Chullin 56b (נו:) — the Talmud in English

Rav Shizvi said: These geese of ours—

which are constantly swimming in water—

are considered like a waterfowl.

We learned in the Mishna:

If it fell into a fire:

Rabbi Yohanan said in the name of Rabbi Yosei ben Yehoshua: The measure of their greenness—

is like the measure of their perforation. Just as their perforation invalidates them with any amount, so too, their greenness invalidates them 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 halakha?

He said to him—

It is a tereifa!

And we raised an objection:

But let it be no worse than if it had been removed,

for in that case it is kosher!?

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

it is known that the bird fell into a fire, and the intestines also became scorched,

also

and

therefore it is

a tereifa.

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 kosher.

And we challenged this:

But we learned in the Mishna: Green—

are invalid?!

And we answered:

They said that green is invalid only in the gizzard, the heart, and the liver.

It was taught likewise in a beraita: With regard to which intestines did they say

that being green invalidates them?

The gizzard, the heart, and the liver.

Rabbi Yitzhak 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 tereifa!

Rabbi Yitzhak said to him:

But we learned in the Mishna: Red—

are kosher?!

He said to him: If red ones became green, or green ones became red—

it is a tereifa!

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

Rav Shmuel bar Hiyya said that Rabbi Mani said: If red ones became green, and one boiled them,

that is, immersed them in boiling water,

and they became red again—

they are kosher.

What is the reason? Smoke

from the fire

entered them,

and it has now departed because of the boiling water.

Rav Naḥman bar Yitzhak

also

said: We too shall say: If red ones that had not become green were boiled and became green, it is a tereifa.

What is the reason?

Because now that they became green as a result of the boiling water,

their defect has been revealed.

Their disgrace has been exposed, for evidently they had become scorched.

Rav Ashi said: Therefore, a person should not eat

a bird that fell into a fire

except after boiling it!

But that is not so!

For

we do not establish a presumption of a defect

where it is not discernible—

we do not establish such a presumption.

We learned in the Mishna:

If it was trampled,

and was rendered a tereifa against a wall:

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

that a person trampled with his foot,

and this one

that was dashed against a wall—

require examination.

Mishna:

And these are kosher among birds:

If the windpipe was perforated or split.

If a weasel struck it on the head

in

a place that does not render it a tereifa.

If the crop was perforated,

the sac in which the food initially collects.

Rabbi says: Even if it was removed,

the crop, it remains kosher.

If its intestines came out but 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 kosher.

Rabbi Yehuda says: If the feather was removed

the fine feather adjacent to the flesh, it is

invalid.

Gemara:

The Sages taught: There was an incident involving Rabbi Simai and Rabbi Tzadok, who went to intercalate the year in Lod, and spent Shabbat in Ono. And they issued a ruling regarding the terpahat,

the womb,

in accordance with Rabbi’s ruling concerning the crop.

And this is how we explain it:

It was asked of them:

Did they issue two rulings: The first,

they issued a ruling regarding the terpahat,

that is, if the womb was removed,

to prohibit it.

And the second, they ruled

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

Or perhaps

they issued only one ruling:

They issued a ruling regarding the terpahat, to permit it—

in accordance with Rabbi’s ruling concerning the crop,

who issued a ruling permitting it.

But

to permit it

in accordance with Rabbi’s ruling concerning the crop—they did not hold that way?!

And we conclude:

The matter remains unresolved.

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

is considered like the esophagus,

and a perforation of any amount renders it a tereifa.

Where

is its upper part?

Rav Bibi bar Abaye said: Any part that stretches along with it!

The part that narrows as it extends toward the esophagus.

We learned in the Mishna:

“If its intestines came out”: Rabbi Shmuel bar Rav Yitzhak 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 tereifa. As it is written Deuteronomy 32:

[Deuteronomy 32]

“He made you—

and established you,” teaching that the Holy One, blessed be He, created structures within a person, such 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 great city,

a large city,

in which everything is found,

that is, everything is contained within it.

From it—

its priests. From it—

its prophets. From it—

its officers. From it—

its kings. As it is stated Zechariah 10:

[Zechariah 10]: “

“From him the cornerstone, from him the tent peg,” and so forth.

That is, the rulers of the people of Israel come from the people themselves, and not from other nations.

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

that is, his intestines emerged.