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Today's Daf Yomi

March 18, 2019 | 讬状讗 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 111

Laws regarding cooking liver are discussed. Can one eat a parve hot foot on a meat plate with milk? Can one cut a food with a meat knife and eat聽it with dairy food?


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讜诪砖讜诐 砖诪谞讜谞讬转讗 诪砖讜诐 讚诪讗 诪讗讬

And the other food is not forbidden due to the liver鈥檚 blood, but rather due to the fat of the liver it absorbed. But if permitted liver is cooked with another piece of meat, and the concern is only that the meat might be prohibited due to the meat absorbing excess blood from the liver, what is the halakha? Perhaps blood is absorbed less easily than fat.

讻讬 讛讚专 住诇讬拽 讗砖讻讞讬讛 诇专讘讬 讝专讬拽讗 讗诪专 诇讬讛 讛讗讬 谞诪讬 诇讗 转讘注讬 诇讱 讚讗谞讗 讜讬谞讗讬 讘专讬讛 讚专讘讬 讗诪讬 讗讬拽诇注谉 诇讘讬 讬讛讜讚讛 讘专讬讛 讚专讘讬 砖诪注讜谉 讘谉 驻讝讬 讜拽专讬讘讜 诇谉 拽谞讬讗 讘拽讜驻讬讛 讜讗讻诇谞讗

When Rav Safra again ascended to Eretz Yisrael, he found Rabbi Zerika once more and asked him about liver cooked with another piece of meat. Rabbi Zerika said to him: You need not ask this question either, as I and Yannai, son of Rabbi Ami, arrived at the house of Yehuda, son of Rabbi Shimon ben Pazi, and they brought before us the windpipe of an animal with all the parts attached to it, i.e., the lungs, heart, and liver, all of which had been cooked together, and we ate it. This proves that the blood emitted from the liver does not render prohibited other pieces of meat cooked with it.

诪转拽讬祝 诇讛 专讘 讗砖讬 讜讗讬转讬诪讗 专讘讬 砖诪讜讗诇 诪讝专讜拽讬谞讬讗 讜讚诇诪讗 驻讬 拽谞讛 讞讜抓 诇拽讚专讛 讛讜讛 讗讬 谞诪讬 诪讬讞诇讟 讛讜讛 讞诇讬讟 诇讬讛 诪注讬拽专讗 讻讬 讛讗 讚专讘 讛讜谞讗 讞诇讟讬 诇讬讛 讘讞诇讗 讜专讘 谞讞诪谉 讞诇讟讬 诇讬讛 讘专讜转讞讬谉

Rav Ashi, and some say Rabbi Shmuel from Zerokinya, objects to this conclusion: But perhaps in that incident the mouth of the windpipe was positioned outside of the pot, allowing the liver鈥檚 excess blood to run out of the pot rather than being absorbed by the other pieces of meat. Alternatively, perhaps they poured boiling liquid on the liver at the outset, before it was cooked with the lung and heart, like that custom of Rav Huna, for whom they would pour boiling vinegar on liver, and that of Rav Na岣an, for whom they would pour boiling water on liver. This would cook the excess blood into the liver and prevent it from diffusing into the other pieces. Abaye鈥檚 question remains unresolved.

讜住讘专 专讘 驻驻讗 拽诪讬讛 讚专讘讗 诇诪讬诪专 讞诇讗 讗住讬专 讗诪专 诇讬讛 讗讬 讞诇讗 讗住讬专 讗讬讛讜 谞诪讬 讗住讬专 讻讬 讛讬讻讬 讚驻诇讬讟 讛讚专 讘诇注

And with regard to the pouring of boiling vinegar on the liver, Rav Pappa, when he was a student before Rava, thought to say that the vinegar becomes prohibited for consumption in the process, since it absorbs blood from the liver. Rava said to Rav Pappa: If you claim that the vinegar is prohibited, then the liver itself should also be prohibited, since just as the liver expels blood and prohibits the vinegar, so too it then absorbs the blood back from the forbidden vinegar. Rather, one must say that no blood is expelled from the liver during this process at all, which is why the liver is permitted afterward.

