SECTION 30 The Laws Applying to a Wound in the Bone of [an Animal’s] Skull (1-2)

סימן ל דִּין מַכָּה בְּעֶצֶם הַגֻּלְגֹּלֶת וּבוֹ ב' סְעִיפִים

1

When the greater portion of the bone of the skull – whether the greater portion of its height or the greater portion of its circumference – of a domesticated or undomesticated animal was crushed, [the animal] is tereifah even if the membrane [surrounding the brain] is intact.

א

בְּהֵמָה אוֹ חַיָּה שֶׁנִּתְרוֹצֵץ רֹב עֶצֶם גֻּלְגָּלְתָּהּ, בֵּין בְּרֹב גָּבְהָהּ בֵּין בְּרֹב הֶקֵּפָהּ, טְרֵפָה, אַף עַל פִּי שֶׁהַקְּרוּם קַיָּם.

Alter Rebbe's Shulchan Aruch (Kehot Publication Society)

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2

If [the skull] was damaged and a [portion of the bone the size of a coin called] a sela was removed from it, [the animal] is tereifah. If [the skull] was perforated [and the] perforations were such that [they caused the substance of the bone] to be lacking, [the law depends on how much of the bone is missing. If] the sum [total of the] entire [portion that is missing] is equal to a sela, which is one-third of a handbreadth, [the animal] is tereifah. Note: However, [ifthe portion of the skull that is missing] is smaller than that size, [the animal] may be deemed kosher, even in the present age. (1)[The rationale is that] we are not concerned about [the possibility of] a perforation of the membrane [surrounding] the brain in the case of an animal (this is the implication of the Tur and Issur VeHeter HaAruch, sec. 54).

With regard to a waterfowl, e.g., a goose (or a duck) (Rashba, the responsa of Rabbeinu Asher, sec. 20, responsum 6 [states that]), even if only the slightest extent of the bone [of the skull] was perforated, [the fowl] is tereifah.

[Different rules apply regarding] a land fowl. If a weasel bit [the fowl’s] head with its teeth, or it was struck by a piece of wood or stone, [it should be examined as follows:] One should place his finger at the side of the hole and stick his finger there or insert his finger into [the fowl’s] mouth and press [on the brain matter, toward the perforation]. If [the fowl’s] brain does not bubble (i.e., move [upward]) and emerge from the hole, it is apparent that the membrane of the brain was not perforated and [the fowl] is kosher. If [the brain] emerges, it is tereifah.

Note: We are not knowledgeable regarding the examination of [blemishes that could possibly render an animal or fowl] tereifah. Therefore, a fowl should be deemed tereifah [even] if the bone of the skull was perforated [only] to the slightest extent. (2) [This applies] even with regard to a land fowl (the shaarim of Maharai,shaar 31, IssurVeHeterHaAruch, sec. 94).

