שֶׁלֹּא לֶאֱכֹל טְרֵפָה – שֶׁלֹּא לֶאֱכֹל מִן הַטְּרֵפָה, שֶׁנֶּאֱמַר (שמות כב ל) וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ. וּמַשְׁמָעוּת הַנִּגְלֶה בְּכָתוּב זֶה הוּא לְהַזְהִירֵנוּ עַל בְּהֵמָה שֶׁטְּרָפָהּ זְאֵב אוֹ אֲרִי בַּשָּׂדֶה, וְשֶׁטְּרָפָהּ בְּעִנְיָן שֶׁהִיא נְטוּיָה לָמוּת בַּטֶּרֶף הַהוּא, דְּוַדַּאי אֵין בַּמַּשְׁמָע שֶׁאִם נָגַע בְּרֹאשׁ אָזְנָהּ אוֹ תָּלַשׁ מִצַּמְרָהּ שֶׁתִּקָּרֵא טְרֵפָה בְּכָךְ, אֶלָּא וַדַּאי הַמַּשְׁמָעוּת הַנָּכוֹן וְהַקַּבָּלָה מְסַיַּעַת בְּכָךְ הוּא שֶׁנִּטְרְפָה בִּכְדֵי שֶׁתָּמוּת לְשָׁעָה אוֹ לִזְמַן קָרוֹב בִּשְׁבִיל הַטֶּרֶף הַהוּא. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (חולין נז ב) שֶׁזְּמַן זֶה הוּא שָׁנָה אַחַת. וְעוֹד יֵשׁ לְהָבִין לְכָל מֵבִין כִּי לֹא תַּקְפִּיד הַתּוֹרָה כְּשֶׁהִגִּיעַ לָהּ טַרְפוּת זֶה עַל יְדֵי זְאֵב אוֹ אֲרִי אוֹ דֹּב, אֶלָּא שֶׁתֵּאָסֵר כָּל בְּהֵמָה הַמֻּכָּה מַכָּה הַמְּבִיאָה אוֹתָהּ לִידֵי מָוֶת עַל כָּל פָּנִים, וְהֵם הַמַּכּוֹת שֶׁמָּנוּ אוֹתָן חֲכָמִים שֶׁהֵן מְמִיתוֹת, וּכְמוֹ שֶׁבָּא בַּמִּשְׁנָה (חולין מב א) זֶה הַכְּלָל כָּל שֶׁאֵין כָּמוֹהָ חַיָּה טְרֵפָה. וְזֶה שֶׁאָמַר הַכָּתוּב בַּשָּׂדֶה לָאו דַּוְקָא, אֶלָּא שֶׁדֶּרֶךְ הַכָּתוּב לְדַבֵּר לְעוֹלָם בַּהוֹוֶה, וּבַשָּׂדוֹת דֶּרֶךְ בְּהֵמוֹת לִטָּרֵף. וְכֵן הוּא בַּמְּכִילְתָּא (שם) דִּבֵּר הַכָּתוּב בַּהוֹוֶה. וְגַם כֵּן נִצְטָרֵךְ לִכְתֹּב בַּשָּׂדֶה כְּדֵי לְלַמֵּד בּוֹ עוֹד דְּבָרִים אֲחֵרִים רַבִּים, כִּי דִּבְרֵי הַתּוֹרָה נִדְרָשִׁין לְכַמָּה פָּנִים, יִתְלַבְּשׁוּ מִבַּחוּץ לְבוּשׁ מַלְכוּת שֵׁשׁ וָמֶשִׁי וְרִקְמָה טְהוֹרִים, וּמִבִּפְנִים יֵשׁ זָהָב וְרָב פְּנִינִים. וּלְבוּשׁ זֶה הַפָּסוּק הַנִּגְלֶה וְהַנִּרְאֶה בּוֹ יוֹתֵר בִּתְחִלַּת הָעִיּוּן הוּא לְלַמֵּד עַל הַטְּרֵפָה לְבַד, כְּמוֹ שֶׁכָּתַבְנוּ, וְעַל בָּשָׂר מִן הַחַי שֶׁבִּכְלַל בְּשַׂר טְרֵפָה הוּא. וּמַה שֶׁבִּפְנִים כֵּן הוּא, שֶׁמְּלַמֵּד (חולין סח א) עַל כָּל בָּשָׂר שֶׁיָּצָא חוּץ מִמְּחִצָּתוֹ שֶׁאָסוּר וְנַעֲשָׂה כִּטְרֵפָה, כְּגוֹן בְּשַׂר קָדָשִׁים שֶׁיָּצָא חוּץ לָעֲזָרָה, וּבְשַׂר קָדָשִׁים קַלִּים שֶׁיָּצָא חוּץ לַחוֹמָה, וּבְשַׂר הַפֶּסַח שֶׁיָּצָא חוּץ לַחֲבוּרָה וְכֵן הָעֻבָּר שֶׁיָּצָא חוּץ לִמְעֵי אִמּוֹ. וּמַשְׁמָעוּתוֹ שֶׁל מִקְרָא יָבוֹא כֵן כְּאִלּוּ אָמַר וּבָשָׂר בַּשָּׂדֶה טְרֵפָה הוּא, כְּלוֹמַר בָּשָׂר שֶׁיָּצָא חוּץ לִמְחִצָּתוֹ, שֶׁזֶּהוּ לְשׁוֹן שָׂדֶה, שֶׁאֵין לוֹ מְחִצּוֹת, טְרֵפָה הוּא. וְכָל אֵלֶּה שֶׁזָּכַרְנוּ יָצְאוּ חוּץ לִמְחִצָּתָן וְדִינָן כִּטְרֵפָה, וּמִי שֶׁאָכַל מֵהֶן כַּזַּיִת, לוֹקֶה. To not eat a torn animal: To not eat from a torn animal, as it is stated (Exodus 22:30), “and meat in the field of a torn animal, you shall not eat.” And the obvious understanding of this verse is to warn us about an animal that a wolf or a lion tore in the field, and that it is torn in a way that it is inclined to die from this tearing. As certainly, its understanding does not include that if [the wolf or lion] touched the tip of its ear or tore from its wool, that it be called a torn