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Chulin 32

CHULIN 32-33 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.

See Background to Chulin 29:15.

2) [line 7] DELA'AS - a gourd or pumpkin
3) [line 10] KEILAV- [an article of] his clothing (RASHI)
4) [line 10] HISHCHIZ - he sharpened [the knife]
5) [line 11] V'AF - and he became fatigued [from the action of sharpening the knife, to such an extent that after he started the Shechitah, he needed to call in another person to complete the Shechitah for him]

6) [line 11] BA CHAVEIRO V'SHACHAT - another person resumed the Shechitah (RASHI)

7) [line 12] KEDEI VIKUR - an amount of time in which it is possible for this Shochet, who is a Talmid Chacham himself, to check the knife (as the Gemara concludes)

8) [line 17] LO HAVAH BADICHNA BEI B'CHAVIVI D'ISHAILEI - at the time, I was not on the best terms with my uncle, Rebbi Chiya (lit. my beloved one) to be able to ask him that question (RASHI)

9) [line 20] KI ASA RAVIN - when Ravin arrived (Ravin was one of the students of Rebbi Yochanan who regularly traveled to Bavel to publicize the teachings of their master)

10a) [line 21] KEDEI SHE'YAVI BEHEMAH ACHERES V'YISHCHOT - [he should not pause for] the time that it takes to bring another animal and slaughter it
b) [line 22] YAVI?! AFILU ME'ALMA?! - Bring?! Even from any place in the world?!

11) [line 22] NASATA DEVARECHA L'SHI'URIN - your rule would vary according to the circumstances (since animals may be found at different distances from the butcher)

12) [line 23] OMEDES L'HATIL - when an animal is standing, waiting to be heaved onto the ground for slaughter

13a) [line 24] AMREI B'MA'ARAVA - they say in Eretz Yisrael (lit. in the west [of Bavel])
b) [line 24] MI'SHEMEI D'REBBI YOSSI B'REBBI CHANINA - in the name of Rebbi Yosi b'Rebbi Chanina (every time that the Gemara uses the word "mi'Shemei," it means that those who are reporting the teaching did not hear it directly from its author, but rather from others who heard it from its author -- RASHI to Chulin 17b)

14) [line 25] KEDEI SHE'YAGBIHENAH V'YARBITZENAH V'YISHCHOT - he should not pause for] the time that it takes to heave it down to the ground and pick up its neck to slaughter it (RABEINU GERSHOM, who is Gores "KEDEI *SHE'YARBITZENAH V'YAGBIHENAH* V'YISHCHOT")

15) [line 27] SAKIN RA'AH - (lit. a bad knife) a knife, the edge of which does not cut well

16) [line 32] KEDEI VIKRO SHEL CHACHAM - to have a Talmid Chacham check the knife to make sure that it has no nicks

17) [line 33] IM KEN NASATA DEVARECHA L'SHI'URIN - your rule would vary according to the circumstances (since different Talmidei Chachamim live at different distances from the butcher -- RASHI)

18) [line 34] KEDEI VIKUR TABACH CHACHAM - the amount of time that it takes for this Shochet, who is a Talmid Chacham himself, to check the knife

19) [line 35] PASAK ES HA'GARGERES - ripping the trachea in a way that is not Shechitah

20a) [line 39] NEVEILAH
A Neveilah is a carcass of a Kosher animal that died without a Halachic slaughtering (or that was slaughtered improperly). The Torah states, "You shall not eat anything that dies by itself (Neveilah). You shall give it to the stranger who is in your gates, that he may eat it, or you may sell it to a Nochri, for you are a holy people to HaSh-m, your Elokim." (Devarim 14:21). A person who eats a k'Zayis of Neveilah is liable to Malkus (RAMBAM Hilchos Ma'achalos Asuros 4:1) and a k'Zayis or more of a Neveilah makes a person or an object Tamei through Maga (contact). It is Metamei a Keli Cheres (an earthenware utensil) if it enters the utensil's interior and is Metamei a person with Tum'as Masa (by carrying it) to cause him, in turn, to be Metamei the clothes that he is wearing (RAMBAM Hilchos She'ar Avos ha'Tum'ah 1:1).

b) [line 39] TEREIFAH
A Tereifah is an animal that has acquired or was born with a fatal defect that will result in his or its death within a year. The signs of a Tereifah are described in Chulin 42a et seq. (There are some who maintain that a Tereifah can live for more than a year -- see Chulin 42a-b.)

21) [last line] ELU TEREIFOS BI'VEHEMAH - "These are the signs of Tereifos in animals" (the opening phrase of the third chapter of Chulin (Daf 42a) that describes defects that render an animal a *Tereifah*, not a Neveilah)


22) [line 1] NEKUVAS HA'VESHET - with a hole (even of minute size) in the esophagus, which renders the animal a Tereifah

23) [line 1] PESUKAS HA'GARGERES - with the trachea split
24) [line 13] ASA'AH GISTERA - he made it (an animal) into two (he cut it in half)

25) [line 14] NITLAH YERECH VA'CHALAL SHELAH - the thigh and its cavity were removed (that is, the entire leg was removed, including some of the flesh at the point that it connects to the body, without leaving any stump -- see also Daf 21a and Background to Chulin 21:13)

26) [line 15] NEVEILAH D'LO METAM'AH ME'CHAYIM - a animal that is not considered a Neveilah while it is alive, as opposed to the previous cases, which are considered Neveilos while they are still alive (Daf 21a)

27) [line 23] NIKVAH HA'REI'AH - the lung was punctured (in between the Shechitah of the trachea and the esophagus)

28a) [line 24] K'MAN D'MANCHA V'DIKULA DAMYA - it is like that which is lying in a basket, i.e. we consider the lung to be removed from the animal and already lying in a butcher's basket, and the puncture in it has no bearing on the Kashrus of the Shechitah (once the trachea is slaughtered)
b) [line 24] HACHA NAMI K'MAN D'MANCHA V'DIKULA DAMYA - As such, when the majority of the diameter of the trachea is severed, it, too, is considered to be removed from the animal and already lying in a butcher's basket, and "Shachat b'Makom Chetech," slaughtering the trachea after the majority of its diameter has been severed, should have no bearing on the Kashrus of the Shechitah

29) [line 32] BI'VENEI ME'AYIM LO - not in the case of the intestines (if the intestines are punctured in between the Shechitah of the trachea and the esophagus, the animal *does* become a Tereifah, since the health of the intestines are not dependant upon the trachea)

30) [line 32] ME'ACHAR SHE'NOLDU VAH SIMANEI TEREIFAH HITARTA - you have ruled that the animal is permitted even after signs of Tereifah have appeared (Rebbi Zeira does not learn that Reish Lakish's reason for permitting the lung puncture is because of k'Man d'Mancha v'Dikula. Rather, he is of the opinion that "Ein Tereifah l'Chatzi Chiyus," if the Shechitah of an animal was started when it was whole, signs of Tereifah that develop afterwards have no bearing on the Shechitah.)

31) [last line] HOTZI UBAR ES YADO BEIN SIMAN L'SIMAN - if a fetus stretched its limb (lit. hand) outside of its mother, in between the slaughter of the trachea and the esophagus
If a pregnant animal is slaughtered, the fetus may be eaten without Shechitah (Chulin 68a). If the fetus extends part of its body (such as a foreleg) outside of the womb, that part of the fetus is not permitted to be eaten and is considered to be Tereifah. The rest of the fetus is Kosher.

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