Commentaire sur Houlin 3:2
וְאֵלּוּ כְשֵׁרוֹת בַּבְּהֵמָה. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה. עַד כַּמָּה תֶּחְסַר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד כָּאִסָּר הָאִיטַלְקִי. נִפְחֲתָה הַגֻּלְגֹּלֶת וְלֹא נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב וְלֹא לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְלֹא נִפְסַק הַחוּט שֶׁלָּהּ, נִטְּלָה הַכָּבֵד וְנִשְׁתַּיֵּר הֵימֶנָּה כַזָּיִת, הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ זֶה לְתוֹךְ זֶה, נִטַּל הַטְּחוֹל, נִטְּלוּ הַכְּלָיוֹת, נִטַּל לְחִי הַתַּחְתּוֹן, נִטַּל הָאֵם שֶׁלָּהּ, וַחֲרוּתָה בִידֵי שָׁמָיִם. הַגְּלוּדָה, רַבִּי מֵאִיר מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין:
Les cas suivants sont Cashér: lorsque la trachée est perforée ou fendue. De quelle taille peut être la partie déficiente? Selon Rabbon Simeon ben Gamaliel, «Aussi grand qu'un asser [italien]». Lorsque les os du crâne sont blessés, mais que la peau intérieure du cerveau est indemne; lorsqu'il y a une perforation dans le cœur, mais pas tout à fait à l'intérieur des ventricules; lorsque les vertèbres de la colonne vertébrale sont brisées, mais que la moelle épinière n'a pas été sectionnée; quand le foie est déficient, mais qu'il en reste un petit morceau de la grosseur d'une olive; lorsque l'omasum et le haut de l'estomac sont percés l'un dans l'autre; lorsque l'animal manque de laitance ou de reins, ou de mâchoire inférieure, ou de matrice, ou lorsque par peur [de l'apparition de l'un quelconque des phénomènes de la nature] causé par la main de Dieu, ses poumons sont desséchés. R. Meir considère aussi un animal dont la peau a été dépouillée comme Cashér, mais les autres sages le considèrent comme Pasool,
Bartenura on Mishnah Chullin
ניקבה הגרגרת (if the windpipe–gullet is pierced) – without a loss of an Issar as it is explained. But if it was pierced with many punctures, but not perforated throughout, and there is no loss, we view them when they are combined that there is with all of them a majority of the windpipe–gullet, it is “torn” (i.e., not kosher), but if there is in those punctures a loss or that they are missing long straps, we see that if when it is combined all that is missing is that it amounts to more than the measurement of an Issar, it is “torn,” but if equivalent to an Issar or less, it is Kosher, and that is the Halakha.
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English Explanation of Mishnah Chullin
And the following [defects] do not render cattle terefah:
If the windpipe was pierced, or cracked [lengthwise]. To what extent may it be deficient? Rabban Shimon ben Gamaliel says: up to an Italian issar.
If the skull was cracked but the membrane of the brain was not pierced;
If the heart was pierced but not as far as its cavity;
If the spine was broken but the cord was not severed;
If the liver was removed but an olive's size of it remained.
If the omasum or the third stomach were pierced at their juncture;
If the spleen was removed, or the kidneys, or the lower jaw-bone or the womb.
If [the lung] was shrunken up by an act of Heaven.
If an animal was stripped of its hide: Rabbi Meir declares it valid But the rabbis declare it invalid.
Today’s mishnah lists cases in which defects do not render cattle terefah. Again, most of these are self-explanatory (as before, easier to picture for the veterinarians among us)
Section one: If the windpipe was severed, we learned yesterday that the animal is a terefah. If, however, it was only pierced or cracked, the animal is valid. When it is pierced, the hole can be up to the size of an Italian issar, a small coin.
Section two: The animal is a terefah only if the brain membrane was pierced. A cracked skull does not render an animal a terefah.
Sections 3-6: The opposite of most of these cases can be found in yesterday’s mishnah.
Sections 7: The removal of any of these organs does not render the animal a terefah, because it can continue to live.
Section eight: If an animal’s lung was shrunk up due to fear of some heavenly act, for instance the animal was frightened by thunder or lightning, then the animal is not a terefah. However, if it was frightened by an act perpetrated by a human being, then the animal is a terefah.
Section nine: I will admit that it is hard for me to comprehend how an animal that has no hide can continue to live, but evidently, Rabbi Meir believes that it can. The other rabbis say that it is a terefah.
If the windpipe was pierced, or cracked [lengthwise]. To what extent may it be deficient? Rabban Shimon ben Gamaliel says: up to an Italian issar.
If the skull was cracked but the membrane of the brain was not pierced;
If the heart was pierced but not as far as its cavity;
If the spine was broken but the cord was not severed;
If the liver was removed but an olive's size of it remained.
If the omasum or the third stomach were pierced at their juncture;
If the spleen was removed, or the kidneys, or the lower jaw-bone or the womb.
