(a)What does the Beraisa say about a needle in the Beis ha'Kosos (see Tosfos DH 'Machat') that has pierced ...
1. ... only the inner skin?
2. ... the outer skin as well?
(b)In which case will the animal remain Kasher even if the needle pierced both skins?
(c)In the case where the needle pierced both skins and there is a drop of blood, what does the Tana say where a crust ...
1. ... formed over the wound?
2. ... did not form over the wound?
(d)On what grounds does the Tana rely on the drop of blood particularly in this case, and not anywhere elswe?
1)
(a)The Beraisa rules that if a needle in the Beis ha'Kosos (see Tosfos DH 'Machat') has pierced ...
1. ... only the inner skin - the animal is Kasher.
2. ... the outer skin as well - it is T'reifah.
(b)The animal will remain Kasher even if the needle pierced both skins - if no blood is found on the needle (a clear indication that it pierced the skin only after the Shechitah.
(c)In the case where the needle pierced both skins and there is a drop of blood, the Tana rules that if a crust ...
1. ... formed over the wound - the T'reifus must have occurred at least three days earlier, in which case someone who purchased it within those three days has the right to claim his money back.
2. ... did not form over the wound - then we are not sure whether it took place before the sale or after it, in which case we apply the principle ha'Motzi me'Chavero alav ha'Re'ayah (and he cannot claim his money back unless he can provae that the wound occurred first).
(d)The Tana relies on the drop of blood particularly in this case (and not anywhere else) - because, whereas in other cases there is no way of gauging when the wound occurred, here there is a needle, to which some of the blood would have stuck, and the fact that it did not, proves that the wound must have occurred after the Shechitah.
2)
(a)What did Rav Safra tell Abaye about a certain Rav Avira who had arrived from Eretz Yisrael, that aroused Abaye's curiosity? What strange ruling did he cite in the name of Rebbi?
(b)What did Abaye do when Rav Avira refused ...
1. ... to come to him?
2. ... to come down from the roof?
(c)What did he say to Rav Avira when he finally met him face to face?
(d)What was Rav Avira's connection with Rebbi?
2)
(a)Rav Safra told Abaye that a certain Rav Avira who had arrived from Eretz Yisrael - claimed that Rebbi had declared an animal with a needle sticking in its Beis ha'Kosos on one side, T'reifah (thereby arousing Abaye's curiosity).
(b)When Rav Avira refused ...
1. ... to come to Abaye - Abaye went to Rav Avira, whom he found on the roof.
2. ... to come down from the roof - Abaye went up to Rav Avira.
(c)When he finally met him face to face - he asked him to relate the details of the case that had come before Rebbi.
(d)Rav Avira - was in charge of gathering the Talmidim who came to hear Rebbi's D'rashah, to accompany them in and to see them out.
3)
(a)What were Rav Nachman from Tzipori and Rebbi Yossi from Madai doing when the She'eilah with the needle in the Beis ha'Kosos was brought to Rebbi?
(b)Where did Rebbi find the drop of blood?
(c)Why did he then declare the animal T'reifah?
(d)What was Abaye's reaction when he heard that?
3)
(a)Rav Nachman from Tzipori and Rebbi Yossi from Madai - were sitting in front of Rebbi when the She'eilah with the needle in the Beis ha'Kosos was brought to him.
(b)Rebbi found the drop of blood - on the outside of the wall of the Beis ha'Kosos corresponding to the spot where the needle had pierced (half way through the wall).
(c)He declared the animal T'reifah - because the drop of blood on the outside was clear proof that the needle must have pierced the entire skin (otherwise, how did the blood get there?).
(d)When Abaye heard that - he expressed his disappointment at having gone to all that trouble, since Rav Avira's Chidush is already stated in our Mishnah, which renders an animal with a hole that pierces right through to the other side of the skin, T'reifah.
4)
(a)What does Rav Huna say about an animal that one left standing on the roof, and that one subsequently finds on the ground?
(b)Why is that?
(c)What did Ravina's goat do when, standing at the edge of a skylight, it took a fancy to some peeled barley that it saw directly below the skylight?
(d)Why did Rav Ashi think that this case might be ...
1. ... worse than the case of Rav Huna, in which case the animal would have been T'reifah?
2. ... comparable to that of Rav Huna, in which it would have been Kasher?
4)
(a)Rav Huna rules that an animal that one left standing on the roof, and that one subsequently finds on the ground - is Kasher (and we do not suspect Risuk Evarim [that its limbs are crushed]) ...
(b)... because since we did not see it fall, we can assume that it jumped, and is not therefore T'reifah (as we will explain shortly).
