יורה דעה ל״וYoreh De'ah 36

Se’if 4ד׳

רֵאָה שֶׁנִּשְׁמַע בָּהּ הֲבָרָה כְּשֶׁנּוֹפְחִין אוֹתָהּ, אִם נִכָּר הַמָּקוֹם שֶׁמִּמֶּנּוּ נִשְׁמַע הַהֲבָרָה מוֹשִׁיבִין עָלָיו רֹק אוֹ תֶּבֶן וְכַיּוֹצֵא בּוֹ, אִם יִתְנַדְנֵד, בְּיָדוּעַ שֶׁהִיא נְקוּבָה וּטְרֵפָה; וְאִם לֹא נִכָּר הַמָּקוֹם, מוֹשִׁיבִין אוֹתָהּ בְּמַיִם פּוֹשְׁרִים וְנוֹפְחִין אוֹתָהּ, אִם בִּצְבֵּץ הַמַּיִם, טְרֵפָה, וְאִם לָאו, בְּיָדוּעַ שֶׁקְּרוּם הַתַּחְתּוֹן בִּלְבַד נִקַּב, וְהָרוּחַ מְהַלֵּךְ בֵּין שְׁנֵי הַקְּרוּמוֹת וּמִפְּנֵי זֶה יִשָּׁמַע בָּהּ קוֹל הֲבָרָה בִּשְׁעַת נְפִיחָה, וּכְשֵׁרָה. הַגָּה: וְאִם שָׂמוּ אוֹתָהּ פַּעַם אַחַת בְּמַיִם חַמִּים (אַלִּבָּא דְּכֻלֵּי עָלְמָא) אוֹ קָרִים, שׁוּב אֵין לָהּ בְּדִיקָה אֲפִלּוּ בְּפוֹשְׁרִין (בֵּית יוֹסֵף בְּשֵׁם הר"ן).

A lung in which a hissing is heard when they inflate it: if the place from which the hissing is heard is discernible, they set upon it spittle or straw or the like; if it moves, it is known that it is perforated and it is a tereifah. And if the place is not discernible, they set it in tepid water and inflate it: if the water bubbles up, it is a tereifah; and if not, it is known that only the lower membrane was perforated, and the air travels between the two membranes, and on account of this a hissing sound is heard in it at the time of inflation, and it is fit. Hagah [Rema]: And if they once placed it in hot water (according to all opinions) or in cold water, it no longer has any examination, even in tepid water (Beit Yosef in the name of the Ran).

