Chullin 97

Chapter 97

א בעובי בית הכוסות מצד אחד כשרה משני צדדין טרפה ולא אמרינן
1 in the thick wall of the reticulum, where it is held that if [it protruded only] on one side<span class="x" onmousemove="('comment',' It only pierced the inside coat of the reticulum.');"><sup>1</sup></span>
ב ליחזי אי קופא לבר אי קופא לגיו
2 it is permitted, but if [it protruded] on both sides it is trefah?
ג אמרי
3 [Why do we not suggest the test,] 'Let us see whether the head of the needle is on the outside or on the inside [of the reticulum]'?<span class="x" onmousemove="('comment',' And if the head of the pin was embedded in the inner wall of the reticulum with its point protruding into the cavity of the reticulum, according to the foregoing argument it should also be trefah, for in all probability the pin entered from outside having first pierced some internal organ.');"><sup>2</sup></span>
ד התם כיון דאיכא אוכלים ומשקים אימא אוכלים ומשקים דחקוה
4 - I will tell you: in that case since [the reticulum] contains food and drink, it is likely that the food and the drink drove it in.<span class="x" onmousemove="('comment',' Even head first into the wall of the reticulum. Therefore so long as it has not pierced both walls it is permitted.');"><sup>3</sup></span>
ה ההוא מחטא דאישתכח בסמפונא רבה דכבדא הונא מר בריה דרב אידי טריף רב אדא בר מניומי מכשר
5 A needle was once found in the portal vein of the liver.
ו אתו שיילוה לרבינא אמר להו
6 Huna Mar the son of R'Idi declared the animal trefah, whilst R'Adda B'Manyomi permitted it.
ז שקילו גלימא דטרופאי
7 The case was taken to Rabina for his opinion and he said: 'Take away the cloaks of those who declare it trefah'.<span class="x" onmousemove="('comment',' For they are liable in damages if on their ruling the animal was destroyed as trefah. kct');"><sup>4</sup></span>
ח ההיא קשיתא דאישתכח במרה
8 A date stone was found in the gall-bladder.
ט אמר רב אשי כי הוינן בי רב כהנא אמר
9 Said R'Ashi, 'When we were at the school of R'Kahana he told us that in such a case it is certain that it entered via the portal vein, for although it cannot pass throu [easily], it is likely that it was forced through by the movements [of the animal]'.
י הא ודאי סימפונא נקט ואתאי
10 This is so, however, only i the case of a date stone, but an olive stone would most certainly pierce<span class="x" onmousemove="('comment',' It is therefore regarded like a needle. But v. Tosaf. s.v. vthr vrhtn');"><sup>5</sup></span>
יא אע"ג דלא קא נפקא מירבל הוא דרביל ליה
11 [an internal organ].
יב וה"מ דדיקלא אבל דזיתא מיבזע בזע
12 R'Johanan said: Why is the lung called reah? - Because it makes the eyes bright.<span class="x" onmousemove="('comment',' There is here a play upon words: , 'the lungs', and , 'makes bright'.');"><sup>6</sup></span>
יג א"ר יוחנן
13 It was asked: Is this so when one eats it [as it is], or only when one uses it medicinally?<span class="x" onmousemove="('comment',' I.e., when prepared with other ingredients and applied to the eyes.');"><sup>7</sup></span>
יד למה נקרא שמה ריאה שמאירה את העינים
14 - Come and hear: R'Huna B'Judah stated that the price of a goose was one zuz, but a goose's lung was four zuzim.
טו איבעיא להו
15 Now should you say that when one eats it as it is [it makes the eyes bright], why then should not one buy [the goose] for a zuz and eat also the lungs thereof?
טז לאכילה או ע"י סמנין
16 It obviously means that when used medicinally [it has this effect].
יז ת"ש דאמר רב הונא בר יהודה
17 If the lung was found perforated in a part which is usually handled by the butcher, do we attribute it [to the handling] or not?
