Chullin 152
תלתא חוטי הוו חד אלימא ותרי קטיני
Mar son of R'Ashi reports the above in favour of leniency thus: If the thick one was severed [it is permitted, for] there remains the greater number of tendons, and if the thin ones were severed [it is permitted, for] there remains the greater part of its structure.
ופליגא דרבנאי דאמר רבנאי אמר שמואל
[Even if the greater part of each was cut] there still remains one third of each one'.<span class="x" onmousemove="('comment',' Which together make up one whole tendon; and so should be permitted.');"><sup>2</sup></span>
צומת הגידין שאמרו אפי' לא נשתייר בה אלא כחוט הסרבל כשרה:
[Where the fracture was] below the joint, if the greater part of the flesh remained, both are permitted, and if not the limb is forbidden<span class="x" onmousemove="('comment',' Since it hangs loose from the animal it is not rendered permitted by the slaughtering of the animal.');"><sup>6</sup></span>
למעלה מן הארכובה אם רוב הבשר קיים זה וזה מותר ואם לאו זה וזה אסור
R'Nahman demurred saying: According to Samuel's view people will remark, 'A limb thereof is thrown on to the dung-heap and yet the animal is permitted'!<span class="x" onmousemove="('comment',' This surely cannot be right.');"><sup>7</sup></span>
למטה מן הארכובה אם רוב הבשר קיים זה וזה מותר אם לאו אבר אסור ובהמה מותרת
Whereupon R'Aba son of R'Huna said to R'Nahman: Even according to Rab's view<span class="x" onmousemove="('comment',' In the case where the fracture occurred below the joint and the greater part of the surrounding flesh was gone.');"><sup>8</sup></span>
יאמרו אבר ממנה מוטל באשפה ומותרת
They sent word from there [Palestine]: The law agrees with Rab's view.<span class="x" onmousemove="('comment',' It will be seen that the only point of difference between Rab and Samuel is in the case where the fracture was above the joint and the greater part of the flesh around the fracture was gone. According to Rab both the limb and the animal are forbidden, whilst according to Samuel the animal is permitted even though the limb is forbidden.');"><sup>10</sup></span>
אבר שחיה ממנה מוטל באשפה ומותרת שלחו מתם
When you say that the slaughtering of a trefah animal renders it clean, or [that the slaughtering of an animal] renders the limb that hangs loose clean, you are concerned with [the animal] itself; but can it render clean the [limb of the] foetus which is not part of [the animal] itself?<span class="x" onmousemove="('comment',' In this Baraitha it is admitted by all that a limb that hangs loose from the animal is rendered clean by the slaughtering of the animal. How then can it be said that it conveys uncleanness by 'carrying'?');"><sup>11</sup></span>
כוותיה דשמואל הדור שלחו
You could raise an objection from a Mishnah which we have learnt: If the animal was slaughtered they<span class="x" onmousemove="('comment',' I.e., the loose limb and the pieces of flesh that hang loose from the animal.');"><sup>12</sup></span>
מתיב רב חסדא
R'Simeon says: They are not rendered susceptible to uncleanness!<span class="x" onmousemove="('comment',' The dispute is only with regard to their being rendered susceptible to contract uncleanness in the future, but both agree that the limb itself does not convey uncleanness. V. infra 127b; supra 73b.');"><sup>13</sup></span>
לא אם טיהרה שחיטת טרפה אותה ואת האבר המדולדל בה דבר שגופה תטהר את העובר דבר שאינו גופה
- He replied, [The objection from] that Mishnah can be rejected as indeed we rejected it above.<span class="x" onmousemove="('comment',' V. supra 73b. It was there suggested that that Mishnah does not deal with a loose limb at all but only with pieces of flesh that hang loose from the limb or from the animal itself.');"><sup>14</sup></span>
אותיב ממתני'
R'Zera thereupon remarked: 'Well spoken! So, too, did Arioch<span class="x" onmousemove="('comment',' A title of dignity applied to Samuel, the contemporary of Rab. It is probably a Persian adaptation of 'judge' (Jastrow) . V. Kid., Sonc. ed., p. 189, n. 11. V. also Rashi here, and in Men. 38b.');"><sup>15</sup></span>
מתני' איכא לדחויי כדדחינן
What is meant by 'the greater part of it'? - Whe R'Dimi came [from Palestine] he reported in the name of R'Johanan that it means, the greater part of its thickness.<span class="x" onmousemove="('comment',' Sc. of the bone; i.e., only a small part of the surface of the fracture was exposed whereas the greater part was covered by the flesh and skin.');"><sup>16</sup></span>
כי סליק ר' זירא אשכחיה לרב ירמיה דיתיב וקאמר לה להא שמעתא
Others say: It means, the greater part [of the flesh] that surrounds it.<span class="x" onmousemove="('comment',' I.e., the greater part of the flesh around the fracture was whole and not lacerated. Even though the entire surface of the fracture had projected and was exposed, it would be permitted.');"><sup>17</sup></span>
יישר וכן תרגמה אריוך בבבל
Ulla said in the name of R'Johanan: The skin is like the flesh.<span class="x" onmousemove="('comment',' The skin is considered an adequate covering over the fracture even though all the flesh underneath the skin was gone.');"><sup>18</sup></span>
אריוך מנו שמואל והא מיפלג פליג
R'Nahman said to Ulla: Why does not the Master rather say that the skin is to be reckoned with the flesh [to make up the required amount]?<span class="x" onmousemove="('comment',' I.e., that the covering over the fracture shall consist half of skin and half of flesh, but not as was suggested entirely of skin.');"><sup>19</sup></span>
נשבר העצם ויצא לחוץ אם עור ובשר חופין את רובו מותר אם לאו אסור
R'Nahman said to Ulla: Why does not the Master rather say that the skin merely completes the [required amount of] flesh, adopting the stricter interpretation?<span class="x" onmousemove="('comment',' I.e., if the greater portion which surrounds the fracture consists for the most part of flesh but there is a little skin which completes the required amount, only then would it be permitted, but not where it consisted half of flesh and half of skin.');"><sup>20</sup></span>