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Today's Daf Yomi

March 17, 2019 | 讬壮 讘讗讚专 讘壮 转砖注状讟

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Chullin 110

Can one eat udders cooked with their milk inside? Does it depend? If so, on what does it depend? A story is brought regarding different customs relating to eating udders. Can one get lashes for not respecting their mother and father? If one cooks liver in a pot with other meat, does the blood from the liver forbid the other meat?


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砖讘砖诇讛 讘讞诇讘讛 讗住讜专讛 讚讗驻讬诇讜 讚讬注讘讚 谞诪讬 诇讗 转谞讗 谞诪讬 专讬砖讗 砖讘砖诇讛

of a suckling lamb or calf that one cooked together with the milk it contains is prohibited. There, even if one roasted it he may not eat it after the fact. To preserve symmetry, the tanna of the baraita taught in the first clause in this manner as well, stating: An udder that one cooked in its milk is permitted.

讻讬 住诇讬拽 专讘讬 讗诇注讝专 讗砖讻讞讬讛 诇讝注讬专讬 讗诪专 诇讬讛 讗讬讻讗 转谞讗 讚讗转谞讬讬讛 诇专讘 讻讞诇 讗讞讜讬讬讛 诇专讘 讬爪讞拽 讘专 讗讘讜讚讬诪讬 讗诪专 诇讬讛 讗谞讬 诇讗 砖谞讬转讬 诇讜 讻讞诇 讻诇 注讬拽专 讜专讘 讘拽注讛 诪爪讗 讜讙讚专 讘讛 讙讚专

搂 The Gemara above cited a second version of Rav鈥檚 opinion, according to which an udder that was roasted without being torn is prohibited for consumption. The Gemara relates: When Rabbi Elazar ascended from Babylonia to Eretz Yisrael he found Ze鈥檈iri and said to him: Is there a tanna who taught Rav that an udder roasted without first being torn is prohibited? Ze鈥檈iri showed him Rav Yitz岣k bar Avudimi. Rav Yitz岣k bar Avudimi said to Rabbi Elazar: I did not teach Rav that an udder is prohibited at all; rather, Rav found an unguarded valley and fenced it in. Rav taught this stringent ruling as an additional safeguard in Babylonia, where Jews were not careful about the prohibition of meat cooked in milk.

讚专讘 讗讬拽诇注 诇讟讟诇驻讜砖 砖诪注讛 诇讛讛讬讗 讗讬转转讗 讚拽讗诪专讛 诇讞讘讬专转讛 专讬讘注讗 讚讘砖专讗 讻诪讛 讞诇讘讗 讘注讬 诇讘砖讜诇讬 讗诪专 诇讗 讙诪讬专讬 讚讘砖专 讘讞诇讘 讗住讜专 讗讬注讻讘 讜拽讗住专 诇讛讜 讻讞诇讬

The Gemara elaborates: As when Rav arrived in Tatlefush, he heard a certain woman saying to another: How much milk does it require to cook a quarter weight of meat? Rav said: Evidently, these people are not learned enough in halakha to know that meat cooked in milk is prohibited. Rav tarried in that place, and prohibited even udders to them, so that they would not come to violate the prohibition of meat cooked in milk.

专讘 讻讛谞讗 诪转谞讬 讛讻讬 专讘讬 讬讜住讬 讘专 讗讘讗 诪转谞讬 讗谞讗 讻讞诇 砖诇 诪谞讬拽讛 砖谞讬转讬 诇讜 讜诪驻诇驻讜诇讜 砖诇 专讘 讞讬讬讗 砖谞讛 诇讬讛 讻讞诇 住转诐

Rav Kahana teaches that Rav Yitz岣k bar Avudimi replied to Rabbi Elazar in that manner described above. By contrast, Rabbi Yosei bar Abba teaches that Rav Yitz岣k bar Avudimi said: I taught Rav only that the udder of an animal nursing offspring is prohibited, as its udder contains much milk. And due to the sharp mind of Rav 岣yya, Rav鈥檚 teacher, he assumed that Rav too would understand this without his saying so explicitly. Therefore, he taught this halakha to Rav with regard to an unspecified udder. Rav mistakenly thought that the ruling applies to all animals.

