Comentários de Citação sobre Êxodo 22:30

בהמה המקשה. מותר באכילה – [it is permitted to eat – when the dam is properly slaughtered] the entire fetus and even the place cutting of the limb. For if it put out its hoof–hand and didn’t retracted, one must leave it from what is inside to the outside and to cut it, for the place of the cut you have distinguished the outer part, but the inner part is prohibited, because it stands on the rim of the womb. But if it withdrew it (i.e., its hoof–hand), one does not need to cut to the inner side, but one confines and cuts and the place that one cut is permitted. For what is the reason that the limb is forbidden when it leaves to the outside? Because of (Exodus 22:30): “[You must not eat] flesh torn by beasts in the field.” Meat that left outside of its compartment which for it is a field, is “torn.” Just as something that is “torn,” once it was “torn,” furthermore has no permit, even meat, since it went outside of its compartment. And the place of the cut did not leave outside of its compartment; furthermore, it is permitted when it returns prior to the ritual slaughter, for we call it (Deuteronomy 14:6): “and any other animal [that has true hoofs which are cleft in two and brings up the cud] – such (an animal) you may eat.”

The following [defects] render cattle terefah:
If the esophagus was pierced;
If the windpipe severed;
If the membrane of the brain was pierced;
If the heart was pierced as far as its cavity thereof;
If the spine was broken and the cord severed;
If the liver was gone and none of it remained;
If the lung was pierced,
Or if part of it was missing Rabbi Shimon says: only if it was pierced as far as the main bronchi;
If the stomach,
If the gall-bladder was pierced,
If the intestines were pierced;
If the innermost stomach was pierced,
If the greater part of the outer stomach was pierced. Rabbi Judah says: in a large animal [if it was torn] to the extent of a handbreadth, and in a small animal the greater part.
If the omasum (the third stomach of a [was pierced];
Of if the second stomach was pierced on the outside;
If the animal fell from the roof;
If most of its ribs were fractured;
Or if it was mauled by a wolf Rabbi Judah says: small animals [are terefah] if mauled by a wolf, large cattle if mauled by a lion; small fowl if mauled by a hawk, large fowl if mauled by a falcon.
This is the rule: if an animal with a similar defect could not continue to live, it is terefah.
Exodus 22:30 states, “Meat in a field that is terefah you shall not eat, cast it to the dogs.” The word “terefah” literally means “torn apart by animals.” The rabbis assume that since another verse already forbade eating “nevelah,” which they interpret to mean any animal that was improperly slaughtered, the word “terefah” must refer to something else. They therefore interpret the word “terefah” to refer to an animal that have suffered an injury, or has some sort of defect, that will cause it to die imminently. Such an animal is prohibited even if it was slaughtered properly.
The first five mishnayot of our chapter deal with which wounds or defects cause an animal to be a terefah. Our mishnah lists 18 different ways a cattle can become a terefah.
Sections 1-18: This is the list of the 18 defects that cause cattle, cows, sheep and goats, to become a terefah. Most of these are self-explanatory, more so perhaps to those of you that are biologists or veterinarians. Rabbi Shimon and Rabbi Judah (in sections 8, 13 and 18) distinguish between large animals (cows) and small animals (sheep and goats). According to these two sages, the defects are not exactly the same for the two different types of animals.
Section nineteen: This section provides the general rule of when an animal becomes a terefah.

gegessen werden. Nach der mündlichen Überlieferung bedeutet das an sich überflüssige בבהמה in dem Schriftverse (Deut. 14, 6): וכל בהמה — בבהמה אתה תאכלו, dass ein noch ungeborenes und selbst ein vollständig lebensfähiges Junges, das im Mutterleibe gleichviel ob lebend oder tot gefunden wird, durch das Schlachten der Matter für den Genuss erlaubt wird, ohne dass es selbst geschlachtet zu werden braucht. Dagegen wird aus dem Schriftverse (Exod. 22, 30): ובשר בשדה טרפה לא האכלו die Bestimmung abgeleitet, dass Teile des jungen Tieres, die vor dem Schlachten der Mutter oder während desselben aus der Gebärmutter herausgetreten sind, durch das Schlachten der Matter nicht für den Genuss erlaubt werden, selbst wenn sie wieder zurückgezogen worden sind; was ans dem Innenraum, in den es hineingehört, herausgetreten ist (בשר בשדה) ist wie טרפה für den Genuss verboten. Das מותר באכילה der Mischna bezieht sich daher nur auf das übrige Tier, nicht aber auf den Fuss, den es herausgesteckt hatte, dieser bleibt, trotzdem er wieder zurückgezogen worden ist, verboten. Ist er nicht wieder zurückgezogen worden, so ist nicht nur das, was von ihm herausgetreten ist, verboten, sondern er muss noch etwas weiter hinein vom Körper abgetrennt werden. Diese Bestimmungen betreffen jedoch nur den Fall, wenn das Junge durch das Schlachten der Mutter für den Genuss erlaubt wird; ist das Junge dagegen regelrecht geworfen worden, so verliert das vorhergegangene Herausstrecken des einen oder des anderen Gliedes jede Bedeutung. ידו steht natürlich nur beispielsweise, weil in der Regel die Vorderfüsse zuerst herauszutreten pflegen.