ב

נִפְחֲתָה וְחָסֵר מִמֶּנָּה כְּסֶלַע, טְרֵפָה. וְאִם נִקְּבָה נְקָבִים שֶׁיֵּשׁ בָּהֶן חִסָּרוֹן, אִם בֵּין כֻּלָּם כְּסֶלַע, שֶׁהוּא שְׁלִישׁ טֶפַח, טְרֵפָה. הַגָּה: אֲבָל פָּחוֹת מִזֶּה יֵשׁ לְהַכְשִׁיר אֲפִלּוּ בִּזְמַן הַזֶּה, (א) דְּלֹא חַיְשִׁינָן בִּבְהֵמָה לִנְקִיבַת קְרוּם שֶׁל מוֹחַ (כָּךְ מַשְׁמַע בַּטּוּר וּבְאִסּוּר וְהֶתֵּר הָאָרֹךְ כְּלָל נ''ד). וּבְעוֹף הַמַּיִם, כְּגוֹן אַוָּזוֹת (וּבַר אַוָּזוֹת) (רַשְׁבָּ''א וּתְשׁוּבַת הָרֹא"שׁ כְּלָל כ' סִימָן ו'), אֲפִלּוּ לֹא נִקַּב הָעֶצֶם אֶלָּא כָּל שֶׁהוּא, טְרֵפָה. וְעוֹף הַיַּבָּשָׁה שֶׁנְּשָׁכַתָּה חֻלְדָּה בְּשִׁנֶּיהָ בְּרֹאשָׁהּ, אוֹ שֶׁנִּגְּפָה בְּעֵץ אוֹ בְּאֶבֶן, מַנִּיחַ אֶצְבָּעוֹ בְּצַד הַנֶּקֶב וְנוֹעֵץ אֶצְבָּעוֹ שָׁם, אוֹ מַכְנִיס יָדוֹ לְתוֹךְ פִּיהָ וְדוֹחֵק שָׁם, אִם לֹא בִצְבֵּץ (פֵּרוּשׁ, עִנְיַן תְּנוּעָה) הַמּוֹחַ וְלֹא יָצָא מֵהַנֶּקֶב, בְּיָדוּעַ שֶׁלֹּא נִקַּב קְרוּם שֶׁל מוֹחַ, וּכְשֵׁרָה; וְאִם יָצָא, טְרֵפָה. הַגָּה: וַאֲנַן אֵין בְּקִיאִין בִּבְדִיקַת הַטְּרֵפוֹת וְלָכֵן יֵשׁ לְהַטְרִיף אִם נִקַּב עֶצֶם הַגֻּלְגֹּלֶת בְּכָל שֶׁהוּא (ב) בָּעוֹף, אֲפִלּוּ בְּעוֹף דְּיַבָּשָׁה (בִּשְׁעָרִים דמהרא''י שַׁעַר ל''א וּבְאִסּוּר וְהֶתֵּר הָאָרֹךְ כְּלָל צ''ד).

