Hadran: Advancing Talmud Study for Women

A cat or a weasel (chulda) renders a bird a treifa through clawing (derisa), whereas only a cat can do so for small cattle such as young goats and lambs. Other predatory birds besides those explicitly listed in the Mishna can also render other birds a treifa by clawing, but only when targeting birds smaller than themselves, while a hawk (netz) can do so even to birds of its own size. According to an alternate version, ordinary predatory birds can claw birds of their own size or smaller, whereas the hawk can even render birds larger than itself a treifa. Furthermore, two conflicting versions are presented regarding Rav Kahana’s ruling in the name of Rav Shimi bar Ashi concerning foxes, debating whether or not they possess the capacity to render animals a treifa through clawing.

Abaye limits the laws of derisa to the predator’s front legs, specifying that it must be executed specifically with a claw and not with teeth, must be done with intent, and must occur while the prey is still alive. In a case where a lion was found among oxen and a dislodged claw was subsequently discovered on the back of one of the oxen, Rabba bar Rav Huna ruled in the name of Rav that there is no concern for derisa. He reasoned that while most lions do claw, their claws do not generally detach in the process; thus, it is more probable that the ox rubbed against a wall and accidentally picked up a nail embedded there. The Gemara initially rejects this argument, countering that while oxen frequently rub against walls, nails rarely stick to their backs in this manner, and since the lion remains a viable source, one should rule stringently. Ultimately, the Gemara concludes that because the logic can support either side, the ox retains its presumptive status of permissibility; as a matter of pure doubt, Rav remains consistent with his opinion stated elsewhere that we rule leniently in cases of uncertain clawing. Abaye restricts this leniency, clarifying that it only applies when an actual claw is found embedded rather than a mere mark, when the claw is moist rather than dry, and when there are only one, two, or three claws scattered at random rather than two or three found in a distinct row.

Rav and Shmuel disagree on whether to rule leniently or stringently in cases of doubt regarding derisa. While both agree to rule leniently in certain scenarios, they dispute a case where a lion entered among oxen and the lion remained silent while the oxen were found bellowing in distress. Ameimar ruled stringently in accordance with Shmuel, either because he rejected Rav’s view or because he believed Rav ultimately retracted his opinion, a shift suggested by a practical incident that occurred. Although several difficulties are raised regarding the specific details of that incident, they are successfully resolved. Rav Ashi similarly ruled leniently in a case of doubt.

If there is a doubt as to whether an animal was clawed, the Gemara rules that one may inspect the internal areas of the carcass to see if redness has formed from the venom; if no redness is present, the animal is permitted. This testing method was originally stated by the sons of Rabbi Chiya, though Rav Yosef pointed out that Shmuel himself had already articulated this principle. This discussion leads the Gemara to a series of inquiries – some regarding the laws of clawing and others concerning unrelated laws of treifot – all of which were concisely resolved by an authority who declared that each question had already been answered by a prior Rabbinic statement.

The Gemara discusses what other protective materials a bird could fall upon that would successfully cushion its impact and prevent it from being rendered a treifa. Relatedly, if a bird’s wings become stuck to each other or to its body, a debate arises as to whether or not the bird will become a treifa upon falling, as its ability to break the fall is compromised. Two opinions are brought regarding the scope of this debate – specifically, whether the dispute applies to a case where only one wing is glued or if it is restricted to a case where both wings are glued.

The Mishna rules that if the majority of an animal’s ribs are broken, it is a treifa. While there are twenty-six ribs total, consisting of thirteen on each side, two of these are excluded from the halakhic count; therefore, a majority is defined as twelve ribs, which can be comprised of six on each side or any other combination totaling twelve. Rav rules that even a single rib dislocated along with its socket from the vertebra renders the animal a treifa. Rav Asi and Rav Kahana then questioned Rav regarding a case where two opposite ribs are completely removed while the vertebra remains intact, to which Rav responded that it is a neveila because the animal is essentially cut in half. Several questions are raised against this response in light of Rav’s own previous statement, wondering why they would ask about two ribs if Rav already held that even one dislocated rib is a treifa. Ultimately, the Gemara resolves this by reinterpreting the precise details of their question and explaining that they were unaware of Rav’s original ruling when they questioned him.

Three of the seven extra cases of treifot introduced by the Amoraim were authored by Shmuel and are analyzed here because one of them directly relates to uprooted ribs.

The next case in the Mishna transitions to an attack by a predator animal that emits venom (derisa), creating a treifa status. At first, a statement of Rav is brought asserting that a cat does not emit venom capable of making an animal a treifa, prompting the Gemara to question why this rule could not be inferred directly from the wording of the Mishna itself. Rav Chisda rules that a cat and a mongoose do emit venom that can kill a small kid or a baby lamb. A contradictory braita is brought against this view, and the contradiction is ultimately resolved in two possible manners.

A braita establishes the laws of a needle found in the thickness of the beit hakosot, ruling that a single-sided penetration is kosher while a complete perforation renders the animal a treifa. The presence of a drop of blood or a scab determines if the injury occurred before shechita.

Internal organ crushing (risuk evarim) caused by falls is a treifa according to the Mishna. Rav Huna rules that an animal left on a roof and subsequently found below is not assumed to have crushed organs, a principle the Gemara applies to a practical case involving Ravina’s goat. Addressing a sheep with dragging hind legs, Rav Yeimar and Ravina debate whether the cause is common rheumatism or a severed spinal cord. Rav Huna, Rav Menashye, and Rav further delineate which specific impacts – such as goring rams, sheep handled by thieves, or direct blows from a stick – instigate a concern for internal trauma.

Rav Nachman rules that the womb protects a fetus from organ crushing during birth, and three sources are brought to attempt to prove his ruling, but all proofs are rejected. Animals falling in a slaughterhouse are similarly not suspected of risuk evarim. The Gemara outlines the physical indicators of recovery for a fallen animal, establishing when a twenty-four-hour waiting period or an internal inspection of the body cavity is required.

Shmuel addresses a bird that strikes the surface of the water, ruling it valid if it swims its body length. The Gemara evaluates various impact surfaces – including garments, nets, sifted ash, and different preparations of flax – to determine whether their specific textures and density buffer a fall or cause a treifa status.