יח אווזא בזוזא וריאה דידה בארבעה
18 R'Aha<span class="x" onmousemove="('comment',' V. Marginal Gloss., cur. edd. Adda.');"><sup>8</sup></span>
יט ואי ס"ד לאכילה לינקט בזוזא וליכול
19 B'Nathan says we do; Mar Zutra the son of R'Mari says we do not.
כ אלא ע"י סמנין
20 The law is that we do attribute it.<span class="x" onmousemove="('comment',' To the handling of the butcher, and the animal is therefore permitted.');"><sup>9</sup></span>
כא אינקבה ריאה היכא דממשמשא ידיה דטבחא תלינן או לא תלינן
21 R'Samuel the son of R'Abbahu said: 'My father, one of the heads of the Assemblies<span class="x" onmousemove="('comment',' Heb. Kallah. The general assembly of Babylonian students v. B.B., Sonc. ed., p. 60, n. 7.');"><sup>10</sup></span>
כב רב אדא בר נתן אמר
22 under Rafram, said that we do attribute it [to the handling]'.
כג תלינן מר זוטרא בריה דרב מרי אמר
23 This was reported to Mar Zutra the son of R'Mari, but he would not accept it; whereupon R'Mesharsheya said: It is reasonable to accept the view of my grandfather,<span class="x" onmousemove="('comment',' I.e., R. Ahab. Nathan.');"><sup>11</sup></span>
כד לא תלינן
24 since we also attribute a perforation to a wolf.<span class="x" onmousemove="('comment',' v. supra 9a; where a wolf ran off with the lungs and brought them back perforated the holes are attributed to the teeth of the wolf and the animal is permitted.');"><sup>12</sup></span>
כה והלכתא
25 With regard to a worm<span class="x" onmousemove="('comment',' This parasite had wormed its way through the lung and had perforated the outer membrane.');"><sup>13</sup></span>
כו תלינן
26 [found on the lung],there is a difference of opinion between R'Joseph B'Dosai and the Rabbis.
כז אמר רב שמואל בריה דרבי אבהו
27 One holds that it wormed its way through [the lung] before the slaughtering,<span class="x" onmousemove="('comment',' Accordingly the lung was perforated before the slaughtering and it is therefore trefah.');"><sup>14</sup></span>
כח אבא מרישי כלי דרפרם הוה ואמר
28 the other that it wormed its way through after the slaughtering.
כט תלינן
29 The law is that it wormed its way through after the slaughtering[and so it is permitted].
ל אמרוה קמיה להא דמר זוטרא בריה דרב מרי ולא קבלה
30 R'SIMEON SAYS, PROVIDED IT WAS PIERCED AS FAR AS THE MAIN BRONCHI.
לא אמר רב משרשיא
31 Rabbah B'Tahlifa explained in the name of R'Jeremiah B'Abba, provided it was pierced as far as the large bronchus.
לב כוותיה דאבוה דאבא מסתברא דהא תלינן בזאב
32 R'Aha B'Abba was sitting before R'Huna and recited: R'Maluk said - in the name of R'Joshua B'Levi, The halachah is in accordance with R'Simeon, Whereupon he [R'Huna] said to him, You are quoting Maluk of Arabia, are you not?
לג מורנא פליגי בה רב יוסף בר דוסאי ורבנן חד אמר
33 But he said that the halachah was not in accordance with R'Simeon! When R'Zera went up [to palestine] he found R'Bibi sitting and reciting as follows: R'Maluk said in the name of R'Joshua B'Levi, The halachah is in accordance with R'Simeon, Whereupon he [R'Zera] said to him, 'By your life! I, R'Hiyya B'Abba and R'Assi happened to be in the town where R'Maluk lived and we asked him, "Did the Master say that the halachah was in accordance with R'Simeon"?
לד קודם שחיטה פריש וחד אמר
34 And he replied: "I said that the halachah was not in accordance with R'Simeon"'.
לה לאחר שחיטה פריש
35 He [R'Bibi] then said to him [R'Zera], And what tradition have you got in the matter?
לו והלכתא
36 He replied: Thus said R'Isaac B'Ammi on the authority of R'Joshua B'Levi, The halachah is in accordance with the view of R'Simeon, The halachah, however, is not in accordance with the view of R'Simeon.<span class="x" onmousemove="('comment',' This is the final ruling of the GEMARA:');"><sup>15</sup></span>
לז לאחר שחיטה פריש:
37 IF THE ABOMASUM WAS PIERCED.
לח ר"ש אומר
38 R'Isaac B'Nahmani said in the name of R'Oshaia, It was the practice of the priests to permit the fat which is on the abomasum [to be eaten], thus agreeing with the view of R'Ishmael which he reported in the name of his ancestors.