(c)When Ravina's goat, which was standing at the edge of a skylight, took a fancy to some peeled barley that it saw directly below the skylight - it jumped down.
(d)Rav Ashi thought that this case might be ...
1. ... worse than the case of Rav Huna (in which case the animal would have been T'reifah) - because it did not have a wall with which to support itself as it jumped, like it did there.
2. ... comparable to that of Rav Huna (in which the animal would have been Kasher) - because, just like the animal in Rav Huna's case, it jumped intentionally, which means that it assessed that it was able to do so without harming itself.
5)
(a)When a sheep from the flock belonging to Rav Chaviva was seen dragging its hind legs behind it, Rav Yeimar thought that it merely had cramp, and was Kasher. What did Ravina suggest?
(b)When they examined the animal, what did they find wrong with it?
(c)Why is the Halachah nevertheless like Rav Yeimar?
(d)What are the ramifications of this ruling?
5)
(a)When a sheep from the flock belonging to Rav Chaviva was seen dragging its hind legs behind it, Rav Yeimar thought that it had cramp, and was Kasher. Ravina suggested - that perhaps its spinal cord was broken, in which case it was T'reifah.
(b)When they examined the animal, they discovered - that its spinal cord was indeed broken.
(c)The Halachah is nevertheless like Rav Yeimar - because, whereas cramp is common among animals, a broken spinal cord is not.
(d)Consequently - if one comes across an animal dragging its legs, it does not require inspection, and is Kasher.
6)
(a)What does Rav Huna say about rams that indulge in a goring match, in which the animals actually hurt each other?
(b)Under which circumstances does he concede that we do suspect Risuk Evarim?
6)
(a)Rav Huna rules that when rams indulge in a goring match - we do not suspect that they go so far as to break each other's limbs (even though the animals actually hurt each other), because they are only playing.
(b)He does concede however, that we suspect Risuk Evarim - if one of them throws the other to the ground.
7)
(a)What did the ram thieves used to do that gave rise to the fear that the rams' limbs were crushed?
(b)Then why were the Chachamim not afraid of that?
(c)In that case, why were they afraid of crushed limbs when they threw them back?
(d)Under which circumstances are we ...
1. ... then afraid of Risuk Evarim?
2. ... not afraid even then?
7)
(a)The ram thieves used to - throw the rams over the wall, giving rise to the fear that the rams' limbs were crushed.
(b)The Chachamim were not however afraid of that - because seeing as the thieves wanted the animals to run in front of them, they would be careful to throw them in such a way that they landed on their sides (when they would not become T'reifah), and not on their backs.
(c)They were afraid of crushed limbs when they threw them back however - because then, they had no reason to care how they threw them.
(d)We are ...
1. ... then afraid of Risuk Evarim - if they threw them back out of fear (of being caught) ...
2. ... but not if they did so because they have done Teshuvah.
8)
(a)What does Rav Yehudah Amar Rav say about someone who strikes an animal with a stick that reaches all the way down its back ...
1. ... from its head to its tail?
2. ... from its tail to its head?
(b)We do however suspect that its back might indeed be broken, if the stick does not reach to the end of its back. What sort of stick does one have to use, to render the animal T'reifah, even if it does?
(c)Under which circumstances will the animal be T'reifah, even if one uses a long, straight stick containing no twigs?
8)
(a)Rav Yehudah Amar Rav - declares Kasher an animal that someone strikes with a stick that reaches all the way down its back ...
1. ... from its head to its tail or ...
2. ... from its tail to its head.
(b)We do however suspect that its back might indeed be broken, if the stick does not reach to the end of its back. Even if it did however, the animal will be T'reifah - if the stick contains knobs (in which case it will strike the animal's back wherever there is a knob).
(c)And the animal will be T'reifah, even if one uses a long, straight stick containing no twigs - if one strikes it across its back instead of along it.
51b----------------------------------------51b
9)
(a)What does Rav Nachman mean when he says that the womb is not subject to Risuk Evarim?
(b)What would one have to do if it was?
(c)How does Rava try to support Rav Nachman's statement from the Beraisa, which rules that a one-day old baby is subject to Vaday Tum'as Zav?
(d)How do we establish the Beraisa to refute Rava's proof?
9)
(a)When Rav Nachman says that the womb is not subject to Risuk Evarim, he means that - we are not afraid that the limbs of a new-born animal become crushed as it emerges from its mother's narrow womb.
(b)If we were, the baby would need to survive twenty-four hours before leaving the realm of Safek T'reifah.
(c)Rava tries to support Rav Nachman's statement from the Beraisa, which rules that a one-day old baby is subject to Tum'as Zav - from the fact that the Tana considers the newborn baby subject to Vaday Tum'as Zav, and not a Safek (which it would be if it was subject to Risuk Evarim).