animal for this. Rather, its correct understanding — and the tradition supports this — is that it was torn enough that it will die in the hour, or soon, because of that tearing. And they, may their memory be blessed, said (Chullin 57b) that this time is [up to] a year. And it should also be understood by all those that understand, that the Torah is not exacting that the tearing be by a wolf or a lion or a bear, but rather any animal that inflicts a wound which brings [another animal] to die is forbidden regardless. And those are the wounds that the Sages enumerated that kill, and it is as it comes in the Mishnah (Chullin 42a), “This is the general rule: anything that nothing like it stays alive is a torn animal.” And that which the verse stated, “in the field,” is not specific, but rather it is the way of Scripture to always state what is common, and it is the way of animals to get torn in the field. And so is it [found] in the Mekhilta DeRabbi Yishmael 23:30), “The Torah stated what is common.” And it was also needed to write, “in the field,” in order to teach many other things. As the words of the Torah are expounded in different ways — outside, they wear clothing of majesty, pure linen and silk and embroidery, and inside, there is gold and many pearls. And the clothing of this verse that is revealed and more obvious at the beginning of its study is to teach only about the torn animal, as we have written; and [also] about meat from a living animal, which is included in the [concept of] meat of a torn animal. And that which is inside is this: it teaches about any meat that went out of its boundary, that it is forbidden and becomes like a torn animal — for example consecrated meats that went outside [the Temple] courtyard, and lightly consecrated meats that went outside of [Jerusalem’s] wall, and the meat of a Pesach sacrifice that went outside of its assemblage and so [too,] a limb that went out from its mother’s womb. And the understanding of the Scripture comes like this, as if it stated, “and meat in the ‘field’ is ‘torn,’” meaning to say, meat that went out of its boundary — as that is [the meaning of] the expression, “field,” that it has no boundaries — is a “torn” animal. And the law of all of these that we mentioned is like a torn animal, and one who ate a kazayit from them is lashed.
מִשָּׁרְשֵׁי מִצְוָה זוֹ, לְפִי שֶׁהַגּוּף כְּלִי לַנֶּפֶשׁ וּבוֹ תַּעֲשֶׂה פְּעֻלָּתָהּ, וְזוּלָתוֹ לֹא תִּשְׁלַם מְלַאכְתָּהּ לְעוֹלָם, וְעַל כֵּן בָּאָה בְּצִלּוֹ לְטוֹבָתָהּ וְלֹא לְרָעָתָהּ בֶּאֱמֶת כִּי הָאֵל לֹא יָרַע אֲבָל יֵיטִיב לַכֹּל, נִמְצָא כִּי הַגּוּף בֵּין יָדֶיהָ כְּמוֹ הַצְּבָת בְּיַד הַנַּפָּח אֲשֶׁר עִמּוֹ יוֹצִיא כְּלִי לְמַעֲשֵׂהוּ, וּבֶאֱמֶת כִּי בִּהְיוֹת הַצְּבָת חָזָק וּמְכַוֵּן לֶאֱחֹז בּוֹ הַכֵּלִים, יַעֲשֵׂם הָאֻמָּן טוֹבִים. וְאִם לֹא יִהְיֶה הַצְּבָת טוֹב, לֹא יָבוֹאוּ לְעוֹלָם הַכֵּלִים מְכֻוָּנִים וְנָאִים. וּכְמוֹ כֵן בִּהְיוֹת