Chullin 56b — the Talmud in English

Rav Shizvi said: These geese of ours,

which are always swimming in water,

are considered like a water fowl.

We learned in the Mishna:

If it fell into a fire:

Rabbi Yoḥanan said in the name of Rabbi Yosei ben Yehoshua: The measure of their becoming green—

is like the measure of their being perforated. Just as their being perforated renders them unfit with any amount, so too their becoming green renders them unfit with any amount!

Rav Yosef, son of Rabbi Yehoshua ben Levi, asked Rabbi Yehoshua ben Levi: If the liver became green opposite the intestines,

that is, on the lower side of the liver—

what is the law?

He said to him—

It is a terefa!

We raised an objection:

But let it be nothing other than if it was removed,

for the bird is fit in that case; why, then, is it unfit?!

Rava said: Once the liver became green opposite the intestines,

it is known that it fell into a fire, and the intestines too became singed, and

also

the intestines, and

therefore it is

a terefa.

Rabbi Yehoshua ben Levi had a certain hen. He sent it before Rabbi Elazar HaKappar the Great. He said to him: They were green

the intestines,

and he declared it fit.

And we objected:

But we learned: If they are green—

they are unfit?!

And we answer:

They said that green ones are unfit only in the gizzard, the heart, and the liver.

It was also taught so: With regard to which intestines did they say

that if they are green they are unfit?—

The gizzard, the heart, and the liver.

Rabbi Yitzḥak bar Yosef had a certain hen. He sent it before Rabbi Abbahu. And he said to him: They were red

the intestines, although they are ordinarily green,

and it is a terefa!

Rabbi Yitzḥak said to him:

But we learned: Red ones—

are fit?!

He said to him: Red ones that became green, and green ones that became red—

are a terefa!

They said that red ones are fit only in the heart, the gizzard, and the liver.

Rav Shmuel bar Ḥiyya said that Rabbi Mani said: Red ones that became green, and one boiled them,

that is, boiled them in water,

and they became red again—

are fit.

What is the reason? Smoke

from the fire

entered into them,

and now it departed from them because of the boiling water.

Rav Naḥman bar Yitzḥak said:

Even

we shall say: Red ones that did not become green, and one boiled them, and they became green, are a terefa.

What is the reason?

Because now that they became green through the boiling of the water,

their disgrace has been revealed.

Their defect has been revealed, for they certainly became singed.

Rav Ashi said: Therefore, a person should not eat

a bird that fell into a fire

except when it has been boiled!

But it is not so!

For when

establishing a defect

where it is not discernible—

we do not establish it.

We learned in the Mishna:

If it was trampled,

and it struck against a wall:

Rabbi Elazar ben Antigonus said in the name of Rabbi Elazar son of Rabbi Yannai: Both this one,

which a person trampled with his foot,

and that one,

which struck against a wall—

require examination.

Mishna:

And these are fit in a bird—

if the windpipe was perforated or if it was split.

If a weasel struck it on its head

in

a place that does not render it a terefa.

If the crop was perforated,

the pouch where the food is first gathered.

Rabbi says: Even if the crop was removed,

it is fit.

If its intestines came out and were not perforated,

or

its wings were broken,

the bones of the wings, or

its legs were broken,

or

its wings were plucked,

the large feathers, it is fit.

Rabbi Yehuda says: If the feather was removed,

the thin one adjacent to the flesh, it is

unfit.

Gemara:

The Sages taught: There was an incident involving Rabbi Simai and Rabbi Tzadok, who went to intercalate the year in Lod, and spent the Shabbat in Ono. And they ruled concerning the tarpakhat,

from which the womb had been removed,

in accordance with Rabbi concerning the crop.

And this is how we explain it:

It was raised as a question before them:

Did they issue two rulings: the first,

they ruled concerning the tarpakhat,

from which the womb had been removed,

to prohibit it.

And the second, they ruled

in accordance with Rabbi concerning the crop, to permit it.

Or perhaps

they issued only one ruling:

they ruled concerning the tarpakhat, to permit it—

in accordance with Rabbi concerning the crop,

who ruled concerning it to permit it.

But

to permit it

in accordance with Rabbi concerning the crop—they did not hold?!

And we conclude:

The matter stands unresolved.

Rabba, and some say Rabbi Yehoshua ben Levi, said: The roof of the crop—

is judged like the esophagus,

to become a terefa through any perforation.

Where

is its roof?

Rav Beivai bar Abaye said: Everything that is stretched together with it!

Which narrows and becomes narrower toward the esophagus.

We learned in the Mishna:

“Its intestines came out”: Rabbi Shmuel bar Rav Yitzḥak said: They taught this only when he did not turn them over

when he returned them to their place.

But if he turned them over—

it is a terefa. As it is written

“He made you—

and established you,” teaching that the Holy One, blessed is He, created established arrangements in a person, so that if one of them is turned over

and established you,” teaching that the Holy One, blessed be He, created organs in a person in a particular arrangement, so that if one of them is turned over

again,

he cannot live.

It was taught: Rabbi Meir would say: “He made you—

and established you,”

like

a large city,

a great city,

in which everything is,

where everything is found.

From it—

its priests. From it—

its prophets. From it—

its officers. From it—

its kings. As it is stated “

From it the cornerstone, from it the tent peg,” and so on.

From him comes the cornerstone; from him comes the tent peg,” and so on.

That is, the rulers of the Jewish people are from among themselves, and not from other nations.

There was a certain Aramean who saw a certain man fall from a roof to the ground. His abdomen burst open, and his intestines came out,

his intestines came out.