CHULIN 31-43 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.

[32a - 43 lines; 32b - 39 lines]

1)[line 1]ðùçèä áäîä àçøú òîäNISHCHETAH BEHEMAH ACHERES IMAH (PARAH ADUMAH: POSLIN OSAH BI'MELACHAH ACHERES)

See Background to Chulin 29:15.

2)[line 7]ãìòúDALA'AS- a gourd

3)[line 10]ëìéåKEILAV- [an article of] his clothing

4)[line 10]äùçéæHISHCHIZ- he sharpened [the knife before slaughtering with it]

5)[line 11]åòóV'AF- and he became fatigued [from the action of sharpening the knife to the extent that he was unable to complete the Shechitah]

6)[line 11]áà çáéøå åùçèBA CHAVEIRO V'SHACHAT- another person resumed the Shechitah

7)[line 12]ëãé áé÷åøKEDEI VIKUR- the amount [of time necessary] to check [the knife]

8)[line 17]ìà äåä áãéçðà áéä áçáéáé ãàéùééìéäLO HAVAH BADICHNA BEI B'CHAVIVI D'ISHAILEI- I was not [at the time] comfortable [enough in my relationship] with my beloved [uncle and teacher, Rebbi Chiya] to ask him [this question]

9)[line 20]ëé àúà øáéïKI ASA RAVIN- when Ravin arrived (Ravin was one of the students of Rebbi Yochanan who regularly traveled to Bavel to publicize the teachings of their master)

10a)[line 21]ëãé ùéáéà áäîä àçøú åéùçåèKEDEI SHE'YAVI BEHEMAH ACHERES V'YISHCHOT- the amount [of time necessary] to bring another animal and slaughter it

b)[line 22]éáéà? àôéìå îòìîà?YAVI? AFILU ME'ALMA?- bring? Even from anywhere else?

11)[line 22]ðúú ãáøéê ìùéòåøéïNASATA DEVARECHA L'SHI'URIN- your rule would vary according to the circumstances [since animals may be found at varying distances from the butcher]

12)[line 23]òåîãú ìäèéìOMEDES L'HATIL- [when an animal] is standing [by, ready] to be placed [upside down upon the ground for slaughter]

13a)[line 24]àîøé áîòøáàAMREI B'MA'ARAVA- they said in Eretz Yisrael (lit. in the west [of Bavel])

b)[line 24]îùîéä ãøáé éåñé áøáé çðéðàMI'SHMEI D'REBBI YOSSI B'REBBI CHANINA- in the name of Rebbi Yosi b'Rebbi Chanina (every time that the Gemara uses the word "mi'Shemei," it means that those who are reporting the teaching did not hear it directly from its author, but rather from others who heard it from its author - RASHI to Chulin 17b)

14)[line 25]ëãé ùéâáéäðä åéøáéöðä åéùçåèKEDEI SHE'YAGBIHENAH V'YARBITZENAH V'YISHCHOT- the amount [of time necessary] to a) lift [the animal] and cause it to assume a crouching position and slaughter it; b) according to the Girsa "KEDEI SHE'YARBITZENAH V'YAGBIHENAH V'YISHCHOT" cause [the animal] to assume a crouching position and lift it[s neck] and slaughter it (RABEINU GERSHOM)

15)[line 27]ñëéï øòäSAKIN RA'AH- a dull knife

16)[line 32]ëãé áé÷øå ùì çëíKEDEI BIKRO SHEL CHACHAM- the amount [of time necessary] to have a Talmid Chacham check [the knife for nicks]

17)[line 33]ðúú ãáøéê ìùéòåøéïNASATA DEVARECHA L'SHI'URIN- your rule would vary according to the circumstances [since Talmidei Chachamim may be found at varying distances from the butcher]

18)[line 34]ëãé áé÷åø èáç çëíKEDEI VIKUR TABACH CHACHAM- the amount [of time necessary] to have the butcher, who is himself a Talmid Chacham, check [the knife for nicks]

19)[line 35]ôñ÷ àú äâøâøúPASAK ES HA'GARGERES- he ripped the trachea (as opposed to slaughtering it]