בַּגּוּף שׁוּם הֶפְסֵד מֵאֵיזֶה עִנְיָן שֶׁיִּהְיֶה, תִּתְבַּטֵּל פְּעֻלַּת הַשֵּׂכֶל כְּפִי אוֹתוֹ הֶפְסֵד, וְעַל כֵּן הִרְחִיקַתְנוּ תּוֹרָתֵנוּ הַשְּׁלֵמָה מִכָּל דָּבָר הַגּוֹרֵם בּוֹ הֶפְסֵד. וְעַל הַדֶּרֶךְ הַזֶּה לְפִי הַפְּשָׁט נֹאמַר שֶׁבָּא לָנוּ הָאִסּוּר בַּתּוֹרָה בְּכָל מַאֲכָלוֹת הָאֲסוּרוֹת. וְאִם יֵשׁ מֵהֶן שֶׁאֵין נוֹדַע לָנוּ וְלֹא לְחַכְמֵי הָרְפוּאָה נִזְקָן, אַל תִּתְמַהּ עֲלֵיהֶם, כִּי הָרוֹפֵא הַנֶּאֱמָן שֶׁהִזְהִירָנוּ בָּהֶן חָכָם יוֹתֵר מִמְּךָ וּמֵהֶם, וְכַמָּה נִסְכָּל וְנִבְהָל מִי שֶׁחָשַׁב שֶׁאֵין לוֹ בַּדְּבָרִים נֶזֶק אוֹ תּוֹעֶלֶת אֶלָּא בְּמַה שֶּׁהִשִּׂיג הוּא. וְיֵשׁ לְךָ לָדַעַת כִּי לְתוֹעַלְתֵּנוּ לֹא נִתְגַּלָּה סִבָּתָן וְנִזְקָן פֶּן יָקוּמוּ אֲנָשִׁים מַחְזִיקִים עַצְמָן כַּחֲכָמִים גְּדוֹלִים וְיִתְחַכְּמוּ לוֹמַר, נֶזֶק פְּלוֹנִי שֶׁאָמְרָה הַתּוֹרָה שֶׁיֵּשׁ בְּדָבָר פְּלוֹנִי אֵינֶנּוּ כִּי אִם בְּמָקוֹם פְּלוֹנִי שֶׁטִּבְעוֹ כֵּן, אוֹ בְּאִישׁ פְּלוֹנִי שֶׁטִּבְעוֹ כֵּן וְכֵן, וּפֶן יִתְפַּתֶּה לְדִבְרֵיהֶם אֶחָד מִן הַפְּתָאִים, עַל כֵּן לֹא נִתְגַּלָּה טַעְמָן, לְהוֹעִיל לָנוּ מִן הַמִּכְשׁוֹל הַזֶּה. It is from the roots of this commandment [that it is] because the body is an instrument of the soul — with it, it carries out its activity; without it, it can never complete its work. And hence it is in its shadow truly for its good, and not for its bad; as God does not do bad but does good to all. Thus we find that the body at its command is like a pair of tongs in the hand of a blacksmith: with it he can produce a tool fit for its purpose. Now in truth, if the tongs are strong and properly shaped to grasp tools in them, the craftsman can make them well. But if the tongs are not good, the tools will never come out properly shaped and fit. In the same way, if there is any damage in the body, of any kind, some function of the intelligence will be nullified, corresponding to that damage. For this reason, our whole and perfect Torah removed us far from anything that causes [such] a defect. In this vein, according to the simple understanding, would we say [that] we were given a ban by the Torah against all forbidden foods. And if there are some among them whose harm is known [understood] neither by us nor by the wise men of medicine, do not wonder about them; as the faithful, trustworthy Physician Who adjured us about them is wiser than both you and them. And how foolish and impulsive is the one who thinks that things don’t have damage or benefit, except for that which he can grasp. And you should know that their reasons were not revealed, for our benefit; lest people who hold themselves to be great sages get up and feign wisdom to say, “X damage that the Torah stated in thing y is only in place a, whose nature is such,” or “with person b, whose nature is such and such,” and lest one of the dim-witted be seduced by their words. Therefore their reason was not revealed, to aid us [to avoid] this obstacle.