专讘讬谉 讜专讘 讬爪讞拽 讘专 讬讜住祝 讗讬拽诇注讜 诇讘讬 专讘 驻驻讬 讗讬讬转讜 诇拽诪讬讬讛讜 转讘砖讬诇讗 讚讻讞诇 专讘 讬爪讞拽 讘专 讬讜住祝 讗讻诇 专讘讬谉 诇讗 讗讻诇 讗诪专 讗讘讬讬 专讘讬谉 转讻诇讗 讗诪讗讬 诇讗 讗讻诇 诪讻讚讬 讚讘讬转讛讜 讚专讘 驻驻讬 讘专转讬讛 讚专讘讬 讬爪讞拽 谞驻讞讗 讛讜讗讬 讜专讘讬 讬爪讞拽 谞驻讞讗 诪专讬讛 讚注讜讘讚讗 讛讜讛 讗讬 诇讗讜 讚砖诪讬注 诇讛 诪讘讬 谞砖讗 诇讗 讛讜讛 注讘讚讗

The Gemara relates that Ravin and Rav Yitz岣k bar Yosef arrived at the house of Rav Pappi. The servants brought before them a dish made of udder. Rav Yitz岣k bar Yosef ate of it, but Ravin did not eat. Abaye said: Bereaved Ravin, why do you not eat? After all, Rav Pappi鈥檚 wife is the daughter of Rabbi Yitz岣k Nappa岣, and Rabbi Yitz岣k Nappa岣 was a master of good deeds, who was meticulous in his performance of mitzvot. Had Rav Pappi鈥檚 wife not heard in her father鈥檚 house that such a dish is permitted, she would not have made it.

讘住讜专讗 诇讗 讗讻诇讬 讻讞诇讬 讘驻讜诪讘讚讬转讗 讗讻诇讬 讻讞诇讬 专诪讬 讘专 转诪专讬 讚讛讜讗 专诪讬 讘专 讚讬拽讜诇讬 诪驻讜诪讘讚讬转讗 讗讬拽诇注 诇住讜专讗 讘诪注诇讬 讬讜诪讗 讚讻驻讜专讬 讗驻拽讬谞讛讜 讻讜诇讬 注诇诪讗 诇讻讞诇讬谞讛讜 砖讚讬谞讛讜 讗讝诇 讗讬讛讜 谞拽讟讬谞讛讜 讗讻诇讬谞讛讜

The Gemara relates: In Sura they would not eat udders at all, even torn and roasted. But in Pumbedita they would eat udders. Rami bar Tamrei, who is also called Rami bar Dikulei, from Pumbedita, arrived in Sura on the eve of Yom Kippur. Since it is a mitzva to eat and drink then, large quantities of meat were cooked, and everyone brought out their udders from the animals they had slaughtered and threw them away. Rami bar Tamrei went and gathered the udders, roasted them, and ate them, in accordance with his custom.

讗讬讬转讜讛 诇拽诪讬讛 讚专讘 讞住讚讗 讗诪专 诇讬讛 讗诪讗讬 转注讘讬讚 讛讻讬 讗诪专 诇讬讛 诪讗转专讗 讚专讘 讬讛讜讚讛 讗谞讗 讚讗讻讬诇 讗诪专 诇讬讛 讜诇讬转 诇讱 谞讜转谞讬谉 注诇讬讜 讞讜诪专讬 讛诪拽讜诐 砖讬爪讗 诪砖诐 讜讞讜诪专讬 讛诪拽讜诐 砖讛诇讱 诇砖诐 讗诪专 诇讬讛 讞讜抓 诇转讞讜诐 讗讻诇转讬谞讛讜

The residents of Sura brought Rami bar Tamrei before Rav 岣sda, who said to him: Why did you do this? Rami bar Tamrei said to Rav 岣sda: I am from the place of Rav Yehuda, who eats udders, and this is the accepted custom in Pumbedita. Rav 岣sda said to him: And do you not hold by the principle that the Sages impose upon a traveler the stringencies of the place that he left and also the stringencies of the place to which he went? You should have accepted the stringency of Sura and not eaten the udders. Rami bar Tamrei said to Rav 岣sda: That principle applies only to one who remains in the place he is visiting, but I ate the udders outside the boundaries of Sura.

讜讘诪讛 讟讜讬转讬谞讛讜 讗诪专 诇讬讛 讘驻讜专爪谞讬 讜讚诇诪讗 诪讬讬谉 谞住讱 讛讜讬讗 讗诪专 诇讬讛 诇讗讞专 砖谞讬诐 注砖专 讞讚砖 讛讜讜

Rav 岣sda further asked Rami bar Tamrei: And with what did you roast the udders? Rami bar Tamrei said to him: I roasted them with grape seeds [purtzenei] I found in the vines there. Rav 岣sda objected: But how could you roast the udders with grape seeds, as perhaps they were from wine used for a libation to idolatry, from which it is prohibited to derive benefit. Rami bar Tamrei said to him: These were old seeds that still lay there after twelve months had passed since the grapes were used, and any prohibition had expired, as by that point they are assumed to have lost any prohibited liquid that previously remained inside (see Avoda Zara 34a).

讜讚诇诪讗 讚讙讝诇 讛讜讛 讗诪专 诇讬讛 讬讗讜砖 讘注诇讬诐 讛讜讛 讚拽讚讞讜 讘讛讜 讞讬诇驻讬

Rav 岣sda further objected: But perhaps these seeds were from stolen property, i.e., they belonged to someone and it was prohibited for you to take them. Rami bar Tamrei said to him: Even so, in this case there was certainly despair of the owners of recovering them, as grass was growing among them. Since the owners had allowed them to lie there for so long, they had clearly given up all hope of retrieving them.

讞讝讬讬讛 讚诇讗 讛讜讛 诪谞讞 转驻讬诇讬谉 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讗 诪谞讞转 转驻讬诇讬谉 讗诪专 诇讬讛 讞讜诇讬 诪注讬讬谉 讛讜讗 讜讗诪专 专讘 讬讛讜讚讛 讞讜诇讬 诪注讬讬谉 驻讟讜专 诪谉 讛转驻讬诇讬谉

Rav 岣sda saw that Rami bar Tamrei had not donned phylacteries, and said to him: What is the reason that you have not donned phylacteries? Rami bar Tamrei said to him: He, i.e., I, am suffering from intestinal illness, and Rav Yehuda said that one who has intestinal illness is exempt from the mitzva of phylacteries, which require a clean body, because he would have to remove them constantly to defecate.

讞讝讬讬讛 讚诇讗 讛讜讛 拽讗 专诪讬 讞讜讟讬 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讬转 诇讱 讞讜讟讬 讗诪专 诇讬讛 讟诇讬转 砖讗讜诇讛 讛讬讗 讜讗诪专 专讘 讬讛讜讚讛

Rav 岣sda further saw that Rami bar Tamrei had not placed the threads of ritual fringes on his garment and said to him: What is the reason that you do not have the threads of ritual fringes? Rami bar Tamrei said to him: It is a borrowed robe, and Rav Yehuda said:

讟诇讬转 砖讗讜诇讛 讻诇 砖诇砖讬诐 讬讜诐 驻讟讜专讛 诪谉 讛爪讬爪讬转

With regard to a borrowed robe, during all of the first thirty days that one borrows it, one is exempt from performing the mitzva of ritual fringes with it.

讗讚讛讻讬 讗讬讬转讜讛 诇讛讛讜讗 讙讘专讗 讚诇讗 讛讜讛 诪讜拽专 讗讘讜讛 讜讗诪讬讛 讻驻转讜讛讜

Meanwhile, as Rav 岣sda and Rami bar Tamrei were talking, the attendants brought in a certain man to Rav 岣sda鈥檚 court who would not honor his father and mother, and they tied him to a pillar in order to flog him.

讗诪专 诇讛讜 砖讘拽讜讛讜 讚转谞讬讗 讻诇 诪爪讜转 注砖讛 砖诪转谉 砖讻专讛 讘爪讚讛 讗讬谉 讘讬转 讚讬谉 砖诇诪讟讛 诪讜讝讛专讬谉 注诇讬讛 讗诪专 诇讬讛 讞讝讬谞讗 诇讱 讚讞专讬驻转 讟讜讘讗 讗诪专 诇讬讛 讗讬 讛讜讬转 讘讗转专讬讛 讚专讘 讬讛讜讚讛 讗讞讜讬谞讗 诇讱 讞讜专驻讗讬

Rami bar Tamrei said to them: Leave him alone, as it is taught in a baraita: With regard to any positive mitzva whose reward is stated alongside it in the Torah, the earthly court below is not warned to enforce it through punishments such as flogging. And it is stated after the mitzva of honoring one鈥檚 father and mother: 鈥淭hat your days may be long, and that it go well with you鈥 (Deuteronomy 5:16). Rav 岣sda said to Rami bar Tamrei: I see that you are very sharp. Rami bar Tamrei said to Rav 岣sda: If you were in the place where Rav Yehuda resides, I would be able to show you my sharpness of mind far better than here.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 住驻专讗 讻讬 住诇拽转 诇讛转诐 讘注讬 诪讬谞讬讬讛讜 讻讘讚讗 诪讛 讗转讜谉 讘讬讛 讻讬 住诇讬拽 讗砖讻讞讬讛 诇专讘 讝专讬拽讗 讗诪专 诇讬讛 讗谞讗 砖诇拽讬 诇讬讛 诇专讘讬 讗诪讬 讜讗讻诇

搂 Pursuant to the discussion of different local customs, Abaye said to Rav Safra: When you ascend there, to Eretz Yisrael, ask the Sages there: With regard to liver, how do you treat it? When Rav Safra ascended to Eretz Yisrael he found Rav Zerika and asked him this question. Rav Zerika said to him: I cooked liver for Rabbi Ami and he ate it.

讻讬 讗转讗 诇讙讘讬讛 讗诪专 诇讬讛 诇诪讬住专 谞驻砖讛 诇讗 拽讗 诪讬讘注讬讗 诇讬 讻讬 拽诪讘注讬讗 诇讬 诇诪讬住专 讞讘讬专转讛

When Rav Safra returned to Babylonia and came before Abaye and reported what Rav Zerika had said, Abaye said to him: I do not raise the dilemma as to whether liver renders itself prohibited if cooked alone. It is clear to me that the blood that diffuses out of the liver is not absorbed again while it cooks. When I raise the dilemma, it is with regard to whether liver renders prohibited another piece of meat cooked with it. Rav Zerika鈥檚 statement therefore has no bearing on my question.

诪讗讬 砖谞讗 诇诪讬住专 谞驻砖讛 讚诇讗 诪讬讘注讬讗 诇讱 讚转谞谉 讗讬谞讛 谞讗住专转 诇诪讬住专 讞讘讬专转讛 谞诪讬 诇讗 转讘注讬 诇讱 讚转谞谉 讛讻讘讚 讗讜住专转 讜讗讬谞讛 谞讗住专转 诪驻谞讬 砖讛讬讗 驻讜诇讟转 讜讗讬谞讛 讘讜诇注转 讗诪专 诇讬讛 讚讬诇诪讗 讛转诐 讘讻讘讚讗 讚讗讬住讜专讗

Rav Safra asked Abaye: What is different about the issue of the liver rendering itself prohibited, that you did not raise the dilemma with regard to this case? It is presumably because the answer is obvious to you, as we learned in a mishna (Terumot 10:11) that liver is not rendered prohibited by its own cooking. But if so, you should not raise the dilemma with regard to whether it renders the other piece of meat prohibited either, as we learned in that same mishna: Liver renders food cooked with it in the same pot prohibited but is not prohibited itself, because while it does expel blood as it cooks, it does not absorb this blood again, since the blood diffuses only outward. Abaye said to Rav Safra: That mishna does not answer my question, as perhaps there it is referring specifically to forbidden liver, e.g., the liver of a non-kosher animal.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Chullin 110

The William Davidson Talmud | Powered by Sefaria

Chullin 110

砖讘砖诇讛 讘讞诇讘讛 讗住讜专讛 讚讗驻讬诇讜 讚讬注讘讚 谞诪讬 诇讗 转谞讗 谞诪讬 专讬砖讗 砖讘砖诇讛

of a suckling lamb or calf that one cooked together with the milk it contains is prohibited. There, even if one roasted it he may not eat it after the fact. To preserve symmetry, the tanna of the baraita taught in the first clause in this manner as well, stating: An udder that one cooked in its milk is permitted.

讻讬 住诇讬拽 专讘讬 讗诇注讝专 讗砖讻讞讬讛 诇讝注讬专讬 讗诪专 诇讬讛 讗讬讻讗 转谞讗 讚讗转谞讬讬讛 诇专讘 讻讞诇 讗讞讜讬讬讛 诇专讘 讬爪讞拽 讘专 讗讘讜讚讬诪讬 讗诪专 诇讬讛 讗谞讬 诇讗 砖谞讬转讬 诇讜 讻讞诇 讻诇 注讬拽专 讜专讘 讘拽注讛 诪爪讗 讜讙讚专 讘讛 讙讚专

搂 The Gemara above cited a second version of Rav鈥檚 opinion, according to which an udder that was roasted without being torn is prohibited for consumption. The Gemara relates: When Rabbi Elazar ascended from Babylonia to Eretz Yisrael he found Ze鈥檈iri and said to him: Is there a tanna who taught Rav that an udder roasted without first being torn is prohibited? Ze鈥檈iri showed him Rav Yitz岣k bar Avudimi. Rav Yitz岣k bar Avudimi said to Rabbi Elazar: I did not teach Rav that an udder is prohibited at all; rather, Rav found an unguarded valley and fenced it in. Rav taught this stringent ruling as an additional safeguard in Babylonia, where Jews were not careful about the prohibition of meat cooked in milk.

讚专讘 讗讬拽诇注 诇讟讟诇驻讜砖 砖诪注讛 诇讛讛讬讗 讗讬转转讗 讚拽讗诪专讛 诇讞讘讬专转讛 专讬讘注讗 讚讘砖专讗 讻诪讛 讞诇讘讗 讘注讬 诇讘砖讜诇讬 讗诪专 诇讗 讙诪讬专讬 讚讘砖专 讘讞诇讘 讗住讜专 讗讬注讻讘 讜拽讗住专 诇讛讜 讻讞诇讬

The Gemara elaborates: As when Rav arrived in Tatlefush, he heard a certain woman saying to another: How much milk does it require to cook a quarter weight of meat? Rav said: Evidently, these people are not learned enough in halakha to know that meat cooked in milk is prohibited. Rav tarried in that place, and prohibited even udders to them, so that they would not come to violate the prohibition of meat cooked in milk.

专讘 讻讛谞讗 诪转谞讬 讛讻讬 专讘讬 讬讜住讬 讘专 讗讘讗 诪转谞讬 讗谞讗 讻讞诇 砖诇 诪谞讬拽讛 砖谞讬转讬 诇讜 讜诪驻诇驻讜诇讜 砖诇 专讘 讞讬讬讗 砖谞讛 诇讬讛 讻讞诇 住转诐

Rav Kahana teaches that Rav Yitz岣k bar Avudimi replied to Rabbi Elazar in that manner described above. By contrast, Rabbi Yosei bar Abba teaches that Rav Yitz岣k bar Avudimi said: I taught Rav only that the udder of an animal nursing offspring is prohibited, as its udder contains much milk. And due to the sharp mind of Rav 岣yya, Rav鈥檚 teacher, he assumed that Rav too would understand this without his saying so explicitly. Therefore, he taught this halakha to Rav with regard to an unspecified udder. Rav mistakenly thought that the ruling applies to all animals.

专讘讬谉 讜专讘 讬爪讞拽 讘专 讬讜住祝 讗讬拽诇注讜 诇讘讬 专讘 驻驻讬 讗讬讬转讜 诇拽诪讬讬讛讜 转讘砖讬诇讗 讚讻讞诇 专讘 讬爪讞拽 讘专 讬讜住祝 讗讻诇 专讘讬谉 诇讗 讗讻诇 讗诪专 讗讘讬讬 专讘讬谉 转讻诇讗 讗诪讗讬 诇讗 讗讻诇 诪讻讚讬 讚讘讬转讛讜 讚专讘 驻驻讬 讘专转讬讛 讚专讘讬 讬爪讞拽 谞驻讞讗 讛讜讗讬 讜专讘讬 讬爪讞拽 谞驻讞讗 诪专讬讛 讚注讜讘讚讗 讛讜讛 讗讬 诇讗讜 讚砖诪讬注 诇讛 诪讘讬 谞砖讗 诇讗 讛讜讛 注讘讚讗

The Gemara relates that Ravin and Rav Yitz岣k bar Yosef arrived at the house of Rav Pappi. The servants brought before them a dish made of udder. Rav Yitz岣k bar Yosef ate of it, but Ravin did not eat. Abaye said: Bereaved Ravin, why do you not eat? After all, Rav Pappi鈥檚 wife is the daughter of Rabbi Yitz岣k Nappa岣, and Rabbi Yitz岣k Nappa岣 was a master of good deeds, who was meticulous in his performance of mitzvot. Had Rav Pappi鈥檚 wife not heard in her father鈥檚 house that such a dish is permitted, she would not have made it.

讘住讜专讗 诇讗 讗讻诇讬 讻讞诇讬 讘驻讜诪讘讚讬转讗 讗讻诇讬 讻讞诇讬 专诪讬 讘专 转诪专讬 讚讛讜讗 专诪讬 讘专 讚讬拽讜诇讬 诪驻讜诪讘讚讬转讗 讗讬拽诇注 诇住讜专讗 讘诪注诇讬 讬讜诪讗 讚讻驻讜专讬 讗驻拽讬谞讛讜 讻讜诇讬 注诇诪讗 诇讻讞诇讬谞讛讜 砖讚讬谞讛讜 讗讝诇 讗讬讛讜 谞拽讟讬谞讛讜 讗讻诇讬谞讛讜

The Gemara relates: In Sura they would not eat udders at all, even torn and roasted. But in Pumbedita they would eat udders. Rami bar Tamrei, who is also called Rami bar Dikulei, from Pumbedita, arrived in Sura on the eve of Yom Kippur. Since it is a mitzva to eat and drink then, large quantities of meat were cooked, and everyone brought out their udders from the animals they had slaughtered and threw them away. Rami bar Tamrei went and gathered the udders, roasted them, and ate them, in accordance with his custom.

讗讬讬转讜讛 诇拽诪讬讛 讚专讘 讞住讚讗 讗诪专 诇讬讛 讗诪讗讬 转注讘讬讚 讛讻讬 讗诪专 诇讬讛 诪讗转专讗 讚专讘 讬讛讜讚讛 讗谞讗 讚讗讻讬诇 讗诪专 诇讬讛 讜诇讬转 诇讱 谞讜转谞讬谉 注诇讬讜 讞讜诪专讬 讛诪拽讜诐 砖讬爪讗 诪砖诐 讜讞讜诪专讬 讛诪拽讜诐 砖讛诇讱 诇砖诐 讗诪专 诇讬讛 讞讜抓 诇转讞讜诐 讗讻诇转讬谞讛讜

The residents of Sura brought Rami bar Tamrei before Rav 岣sda, who said to him: Why did you do this? Rami bar Tamrei said to Rav 岣sda: I am from the place of Rav Yehuda, who eats udders, and this is the accepted custom in Pumbedita. Rav 岣sda said to him: And do you not hold by the principle that the Sages impose upon a traveler the stringencies of the place that he left and also the stringencies of the place to which he went? You should have accepted the stringency of Sura and not eaten the udders. Rami bar Tamrei said to Rav 岣sda: That principle applies only to one who remains in the place he is visiting, but I ate the udders outside the boundaries of Sura.

讜讘诪讛 讟讜讬转讬谞讛讜 讗诪专 诇讬讛 讘驻讜专爪谞讬 讜讚诇诪讗 诪讬讬谉 谞住讱 讛讜讬讗 讗诪专 诇讬讛 诇讗讞专 砖谞讬诐 注砖专 讞讚砖 讛讜讜

Rav 岣sda further asked Rami bar Tamrei: And with what did you roast the udders? Rami bar Tamrei said to him: I roasted them with grape seeds [purtzenei] I found in the vines there. Rav 岣sda objected: But how could you roast the udders with grape seeds, as perhaps they were from wine used for a libation to idolatry, from which it is prohibited to derive benefit. Rami bar Tamrei said to him: These were old seeds that still lay there after twelve months had passed since the grapes were used, and any prohibition had expired, as by that point they are assumed to have lost any prohibited liquid that previously remained inside (see Avoda Zara 34a).

讜讚诇诪讗 讚讙讝诇 讛讜讛 讗诪专 诇讬讛 讬讗讜砖 讘注诇讬诐 讛讜讛 讚拽讚讞讜 讘讛讜 讞讬诇驻讬

Rav 岣sda further objected: But perhaps these seeds were from stolen property, i.e., they belonged to someone and it was prohibited for you to take them. Rami bar Tamrei said to him: Even so, in this case there was certainly despair of the owners of recovering them, as grass was growing among them. Since the owners had allowed them to lie there for so long, they had clearly given up all hope of retrieving them.

讞讝讬讬讛 讚诇讗 讛讜讛 诪谞讞 转驻讬诇讬谉 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讗 诪谞讞转 转驻讬诇讬谉 讗诪专 诇讬讛 讞讜诇讬 诪注讬讬谉 讛讜讗 讜讗诪专 专讘 讬讛讜讚讛 讞讜诇讬 诪注讬讬谉 驻讟讜专 诪谉 讛转驻讬诇讬谉

Rav 岣sda saw that Rami bar Tamrei had not donned phylacteries, and said to him: What is the reason that you have not donned phylacteries? Rami bar Tamrei said to him: He, i.e., I, am suffering from intestinal illness, and Rav Yehuda said that one who has intestinal illness is exempt from the mitzva of phylacteries, which require a clean body, because he would have to remove them constantly to defecate.

讞讝讬讬讛 讚诇讗 讛讜讛 拽讗 专诪讬 讞讜讟讬 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讬转 诇讱 讞讜讟讬 讗诪专 诇讬讛 讟诇讬转 砖讗讜诇讛 讛讬讗 讜讗诪专 专讘 讬讛讜讚讛

Rav 岣sda further saw that Rami bar Tamrei had not placed the threads of ritual fringes on his garment and said to him: What is the reason that you do not have the threads of ritual fringes? Rami bar Tamrei said to him: It is a borrowed robe, and Rav Yehuda said:

讟诇讬转 砖讗讜诇讛 讻诇 砖诇砖讬诐 讬讜诐 驻讟讜专讛 诪谉 讛爪讬爪讬转

With regard to a borrowed robe, during all of the first thirty days that one borrows it, one is exempt from performing the mitzva of ritual fringes with it.

讗讚讛讻讬 讗讬讬转讜讛 诇讛讛讜讗 讙讘专讗 讚诇讗 讛讜讛 诪讜拽专 讗讘讜讛 讜讗诪讬讛 讻驻转讜讛讜

Meanwhile, as Rav 岣sda and Rami bar Tamrei were talking, the attendants brought in a certain man to Rav 岣sda鈥檚 court who would not honor his father and mother, and they tied him to a pillar in order to flog him.

