Study Chullin folio 69A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
This is the principle: An item that is part of an animal’s body that was severed prior to the slaughter is prohibited to be consumed even after slaughter, and an item that is not part of its body, i.e., its fetus, is permitted by virtue of its slaughter. The Talmud asks: Just prior to stating the p
The Talmud rejects this suggestion: No, it comes to include a fetus with non-cloven hooves found inside the womb of a cow that was slaughtered. Although the fetus does not bear the hallmarks of a kosher animal, which has split hooves and chews its cud, it is nevertheless permitted to be consumed by
§ The Talmud taught that the reason to deem a limb of a fetus that was extended outside the womb forbidden for consumption is because it went outside of its boundary. Based on this, Rav Ḥananya raises a dilemma: If the fetus of a sacrificial animal of the most sacred order extended its foreleg outs
Abaye said to Rav Ḥananya: But why don’t you raise the same dilemma with regard to the fetuses of offerings of lesser sanctity, which are permitted only within Jerusalem? Abaye continues: It would appear that concerning offerings of lesser sanctity within Jerusalem, what is the reason that you did
§ The baraita cited on 68b discusses the case of a fetus that extended a limb outside the womb. It cites the opinion of the Rabbis that although the slaughter of the mother does not permit the consumption of the limb, it does prevent it from being defined as a carcass with the associated ritual impu