וְיָדוּעַ הַדָּבָר מִדַּרְכֵי הָרְפוּאָה שֶׁבְּשַׂר כָּל הַטְּרֵפוֹת הָאֲסוּרוֹת לָנוּ מוֹלִיד הֶפְסֵד אֶל גּוּף אוֹכְלוֹ מֵחֲמַת שֶׁהַטַּרְפוּת מוֹרָה חֹלִי בַּבְּהֵמָה. וְאַל תַּקְשֶׁה עָלֶיךָ לוֹמַר מָה הֶפְסֵד יוּכַל לִהְיוֹת בִּבְהֵמָה שֶׁנִּטְרְפָה מִיָּד וְנִשְׁחֲטָה, כִּי לֹא מֵחָכְמָה תַּקְשֶׁה עַל זֶה, הֲלֹא יָדַעְתָּ כִּי לְכָל דָּבָר הַתְחָלָה, וְאִם תּוֹדֶה אֵלַי כִּי בְּאֹרֶךְ הַזְּמַן יִמָּצֵא הַהֶפְסֵד בָּהּ מֵחֲמַת הַטַּרְפוּת, תִּתְחַיֵּב לְהוֹדוֹת כִּי בָּרֶגַע הָרִאשׁוֹן הֻתְחַל הַהֶפְסֵד אֶלָּא שֶׁהוּא מוּעָט בַּהַתְחָלָה, וְאֵין סָפֵק כִּי מִן הַנֶּזֶק רַע אֲפִלּוּ מִעוּטוֹ. וְעוֹד שֶׁכָּל דִּינֵי הַתּוֹרָה וְכָל דָּבָר שֶׁיֵּשׁ לוֹ קַיָּמָא, בְּגֶדֶר כָּזֶה יִתְחַיֵּב לִהְיוֹת, שֶׁאִם תִּתֵּן דְּבָרֶיךָ לְשִׁעוּרִין לֹא יִתְקַיֵּם דָּבָר בְּיָדְךָ לְעוֹלָם. And it is known from the paths of medicine that the meat of all torn animals that are forbidden to us brings damage to the body of its eater, as the state of being “torn” indicates sickness in the animal. And do not ask yourself to say, “What damage can there be in an animal that was torn and immediately slaughtered?” As it is not from wisdom that you would ask about this. Do you not know that there is a beginning to everything? And if you admit to me that in the course of time, the damage will be found in it due to its being in a status of being “torn,” you will be obligated to admit that the damage begins from the first instant, except that it is small at first. Yet there is no doubt that even a little damage is bad. And also, all of the laws of the Torah and anything that has endurance must be like this, as if you place measurements on your words, nothing will ever be established in your hand.
דִּינֵי הַמִּצְוָה, כְּגוֹן הַטַּרְפֻיּוֹת שֶׁנִּמְסְרוּ לוֹ לְמֹשֶׁה בְּסִינַי, וְהֵם (חולין מג א) שְׁמֹנָה אָבוֹת, דְּרוּסָה, נְקוּבָה, חֲסֵרָה, נְטוּלָה, פְּסוּקָה, קְרוּעָה, נְפוּלָה, שְׁבוּרָה. וְהַדְּרוּסָה הִיא הַטַּרְפוּת הַחֲמוּרָה מִכֻּלָּן, לְפִי שֶׁהוּא מְפֹרָשׁ בַּתּוֹרָה. וּלְפִיכָךְ אָמְרוּ זִכְרוֹנָם לִבְרָכָה (רמב"ם שחיטה ה ג) שֶׁכָּל סָפֵק הַבָּא לָנוּ עָלָיו, אָסוּר. וּבִשְׁאָר הַטַּרְפֻיּוֹת יֵשׁ בָּהֶן סְפֵקִין מֻתָּרִין. וְכָל אֶחָד וְאֶחָד מֵאֵלּוּ הָאָבוֹת יֵשׁ לוֹ כַּמָּה וְכַמָּה תּוֹלָדוֹת כְּמוֹ שֶׁבָּא פְּרָטָן בַּגְּמָרָא. וְחֶשְׁבּוֹן כְּלַל הַטַּרְפֻיּוֹת שֶׁאֶפְשָׁר שֶׁיִּמָּצְאוּ בִּבְהֵמָה וְחַיָּה וְעוֹף הָעוֹלֶה בְּיָדֵינוּ בִּפְרָטָן לְפִי הַדּוֹמֶה מִדִּבְרֵי הַגְּמָרָא הֵם שִׁבְעִים וּשְׁתַּיִם עִם טַרְפוּת אַחַת שֶׁיֵּשׁ בָּעוֹף יָתֵר עַל הַבְּהֵמָה. וַעֲלֵיהֶן אֵין לְהוֹסִיף וּמֵהֶם אֵין לִגְרֹעַ, לְפִי שֶׁכָּל מַכָּה שֶׁתֶּאֱרַע לִבְהֵמָה אוֹ לְחַיָּה אוֹ לְעוֹף חוּץ מֵאֵלּוּ שֶׁמָּנוּ חֲכָמִים בַּדּוֹרוֹת הָרִאשׁוֹנִים וְהִסְכִּימוּ עֲלֵיהֶם בָּתֵּי דִּינֵי יִשְׂרָאֵל, אֶפְשָׁר שֶׁתִּחְיֶה וַאֲפִלּוּ נוֹדַע לָנוּ מִדֶּרֶךְ הָרְפוּאָה שֶׁאֵין סוֹפָהּ לִחְיוֹת. וְכָל אֵלּוּ הַמַּכּוֹת שֶׁמָּנוּ וְאָמְרוּ שֶׁהֵן טְרֵפוֹת, אַף עַל פִּי שֶׁנִּרְאֶה בְּדַרְכֵי הָרְפוּאָה שֶׁבְּיָדֵינוּ שֶׁמִּקְצָתָן אֵין מְמִיתִין וְאֶפְשָׁר שֶׁתִּחְיֶה מֵהֶן אֵין לְךָ אֶלָּא מַה שֶׁמָּנוּ חֲכָמִים, שֶׁנֶּאֱמַר (דברים יז יא) עַל פִּי הַתּוֹרָה. וְכָל אַחַת מִן שִׁבְעִים וּשְׁתַּיִם הַטַּרְפֻיּוֹת שֶׁאָמַרְנוּ, מְפֹרָשׁ בַּאֲרֻכָּה עִם כָּל תְּנָאָיו בְּמַסֶּכֶת חֻלִּין. The laws of the commandment: For example, the [types of] “torn” animals that were [instructed] to Moshe at Sinai, and they are the eight main categories (avot, Chullin 54a): the clawed; the pierced; the lacking; the removed; the split; the torn; the fallen and the broken. And the clawed is the most severe of all, since it is explicit in the Torah. And hence, they, may their memory be blessed, said (Mishneh Torah, Laws of Ritual Slaughter 5:3) that any doubt that comes about it [renders it] forbidden. And