(d)To refute Rava's proof - we establish the Beraisa by a cesarean-born baby.
10)
(a)We try to bring the same proof for Rav Nachman from the Beraisa which permits Shechting a calf on Yom-Tov, and give the same refutation. What does another Beraisa say about a B'chor that is born on Yom-Tov with a blemish (regarding the Din of Muktzah)?
(b)This too, appears to support Rav Nachman. Why can we not refute this proof in the same way as we refuted the proofs from the previous Beraisos?
(c)So how do we establish the Beraisa, in order to refute it?
10)
(a)We try to bring the same proof for Rav Nachman from the Beraisa, which permits Shechting a calf on Yom-Tov, and give the same refutation. Another Beraisa rules that a B'chor that is born on Yom-Tov with a blemish - is not Muktzah and may be Shechted and eaten immediately.
(b)This too, appears to support Rav Nachman. We cannot refute the proof in the same way as we refuted the previous Beraisos - because an animal born by cesarean section is not subject to B'chorah at all (in which by a Safek we would apply the principle ha'Motzi me'Chavero alav ha'Re'ayah.
(c)To refute the proof therefore, we establish the Beraisa - where the baby got up on its own feet or at least made an effort to do so (an alternative to waiting twenty-four hours, as we will see shortly).
11)
(a)And what did Rav Nachman also say about an animal that is thrown down in the slaughterhouse?
(b)What did Rav Yitzchak bar Shmuel bar Marsa do when he heard the groans of an ox that had been thrown down in the slaughterhouse?
(c)When they asked him why he was not concerned about Risuk Evarim, he cited Rav. What did Rav say about an animal that the Shochet throws down for Shechitah?
11)
(a)Rav Nachman also ruled that if an animal is thrown down in the slaughterhouse - it is Kasher.
(b)When Rav Yitzchak bar Shmuel bar Marsa heard the groans of an ox that had been thrown down in he slaughterhouse - he went and purchased the best part of it for himself.
(c)When they asked him why he was not concerned about Risuk Evarim, he cited Rav, who explained - that an animal which is thrown down for Shechitah avoids Risuk Evarim by digging its hoofs into the ground, thereby slowing down its fall.
12)
(a)What does Rav Yehudah Amar Rav say about an animal that falls from the roof and ...
1. ... stands up by itself?
2. ... walks?
(b)Rav Chiya bar Ashi disagrees. What does he say?
(c)What does Rav Yirmiyah bar Acha Amar Rav say about an animal that, after falling from the roof ...
1. ... stretches out its foreleg in order to stand up?
2. ... moves its hind leg with the intention of starting to walk?
(d)What does Rav Chisda add to that?
12)
(a)Rav Yehudah Amar Rav rules that an animal that falls from the roof and ...
1. ... stands up by itself - does not require twenty-fours to ascertain that its limbs are not crushed, though it does need to be inspected (as will be explained shortly).
2. ... walks - does not need inspection either.
(b)According to Rav Chiya bar Ashi howver - even the latter requires inspection too.
(c)Rav Yirmiyah bar Acha Amar Rav rules that an animal that falls from the roof and ...
1. ... stretches out its foreleg in order to stand up, or if it ...
2. ... moves its hind leg with the intention of starting to walk - does not require the twenty-four hour waiting period, even if it does not succeed in its efforts.
(d)Rav Chisda adds to this that - the same will apply to an animal which merely makes a move to stand up without any positive action.
13)
(a)According to Ameimar in the name of Rav Dimi from Neherda'a, an animal that falls from the roof requires examination of its intestines. Why is that? What are we afraid may have happened?
(b)Mar Zutra citing Rav Papa, is even more strict. What does he say?
(c)On what grounds did Rav Ashi tell Huna Mar bar b'rei de'Rav Nachemyah that the Shochet does not need to examine the Simanim?
13)
(a)According to Ameimar in the name of Rav Dimi from Neherda'a, an animal that falls from the roof requires examination of its intestines - because we are afraid that the majority of the outer Keres may have torn or the intestines may have become punctured.
(b)Mar Zutra citing Rav Papa - requires the examination of the entire abdominal cavity, in case, in addition to the above, the majority of ribs broke or some vertebrae became detached.
(c)Rav Ashi told Huna Mar bar b'rei de'Rav Nachemyah that the Shochet does not need to examine the Simanim - because they are tough and remain unaffected by a fall.
14)
(a)What does Rav Yehudah Amar Shmuel say about a bird that is thrown into the water by force?