专讘 讘专 砖讘讗 讗讬拽诇注 诇讘讬 专讘 谞讞诪谉 讗讬讬转讜 诇讬讛 讻讘讚讗 砖诇讬拽讗 讜诇讗 讗讻诇 讗诪专讜 诇讬讛 讘专 讘讬 专讘 讚诇讙讬讜 诇讗 讗讻讬诇 讜诪谞讜 专讘 讘专 砖讘讗 讗诪专 诇讛讜 专讘 谞讞诪谉 讙讗诪讜 诇砖讘讗

The Gemara relates that Rav bar Shabba visited the house of Rav Na岣an. They brought him cooked liver, but Rava bar Shabba did not partake of it. The members of the household said to Rav Na岣an: There is a student of Torah inside who is not eating. And who is he? Rav bar Shabba. Rav Na岣an said to them: Feed Shabba against his will.

讻转谞讗讬 专讘讬 讗诇讬注讝专 讗讜诪专 讛讻讘讚 讗讜住专转 讜讗讬谞讛 谞讗住专转 诪驻谞讬 砖驻讜诇讟转 讜讗讬谞讛 讘讜诇注转 专讘讬 讬砖诪注讗诇 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 诪转讜讘诇转 讗讜住专转 讜谞讗住专转 砖诇讜拽讛 讗讜住专转 讜谞讗住专转

The Gemara notes: Abaye鈥檚 question above with regard to liver cooked with other meat is subject to a dispute between tanna鈥檌m, as it is taught in a baraita: Rabbi Eliezer says: The liver that was cooked with other pieces of meat prohibits them, but it itself is not prohibited, because it expels blood as it cooks but does not absorb it again. Rabbi Yishmael, son of Rabbi Yo岣nan ben Beroka, says: If the liver was spiced when cooking, it prohibits the other meat and it becomes prohibited as well, as the spices cause the liver to reabsorb the blood that was expelled. Likewise, if the liver was stewed, i.e., heavily cooked, it renders the other pieces prohibited and is itself prohibited.

专讘讛 讘专 专讘 讛讜谞讗 讗拽诇注 诇讘讬 专讘讛 讘专 专讘 谞讞诪谉 讗讬讬转讬 诇拽诪讬讛 转诇转 住讗讜讬 讟讞讗讬 讗诪专 诇讛讜 诪讬 讛讜讛 讬讚注讬转讜 讚讗转讬谞讗 讗诪专讜 诇讬讛 诪讬 注讚讬驻转 诇谉 诪讬谞讛 讚讻转讬讘 讜拽专讗转 诇砖讘转 注谞讙

The Gemara relates: Rabba bar Rav Huna visited the house of Rabba bar Rav Na岣an and dined with him on Shabbat. They brought before him three se鈥檃 of fine bread that had been kneaded in oil and honey. Rabba bar Rav Huna said to the members of Rabba bar Rav Na岣an鈥檚 household: Did you know that I was coming, that you prepared such superior food? They said to him: Are you more distinguished than Shabbat, as it is written with regard to Shabbat: 鈥淚f you proclaim Shabbat a delight, the sacred day of God honored鈥 (Isaiah 58:13).

讗讚讛讻讬 讗砖讻讞 讛讛讜讗 讻讘讚讗 讚讛讜讛 讘讛 住诪驻讜谞讗 讚讘诇讬注讗 讚诪讗 讗诪专 诇讛讜 讗诪讗讬 注讘讚讬转讜 讛讻讬 讗诪专讜 诇讬讛 讗诇讗 讛讬讻讬 谞注讘讬讚 讗诪专 诇讛讜 拽专注讜 砖转讬 讜注专讘 讜讞讬转讜讻讗 诇转讞转

Meanwhile, Rabba bar Rav Huna found among the dishes before him a certain liver that contained an artery suffused with blood. He said to the members of the household: Why do you do this? Although the blood absorbed in the liver is permitted, that which is collected in the blood vessels is prohibited. The members of the household said to him: Rather, what should we do in order to prepare the liver? Rabba bar Rav Huna said to them: First tear the liver lengthwise and widthwise, and position the side with the tear downward, so that the blood will flow out when you place it on the fire.

讜讛谞讬 诪讬诇讬 讻讘讚讗 讗讘诇 讟讞诇讗 砖讜诪谞讗 讘注诇诪讗 讛讜讗 讻讬 讛讗 讚砖诪讜讗诇 注讘讚讬 诇讬讛 转讘砖讬诇讗 讚讟讞诇讬 讘讬讜诪讗 讚注讘讬讚 诪诇转讗

The Gemara comments: And this statement applies only to liver, due to the blood that collects in its blood vessels; but there is no need to tear the spleen in this manner, as it merely contains fat. And this ruling accords with that which is reported about Shmuel, that his attendants would prepare a dish of spleens for him on the day that he performed the practice of bloodletting.