with other “torn” animals, there are some wherein a doubt is permissible. And each and every one of these main categories has many, many derivatives, as their listings come in the Gemara. And the tally of all the “torn” animals that it is possible to find in a domesticated animal, a wild animal or a bird that comes in our hand from their listing — as it would appear from the words of the Gemara — is seventy-two, with one more in the birds than the animals. And they cannot be added to and they cannot be subtracted from; since it is possible that a domesticated animal or a wild animal or a bird could survive from any wound contracted by [other ailments], except for these that the Sages enumerated in the early generations and about which the Israelite courts agreed — and even [if] we know by way of medicine that its end is not to survive. And all of these wounds that they enumerated and said that they were [in the category of] “torn” animals — even if it appears according to the ways of medicine in our hands that some of them do not kill and it is possible that it will survive it — you only have what the Sages enumerated, as it is stated (Deuteronomy 17:1), “According to the instruction.” And each one of the seventy-two “torn” animals that we mentioned is elucidated at length with all of its conditions in Tractate Chullin.
וְכָל טַרְפֻיּוֹת אֵלּוּ שֶׁמָּנוּ חֲכָמִים בַּבְּהֵמָה וּבָעוֹף אֵין אָדָם צָרִיךְ לְחַזֵּר אַחֲרֵיהֶן וְלִבְדֹּק אוֹתָן טֶרֶם שֶׁיֹּאכַל בְּשַׂר הַבְּהֵמָה וְהָעוֹף, מִפְּנֵי שֶׁחֶזְקָתָן שֶׁכְּשֵׁרִים הֵם, כִּי רֹב בַּעֲלֵי חַיִּים בְּחֶזְקַת בְּרִיאִים אָנוּ מַחֲזִיקִין אוֹתָן, זוּלָתִי בְּאַחַת מֵהֶן שֶׁהִצְרִיכוּ חֲכָמִים לִבְדֹּק טֶרֶם שֶׁנֹּאכַל הַבָּשָׂר מִפְּנֵי שֶׁזֶּה הַטַּרְפוּת מָצוּי הַרְבֵּה, וְהִיא טַרְפוּת הָרֵאָה שֶׁמְּצוּיִין בָּהּ רִירִין הַנִּקְרָאִים סִרְכוֹת, וְיֵשׁ לָחוּשׁ בָּהֶן שֶׁלֹּא יִמְשְׁכוּ קְרוּם הָרֵאָה וִינַקְּבוּהוּ, לְפִיכָךְ צָרִיךְ אָדָם לִרְאוֹת לְעוֹלָם בְּאֵיזֶה צַד יִהְיוּ אוֹתָן רִירִין בָּרֵאָה טֶרֶם שֶׁיֹּאכַל מִן הַבְּהֵמָה, וְאִם יִמְצָא אוֹתָן בְּעִנְיָן שֶׁאֶפְשָׁר כִּי בִּתְנוּעָתָם יְנַקְּבוּ הָרֵאָה, טְרֵפָה, שֶׁאָנוּ אוֹמְרִים כָּל הָעוֹמֵד לִנָּקֵב עַל כָּל פָּנִים כְּנָקוּב חָשְׁבִינַן לֵיהּ וּכְאִלּוּ מֵתָה הִיא, אַחַר שֶׁאִי אֶפְשָׁר לָהּ לְהִנָּצֵל מִן הַמָּוֶת, וְיָדוּעַ הוּא כִּי אוֹתוֹ הַחֹלִי הַגּוֹמֵל אוֹתָן רִירִין בַּמְּקוֹמוֹת הָעֲתִידִין לִנָּקֵב, הַתְחָלַת חֹלִי הַמֵּבִיא לִידֵי מָוֶת הוּא אַחַר שֶׁבְּאוֹתָן מְקוֹמוֹת נַעֲשׂוּ הָרִירִין. And a person need not search for all of these “tearings” that the Sages enumerated in animals and in birds and check them before he eats the meat of an animal or bird — since most animals are assumed to be fit (kosher), as we assume most living creatures to be healthy — except for one of them that the Sages required to check before we eat the meat, because this “tearing” is much found. And that is the “tearing” in the lung in which mucous membranes called sirkhot (adhesions) are found. And there is a concern with them that they not pull the tissue of the lung and puncture it. Hence, a person must always see on which side these mucous membranes are found in the lung before he eats from the animal. And if he finds them in [such] a way that it is possible that from their movement, the lung would be punctured, it is a “torn” animal — as we say that we consider anything that stands to be punctured regardless as punctured [already]; and it is as if it is dead, since it is impossible for it to be saved from death. And it is known that this sickness that brings these mucous membranes in places that they will puncture in the future is the beginning of a sickness that brings death, as the mucous membranes have [already] formed in those places.