(1) In the present age 1 [Rama’s statement] below that, “we are not knowledgeable regarding the examination,” refers to the examination required to see whether the brain will bubble through and emerge [from a perforation. This ruling] applies only to a fowl, [and we therefore rule stringently. The reason is that] its skull bone is soft and can be perforated slightly by a minimal blow like [that of] a weasel bite or the like. [Therefore,] there is concern that such a factor caused a very slight perforation, [one] that is not [even] visible to the eye.
However, [different rules apply regarding] an animal. The bone of its skull is firm and strong and can be perforated only by a great blow. If the membrane [surrounding] the brain is perforated because of [such a blow], the hole will be large and visible to the eye. Therefore, the examination mentioned [by Rav Yosef Caro] below [in his Shulchan Aruch,] is not necessary. [All that is required] is a thorough visual examination to see if there is a hole in the membrane [surrounding] the brain.
However, if one did not even perform a visual examination [of the skull], the animal is deemed a tereifah of doubtful status, [the same way] a fowl would be in such an instance, as mentioned [in Rama’s note, below. The rationale behind this ruling is that] since the bone [of the animal’s skull] was perforated, there are grounds for concern that the membrane [surrounding] the brain was [also] perforated [at the same time]. Even if [the skull] was damaged due to illness, there are [still] grounds for concern regarding the perforation of the membrane. This is stated by Tevuos Shor2 based on the implications of Rashi’s commentary.3
Rama’s statement that “with regard to an animal we are not concerned about the perforation of the membrane [surrounding] the brain,” applies [only] with regard to a slight perforation that is not visible to the eye.4 Even if this was not [Rama’s] intent, one should [rule] stringently, as [does] Tevuos Shor. [One should rule stringently] even after the fact, if [the bone of the skull] was crushed, at the very least [if it occured], due to a blow, for Rambam5 explicitly states that one should show concern regarding the perforation of the membrane if [the animal’s skull] is crushed. [This applies when the skull] has fractures and cracks that penetrate through [the entire bone], as was mentioned earlier.6 However, if the crack in the bone does not penetrate through [the entire bone], there is no necessity for an examination at all, as will be stated below in the name of Sifsei Kohen.7
(2) To the slightest extent 8 However, if the [skull] bone was fractured, even if it later [healed, i.e., the fragments] returned [to their place] and reconnected, piece to piece, and mended thoroughly, that does not change [the status of the animal]. The healing and reconnecting of the broken [pieces of bone] to the extent that they mend thoroughly is effective only when [an animal was deemed] tereifah because of the breaking of a bone itself. For example, if the bone of [an animal’s] leg was broken and projected outward, but afterwards, [the bone] returned [to its place] and mended. [In such an instance, it is assumed that the bone] certainly did not project outward [in a manner that would disqualify the animal], for were that to be the case and [the animal should have been deemed] tereifah, the [fragments of the bone] would not have come together and mended thoroughly. [That discussion is not at all relevant in this instance, because] in this instance, [the animal would be deemed] tereifah because of concern regarding the perforation of the membrane.