讗诪专 诇讛讜 砖讘拽讜讛讜 讚转谞讬讗 讻诇 诪爪讜转 注砖讛 砖诪转谉 砖讻专讛 讘爪讚讛 讗讬谉 讘讬转 讚讬谉 砖诇诪讟讛 诪讜讝讛专讬谉 注诇讬讛 讗诪专 诇讬讛 讞讝讬谞讗 诇讱 讚讞专讬驻转 讟讜讘讗 讗诪专 诇讬讛 讗讬 讛讜讬转 讘讗转专讬讛 讚专讘 讬讛讜讚讛 讗讞讜讬谞讗 诇讱 讞讜专驻讗讬

Rami bar Tamrei said to them: Leave him alone, as it is taught in a baraita: With regard to any positive mitzva whose reward is stated alongside it in the Torah, the earthly court below is not warned to enforce it through punishments such as flogging. And it is stated after the mitzva of honoring one鈥檚 father and mother: 鈥淭hat your days may be long, and that it go well with you鈥 (Deuteronomy 5:16). Rav 岣sda said to Rami bar Tamrei: I see that you are very sharp. Rami bar Tamrei said to Rav 岣sda: If you were in the place where Rav Yehuda resides, I would be able to show you my sharpness of mind far better than here.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 住驻专讗 讻讬 住诇拽转 诇讛转诐 讘注讬 诪讬谞讬讬讛讜 讻讘讚讗 诪讛 讗转讜谉 讘讬讛 讻讬 住诇讬拽 讗砖讻讞讬讛 诇专讘 讝专讬拽讗 讗诪专 诇讬讛 讗谞讗 砖诇拽讬 诇讬讛 诇专讘讬 讗诪讬 讜讗讻诇

搂 Pursuant to the discussion of different local customs, Abaye said to Rav Safra: When you ascend there, to Eretz Yisrael, ask the Sages there: With regard to liver, how do you treat it? When Rav Safra ascended to Eretz Yisrael he found Rav Zerika and asked him this question. Rav Zerika said to him: I cooked liver for Rabbi Ami and he ate it.

讻讬 讗转讗 诇讙讘讬讛 讗诪专 诇讬讛 诇诪讬住专 谞驻砖讛 诇讗 拽讗 诪讬讘注讬讗 诇讬 讻讬 拽诪讘注讬讗 诇讬 诇诪讬住专 讞讘讬专转讛

When Rav Safra returned to Babylonia and came before Abaye and reported what Rav Zerika had said, Abaye said to him: I do not raise the dilemma as to whether liver renders itself prohibited if cooked alone. It is clear to me that the blood that diffuses out of the liver is not absorbed again while it cooks. When I raise the dilemma, it is with regard to whether liver renders prohibited another piece of meat cooked with it. Rav Zerika鈥檚 statement therefore has no bearing on my question.

诪讗讬 砖谞讗 诇诪讬住专 谞驻砖讛 讚诇讗 诪讬讘注讬讗 诇讱 讚转谞谉 讗讬谞讛 谞讗住专转 诇诪讬住专 讞讘讬专转讛 谞诪讬 诇讗 转讘注讬 诇讱 讚转谞谉 讛讻讘讚 讗讜住专转 讜讗讬谞讛 谞讗住专转 诪驻谞讬 砖讛讬讗 驻讜诇讟转 讜讗讬谞讛 讘讜诇注转 讗诪专 诇讬讛 讚讬诇诪讗 讛转诐 讘讻讘讚讗 讚讗讬住讜专讗

Rav Safra asked Abaye: What is different about the issue of the liver rendering itself prohibited, that you did not raise the dilemma with regard to this case? It is presumably because the answer is obvious to you, as we learned in a mishna (Terumot 10:11) that liver is not rendered prohibited by its own cooking. But if so, you should not raise the dilemma with regard to whether it renders the other piece of meat prohibited either, as we learned in that same mishna: Liver renders food cooked with it in the same pot prohibited but is not prohibited itself, because while it does expel blood as it cooks, it does not absorb this blood again, since the blood diffuses only outward. Abaye said to Rav Safra: That mishna does not answer my question, as perhaps there it is referring specifically to forbidden liver, e.g., the liver of a non-kosher animal.

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