20a)[line 39]ðáìäNEVEILAH

A Neveilah is a carcass of a Kosher animal that died without a Halachic slaughtering (or that was slaughtered improperly). The Torah states, "You shall not eat anything that dies by itself (Neveilah). You shall give it to the stranger who is in your gates, that he may eat it, or you may sell it to a Nochri, for you are a holy people to HaSh-m, your Elokim." (Devarim 14:21). A person who eats a k'Zayis of Neveilah is liable to Malkus (RAMBAM Hilchos Ma'achalos Asuros 4:1) and a k'Zayis or more of a Neveilah makes a person or an object Tamei through Maga (contact). It is Metamei a Keli Cheres (an earthenware utensil) if it enters the utensil's interior and is Metamei a person with Tum'as Masa (by carrying it) to cause him, in turn, to be Metamei the clothes that he is wearing (RAMBAM Hilchos She'ar Avos ha'Tum'ah 1:1).

b)[line 39]èøôäTEREFAH

A Tereifah is an animal that has acquired or was born with a fatal defect that will result in its death within a year. The signs of a Tereifah are described in Chulin 42a et seq. (There are some who maintain that a Tereifah can live for more than a year - see Chulin 42a-b.)

21)[last line]àìå èøôåú ááäîäELU TEREIFOS BI'VEHEMAH- "These are the signs of Tereifos in animals" (the opening phrase of the third chapter of Chulin (Daf 42a) that describes defects that render an animal a Tereifah, not a Neveilah)

32b----------------------------------------32b

22)[line 1]ð÷åáú äååùèNEKUVAS HA'VESHET- with a hole (even of minute size) in the esophagus, which renders the animal a Tereifah

23)[line 1]ôñå÷ú äâøâøúPESUKAS HA'GARGERES- with the trachea split

24)[line 13]òùàä âéñèøàASA'AH GISTERA- he made it (an animal) into two (i.e., he cut it in half)

25)[line 14]ðèìä éøê åçìì ùìäNITLAH YERECH VA'CHALAL SHELAH- the thigh and its cavity were removed (that is, the entire leg was removed, including some of the flesh at the point that it connects to the body, without leaving any stump - see also Daf 21a and Background to Chulin 21:13)

26)[line 15]ðáìä ãìà îèîàä îçééíNEVEILAH D'LO METAM'AH ME'CHAYIM- a animal that is not considered a Neveilah while it is alive, as opposed to the previous cases, which are considered Neveilos while they are still alive (Daf 21a)

27)[line 23]ðé÷áä äøéàäNIKVAH HA'REI'AH- the lung was punctured (in between the Shechitah of the trachea and the esophagus)

28a)[line 24]ëîàï ãîðçà áãé÷åìà ãîéàK'MAN D'MANCHA B'DIKULA DAMYA- it is as if it is lying in a basket; i.e., the lung is Halachically considered to have been removed from the animal, and as such the puncture in it has no bearing on the Kashrus of the Shechitah (see Insights)

b)[line 24]äëà ðîé ëîàï ãîðçà áãé÷åìà ãîéàHACHA NAMI K'MAN D'MANCHA V'DIKULA DAMYA- here, too [when the majority of the diameter of the trachea has been ripped open], it should be considered to have been removed from the animal [and slaughtering the remaining part of the trachea should have no bearing on the Kashrus of the Shechitah]

29)[line 32]ááðé îòééí ìàBI'VNEI ME'AYIM LO - not in the case of the intestines [since they belong to the digestive system, of which the esophagus is part, and not the respiratory system, of which the trachea is part]

30) [line 32] îàçø ùðåìãå áä ñéîðé èøôä äúøú ME'ACHAR SHE'NOLDU VAH SIMANEI TEREIFAH HITARTA - once you have permitted the animal even after signs of Tereifah have appeared [in the lungs] ... Rebbi Zeira does not at this point understand that Reish Lakish's reason for permitting the lung puncture is due to the logic of k'Man d'Mancha v'Dikula. Rather, he is of the opinion that "Ein Tereifah l'Chatzi Chiyus"; if the Shechitah of an animal began when it was whole, signs of Tereifah that develop afterwards have no bearing on the Shechitah.

31)[last line]äåöéà òåáø àú éãå áéï ñéîï ìñéîïHOTZI UBAR ES YADO BEIN SIMAN L'SIMAN - if a fetus stretched its limb outside of its mother womb in between the slaughter of her trachea and her esophagus (SHECHITAH: ME'UBERES)

(a)If a pregnant animal is slaughtered, the fetus may be eaten without Shechitah (Chulin 68a). If the fetus extends part of its body (such as a foreleg) outside of the womb, that part of the fetus is not permitted to be eaten and is considered to be Tereifah. The rest of the fetus is Kosher.

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