Se’if 5ה׳

נִמְצֵאת נְקוּבָה בְּמָקוֹם שֶׁיֵּשׁ לִתְלוֹת שֶׁנַּעֲשָׂה אַחַר שְׁחִיטָה, כְּגוֹן שֶׁהֶעֱבִיר הַטַּבָּח יָדוֹ בְּכֹחַ, אוֹ שֶׁתְּלָשָׁהּ בְּכֹחַ, אוֹ שֶׁלְּקָחָהּ זְאֵב וְהֶחֱזִירָהּ נְקוּבָה, תָּלִינָן לְהָקֵל וּכְשֵׁרָה. וַאֲפִלּוּ יֵשׁ נְקָבִים הַרְבֵּה שֶׁלֹּא בִּמְקוֹם שִׁנָּיו, תָּלִינָן כֻּלְּהוּ בַּזְּאֵב. הַגָּה: וְלֹא תָּלִינָן בְּיַד הַטַּבָּח אֶלָּא אִם הַנֶּקֶב מָשׁוּךְ, שֶׁדַּרְכּוֹ לִהְיוֹת מִכֹּחַ הַטַּבָּח, אֲבָל אִם הוּא עָגֹל (בד"י בְּשֵׁם מהרי"ל ומהר"י מוּלִין) לֹא תָּלִינָן בַּטַּבָּח, כִּי אֵין דַּרְכּוֹ לִהְיוֹת עָגֹל; וְכָל נֶקֶב שֶׁהוּא פָּתוּחַ (הַגָּהוֹת מָרְדְּכַי פ"ק דְּחֻלִּין), אוֹ שֶׁהֻשְׁחַר אוֹ אָדֹם סְבִיב הַנֶּקֶב, (בֵּית יוֹסֵף בְּשֵׁם מ"כ) וַאֲפִלּוּ הוּא רַק אָדֹם סְבִיב הַצְּלָעוֹת נֶגֶד הַנֶּקֶב, טְרֵפָה, וְלֹא תָּלִינָן בְּשׁוּם דָּבָר דְּוַדַּאי מֵחַיִּים נַעֲשָׂה (שָׁם). וְכֵן אִם נִמְצְאוּ עָלֶיהָ תּוֹלָעִים שֶׁנִּקְּבוּהָ, וְאֵין יָדוּעַ אִם נִקְּבוּהָ קֹדֶם שְׁחִיטָה אוֹ אַחַר שְׁחִיטָה, כְּשֵׁרָה; וְאִם אֵין מָקוֹם לִתְלוֹת וְהַדָּבָר סָפֵק אִם נִקְּבָה מֵחַיִּים, עוֹשִׂים נֶקֶב אַחֵר וּמְקָרְבִין אֶצְלוֹ, אִם הֵם דּוֹמִים, כְּשֵׁרָה, שֶׁכְּמוֹ שֶׁזֶּה נַעֲשָׂה אַחַר שְׁחִיטָה, כֵּן נַעֲשָׂה הָרִאשׁוֹן; וְאִם אֵינָם דּוֹמִים, טְרֵפָה; וְאֵין מְדַמִּין מֵרֵאָה שֶׁל בְּהֵמָה דַּקָּה לְרֵאָה שֶׁל בְּהֵמָה גַּסָה, אֶלָּא מִדַּקָּה לְדַקָּה, וּמִגַּסָה לְגַסָה. (רי"ף וְרַמְבַּ"ם וְרַשְׁבָּ"א וְתוֹסָפוֹת והגה"מ בְּשֵׁם ר"ח). הַגָּה: וְיֵשׁ אוֹמְרִים דְּאֵין מַקִּיפִין מִבְּהֵמָה זוֹ לִבְהֵמָה אַחֶרֶת (רַשִׁ"י וּבה"ג וְרֹא"שׁ וְטוּר (וַאֲגֻדָּה) וּסְמַ"ג וְר"ן וְר' יְרוּחָם הֵבִיאוּ דַּעַת רַשִׁ"י בַּסוֹף) ; וַאֲפִלּוּ בִּבְהֵמָה אַחַת אֵין מַקִּיפִין אֶלָּא מִגַּסָּה לְגַסָּה, דְּהַיְנוּ מֵאֻמָה לְאֻמָה אוֹ מִדַּקָּה לְדַקָּה דְּהַיְנוּ מֵאוּנָא לְאוּנָא; מִיהוּ בַּזְּמַן הַזֶּה אֵין אָנוּ בְּקִיאִין וְאֵין לִסְמֹךְ אַהַקָּפָה כְּלָל לְהַכְשִׁיר (כָּל בּוֹ בְּשֵׁם הַגְּאוֹנִים). (ומהרי"ל וּשְׁאָר אַחֲרוֹנִים).

If it was found perforated in a place where there is ground to attribute it to something done after the slaughter — such as where the butcher passed his hand over it with force, or where he tore it away with force, or where a wolf took it and returned it perforated — we attribute it and rule leniently, and it is fit. And even if there are many perforations not in the place of its teeth, we attribute all of them to the wolf. Hagah [Rema]: And we do not attribute it to the butcher's hand unless the perforation is drawn out, for that is the way of what comes from the butcher's force; but if it is round (Bedek haBayit in the name of Maharil and Mahari Molin) we do not attribute it to the butcher, for it is not its way to be round. And any perforation that is open (Hagahot Mordechai, first chapter of Chullin), or where it has blackened or reddened round about the perforation (Beit Yosef in the name of Matza Katuv) — and even if there is only a redness round about the ribs over against the perforation — is a tereifah, and we do not attribute it to anything at all, for it was certainly made in its lifetime (there). And likewise, if worms were found upon it that had perforated it, and it is not known whether they perforated it before the slaughter or after the slaughter, it is fit. And if there is no ground to attribute it and the matter is in doubt whether it was perforated in its lifetime, they make another perforation and bring it near to it: if they resemble one another, it is fit, for just as this one was made after the slaughter, so was the first one made; and if they do not resemble one another, it is a tereifah. And one does not compare the lung of small cattle with the lung of large cattle, but only from small to small and from large to large (Rif and Rambam and Rashba and Tosafot and Hagahot Maimoni in the name of Rabbeinu Chananel). Hagah [Rema]: And there are those who say that one does not set side by side from this animal to another animal (Rashi and Behag and Rosh and Tur (and Agudah) and Semag and Ran and Rabbeinu Yerucham, who brought Rashi's opinion at the end); and even within one animal one sets side by side only from large to large, that is, from one uma (the main body of the lung) to another uma, or from small to small, that is, from one una (a lobe of the lung) to another una. However, in this time we are not expert, and one is not to rely on setting side by side at all in order to declare it fit (Kol Bo in the name of the Geonim). (And Maharil and the other later authorities.)