If [the lung] was shrunken up by an act of Heaven.
If an animal was stripped of its hide: Rabbi Meir declares it valid But the rabbis declare it invalid.
Today’s mishnah lists cases in which defects do not render cattle terefah. Again, most of these are self-explanatory (as before, easier to picture for the veterinarians among us)
Section one: If the windpipe was severed, we learned yesterday that the animal is a terefah. If, however, it was only pierced or cracked, the animal is valid. When it is pierced, the hole can be up to the size of an Italian issar, a small coin.
Section two: The animal is a terefah only if the brain membrane was pierced. A cracked skull does not render an animal a terefah.
Sections 3-6: The opposite of most of these cases can be found in yesterday’s mishnah.
Sections 7: The removal of any of these organs does not render the animal a terefah, because it can continue to live.
Section eight: If an animal’s lung was shrunk up due to fear of some heavenly act, for instance the animal was frightened by thunder or lightning, then the animal is not a terefah. However, if it was frightened by an act perpetrated by a human being, then the animal is a terefah.
Section nine: I will admit that it is hard for me to comprehend how an animal that has no hide can continue to live, but evidently, Rabbi Meir believes that it can. The other rabbis say that it is a terefah.
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Bartenura on Mishnah Chullin
או שנסדקה (or was slit) – and that which remains from it in the windpipe above and below is a bit.
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Bartenura on Mishnah Chullin
נפחתה הגלגולת (if the skull was hallowed out) – the bone was hallowed it, and we can see that the membrane of the brain was not pierced.
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Bartenura on Mishnah Chullin
ניטלה הכבד ונשתייר הימנה כזית – and here would be an olive’s bulk in the place of the bile, and an olive’s bulk in the place which is interwoven–intertwined.
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Bartenura on Mishnah Chullin
זה לתוך זה – that are adjacent and the walls of both of them are attached one to the other, and in their middle, they pour one to the other. But if they went back and pierced it in the place of the attachment of their walls, and the puncture is not visible towards the outside but rather only this within that, it is kosher, for they also pour into each other.
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Bartenura on Mishnah Chullin
ניטל הטחול – it is not taught other than taken out–removed, but if it is punctured in the place of its thickness and there doesn’t remain in it like the thickness of a golden Denar, it is “torn,” as we have explained above (Mishnah 1).
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Bartenura on Mishnah Chullin
ניטלו הכליות – whether they removed both of them or whether one of them was removed, it is kosher. And it did not teach [in the Mishnah] that it was removed, but a kidney that was made smaller on account of illness, with a small one until [the size of] a pea, and with a large one, until it is like an intermediate-size fruit on a tree–stalk of grapes, it is [considered] “torn,” (and not kosher). And if it became filled with decayed water, it is “torn,” but clear water, it is kosher.
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Bartenura on Mishnah Chullin
ניטל לחי התחתון (if the lower jaw was removed) – from upon the flesh and the gullet and the windpipe are attached to the skin. But the law only applies when it can live through stuffing [to a point of the throat from which the animal can bring it back again to the mouth] where they pour the food into the mouth. But if it cannot live through stuffing, it is “torn” (and not kosher).
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Bartenura on Mishnah Chullin
ניטלת האם – this is the womb, MATRITZ in the foreign tongue, where the fetus is lying.
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Bartenura on Mishnah Chullin
וחרותה ביד שמים (if the animal’s lungs are shrunk – wood-like – through an accident) – that its lung shrank and dried out like the dried branches of a palm tree from the sound of thunder and lightning [one should say, the seeing of lightning], it is kosher. But by violence done to it (literally: “at the hands of man”), such as, for example, that a person frightened it or the rest of the creatures, such as the roar of a lion or the sound–voice of a lion, it is “torn” (non-kosher). And how do we know if it was at the hands of heaven (i.e., an accident) and kosher, or by violence done to it (literally: “at the hands of man”) and it is “torn?” In the summer, a person brings white earthenware utensilsand fills them with cold water and places the lung in them for a period of twenty-four hours, if it returns healthy–in its natural condition, it is kosher, but if it does return in its natural condition, it had violence done to it (literally, “at the hands of man”) and is “torn.” But in the winter, he brings black earthenware utensils that do not perspire like the the white, and the water does not become cold. But thee are those who explain that he brings copper utensils and fills them with tepid water and places the lung in them for a period of twenty-four hours, if it returns healthy, it is kosher, and if not, it is “torn” (and not kosher – see Tractate Hullin 55b).
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Bartenura on Mishnah Chullin
הגלודה – that its skill was spread out from it. If there remained in its skin like the width of a Selah over the entire spine, that the vertebrae of the spinal column that were found were completely cover, then it is kosher. But if it was stretched from it the width over the width of the entire backbone, even though all the rest of its skin exists, it is “torn.” And such is the Halakhic decision.
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