Chullin 59b — the Talmud in English

And we answer:

Rabbi Zeira said:

what the Tosefta wrote, “These are the signs of an animal,” this is ")

to permit its milk. [^

For the milk of an animal is permitted for eating, whereas the milk of a domesticated animal is forbidden for eating].

And this is what it says: These are the signs of an animal whose milk is permitted [בנגוד לבהמה שחלבה אסור]in contrast to a domesticated animal whose milk is forbidden],

in contrast to a domesticated animal, whose fat is forbidden;

anyone that has horns [ולקמן מפרש איזה קרנים]and below it explains which horns,

the Gemara will explain below which horns are meant;

and hooves,

claws on the feet, for this is the sign distinguishing an animal from a domesticated animal.

Rabbi Dosa says: If it has horns,

this is a definitive sign that it is an animal. And

you need not go back over the hooves,

to see whether it has hooves, for even if its legs were cut off and you do not know whether it has hooves, it is fit, and its milk is permitted for eating, for it is certainly an animal.

But if

it has hooves—

this is not a definitive sign that it is an animal, and

you must go back over the horns

in order to permit its milk for eating.

And the keresh,

a species of animal,

even though it has only one horn, its milk is permitted,

for it is a species of animal.

And we raised an objection:

Is this a general rule?

Is it indeed an absolute rule that anything that has horns and hooves is a species of animal?

But there is the goat, which has horns and hooves, and its milk is forbidden,

for it is a species of domesticated animal!?

And we answer: Horns

wrapped

that are made like one layer of shell over another, like the horns of an ox,

we require

in order for them to be considered a sign of an animal. But the horns of a goat are not wrapped, and therefore its milk is forbidden.

And we challenge this:

But there is the ox, whose

horns

are wrapped, and its milk

nevertheless

is forbidden

as is the law of a domesticated animal? And we see from this that wrapped horns are not a sign of an animal!?

And we answer: Its horns

notched,

full of indentations and grooves,

we require

in order for them to be considered a sign of an animal. But the horns of the ox are not notched, and therefore its milk is forbidden. [And the Gemara understood that this is the exclusive sign of an animal, and we do not require the horns of an animal to be wrapped].

And we challenge this:

But there is the goat, whose

horns

are notched

and full of indentations and grooves,

and its milk is forbidden?

And we see from this that notched horns are not a sign of an animal.

And we answer: Horns

branched,

divided into several parts,

we require

in order for them to be considered a sign of an animal, whereas the horns of a goat are not branched, and therefore its milk is forbidden.

And we challenge this:

But there is the deer, which does not have

its horns

branched,

and nevertheless

its milk is permitted

as is the law of an animal? And we see from this that branched horns are not a sign of an animal.

And we answer: Horns

we require to be pointed,

like the horns of a ram and a deer, which are sharp at the top, in order for them to be considered a sign of an animal. And therefore the deer is a species of animal.

Therefore,

since there are many kinds of horns, we say this rule:

Where it is branched,

the horns are branched,

there is neither judgment nor judge,

there is no judgment and no judge, and the matter is clear that it is a species of animal, for there is no branching in the horns of a domesticated animal.

But

where it is not branched,

that the horns of the creature are not branched, such as a deer,

we require

three conditions in order for the horns to be a sign of an animal:

a. Horns

wrapped,

like one layer of shell over another, like the horns of an ox. b.

pointed,

Pointed. c.

and notched,

full of indentations and grooves.

And that is, that their notches are embedded,

and regarding those notched horns, we require that the grooves be close together and embedded in one another. And when these three conditions are present, it is certainly an animal, and its milk is permitted for eating.

And the reason we require notched horns is so that that creature will not resemble an ox.

And the reason we require pointed horns is so that that creature will not resemble a goat, whose horns are broad.

And the reason we require wrapped horns is so that that creature will not resemble a goat.

And this is the uncertainty concerning the ez karkoz.

Regarding that goat whose name is ez karkoz, we are uncertain: Since its horns are pointed and notched, is it a species of animal because of these two signs, even though its horns are not wrapped? Or perhaps, since it is called a goat, it is a species of domesticated animal.