וְאֵלּוּ הֵן הַמְּקוֹמוֹת שֶׁהָרִירִין טוֹרְפִין לְפִי הַכְּלָל הָעוֹלֶה בְּיָדֵינוּ מִדִּבְרֵי הַגְּמָרָא עִם הַפֵּרוּשִׁים הַטּוֹבִים כָּל מָקוֹם בָּעוֹלָם שֶׁהָאֻמָּה סְרוּכָה, טְרֵפָה וְאֵינָהּ נִתֶּרֶת בִּבְדִיקָה, זוּלָתִי בְּעִנְיָן אֶחָד אִם סְרוּכָה לַדֹּפֶן וְיֵשׁ מַכָּה בַּדֹּפֶן וְהַסִּרְכָא כֻּלָּהּ יוֹצֵאת מִמְּקוֹם הַמַּכָּה, שֶׁבְּזוֹ נֹאמַר תִּבָּדֵק. וְיֵשׁ מַתִּירִין בְּלֹא בְּדִיקָה. וְיֵשׁ מוֹצִיאִין (רש"י חולין מו ב) מִכְּלָל זֶה אִם סְרוּכָה לָאֻנָּה שֶׁבְּצִדָּהּ מֵחִתּוּךְ לְחִתּוּךְ, וְכֵן מִנְהָגֵנוּ הַיּוֹם לְהַתִּיר. כָּל מָקוֹם בָּעוֹלָם שֶׁהָעִנוּנִיתָא דְּוַרְדָּא שֶׁהִיא מִצַּד יָמִין סְרוּכָה, טְרֵפָה. וְאֻנּוֹת הָרֵאָה הֵן חָמֵשׁ מִלְּבַד הָעִינוּנִיתָא, וְיֵשׁ מֵהֶן שָׁלֹשׁ מִצַּד יְמִין הַבּוֹדֵק בְּשָׁעָה שֶׁהַבְּהֵמָה תְּלוּיָה בְּרַגְלֶיהָ כְּדֶרֶךְ שֶׁתּוֹלִין אוֹתָהּ הַטַּבָּחִים, וּשְׁתַּיִם מִצַּד שְׂמֹאל. אִם סְרוּכוֹת אוֹ סְמוּכוֹת זוֹ אֵצֶל זוֹ וְהַסִּרְכָא יוֹצֵאת מֵחִתּוּךְ לְחִתּוּךְ, וְכֵן אִם סְרוּכוֹת אֶל צַלְעוֹת הַבְּהֵמָה שֶׁהֵן רְבוּצוֹת בְּתוֹכָן, וְהַסִּרְכָא יוֹצֵאת מִגַּב הָאֻנּוֹת אֶל הַצְּלָעוֹת וְתוֹפֶשֶׂת בַּצְּלָעוֹת וּבַבָּשָׂר שֶׁבֵּין הַצְּלָעוֹת, וְכָל שֶׁכֵּן בַּבָּשָׂר לְבַד, כָּל זֶה דָּנִין אוֹתוֹ לְהֶתֵּר. אֲבָל אִם הַסִּרְכָא יוֹצֵאת בֵּינֵיהֶן מֵחִתּוּךְ הָאֻנָּה לְגַב חֲבֶרְתָּהּ אוֹ מִגַּב לְגַב, וְכֵן אִם יוֹצֵאת מִן הָאֻנּוֹת אֶל הַצְּלָעוֹת וְאֵינָהּ תּוֹפֶשֶׂת כִּי אִם בַּעֲצָמוֹת לְבַד, וְכֵן בְּכָל מָקוֹם אַחֵר בָּעוֹלָם שֶׁבַּבְּהֵמָה שֶׁתִּהְיֶינָה הָאֻנּוֹת סְרוּכוֹת שָׁם אוֹ סְמוּכוֹת, דָּנִין אוֹתוֹ לְאִסּוּר. And these are the places that the mucous membranes “tear” according to the principle that has come into our hands from the words of the Gemara with the good commentaries: Any place where there is an adhesion on the central bronchial tube is “torn” and it shall not permitted by way of examination, except in one case — if the adhesion is on the wall and there is a wound on the wall and the entire adhesion comes out of the place of the wound. As in this case, we say [to] check, and some permit it without checking. And there are those (Rashi on Chullin 46b) that make an exception from this principle [of what is automatically “torn”] if the adhesion is on the side of the lobe from one [end of the] division to the [other end of the] division, and so is it our custom today to permit [this]. Any time that the small pink lobe which is on the right side has an adhesion, it is “torn.” And the lobes of the lung are five, besides the small lobe, and there are three on the right side of the lobe when the animal is suspended by its legs, according to the way the butchers suspend it, and two on the left. [But] if they have adhesions or are [connected] one to the other and the adhesion comes out from one [end of the] division to the [other end of the] division, and so [too,] if the adhesions are on the ribs of the animal among which [the lungs] crouch and the adhesion goes out from the back of the lobe to the rib and clings to the ribs and the flesh between the ribs — and all the more so [if it clings] to the flesh itself — we determine all of this to be permissible. But if the adhesion comes out between them from the division of the lobe to the back of [another lobe] or from one back to [the other] back, and so [too,] if it goes out from the lobe to the ribs and only clings to the bones themselves, and so [too,] in any other place in the animal at all that the lobe has an adhesion there or is [connected], we determine it to be forbidden.
וְהָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (שחיטה יא ז) הוֹצִיא מִכְּלָל זֶה כָּל זְמַן שֶׁסְּרוּכוֹת לֶחָזֶה וּלְשַׁמְנוּנִית הֶחָזֶה וְדָן לְהֶתֵּר, וְלֹא כֵן אָנוּ נוֹהֲגִים. סִרְכָא הַתְּלוּיָה בְּכָל מָקוֹם בֵּין בָּאֻנּוֹת בֵּין בָּאֻמָּה, כְּשֵׁרָה, וְיֵשׁ שֶׁטּוֹרְפָהּ, וְאָנוּ נוֹהֲגִין בָּהּ הֶתֵּר. נִמְצְאוּ הָאֻנּוֹת שֶׁלֹּא כְּסֵדֶר זֶה אוֹ חֲסֵרוֹת מֵחֶשְׁבּוֹן זֶה, טְרֵפָה. וְהָעִינוּנִיתָא דְּוַרְדָּא מַשְׁלֶמֶת חֶסְרוֹן אֶחָד. וְאִם נִמְצְאוּ יְתֵרוֹת מֵחֶשְׁבּוֹן זֶה הַרְבֵּה אֵין בְּכָךְ כְּלוּם, וּבִלְבַד שֶׁלֹּא יִמָּצֵא הַיִּתְרוֹן מִצַּד גַּבָּן, דְּאִלּוּ מִצַּד גַּבָּן אֲפִלּוּ אַחַת קְטַנָּה כַּעֲלֵה הֲדַס אוֹ יוֹתֵר קְטַנָּה, אוֹסֶרֶת. וְיֵשׁ מַתִּירִין (רמב"ם שחיטה ח ד) כְּשֶׁהִיא קְטַנָּה יוֹתֵר מֵעֲלֵה הֲדַס. And Rambam, may his memory be blessed, removed from this principle anytime the adhesions are on the breast or the fat of the breast and determines it to be permissible (Mishneh Torah, Laws of Ritual Slaughter 11:7). But this is not our custom. An adhesion that is suspended in any place — whether from the lobe or whether from the central bronchial tube — is fit (kosher). And there are those that render it “torn,” but our custom is to permit it. If the lobes are not to be found in this order or are lacking from this sum, it is “torn.” And the small pink lobe replaces one lack [of a lobe]. But if [even] many more than this sum are found, it is nothing — so long as the addition is not on the side of their back. As if it is on the side of their back — even one that is as small as a myrtle leaf or smaller — it is forbidden. And there are those that permit it when it is smaller than a myrtle leaf (Mishneh Torah, Laws of Ritual Slaughter 8:4).
