יורה דעה ע״טYoreh De'ah 79

Se’if 1א׳

סִימָנֵי בְּהֵמָה וְחַיָּה נִתְפָּרְשׁוּ בַּתּוֹרָה, וְהֵם שְׁנֵי סִימָנִים: מַעֲלַת גֵּרָה, וּפַרְסוֹתֶיהָ סְדוּקוֹת. וְכָל בְּהֵמָה וְחַיָּה שֶׁאֵין לָהּ שִׁנַּיִם בַּלֶּחִי הָעֶלְיוֹן, וְלֹא נִיבִים שֶׁהֵם תַּלְתַּלֵּי בָּשָׂר כְּעֵין שִׁנַּיִם בּוֹלְטִים בַּחֲנִיכַיִם, וְיֵשׁ אוֹמְרִים שֶׁנִּיבִין הֵם שְׁנֵי שִׁנַּיִם לְמַעְלָה אֶחָד מִכָּאן וְאֶחָד מִכָּאן בִּקְצָווֹת הַלְּסָתוֹת (פֵּרוּשׁ וַיַּכֶּה אֶת מִיכָיְהוּ עַל הַלֶּחִי (מְלָכִים א כ"ב, כ"ד) תַּרְגּוּמוֹ עַל לִסְתֵּיהּ), בְּיָדוּעַ שֶׁהִיא טְהוֹרָה, וְהוּא שֶׁיַּכִּיר בֶּן גָּמָל שֶׁאֵין לוֹ נִיבִין עַד שֶׁיַּגְדִּיל. וְכָל שֶׁמַּעֲלַת גֵּרָה הִיא מַפְרֶסֶת פַּרְסָה, חוּץ מִגָּמָל וְאַרְנֶבֶת וְשָׁפָן שֶׁהֵם מַעֲלֵי גֵּרָה וְאֵינָם מַפְרִיסִים פַּרְסָה, וְלָהֶם אֵין לָחוּשׁ, שֶׁיֵּשׁ לָהֶם שִׁנַּיִם לְמַעְלָה אוֹ נִיבִין. לְפִיכָךְ, הַמּוֹצֵא בַּמִּדְבָּר בְּהֵמָה, וְאֵינוֹ מַכִּירָהּ, וּפַרְסוֹתֶיהָ חֲתוּכוֹת שֶׁהֲרֵי אֵינוֹ יָכוֹל לִבְדֹּק בָּהֶם, יִבְדֹּק אִם אֵין לָהּ שִׁנַּיִם וְלֹא נִיבִין לְמַעְלָה, בְּיָדוּעַ שֶׁהִיא טְהוֹרָה, וְהוּא שֶׁיַּכִּיר בֶּן גָּמָל. וְכָל שֶׁמַּפְרֶסֶת פַּרְסָה מַעֲלַת גֵּרָה, חוּץ מֵחֲזִיר. לְפִיכָךְ, מָצָא בְּהֵמָה שֶׁפִּיהָ חָתוּךְ, שֶׁהֲרֵי אֵינוֹ יָכוֹל לִבְדֹּק בּוֹ, יִבְדֹּק בְּרַגְלֶיהָ, אִם פַּרְסוֹתֶיהָ סְדוּקוֹת בְּיָדוּעַ שֶׁהִיא טְהוֹרָה, וְהוּא שֶׁיַּכִּיר חֲזִיר. יֵשׁ לָהּ קַרְנַיִם, יָצָא מִסְפֵק חֲזִיר, וּטְהוֹרָה. וְאֵין בְּהֵמָה טְמֵאָה שֶׁבְּשָׂרָהּ שֶׁתַּחַת הָעֹקֶץ שֶׁלָּהּ הוֹלֵךְ שְׁתִי וָעֵרֶב לְאֵיזֶה צַד שֶׁיַּחְתְּכוּ אוֹתוֹ, אֶלָּא הֶעָרוֹד (פֵּרוּשׁ חֲמוֹר הַבַּר). לְפִיכָךְ הַמּוֹצֵא בְּהֵמָה שֶׁפִּיהָ וּפַרְסוֹתֶיהָ חֲתוּכִים, שֶׁהֲרֵי אֵינוֹ יָכוֹל לִבְדֹּק בָּהֶם, יִבְדֹּק בַּבָּשָׂר שֶׁתַּחַת כַּנְפֵי הָעֹקֶץ, אַחַר שֶׁיִּשְׁחֲטֶנָּה, אִם הוֹלֵךְ שְׁתִי וָעֵרֶב, טְהוֹרָה, וְהוּא שֶׁיַּכִּיר עָרוֹד. בְּשַׂר אָדָם, אָסוּר לְאָכְלוֹ מִן הַתּוֹרָה (ר"ן פ' אע"פ וְרַמְבַּ"ם פ"ב דמ"א ד"ג וה"ה וְקָרְבַּן אַהֲרֹן פ' שְׁמִינִי דַּף ס"ד ע"ד דְּלֹא כְּמַשְׁמָע בתו' פ' אע"פ וְרֹא"שׁ דִּבְשַׂר אָדָם אֵינוֹ אָסוּר מִן הַתּוְר' ועב"ח).