That ez karkoz that was in the house of the Exilarch,

an ez karkoz was with the Exilarch,

from which they removed a full basket of fat,

and they took from it, after it was slaughtered, a basket full of milk.

Rav Ahai forbade

the milk, because he held that the ez karkoz is a species of domesticated animal, and its milk is forbidden.

Rav Shmuel, son of Rabbi Abbahu, ate from it,

for he held that it is a species of animal, and its milk is permitted.

Rav Shmuel, son of Rabbi Abbahu, read

Rav Shmuel, son of Rabbi Abbahu,

upon himself,

concerning himself, that which is stated in Proverbs [18] “

From the fruit

of the mouth of

a man his stomach is satisfied.”

Its meaning is: In reward for having heard and received that its milk is permitted, I was satisfied from it.

They sent word from there:

from there: a.

the halakha is in accordance with Rav Shmuel, son of Rabbi Abbahu,

that the milk of an ez karkoz is permitted.

b.

And be careful concerning our teacher Ahai

to preserve his honor, and to deliberate before him until he retracts his ruling, and do not permit before him the milk that he forbids,

for he enlightens the eyes of the Exile.

We learned in the Tosefta:

And the keresh, even though it has only one horn—

is permitted.

Rav Yehuda said: The keresh—

this is

the tavya

deer

of the forest of Ilai,

of that forest called “Ilai.”

The tigris—

this is

the lion of the forest of Ilai.

Rav Kahana said: There are nine cubits between one ear and the other,

the distance between the ears of

the lion of the forest of Ilai.

Rav Yosef said: Its length is sixteen cubits,

its length is sixteen cubits,

of the deer

of the deer

of the forest of Ilai.

The Caesar said to Rabbi Yehoshua ben Hananiah: “Your God—

is likened to a lion,

He is likened, as it is written in the book of Amos [3], “

A lion has roared; who will not fear?

‘The Lord God has spoken; who will not prophesy?’” Thus the Holy One, blessed be He, is likened to a lion.

And we raised an objection:

What is its greatness?

Is its greatness indeed in this?! For

a horseman kills a lion!

Every mighty horseman can kill a lion!?

Rabbi Yehoshua ben Hananiah said to him

Rabbi Yehoshua ben Hananiah:

He is not likened to such a lion,

which a horseman can kill,

is he likened,

is He likened, אלא

He is likened to the lion of the forest of Ilai

is He likened.

The Caesar said to him

that Caesar:

I want you to show it to me.

I want you to show me that lion of the forest of Ilai.

Rabbi Yehoshua ben Hananiah said to him

Rabbi Yehoshua ben Hananiah:

You cannot see it.

You cannot see it.

He said to him

that Caesar:

Indeed, I will see it!

In truth, I want to see it, and against your will you must show it to me.

Rabbi Yehoshua ben Hananiah requested

Rabbi Yehoshua ben Hananiah

mercy

from Heaven.

That lion of the forest of Ilai was uprooted

that lion of the forest of Ilai was uprooted

from its place

from its place.

When it was at a distance of

at a distance of

four hundred parasangs,

parasangs,

the lion roared

that lion roared

one roar,

and from fear of it—

even every pregnant woman

all the pregnant women miscarried their fetuses.

And the southern wall

the wall of Rome

fell

from the force of the sound.

When

when the lion was at a distance

of three hundred parasangs, it roared

it roared

another sound,

another sound,

the gums and teeth of the men fell out,

the gums and teeth of the men fell out.

And he too,

the Caesar,

fell from his throne to the ground,

from his throne to the ground.

The Caesar said to him

the Caesar:

Please,

please,

request mercy concerning it,

for the lion of the forest of Ilai

so that it should return to its place,

so that it should return to its place.

Rabbi Yehoshua ben Hananiah requested

Rabbi Yehoshua ben Hananiah

mercy concerning it, and restored it to its place,

and they returned it to its place.

The Caesar said to Rabbi Yehoshua ben Hananiah: “I want to see your God!”

I want to see your God.

He said to him

Rabbi Yehoshua ben Hananiah:

You cannot see Him.

You cannot see Him.

The Caesar said to him: “Indeed,