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Mishnayos Chullin Perek 4 Mishnah 1

חולין פרק ד׳ משנה א׳


When a pregnant kosher animal is slaughtered, the slaughter also renders the consumption of its fetus permitted. Even if an animal was encountering difficulty giving birth and meanwhile the fetus extended its foreleg outside the mother animal’s womb and then brought it back inside, and then the mother animal was slaughtered, the consumption of the fetus is permitted by virtue of the slaughter of the mother animal. But if the fetus extended its head outside the womb, even if it then brought it back inside, the halakhic status of that fetus is like that of a newborn, and the slaughter of the mother animal does not permit the consumption of the fetus. Rather, it requires its own slaughter. If, prior to slaughtering an animal, one severs pieces from a fetus that is in the womb and leaves those pieces in the womb, their consumption is permitted by virtue of the slaughter of the mother animal. By contrast, if one severs pieces of the spleen or of the kidneys of an animal and then slaughters it, then even if those pieces are left inside the animal their consumption is prohibited, because an organ severed from a living being is not permitted by the subsequent slaughter of the animal. This is the principle: An item that is part of an animal’s body that was severed prior to its slaughter is prohibited even after slaughter, and an item that is not part of its body, i.e., its fetus, is permitted by virtue of its slaughter.

בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא הָעֻבָּר אֶת יָדוֹ וְהֶחֱזִירָהּ, מֻתָּר בַּאֲכִילָה. הוֹצִיא אֶת רֹאשׁוֹ, אַף עַל פִּי שֶׁהֱחֱזִירוֹ, הֲרֵי זֶה כְיָלוּד. חוֹתֵךְ מֵעֻבָּר שֶׁבְּמֵעֶיהָ, מֻתָּר בַּאֲכִילָה. מִן הַטְּחוֹל וּמִן הַכְּלָיוֹת, אָסוּר בַּאֲכִילָה. זֶה הַכְּלָל, דָּבָר שֶׁגּוּפָהּ, אָסוּר. שֶׁאֵינוֹ גוּפָהּ, מֻתָּר:


בהמה המקשה. מותר באכילה – [it is permitted to eat – when the dam is properly slaughtered] the entire fetus and even the place cutting of the limb. For if it put out its hoof–hand and didn’t retracted, one must leave it from what is inside to the outside and to cut it, for the place of the cut you have distinguished the outer part, but the inner part is prohibited, because it stands on the rim of the womb. But if it withdrew it (i.e., its hoof–hand), one does not need to cut to the inner side, but one confines and cuts and the place that one cut is permitted. For what is the reason that the limb is forbidden when it leaves to the outside? Because of (Exodus 22:30): “[You must not eat] flesh torn by beasts in the field.” Meat that left outside of its compartment which for it is a field, is “torn.” Just as something that is “torn,” once it was “torn,” furthermore has no permit, even meat, since it went outside of its compartment. And the place of the cut did not leave outside of its compartment; furthermore, it is permitted when it returns prior to the ritual slaughter, for we call it (Deuteronomy 14:6): “and any other animal [that has true hoofs which are cleft in two and brings up the cud] – such (an animal) you may eat.”

הרי הוא כילוד – and furthermore, he may not benefit from the ritual slaughter of its mother, and he requires a ritual slaughter of its own if he is found living. But if he (i.e., the offspring) is found dead, it is like something that died of itself.

חותך מעובר שבמעיה – and he left the piece within her, it is permitted with the ritual slaughter of the animal and is not forbidden because of “the limb from a living animal” (one of the seven Noahide commandments).

בהמה המקשה. כו׳ מותר באכילה. העובר כולו ואפילו מקום חתך של אבר. דאם הוציא ידו ולא החזירה צריך להניח ממה שבפנים לצד החיצון ולחתכו, שמקום החתך הבדלת החיצון והפנימי אסור, מפני שהוא עומד על שפת הרחם. אבל החזירה אין צריך לחתוך לצד פנים, אלא מצמצם וחותך ומקום חתך מותר. דמאי טעמא נאסר האבר כשיצא לחוץ, משום ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו שהוא לו שדה, טריפה. מה טריפה כיון שנטרפה שוב אין לה היתר, אף בשר כיון שיצא חוץ למחיצתו שוב אין לו היתר. ומקום חתך לא יצא חוץ למחיצתו, הלכך מותר כשהחזירה קודם שחיטה דקרינן ביה בהמה בבהמה תאכלו:

הרי הוא כילוד. ותו לא מהני ליה שחיטת אמו, וצריך שחיטה לעצמו אם נמצא חי. ואם נמצא מת הרי הוא כנבילה:

חותך מעובר שבמעיה. והניח החתיכה בתוכה, מותר בשחיטת הבהמה ולא נאסר משום אבר מן החי:

מן הטחול ומן הכליות. של בהמה עצמה:

אסור באכילה. ואע״פ שהניחו בבהמה לא הותר בשחיטתה. ולהכי נקט טחול וכליות, משום דמידי דלא מיטרפא בהו הוא: