1

One need not check proactively (min ha-stam, without cause to assume there would be an injury) any part of the animal for Treifot (specific terminal injuries) except the lungs of domesticated and wild species of mammals to see if there is a Sirkha (strands of connective tissue) (ריב"ש ור"י ן' חביב וע"פ). Anyone who "breaches the fence" to eat meat without checking the lungs should be bitten by a snake.

Rema: We have the custom to also inflate every lung, even if there is nothing wrong with it (ש"ד סימן צ"ב ובדיקות וע"פ). In some places they are lenient and don't inflate the lungs unless there was a Sircha removed by rubbing, and this is the main understanding (רמב"ם פי"א מרדכי וע"פ)

2

If one opened the abdomen of the animal and, before the lungs were inspected, a dog or an idol worshipper came and took them, it is permitted to eat this animal and we are not concerned that they may have been punctured or had sirchot.

Rema: There are those who are strict in the case that the lungs were lost (בה"ג וראב"ן ור"י הלוי ומרדכי והג"א וע"פ) and the animal should not be permitted in such a case except if it will be a major financial loss or if the animal were a kid, lamb, or a wild species, as sirkhot are uncommon amongst them (טור בשם בעה"ת).

3

If an idol worshipper or a Jew came and removed the lungs before they were checked and they are still available, one inflates them.

4

If an Ona (lobe) is joined to Ona or to the Oma (large lump from which the lobes branch off), whether slightly connected or connected along the entire lobe, if they are connected "out of order" it is treifah and if it is connected "in order" it is kosher (Ran and Chidushei Rashba), even without checking (the lung for a hole) (Rosh and A"P).

Beit Yosef- However, if he inspected the sircha that was "in order" and one found a hole the animal is treifa. The sircha is not considered "in order" except when it is connecting two lobes one next to the other from chituch (flat side overlapped by the neighboring lobe) of one to the chituch of the other, even if the sircha is diagonal or penetrates into the neighboring lobe. However, if the sircha goes from the back of a lobe to the back of the neighboring lobe or even from the chituch to the back of the neighboring lobe, or from the outer edge of the lobe to the outer edge of the neighboring lobe or from the edge of the lung to chituch of the other, or even from the point of one to the point of the other that is next to it, or even from the point of one the chituch of the other that is next to it, it is called "out of order."

Rema: There are those who say that even when the sircha is "in order" it needs to be checked to make sure there is no hole in the lung (SM"K and H"M in the name of Ritzba and Tos. in the name of Rag and other Geonim and Kol Bo). Because we are not experts in checking for things that can be problems one should consider any sircha (including "in order") treifa (H"M, SM"K, SM"G and Kol Bo), and there are those who say it is kosher if the sircha extends from the origin of the lobes up to the middle of them (by width) (MHRY"V) even if it is open on both sides. This is indeed the custom to permit it if it is "in order" in this way. Similarly, if there is a Krum (membrane) connecting a lobe to a lobe or a lobe to the Oma spanning from the origin of the lobes until the middle of them we do not consider it treifa, as it is normal to find it like this and it is not a sircha (Samag, H"M, Samak and Kol Bo). This membrane is only normally found between lobes or between the Oma and Onot but not in other places (B"Y and D"M), and if a membrane is found connecting a lobe to another place it is a sircha (and forbidden). Anywhere (on the lung) that the sircha is permitted, even if there is another sircha connected to that same sircha it is called a "folded sircha" and it is permissible (B"Y).

5

If one is uncertain as to whether (the sircha) is on the back of the lobe or in the chituch and when the lungs are inflated a lot it appears that (the sircha) is in the chituch but when the lungs are not fully inflated the sircha appears to be outside (the chituch) the animal is kosher.

6

A sirkha connected from the varda lobe to anywhere is treifah, even to its own pouch and even if the whole lobe is connected to it. This is the law for any extra piece of lung, that any sirkha makes it a treifah.

Rema: However, if the varda is connected below from its source (point of attachment) to its pouch it is possible to say it is kosher, since this is the majority (of the varda) (בית יוסף בשם מהר"י ן' חביב).

7

If an Ona (lobe) or Oma (large lump from which the lobes branch off) becomes Nirsakh to the Gargaret (windpipe), Chazzeh (chest), heart fat or its envelope (kisso), or the Tarfash (a ‎rag-like, ‎irregularly ‎shaped ‎organ, ‎membrane etc.) (pericardium) of the heart, or Tarfash of the liver, or the Tarfash of the Iynunita (? see 35:2) which is the end of the Tarfash of the heart, or to the womb or the elmera which is called molyega or a bronchus that runs between the two weaves (rows?) (R"Y N' Chaviv and D"A) or the Kaneh (aorta?) of the heart or the fat of the bronchia or the liver - it's treif, even if it's stuck to one of these places without Pilush (going through) (Ibid. and other Achronim AB"Y).

Rema: And some are lenient if the upper lobes that are close to the Gargaret are actually stuck to the Gargaret with no division between them at all where one can insert his finger between them (מרדכי פא"ט בשם ראבי"ה ובה"ג ומהרי"ו ואגודה). Likewise if the Onot or Omot were completely stuck from top to bottom to the fat that descends between the lungs (Ibid., R"B and R"Ch). Likewise if the whole lung was stuck to the spine, for we say that's the way it grows so it's not a Sirkha (MHRY"V). And all this should not be permitted without asking someone who's a Chakham and expert halakhic decisor, and one may not learn from these places to other places where the lung is Nirsakh, for the other places have no distinction whether all of it is stuck or not (D"A and MB"Y).

8

Sirkha Teluya, a sirkha emerging from the lung that hangs without being stuck to any place, is kosher and needs no checking.

Rema: A Sirkha emerging from a Boah (cyst) is treif (B"Y in the name of Raabad, Rokeach, and MHRY"V); but from a Tinri it's kosher (MHRY"V and see above, 37:2).

9

A Sirkha from one place to another such as a lobe (i.e. between lobes?) or on the Oma itself, has the same rule as a Sirkha Teluya.

Rema: And specifically when the Sirkha is shorter than the flesh of the lung when the lung is inflated, but if it's so short that the strength of the Sirkha causes the flesh under it to be restrained and not rise like the rest of the lung when inflated it's treif (M"hra of Prague and Bedikot latter version) And a Sirkha Teluya that also rises when the lung is inflated or has a wound on the wall facing it is treif (Bedikot old version).

10

Whenever a lung Srukha is forbidden, it makes no difference if the Sirkha is thin as a strand of hair or if it's thick, strong and wide as a thumb; it's not like those that (crush, rub) it by hand and if it breaks they think one can be lenient; and whoever practices that is as if he feeds treifot to Yisrael.

11

There's someone that wrote that he inserts his finger under the Sirkha and lifts it a little; if it breaks due to any amount of lifting it's a Sirkha Bat Yoma (within one day old) and kosher. But one should not be lenient like this, except with a beast of an Yisrael, and this leniency should not be relied on except with a bodek who's more religiously fit and H' fearing than most.

12

It's good to water the beast close to Shekhita.

13

There's an opinion that says that the Bodek inserts his hand in the beast quickly and without a relaxed hand, and if any Sikhra breaks apart when the Bodek inserts his hand, he brings the lung out and checks it. If it has Sirkha he locates its start in the lung or on the wall, otherwise it's Rir (mucus, spittle) and it's kosher. And one may not use this leniency except with a beast of Yisrael, and one may not rely on this leniency except with a bodek who is kosher and exceptionally H' fearing.

Rema: And there are those that permit feeling the Sirkhot and crushing them, and they say a Sirkha, if a person crushes it all day it won't sever, and therefore wherever it gets crushed they hold one should be lenient, and they say it's not a Sirkha but just Rir (spittle) (MHRY"V and Kol Bo). And even though it's very much a leniency, it's already the practice of all the people in these lands, and they should not be reprimanded, since they have what to rely on. But nevertheless the Bodek needs to be God fearing, that he knows to be careful to crush gently so it's not severed by force. And there are places where they don't practice crushing and feeling the Sirkhot of the Varda if it's Nirsakh to another place, and any place that's Nirsakh makes it treif (so I heard and so it seems from the language of R' D. ibn Chiyya shbb'y). And there are places where their practice is being lenient even in this, but to me it seems the first opinion (is right), to not crush in the Varda, and any Sirkhot that are not in their order, since the Sirkha that's not in their order is treif is mentioned in the Gemara, so there's no arguing with that; there's no relying on those that say to be lenient regarding crushing and feeling (and so it sounds from the language of MHRY"V, no arguing). But the practice in our city is to feel and crush all the Sirkhot and there's no difference between one Sirkha and another, but it's proper to mind what I wrote if it's not a great loss. Also the practice in our city is to regard treif any Sirkha of lambs and tela'im (sic), and young cows, and not crush them at all, for there's a kabbalah in this, to reckon them treif, for the Sirkha is still soft and will get severed by crushing.

14

A Bodek who removes his hand and said it's treif and then another one inserts his hand and says he's found no treifot - the first one is believed.

15

If the Tabach (slaughterer) that inserted his hand said it's treif and then it's clarified that the Tarfash had not been opened, so it's found that the Tabach had not touched the lung, and they opened the Tarfash and checked it and find no treifot, we rule it kosher.

16

If the Bodek said they're not in order and later someone contradicts him and says they're in order the beast retains its presumptive status of permissibility [that it gets after being shekhted, Chullin 9a].

17

If someone buys a lung and says he found Sirkha in it in a place that makes it treif, but the seller says it was in a place where it's kosher - when the two of them come at one time to the Beit Din there's no Edut, testimony, so behold it's like a beast that had its lung get lost before checking.

Rema: Likewise in places where they shekht among idolaters and they left the beast with the idolaters between shekhting and checking - we don't worry that the idolater inserted his hand and broke the Sirkhot, since checking the lungs is d'Rabbanan so Sfeika Lehakel (Rashba #298). However if the idolater slaughterers are accustomed to do so then there's reason do worry even Bediavad; and Lekhatchila one should be careful in this whole matter.

18

A lung that was punctured at an sectioning of the lobes on the back of the lobe facing the (chest) wall and the wall seals it with a Sirkha on the flesh that's between the ribs or between flesh and bone - it's kosher. But if it's a Sirkha to bone alone it's treif. This is also the rule with anything that's intact facing the lobes on top, even if it's tangled [with the flesh of the wall, Chullin 48b] - it's kosher, since the space is narrow and pressed against the wall and it seals it. And it's called Dofen (wall) until the Chut (thread/cord/line) that they M'naker (poke) from the chest, and from there onwards it's called Chazzeh (chest), and if it's Nirsakh there it's treif, and if it's Nirsakh on the Chut that's in the Chazzeh its rule is as if it's Nirsakh in the Chazzeh and it's treif.

ריאה שנקבה במקום חיתוך האונות בגב האונה כנגד הדופן ודופן סותמתה בסירכא בבשר שבין הצלעות או בבשר ובעצם כשרה אבל אם היא סרוכה לעצם לבדו טריפה וכן הדין בכל השלם שכנגד האונות למעלה עד הערוגה כשרה מפני שהמקום צר ונדחקה לדופן והוא סותמו ונקרא דופן עד החוט שמנקרים מהחזה ומשם ואילך נקרא חזה ואם נסרכה שם טריפה ואם נסרכה על גבי חוט שבחזה דינו כאלו נסרכה בחזה וטריפה:

Rema:

הגה: ולדידן אין נפקותא בחילוקים אלו גם בכל החלוקים אשר יתבארו עד סוף הסימן כי כבר נהגו באלו הארצות להטריף הכל ואין לשנות כי מנהג קדמונים הוא באשכנז וצרפת שאנו מבני בניהם ולכן אין להכשיר שום סירכא בריאה אם לא ב' אונות הסרוכות בכסדרן למטה מחציין לצד עיקרן והוא הדין אונה באומה בכסדרה כי האי גוונא וכבר נתבאר שנהגו להקל בסרכא המתנתקת על ידי מעוך ומשמוש:

סעיף יט

ודוקא כנגד האונות הוא דמכשרינן אבל שלא כנגד האונות טריפה:

סעיף כ

הא דמכשרינן דוקא כשהנקב כנגד הדופן אבל אם ניקבה מבפנים או אפילו בשיפולי ריאה וסרכא יוצאת משם לדופן טריפה ואם סירכא יוצאת משיפולי אונה ומתפשטת על גב האונה ונסרכת לדופן אם רוב הסירכא היא בגב האונא כשרה ואם לאו טריפה:

סעיף כא

אם סרכא עולה מן האונה לדופן שבצד האומה טריפה ואם סרכא עולה מהאונה לדופן שכנגד האונה ולדופן שכנגד האומה אזלינן בתר רובא:

סעיף כב

אם האומה סרוכה לדופן אם יש מכה בדופן כשרה ואינה צריכה בדיקה ואם אין מכה בדופן טריפה ולא מהניא לה בדיקה ודוקא בסרוכה לדופן מכשירין ע"י מכה אבל אם סרוכה לשאר מקומות כגון חזה וגרגרת ושמנוני' הלב וטרפש וכיוצא בהן אע"פ שיש בהן מכה טריפה ולא מהני לה בדיקה:

סעיף כג

מכה זו שאמרו היינו שיש בדופן כעין נגע אבל אם יש בהרות שחורות בלבד אינו סימן מכה ממש ואם נשבר הצלע אף על פי שחזר ונקשר קרינן ביה שפיר מכה:

סעיף כד

אם כל הריאה דבוקה לדופן אם אין מכה בדופן טריפה ולא מהני לה בדיקה אפילו אם דבוקה כולה בלא שום פילוש ויש מי שכתב שהמתירה בר נדוי הוא והכלים אסורים (רשב"ץ):

סעיף כה

אם האומה והאונה נסרכו בסרכא אחת לדופן אם רוב הסירכא מהאונה כשרה ואם רובה מהאומה טריפה אם אין מכה בדופן וכן אונה הסרוכה בסירכא אחת לחזה ולדופן אזלינן בתר רובא, וכן אומה הסרוכה בסירכא אחת לדופן שיש בו מכה והסירכה במכה וחוצה לה אם רובה במכה כשרה ואם לאו טריפה וכן אם נסרכה האומא בסירכא אחת לטרפש ולמכה שבדופן אם רובה במכה שבדופן כשירה ואם לאו טריפה:

הגה: ריאה שנמצא עליה כמו כיסוי חלב והוא בשר בלוי קולפין אותו מעליה ואם הריאה תחתיו שלם ויפה כשר מיהו צריך לבדוק הריאה בנפיחה (ב"י ס"ס ל"ח בשם רוקח):