讗转诪专 讻讘讚讗 注讬诇讜讬 讘砖专讗 砖专讬 讚诪讗 诪砖专拽 砖专讬拽 讻讞诇讗 注讬诇讜讬 讘砖专讗 讗住讜专 诪讗讬 讟注诪讗 讞诇讘 住专讜讻讬 诪住专讬讱

It was stated: If liver and other meat are roasted on spits in an oven such that the liver is positioned on top of the meat, the meat is permitted even though blood from the liver flows onto it. This is because the blood that flows from an item roasting in the oven slides over meat located underneath it and is not absorbed. But if an udder is positioned on top of the meat when roasted in the oven, the meat is prohibited. What is the reason? It is that the milk expelled by the roasting udder adheres to and is absorbed by the meat.

专讘 讚讬诪讬 诪谞讛专讚注讗 诪转谞讬 讗驻讻讗 讻讞诇讗 注讬诇讜讬 讘砖专讗 砖专讬 诪讗讬 讟注诪讗 讞诇讘 砖讞讜讟讛 讚专讘谞谉 讻讘讚讗 注讬诇讜讬 讘砖专讗 讗住讜专 讚诐 讚讗讜专讬讬转讗

Rav Dimi from Neharde鈥檃 would teach the opposite: Whenever an udder is positioned on top of the meat, the meat is permitted. What is the reason? The prohibition of meat cooked in milk of a slaughtered animal applies by rabbinic law, and is treated less stringently. But if liver is positioned on top of the meat, the meat is prohibited, as the prohibition of blood applies by Torah law, and one must be concerned that perhaps the meat will absorb blood from the liver.

讚专砖 诪专讬诪专 讛诇讻转讗 讘讬谉 讻讘讚讗 讘讬谉 讻讞诇讗 转讜转讬 讘砖专讗 砖专讬 注讬诇讜讬 讘砖专讗 讚讬注讘讚 讗讬谉 诇讻转讞诇讛 诇讗

Mareimar taught in public: The halakha is: Whether in the case of liver or in the case of an udder, if it is underneath the meat, the meat is permitted, but if it is on top of the meat, then after the fact, yes, the meat is permitted, but ab initio, no, one may not situate them in this manner.

专讘 讗砖讬 讗讬拽诇注 诇讘讬 专诪讬 讘专 讗讘讗 讞诪讜讛 讞讝讬讬讛 诇讘专讬讛 讚专诪讬 讘专 讗讘讗 讚拽讗

The Gemara relates: Rav Ashi arrived at the house of his father-in-law Rami bar Abba, and he saw that the son of Rami bar Abba was

砖驻讬讚 讻讘讚讗 注讬诇讜讬 讘砖专讗 讗诪专 讻诪讛 讬讛讬专 讛讗讬 诪专讘谞谉 讗讬诪专 讚讗诪讜专 专讘谞谉 讚讬注讘讚 诇讻转讞诇讛 诪讬 讗诪讜专

skewering liver on top of meat for roasting. Rav Ashi said: How haughty is this Sage! Even if you say that the Sages stated that one may eat meat roasted under liver after the fact, did they say that one may roast them in this manner ab initio?

讜讗讬 讗讬讻讗 讘讬 讚讜讙讬 讘砖专讗 注讬诇讜讬 讻讘讚讗 谞诪讬 讗住讬专

The Gemara adds: And if there is a receptacle under the spit for the drippings of fat, then even if the meat is on top of the liver it is also prohibited to roast the meat, as the blood from the liver will fall into the fat in the vessel, and one might come to eat the mixture.

讜诪讗讬 砖谞讗 诪讚诪讗 讚讘砖专讗 讚诪讗 讚讘砖专讗 砖讻谉 讚诪讗 讚讻讘讚讗 拽驻讬

The Gemara asks: And in what way is this case different from roasting a piece of meat by itself over such a vessel, which is permitted? Here too the blood of the meat drips into the fat in the vessel. The Gemara answers: Blood of most meat sinks to the bottom of the vessel, while the fat floats on top. Since the fat can be separated from the blood, it is permitted. By contrast, the blood of the liver floats above the fat and cannot be removed from it, and therefore the entire mixture is prohibited.

讗诪专 专讘 谞讞诪谉 讗诪专 砖诪讜讗诇 住讻讬谉 砖砖讞讟 讘讛 讗住讜专 诇讞转讜讱 讘讛 专讜转讞 爪讜谞谉 讗诪专讬 诇讛 讘注讬讗 讛讚讞讛 讜讗诪专讬 诇讛 诇讗 讘注讬讗 讛讚讞讛

Rav Na岣an says that Shmuel says: The knife with which one slaughtered an animal absorbs blood due to its heat, and it is therefore prohibited to cut any boiling food with it, since that food will in turn absorb the blood from the knife. If one cut cold food with this knife, some say that the piece he cut requires rinsing before one may eat it, and some say that it does not require rinsing.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 拽注专讛 砖诪诇讞 讘讛 讘砖专 讗住讜专 诇讗讻讜诇 讘讛 专讜转讞 讜砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 诪诇讬讞 讛专讬 讛讜讗 讻专讜转讞 讜讻讘讜砖 讛专讬 讛讜讗 讻诪讘讜砖诇

搂 The Gemara cites other statements of Shmuel. Rav Yehuda says that Shmuel says: With regard to a bowl in which meat was salted to remove its blood before cooking, it is prohibited to eat any boiling food placed in it, as that food absorbs blood of the meat from the bowl. And in this Shmuel conforms to his standard line of reasoning, as Shmuel said: A salted food imparts its flavor like a boiling food, and a food item marinated in vinegar, brine, or the like absorbs flavor from the liquid or vessel as would a cooked food.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 诪诇讬讞 讗讬谞讜 讻专讜转讞 讜讻讘讜砖 讗讬谞讜 讻诪讘讜砖诇 讗诪专 讗讘讬讬 讛讗 讚专讘讬谉 诇讬转讗 讚讛讛讬讗 驻讬谞讻讗 讚讛讜讛 讘讬 专讘讬 讗诪讬 讚诪诇讞 讘讬讛 讘砖专讗 讜转讘专讬讛 诪讻讚讬 专讘讬 讗诪讬 转诇诪讬讚 讚专讘讬 讬讜讞谞谉 讛讜讛 诪讗讬 讟注诪讗 转讘专讬讛 诇讗讜 诪砖讜诐 讚砖诪讬注讗 诇讬讛 诪讬谞讬讛 讚专讘讬 讬讜讞谞谉 讚讗诪专 诪诇讬讞 讛专讬 讛讜讗 讻专讜转讞

When Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yo岣nan said: A salted food is not considered like a boiling food, and a marinated food is not considered like a cooked food. Abaye said: I can prove that this ruling that Ravin cited is not correct, as there was a certain bowl [pinka] in Rabbi Ami鈥檚 house in which meat was salted, and Rabbi Ami broke it so that it would no longer be used. Now Rabbi Ami was a student of Rabbi Yo岣nan. What is the reason he broke that bowl? Is it not because he heard that Rabbi Yo岣nan said: A salted food is considered like a boiling food? Ravin鈥檚 citation was evidently in error.

讬转讬讘 专讘 讻讛谞讗 讗讞讜讛 讚专讘 讬讛讜讚讛 拽诪讬讛 讚专讘 讛讜谞讗 讜讬转讬讘 讜拽讗诪专 拽注专讛 砖诪诇讞 讘讛 讘砖专 讗住讜专 诇讗讻讜诇 讘讛 专讜转讞 讜爪谞讜谉 砖讞转讻讜 讘住讻讬谉 诪讜转专 诇讗讻诇讜 讘讻讜转讞

Rav Kahana, the brother of Rav Yehuda, sat before Rav Huna, and he sat and said: With regard to a bowl in which meat was salted, it is prohibited to eat any boiling food placed in it. And he added: With regard to a radish that one cut with a knife used for cutting meat, it is permitted to eat it with kuta岣, a food that contains milk, even though the sharpness of the radish causes it to absorb the fat of the meat from the knife.

诪讗讬 讟注诪讗 讗诪专 讗讘讬讬 讛讗讬 讛讬转专讗 讘诇注 讜讛讗讬 讗讬住讜专讗 讘诇注

The Gemara asks: What is the reason to distinguish between blood absorbed in a bowl and fat absorbed by the radish? Abaye said: This radish absorbed a permitted substance, as the fat on the knife is permitted for consumption by itself, but that bowl in which meat was salted absorbed a prohibited substance, i.e., blood.