וְיֶתֶר רֻבֵּי פְּרָטֵי מִצְוָה זוֹ, מְבֹאָרִים בְּפֶרֶק שְׁלִישִׁי מֵחֻלִּין. וּבְפֶרֶק זֶה עַצְמוֹ כְּמוֹ כֵן. וּבְפֶרֶק אַחֲרוֹן מִמַּכּוֹת וְרִאשׁוֹן מִבְּכוֹרוֹת יִתְבָּאֲרוּ דִּינֵי שְׁאָר הָאִסּוּרִין שֶׁכָּתַבְנוּ לְמַעְלָה שֶׁנִּשְׁמָעִין בִּלְשׁוֹן הַכָּתוּב בְּפָנִים שֶׁלּוֹ (י"ד ה' טרפות). וְנִכְפְּלָה אַזְהָרָה זוֹ בַּנְּבִיאִים בְּסֵפֶר יְחֶזְקֵאל (מד לא) בַּכֹּהֲנִים לְבַד שֶׁכָּתוּב עֲלֵיהֶן כָּל נְבֵלָה וּטְרֵפָה לֹא יֹאכְלוּ הַכֹּהֲנִים. וְהוֹדִיעוּנוּ חֲכָמִים (מנחות מה א) שֶׁמִּפְּנֵי כֵן נִכְפְּלָה בָּהֶן, לְפִי שֶׁהַכָּתוּב צִוָּם לֶאֱכֹל חַטַּאת הָעוֹף בִּמְלִיקָה, וְאַף עַל פִּי שֶׁאֲסוּרָה לְיִשְׂרָאֵל כַּנְּבֵלָה, וְאוּלַי תַּחְשֹׁב מִתּוֹךְ כָּךְ שֶׁיֻּתַּר לָהֶן אֲפִילּוּ בְּחֻלִּין מְלִיקָה אוֹ שְׁחִיטָה נִפְסֶדֶת שֶׁלֹּא תַּקְפִּיד תּוֹרָה בָּהֶן, דְּמִכֵּיוָן שֶׁיָּצְאוּ מִן הַגָּדֵר בְּדָבָר אֶחָד, יָצְאוּ לְגַמְרֵי בְּכָל עִנְיַן הַשְּׁחִיטָה, וּלְפִיכָךְ הִזְהִיר הַנָּבִיא בָּהֶם בְּפֵרוּשׁ לְהוֹדִיעֵנוּ שֶׁלֹּא הֻתְּרוּ רַק בִּמְלִיקָה לְבַד בְּקָרְבָּן. אֲבָל בְּחֻלִּין, נִשְׁאָרִים הֵם בְּאִסּוּרָן כְּמוֹ יִשְׂרְאֵלִים. And the rest of the many details of this commandment are elucidated in the third chapter of Chullin. And the laws of the other prohibitions that we wrote above which are understood from the understanding of the language of the verse inside [of it] are in this same exact chapter and in the last chapter of Makkot and the first of Bekhorot. And this warning was repeated in the Prophets in the book of Ezekiel 44:31 for the priests alone, as it is written, “Any carcass or torn animal [...] the priests shall not eat.” And the Sages informed us (Menachot 45a) that it was repeated [specifically] for them, as Scripture commanded them to eat the bird sin-offering with melikah (ritual decapitation), even though it is forbidden to [other Jews] like a carcass. And maybe you would think from this that non-consecrated meat would also be permissible for them with melikah or an inferior slaughtering, as the Torah is not exacting with them. As since they were excluded for one thing, they would would be excluded regarding all matters of slaughter. And therefore, the prophet warned them explicitly to inform us that melikah alone is only permissible with a sacrifice, but with non-consecrated meat, they are still forbidden like [other Jews].
וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ וְאָכַל כַּזַּיִת מִן הַטְּרֵפָה וּמִכָּל אֵלּוּ שֶׁנִּשְׁמָעִים בְּפֵרוּשׁ הַכָּתוּב שֶׁיָּצְאוּ חוּץ לִמְחִיצָתָן, לוֹקֶה. וְאַל יִקְשֶׁה עָלֶיךָ וְאֵיךְ לוֹקֶה, וְהָא קַיְמָא לַן אֵין לוֹקִין עַל לָאו שֶׁבַּכְּלָלוֹת, וַהֲרֵי זֶה [לָאו] שֶׁכָּלַל כַּמָּה דְּבָרִים, כְּמוֹ שֶׁאָמַרְנוּ, כִּי פֵּרוּשׁ עִנְיָן זֶה כְּבָר בֵּאֲרוּהוּ בְּסֵפֶר הַמִּצְוֹת בָּעִקָּר הַתְּשִׁיעִי שְׁנֵי גְּדוֹלֵי הַדּוֹר, וְהֵם הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה, וְהִרְחִיבוּ שָׁם פֵּרוּשֵׁיהֶם וּרְאָיוֹתֵיהֶם בָּזֶה לְבָרֵר הַדָּבָר יָפֶה, וְיַאֲרִיךְ הָעִנְיָן, עַל כֵּן הִנַּחְתִּיו כְּפִי מִנְהָגִי בַּסֵּפֶר. וּמִכָּל מָקוֹם יֵשׁ לְךָ לָדַעַת כִּי הָעוֹלֶה מִדִּבְרֵי שְׁנֵיהֶם, שֶׁאֵין זֶה מִכְּלַל לָאו שֶׁבַּכְּלָלוֹת. And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and eats a kazayit of a “torn” animal and from all of those [things] that are implied from the understanding of the verse, “that went out of their boundaries,” is lashed. And let it not be difficult to you [to ask,] “And how is he lashed — it is established for us that we do not administer lashes for a negative commandment that is part of a group, and behold, this [is a negative commandment] that included several things,” as we have said. As two greats of the generations have already elucidated it in the Book of the Commandments in the ninth principle — and they are Rambam, may his memory be blessed, and Ramban, may his memory be blessed. And there they wrote their explanations and their proofs in detail, to clarify the thing well. And the matter would be long. Therefore I have left it, as is my custom in [this] book. And nonetheless, you should know that it comes out of the words of both of them that this is not included as a negative commandment that is part of a group.