(b)How will one know without examining it that it is Kasher?
(c)How does he qualify this ruling? When will swimming not eliminate the need to examine the bird?
(d)What will be the Din if the bird swims on a straight, where the water is still?
(e)Under which circumstances will we declare the bird Kasher, even if it swims down-stream?
14)
(a)Rav Yehudah Amar Shmuel declares a bird that is thrown into water by force - Safek T'reifah because of Risuk Evarim ...
(b)... unless it proceeds to swim at least the distance of its own height.
(c)He qualifies this ruling however - by confining it to where it swims upstream (but if it only swims downstream, then it seems that it is merely being carried by the current).
(d)Should the bird swim on a straight - it is as good as swimming upstream.
(e)Even if it swam downstream we will declare the bird Kasher however - if it overtakes objects floating in the water.
15)
(a)What does Rav Yehudah Amar Rav say about a bird that falls into a cloth that is tied to four posts if it (the cloth) is ...
1. ... loose?
2. ... tight?
(b)Under which circumstances will the bird be Kasher even if the cloth is tight?
(c)If a bird falls in to ...
1. ... a net that is tied to four posts, when is it Safek T'reifah, and when is it Kasher?
2. ... a bundle of flax (which is hard), when is it Safek T'reifah and when is it Kasher?
(d)If the bird falls into bundles of canes, we suspect Risuk Evarim. What distinction does Rav Yehudah draw between a pile of flax that has been beaten and shaken and one that has been beaten but not shaken?
15)
(a)Rav Yehudah Amar Rav rules that if a bird falls in to a cloth that is tied to four posts if it (the cloth) is ...
1. ... loose - it is Kasher.
2. ... tight - it is Safek T'reifah.
(b)The bird will be Kasher however - if the cloth is folded, even if it is tight.
(c)If a bird falls into ...
1. ... a net that is tied to four posts - it is Safek T'reifah if the knots are close together, but Kasher - if they are far apart.
2. ... a bundle of flax (which is hard), it is Safek T'reifah - if it lands in the middle of the bundle, but Kasher - if it lands at one of the ends and falls off.
(d)If the bird falls into bundles of canes, we suspect Risuk Evarim. If it falls into a pile of flax that has been beaten and shaken - Rav Yehudah declares it Kasher, but Safek T'reifah if it has been beaten but not shaken, because the broken stalks may have pierced the bird's flesh.
16)
(a)What distinction does Rav Yehudah draw between whether the bird falls into a pile of ...
1. ... regular flax shavings or into one of extra fine shavings?
2. ... creepers that grow around a date-palm (from which one manufactures ropes) before it has been divided into strips, and afterwards?
3. ... ashes that have been sifted and ashes that haven't?
4. ... soft (dry) sand and hard sand (pebbles)?
(b)What does Rav Yehudah say about a bird falling into the earth in the street?
(c)And what distinction does he finally draw between ...
1. ... straw of wheat or barley that has been made into a bundle, and straw that has not?
2. ... wheat and species of wheat (rye) and barley and species of barley (oats and spelt)?
3. ... legumes and fenugreek?
4. ... peas and chickpeas?
(d)Which principle governs the last two distinctions?
16)
(a)Rav Yehudah rules that if the bird falls into a pile of ...
1. ... regular flax shavings, which are hard - it is Safek T'reifah; one of extra fine shavings - it is Kasher because they are soft.
2. ... creepers that grow around a date-palm (from which one manufactures ropes) before they have been divided into strips - it is Safek T'reifah, because they are hard; after they have been divided into strips, - it is Kasher, because they remain soft.
3. ... ashes that have been sifted - it is Safek T'reifah (because they become compact from people who walk on them); ashes that haven't - it is Kasher (because they remain loose).
4. ... soft (dry) sand - it is Kasher (because it does not become compact from people walking on it); hard sand (containing stones) - it is Safek T'reifah.
(b)Rav Yehudah declares a bird falling into the earth in the street - T'reifah, because the earth becomes compact from all the people who tread on it.
(c)And finally, he rules that ...
1. ... straw of wheat or barley that has been tied into a bundle, making it compact - renders the bird T'reifah, whereas straw that has not which is soft - does not.
2. ... wheat and species of wheat (rye) which is hard - renders the bird T'reifah, whereas barley and species of barley (oats and spelt) which are soft - do not.
3. ... legumes - do not render the bird T'reifah - whereas fenugreek does,
4. ... peas (see Tosfos DH 'Kitnis') - do not render the bird T'reifah - whereas chickpeas do.
(d)The principle that governs the last two distinctions is that - anything that is slippery, even if it is hard, does not render the bird a Safek T'reifah.
