Translation:Shulchan Aruch/Yoreh Deah/79
|
It has 3 Saif. Section A: The distinguishing signs of clean animals and beasts have been expounded in the Torah, encompassing two indications: a regurgitating digestive system and evenly split hooves. And any creature, whether animal or beast, that lacks incisors in its upper jaw and does not have Nibbim (which are cylindrical fleshy protrusions resembling prominent teeth in the fangs, some assert Nibbim look like two pairs of fangs, one on each end of the lips) - it is certain that it's pure. This is provided he can recognize a baby young camel that lacks incisors until it matures. Furthermore, every creature with a regurgitating digestive system also possesses evenly split hooves, except for a camel, hare, and hyrax, as they possess a regurgitating digestive system but do not have evenly split hooves, and there is no concern regarding the presence of incisors or cud. Therefore, if one encounters a wild animal in the desert and is unable to examine its hooves, one should examine whether it lacks incisors and cud in its mouth - thus confirming its purity. Provided he can recognize a baby camel. Likewise, any creature possessing evenly split hooves, excluding a pig, can be identified by examining its legs if its mouth has been severed and is therefore unexaminable. If its hooves are evenly split, it is known to be pure. This is provided he can identify a pig, which has visible tusks and thus indicates its impurity. In addition, there is no ritually impure animal whose flesh spreads in two different directions beneath its ankle. Except for the equine species. Consequently, if one encounters an animal with a severed mouth and hooves, making it unexaminable, one should examine the flesh beneath the wings of the ankle, and if it spreads in two different directions, the animal, when slaughtered, is pure. This method applies if he would recognize a wild donkey. (Consuming human flesh is forbidden by the Torah) (Ran, Chapter "Af Al Pi," and also Rambam, Chapter 2 of Forbidden Foods, Halacha 3, as well as the Rav Hamegid and Korban Aharon, Parshat Shemini, page 65, Eruvin 27a, contradicting Tosafot, Chapter "Af Al Pi," and Rosh, stating that human flesh is not prohibited by the Torah, and also Eved HaKohen) Section B: An impure animal that gives birth to an offspring resembling a pure species is prohibited, even if it possesses all the signs of purity. Conversely, a pure animal that gives birth to an offspring resembling an impure species is permissible, even if it possesses all the signs of impurity. This only applies if the birth occurs in our presence. However, if the animal left and then later was found with an offspring resembling an impure species, even if it is attached to and nursing the offspring, it is forbidden. There is a concern that it was born from something impure and then attached itself to the pure animal. Section C: An animal born from a fatally injured animal is permissible.
|
סימני בהמה וחיה טהורה א • ב • ג סעיף א[edit]סימני בהמה וחיה נתפרשו בתורה והם שני סימנים: מעלת גרה ופרסותיה סדוקות. וכל בהמה וחיה שאין לה שינים בלחי העליון ולא ניבים (שהם תלתלי בשר כעין שינים בולטים בחניכים ויש אומרים שניבין הם שני שינים למעלה אחד מכאן ואחד מכאן בקצוות הלסתות) (פירוש: ויכה את מכהו על הלחי תרגומו על לסתיה) -- בידוע שהיא טהורה. והוא שיכיר בן גמל שאין לו ניבין עד שיגדיל.
סעיף ב[edit]טמאה שילדה כמין טהורה, אף על פי שיש לה כל סימני טהרה – אסורה. וטהורה שילדה כמין טמאה – מותרת, אף על פי שיש לה כל סימני טומאה. ודוקא שילדתו בפנינו. אבל אם הניחה מעוברת ואחר כך מצא מין טמא הולך אחריה – אף על פי שכרוך אחריה ויונק אותה – אסור, שמא מן הטמאה נולד ונכרך אחר הטהורה. סעיף ג[edit]הנולד מן הטריפה מותר. |