Chullin Daf 49 צולין דַף 49

The Gemara asks: אינקבה ריאה היכא דממשמשא ידיה דטבחא – if the lung was found punctured in a place which the hand of the butcher handles, and the hole may have been made by the butcher after shechitah, תלינן או לא תלינן – do we attribute the hole to the butcher’s handling, which was after shechitah, or do we not attribute it to him, and it is a tereifah? The Gemara records Amoraim who held each way, and says the halachah is that we can attribute the hole to the butcher’s handling. Rav Mesharshiya said this view is more reasonable, דהא תלינן בזאב – because we similarly attribute holes found in intestines to a wolf which took the intestines after shechitah. Regarding מורנא – a parasitic worm which punctured a lung, Rav Yosef bar Dosai and the Rabbis disagree whether we assume that קודם שחיטה פריש – it exited and punctured the lung before shechitah (making it a tereifah), or we assume that it exited and punctured it after shechitah. The halachah follows the latter view.

Rebbe Oshaya said that regarding the חלב which is on the קיבה – abomasum (fourth stomach), Kohanim (who receive the קיבה as a gift for Kohanim) have the practice of permitting it, following Rebbe Yishmael’s teaching in his ancestors’ name. The siman for this permit is: ישמעאל כהנא מסייע כהני – Yishmael the Kohen helps Kohanim. We find him “helping Kohanim” in a Baraisa discussing ברכת כהנים, where the passuk instructs Kohanim to bless "בני ישראל". Rebbe Yishmael says this only teaches about the Kohanim blessing בני ישראל, but the berachah for Kohanim themselves is written in the later phrase: ואני אברכם – and I will bless “them,” meaning Kohanim. Thus, Kohanim bless בני ישראל, and הקדוש ברוך הוא blesses Kohanim. Rebbe Akiva says that "ואני אברכם" means that the Kohanim bless Yisroel, והקדוש ברוך הוא מסכים על ידם – and Hashem affirms their [blessing]. According to Rebbe Akiva, the source that Kohanim are blessed is the passuk ואברכה מברכיך – and I shall bless those who bless you. Rebbe Yishmael “helps” Kohanim by placing their berachah together with Klal Yisroel’s. The Gemara presents the machlokes in which Rebe Yishmael prohibits חלב which is on the דקין – intestines, but permits חלב on the קיבה, and Rebbe Akiva prohibits both. However, the Gemara proves that these opinions must be reversed, and Rebbe Yishmael had merely quoted his ancestors permitting it, but disagrees.

Rav says: חלב טהור סותם – permitted fat can seal a puncture and prevent the animal from becoming a tereifah, but חלב טמא אינו סותם – forbidden fat cannot seal a puncture. Rav Sheishess says that both can seal punctures. Rebbe Zeira asked, according to Rav, if חלב חיה – fat of an undomesticated species of animal can seal a puncture. Does Rav’s ruling apply to all permitted fats, and since all חלב of a חיה is permitted, it can seal a puncture, או דלמא משום דמהדק – or perhaps Rav’s reasoning is because [permitted fats] adhere tightly to the surface and effectively seal the puncture, whereas the חלב of a חיה which parallels the forbidden fats of a בהמה, although permitted in consumption, do not adhere to the surface? Abaye wondered: מאי תיבעי ליה – What is his question? נהי דשרי באכילה אהדוקי לא מהדק – Granted it is permitted in consumption, but it does not adhere tightly, and cannot seal effectively. A case of חלב טמא sealing a puncture was brought before Rava, who ruled there is no concern of tereifah, firstly, because Rav Sheishess permitted it, and furthermore, התורה חסה על ממונם של ישראל – the Torah is concerned for Yisroel’s money, so we certainly may rule leniently. Rav Pappa objected: Rav forbids it, and it concerns an איסור דאורייתא, and you invoke התורה חסה על ממונם של ישראל?!