The Signs of Pure Beasts and [Wild] Animals - 3 Paragraphs: The signs of beasts and [wild] animals are explained in the Torah, and there are two signs: It regurgitates its cud, and its hooves are split. And any beast or animal that does not have teeth in its upper jaw nor protrusions (nivim), which are mounds of flesh-like teeth that protrude from the jaws - and some say that protrusions are two teeth above, one from here and one from there (canines), at the end of the mandible - it is certain that it is pure (kosher). That is when one recognizes that it is [not] a young camel that does not have protrusions until it grows. And anything that regurgitates its cud has a split hoof except for the camel, the hare, and the daman, as they regurgitate their cud but do not have split hooves; so with them, we do not concern ourselves if they teeth above or protrusions. Hence, if one was walking in the wilderness and found an animal but does not recognize it and its hooves were cut, such that he may surely not inspect them, he may inspect it [thus]; if it has no upper front teeth, it is certainly pure. And that is if he knows it is [not] a young camel. And anything that has split hooves regurgitates its cud except for the swine. Hence, if one found an animal and its mouth was cut, such that he may surely not inspect it, he may inspect its feet. If it has hooves that are split, it is certainly pure. And that is if he knows it is [not] a swine. If it has horns, there is no longer a doubt that it is a swine, so it is pure. And there is no impure animal, the flesh of the edges of the tailbone of which runs like warp and woof (part of it stretches vertically and part of it horizontally), to whichever side it is cut beside the arod (wild donkey). Hence, if one finds an animal whose mouth and hooves are cut, such that he may surely not inspect them, he may inspect the flesh of the edges of the tailbone after he slaughters it. If it runs like warp and woof, it is pure. And that is if he knows it is [not] a wild donkey. (It is forbidden by the Torah to eat human flesh - Ran in the chapter [entitled] Af Al Pi; Rambam, Laws of Forbidden Foods 22:3 with the Maggid Mishneh; Korban Aharon, Chapter 8 64d; not like it is implied from Tosafot in the chapter [entitled] Af Al Pi and the Rosh, that human flesh is not forbidden by the Torah. And see, Bach.)

Se’if 2ב׳

טְמֵאָה שֶׁיָּלְדָה כְּמִין טְהוֹרָה, אַף עַל פִּי שֶׁיֵּשׁ לָהּ כָּל סִימָנֵי טָהֳרָה, אֲסוּרָה. וּטְהוֹרָה שֶׁיָּלְדָה כְּמִין טְמֵאָה, מֻתֶּרֶת, אַף עַל פִּי שֶׁיֵּשׁ לָהּ כָּל סִימָנֵי טֻמְאָה. וְדַוְקָא שֶׁיְּלָדַתּוֹ בְּפָנֵינוּ, אֲבָל אִם הִנִּיחָהּ מְעֻבֶּרֶת וְאַחַר כָּךְ מָצָא מִין טָמֵא הוֹלֵךְ אַחֲרֶיהָ, אַף עַל פִּי שֶׁכָּרוּךְ אַחֲרֶיהָ וְיוֹנֵק אוֹתָהּ, אָסוּר, שֶׁמָּא מִן הַטְּמֵאָה נוֹלַד וְנִכְרָךְ אַחַר הַטְּהוֹרָה.

An unclean animal that gave birth to a kind of clean animal: even though it has all the signs of cleanness, it is forbidden. And a clean animal that gave birth to a kind of unclean animal is permitted, even though it has all the signs of uncleanness. And this is specifically where she bore it before us; but if he left her pregnant and afterwards found an unclean kind going after her, even though it clings after her and suckles from her, it is forbidden, lest it was born of the unclean one and attached itself after the clean one.

Se’if 3ג׳

הַנּוֹלָד מִן הַטְּרֵפָה, מֻתָּר.

That which is born of a treifah is permitted.