and in this case the shechita was completed in one small action. Rav Nachman, Rav Avram, and Rav Yitzchak disagree with Rav Huna and reaffirm the established principle that a person cannot forbid something that is not theirs (ein adam oser davar she'eino shelo) even by performing an action on the item. A difficulty is raised against this position from the braita quoted above with the interpretation given above.

What is the default assumption regarding a gentile's intent when an animal is slaughtered? The rabbis hold that we do not automatically assume a gentile intends it for idol worship unless he explicitly says so, while Rabbi Eliezer holds a gentile's default intent is for idol worship. Rabbi Yosi argues that even if he does intend it for idol worship, we do not say that one person's intent affects another person's act of slaughter. The Gemara presents two ways to explain this dispute and whether the principle of one person intending and another performing the action applies outside the Temple just as it does inside. What is the status of an animal if the slaughter was performed with the intent to perform a later part of the service, like throwing the blood or burning the fat, for idol worship? Rabbi Yochanan rules that the animal is disqualified because we can transfer intent from one action to another, and we learn the laws outside the Temple from the laws inside. Reish Lakish rules that it is permitted because we do not transfer intent from one action to another outside the Temple. The Gemara notes they hold the same argument regarding internal Temple sacrifices and l'shma intent, and then explains why it was necessary to state that they argue in both cases. A difficulty is raised against Rabbi Yochanan and Reish Lakish from Rabbi Yosi's position in the Mishna, but is resolved. A braita is then brought to support Rabbi Yochanan's position. What is the law if someone performs shechita and only thinks about sprinkling the blood for idol worship after the slaughter is finished? The Gemara cites a case in Caesarea where the Sages did not rule whether it was forbidden or permitted. The issue is whether or not a later action or statement retroactively proves the initial intent. After attempting to connect their ruling with the rabbis' and Rabbi Eliezer's positions, that suggestion is rejected and they say it connects with Rabban Shimon ben Gamliel's ruling. However, the Gemara tries to figure out which ruling of Rabban Shimon ben Gamliel it connects to. Rav Yehuda says in the name of Shmuel that the halakha follows Rabbi Yosi, meaning the gentile's intent does not disqualify the Jew's shechita. The Gemara brings a story where gentiles gave animals to a Jewish butcher and stated the blood and fat were for them, and it was permitted. Rav Ashi qualifies that if a gentile gives money to a Jewish butcher under Rabbi Eliezer's view, it is only forbidden if the gentile is powerful enough that the butcher cannot refuse his intent.