讗诪专 诇讬讛 专讘讗 讻讬 讘诇注 讛讬转专讗 诪讗讬 讛讜讬 住讜祝 住讜祝 讛讗讬 讛讬转专讗 讚讗转讬 诇讬讚讬 讗讬住讜专讗 讛讜讗 讚讗讬住讜专讗 拽讗讻讬诇 讗诇讗 讗诪专 专讘讗 讛讗讬 讗驻砖专 诇诪讟注诪讬讛 讜讛讗讬 诇讗 讗驻砖专 诇诪讟注诪讬讛

Rava said to Abaye: And if the radish absorbed a permitted substance, what of it? Ultimately, if one desires to eat the radish with kuta岣, it is a permitted substance that leads to a prohibition, as he will eat a prohibited substance. Rather, Rava said: The distinction is that with regard to this radish, it is possible for a Jew to taste it before eating it with milk to see if it has acquired the flavor of meat. But with regard to that bowl, it is not possible for a Jew to taste its contents to see whether they have absorbed blood.

讗诪专 诇讬讛 专讘 驻驻讗 诇专讘讗 讜诇讬讟注诪讬讛 拽驻讬诇讗 讗专诪讗讛 诪讬 诇讗 转谞谉 拽讚专讛 砖讘讬砖诇 讘讛 讘砖专 诇讗 讬讘砖诇 讘讛 讞诇讘 讜讗诐 讘砖诇 讘谞讜转谉 讟注诐 讘砖诇 讘讛 转专讜诪讛 诇讗 讬讘砖诇 讘讛 讞讜诇讬谉 讜讗诐 讘砖诇 讘谞讜转谉 讟注诐

Rav Pappa said to Rava: But let a gentile cook taste the contents of the bowl to see whether they have the taste of blood. Didn鈥檛 we learn in the Tosefta (Terumot 8:12): With regard to a pot in which one cooked meat, one may not cook milk in it, and if he cooked milk in it, the meat absorbed in the pot renders the milk forbidden if it imparts flavor to the milk. Likewise, if one cooked teruma in the pot, he may not cook non-sacred food in it, and if he cooked non-sacred food in it, the non-sacred food is prohibited if there is sufficient teruma absorbed in the pot to impart flavor to the non-sacred food.

讜讗诪专讬谞谉 讘砖诇诪讗 转专讜诪讛 讟注讬诐 诇讛 讻讛谉 讗诇讗 讘砖专 讘讞诇讘 诪讗谉 讟注讬诐 诇讛 讜讗诪专 诇谉 诇讬讟注诪讬讛 拽驻讬诇讗 讛讻讬 谞诪讬 诇讬讟注诪讬讛 拽驻讬诇讗 讛讻讬 谞诪讬 讻讬 拽讗诪讬谞讗 讚诇讬讻讗 拽驻讬诇讗

And we said with regard to this baraita: Granted, one can know whether the non-sacred food has acquired the flavor of teruma, as a priest can taste it. But with regard to the prohibition of meat cooked in milk, who can taste it? And you, Rava, said to us: Let a gentile cook taste it. So too here, with regard to the food in the bowl, let a gentile cook taste it. Rava responded: Indeed, a gentile cook can discover whether the food in the bowl has absorbed the taste of blood. When I said my statement I was referring to a case where there is no gentile cook available.

讗讬转诪专 讚讙讬诐 砖注诇讜 讘拽注专讛 专讘 讗诪专 讗住讜专 诇讗讻诇谉 讘讻讜转讞 讜砖诪讜讗诇 讗诪专 诪讜转专 诇讗讻诇谉 讘讻讜转讞

It was stated: If a fish was removed from the fire and placed, still hot, in a bowl in which meat had been eaten, Rav says: It is prohibited to eat the fish with the milk dish kuta岣, since the fish has absorbed meat from the bowl. And Shmuel says: It is permitted to eat the fish with kuta岣.

专讘 讗诪专 讗住讜专 谞讜转谉 讟注诐 讛讜讗 讜砖诪讜讗诇 讗诪专 诪讜转专 谞讜转谉 讟注诐 讘专 谞讜转谉 讟注诐 讛讜讗

The Gemara explains: Rav says that it is prohibited to eat the fish with kuta岣 because this is a case of imparted flavor, i.e., from the meat to the fish. And Shmuel says that it is permitted because the flavor is first imparted to the bowl, and only then from the bowl to the fish. This is therefore a case of imparted flavor derived from imparted flavor.