Even regarding a waterfowl, the reason it is deemed tereifah [when there is a hole in its skull] is that ultimately the membrane will be perforated, as stated above.9 [In these instances, the fact that] the bone healed and mended [thoroughly is not effective in changing the waterfowl’s status,] just as for that same reason, this rationale is not effective when a leg is broken at the juncture of the sinews [even if] the fragments healed and mended thoroughly, according to the authorities who forbid [fowl that have such a condition], as stated below at the end of sec. 56,10 and as Rama stated there, fundamentally we follow that view.
[Regarding] the law applying to geese and chickens who have humps on their heads and perforations in their skulls, see sec. 54 below.11
(א) בִּזְמַן הַזֶּה. א שֶׁאֵין אָנוּ בְּקִיאִין בִּבְדִיקָה דִּלְקַמָּן שֶׁהִיא לִבְדּוֹק אִם לֹא בִצְבֵּץ הַמּוֹחַ וְיָצָא אֶלָּא בְּעוֹף שֶׁעֶצֶם גֻּלְגָּלְתּוֹ רַךְ וְיָכוֹל לִנָּקֵב נֶקֶב דַּק עַל יְדֵי הַכָּאָה קַלָּה כִּנְשִׁיכַת חֻלְדָּה וּכְהַאי גַּוְנָא וְיֵשׁ לָחוּשׁ שֶׁעַל יְדֵי זֶה נִקַּב נֶקֶב דַּק שֶׁאֵינוֹ נִרְאֶה לָעַיִן. אֲבָל בִּבְהֵמָה שֶׁעֶצֶם גֻּלְגַּלְתָּהּ קָשֶׁה וְחָזָק וְלֹא יוּכַל לִנָּקֵב אֶלָּא בְּהַכָּאָה גְדוֹלָה וְאִם עַל יְדֵי זֶה הָיָה נִקָּב קְרוּם שֶׁל מוֹחַ הָיָה הַנֶּקֶב גָּדוֹל וְנִרְאֶה לָעַיִן וְהִלְכָּךְ אֵין צָרִיךְ בְּדִיקָה דִּלְקַמָּן אֶלָּא דַּי בִּבְדִיקָה בִּרְאִיַּת הָעַיִן הֵיטֵב אִם אֵין נִרְאֶה נֶקֶב בִּקְרוּם שֶׁל מוֹחַ. אֲבָל אִם לֹא בָדַק כְּלָל אֲפִלּוּ בִּרְאִיַּת הָעַיִן הִיא סְפֵק טְרֵפָה בִּבְהֵמָה כְּמוֹ בְּעוֹף כְּדִלְקַמָּן שֶׁכֵּיוָן שֶׁנִּקַּב הָעֶצֶם יֵשׁ לָחוּשׁ שֶׁעַל יְדֵי זֶה נִקַּב קְרוּם שֶׁל מוֹחַ. וַאֲפִלּוּ בְּנִפְחַת עַל יְדֵי חֹלִי יֵשׁ לָחוּשׁ לִנְקִיבַת הַקְּרוּם. כֵּן כָּתַב הַתְּבוּאוֹת שׁוֹרב מִמַּשְׁמָעוּת פֵּרוּשׁ רַשִׁ"י.ג וּמַה שֶּׁכָּתַב רְמָ"א דְּלֹא חַיְשִׁינָן בִּבְהֵמָה לִנְקִיבַת קְרוּם שֶׁל מוֹחַ הַיְנוּ לְנֶקֶב דַּק שֶׁאֵינוֹ נִרְאֶה בִּרְאִיַּת הָעַיִן. וְאַף אִם לֹא נִתְכַּוֵּן לְכָךְ יֵשׁ לְהַחֲמִיר כְּהַתְּבוּאוֹת שׁוֹר אֲפִלּוּ בְּדִיעֲבַד בְּנִתְרוֹצֵץ עַל כָּל פָּנִים עַל יְדֵי הַכָּאָה שֶׁכֵּן הוּא בְּהֶדְיָא בְּרַמְבַּ"םד לָחוּשׁ לִנְקִיבַת הַקְּרוּם בְּנִתְרוֹצֵץ. וְהַיְנוּ כְּשֶׁיֵּשׁ בְּקָעוֹת וּסְדָקִים מְפֻלָּשִׁים כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵילה אֲבָל כְּשֶׁאֵין בָּעֶצֶם סֶדֶק מְפֻלָּשׁ אֵין צָרִיךְ בְּדִיקָה כְּלָל וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּשֵׁם הַשַּׁ"ךְ:ו
(ב) בְּכָל שֶׁהוּא. ז אֲבָל אִם נִשְׁבַּר הָעֶצֶם אַף עַל פִּי שֶׁחָזַר וְנִקְשַׁר שֶׁבֶר אֶל שֶׁבֶר יַחְדָּו יְדֻבָּקוּ לֹא מְהַנֵּי. דְּלֹא מְהַנֵּי חָזַר וְנִקְשַׁר שֶׁבֶר אֶל שֶׁבֶר יַחְדָּו יְדֻבָּקוּ אֶלָּא כְּשֶׁהַטְּרֵפוּת הִיא מִצַּד שְׁבִירַת הָעֶצֶם עַצְמָהּ כְּגוֹן בְּרֶגֶל שֶׁנִּשְׁבַּר הָעֶצֶם וְיָצָא לַחוּץ שֶׁאִם חָזַר וְנִקְשַׁר אָמְרִינָן דְּוַדַּאי לֹא יָצָא לַחוּץ שֶׁאִלּוּ יָצָא לַחוּץ וְנִטְרַף לֹא הָיָה חוֹזֵר וְנִקְשָׁר שֶׁבֶר אֶל שֶׁבֶר יַחְדָּו יְדֻבָּקוּ.ח אֲבָל הָכָא שֶׁהַטְּרֵפוּת הִיא מִשּׁוּם חֲשַׁשׁ נְקִיבַת הַקְּרוּם וְאַף בְּעוֹף הַמַּיִם הַטְּרֵפוּת הִיא מִשּׁוּם שֶׁסּוֹף הַקְּרוּם לִפָּסֵק כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵילט לֹא מְהַנֵּי חָזַר וְנִקְשַׁר. כְּמוֹ דְּלֹא מְהַנֵּי מֵהַאי טַעְמָא בְּנִשְׁבַּר הָרֶגֶל בִּמְקוֹם צֹמֶת הַגִּידִין וְחָזַר וְנִקְשַׁר שֶׁבֶר אֶל שֶׁבֶר יַחְדָּו יְדֻבָּקוּ לְהָאוֹסְרִים דִּלְקַמָּן סוֹף סִימָן נ"וי וּכְמוֹ שֶׁכָּתַב רְמָ"א שָׁם שֶׁכֵּן עִקָּר. וְדִין אַוָּזוֹת וְתַרְנְגוֹלוֹת שֶׁיֵּשׁ לָהֶם חֲטוֹטְרוֹת בְּרָאשֵׁיהֶן וּנְקָבִים בְּגֻלְגְּלוֹתָן עַיֵּן לְקַמָּן סִימָן נ"ד:יא