לט עד שתינקב:
39 And in order to remember this,<span class="x" onmousemove="('comment',' Lit.,'and thy sign'.');"><sup>16</sup></span>
מ אמר רבה בר תחליפא א"ר ירמיה בר אבא
40 [think of the saying], 'Ishmael the priest favours the priests'.<span class="x" onmousemove="('comment',' R. Ishmael was a Priest and he always took a lenient view in any matter which affected priests.');"><sup>17</sup></span>
מא עד שתינקב לסמפון גדול
41 Where do we see this?<span class="x" onmousemove="('comment',' That R. Ishmael rules in favour of the priests.');"><sup>18</sup></span>
מב יתיב רב אחא בר אבא קמיה דרב הונא ויתיב וקאמר
42 - For it was taught; [it is written], On this wise ye shall bless the children of Israel.<span class="x" onmousemove="('comment',' Num. VI, 23.');"><sup>19</sup></span>
מג אמר רבי מלוך א"ר יהושע בן לוי
43 R'Ishmael said: We observe here a blessing for Israel at the mouth of the priests, but we know of no blessing for the priests themselves; when the verse adds: And I will bless them,<span class="x" onmousemove="('comment',' Ibid. 27.');"><sup>20</sup></span>
מד הלכה כר"ש
44 it means to say that, the priests bless Israel, and the Holy One, blessed be He, blesses the priests.
מה א"ל
45 R'Akiba said: We observe here a blessing for Israel at the mouth of the priests but not from the Almighty; when the verse therefore adds: And I will bless them, it means to say that the priests bless Israel, and the Holy One, blessed be He, approves of it.
מו מלוך ערבאה קאמרת
46 But whence does R'Akiba derive that the priests also receive a blessing? - R'Nahman B'Isaac said: From the verse: And I will bless them that bless thee.<span class="x" onmousemove="('comment',' Gen. XII, 3.');"><sup>21</sup></span>
מז אין הלכה כר"ש קאמר
47 In what respect then does R'Ishmael favour the priests? - In that he establishes in the one verse the blessing of the priests side by side with the blessing of Israel.
מח כי סליק רבי זירא אשכחיה לרב ביבי דיתיב וקאמר א"ר מלוך א"ר יהושע בן לוי
48 What is this opinion of R'Ishmael which he reported in the name of his ancestors? - It was taught: The fat that covereth the inwards<span class="x" onmousemove="('comment',' Lev. III, 3. All fat that was offered upon the altar is forbidden to be eaten.');"><sup>22</sup></span>
מט הלכה כר"ש
49 
נ א"ל
50 
נא חיי דמר דאנא ורבי חייא בר אבא ורב אסי איקלעינן לאתריה דרבי מלוך ואמרי ליה
51 
נב אי אמר מר הלכה כרבי שמעון
52 
נג ואמר לן
53 
נד אין הלכה כר"ש אמרי
54 
נה ואת מה בידך
55 
נו א"ל
56 
נז הכי א"ר יצחק בר אמי אריב"ל
57 
נח הלכה כר"ש
58 
נט ואין הלכה כרבי שמעון:
59 
ס ניקבה הקבה:
60 
סא אמר רבי יצחק בר נחמני א"ר אושעיא
61 
סב חלב שע"ג קבה כהנים נהגו בו היתר כרבי ישמעאל שאמר משום אבותיו
62 
סג וסימניך ישמעאל כהנא מסייע כהני מאי היא
63 
סד דתניא
64 
סה (במדבר ו, כג) כה תברכו את בני ישראל רבי ישמעאל אומר
65 
סו למדנו ברכה לישראל מפי כהנים לכהנים עצמן לא למדנו
66 
סז כשהוא אומר
67 
סח ואני אברכם הוי אומר
68 
סט כהנים מברכין לישראל והקדוש ברוך הוא מברך לכהנים
69 
ע רבי עקיבא אומר
70 
עא למדנו ברכה לישראל מפי כהנים מפי גבורה לא למדנו
71 
עב כשהוא אומר ואני אברכם הוי אומר
72 
עג כהנים מברכין לישראל והקדוש ברוך הוא מסכים על ידם
73 
עד אלא רבי עקיבא ברכה לכהנים מנא ליה
74 
עה אמר רב נחמן בר יצחק
75 
עו (בראשית יב, ג) מואברכה מברכיך
76 
עז ומאי מסייע כהני
77 
עח דמוקי לה לברכת כהנים במקום ברכה דישראל
78 
עט רבי ישמעאל שאמר משום אבותיו מאי היא
79 
פ דתניא
80 
פא (ויקרא ג, ג) את כל החלב אשר על הקרב
81 
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