讜讛讗 讚专讘 诇讗讜 讘驻讬专讜砖 讗讬转诪专 讗诇讗 诪讻诇诇讗 讗讬转诪专 讚专讘 讗讬拽诇注 诇讘讬 专讘 砖讬诪讬 讘专 讞讬讬讗 讘专 讘专讬讛 讞砖 讘注讬谞讬讜 注讘讚讜 诇讬讛 砖讬讬驻讗 讘爪注讗 讘转专 讛讻讬 专诪讜 诇讬讛 讘砖讜诇讗 讘讙讜讜讛 讟注讬诐 诇讬讛 讟注诪讗 讚砖讬讬驻讗 讗诪专 讬讛讬讘 讟注诪讗 讻讜诇讬 讛讗讬 讜诇讗 讛讬讗 砖讗谞讬 讛转诐 讚谞驻讬砖 诪专专讛 讟驻讬

The Gemara notes: And this opinion of Rav was not stated explicitly; rather, it was stated by inference. As Rav arrived at the house of Rav Shimi bar 岣yya, the son of his son. He felt pain in his eyes, and they prepared for him an ointment in an earthenware bowl as a remedy. Later they placed a dish for him in that same bowl. Rav tasted in that dish the flavor of the ointment and said: It imparts so much flavor! Those present inferred that according to Rav, imparted flavor derived from imparted flavor is strong enough itself to impart flavor. The Gemara rejects this: But that is not so, and one cannot reach any general conclusions from this story. It is different there, as the ointment was very bitter.

专讘讬 讗诇注讝专 讛讜讛 拽讗讬诐 拽诪讬讛 讚诪专 砖诪讜讗诇 讗讬讬转讜 诇拽诪讬讛 讚讙讬诐 砖注诇讜 讘拽注专讛 讜拽讗 讗讻讬诇 讘讻讜转讞 讬讛讬讘 诇讬讛 讜诇讗 讗讻诇 讗诪专 诇讬讛 诇专讘讱 讬讛讬讘讬 诇讬讛 讜讗讻诇 讜讗转 诇讗 讗讻诇转 讗转讗 诇拽诪讬讛 讚专讘 讗诪专 诇讬讛 讛讚专 讘讬讛 诪专 诪砖诪注转讬讛 讗诪专 诇讬讛 讞住 诇讬讛 诇讝专注讬讛 讚讗讘讗 讘专 讗讘讗 讚诇讬住驻讬 诇讬 诪讬讚讬 讜诇讗 住讘讬专讗 诇讬

The Gemara relates: Rabbi Elazar was standing before Mar Shmuel, and they brought before Shmuel a fish that had been removed directly from the fire and placed into a bowl used previously for meat, and he ate it together with kuta岣. Shmuel gave Rabbi Elazar some of this dish, but Rabbi Elazar did not eat it, as he was a student of Rav, who prohibited such mixtures. Shmuel said to him: To your teacher, Rav, I gave this dish and he ate from it, yet you will not eat? Later Rabbi Elazar came before Rav, and said to him: Did the Master retract this halakha? Do you permit this? Rav said to him: God forbid that the progeny of Abba bar Abba, i.e., Shmuel, would feed me something that I do not hold to be permitted. Shmuel never fed me such a dish.

专讘 讛讜谞讗 讜专讘 讞讬讬讗 讘专 讗砖讬 讛讜讜 讬转讘讬 讞讚 讘讛讗讬 讙讬住讗 讚诪讘专讗 讚住讜专讗 讜讞讚 讘讛讗讬 讙讬住讗 讚诪讘专讗 诇诪专 讗讬讬转讜 诇讬讛 讚讙讬诐 砖注诇讜 讘拽注专讛 讜讗讻诇 讘讻讜转讞 诇诪专 讗讬讬转讜 诇讬讛 转讗谞讬诐 讜注谞讘讬诐 讘转讜讱 讛住注讜讚讛 讜讗讻诇 讜诇讗 讘专讬讱

The Gemara relates that Rav Huna and Rav 岣yya bar Ashi were sitting down to eat. One of them was sitting on this side of the ford of the Sura River, and the other one was sitting on that side of the ford. They brought one Sage a fish that had been removed from the fire and placed into a bowl previously used for meat, and he ate it together with kuta岣. They also brought the other Sage figs and grapes during the meal, and he ate them but did not recite a separate blessing over them, even though these foods were usually consumed following the main portion of the meal before reciting Grace after Meals, and a separate blessing was made on them.

诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讬转诪讗 注讘讚 专讘讱 讛讻讬 讜诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讬转诪讗 注讘讚 专讘讱 讛讻讬 诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讗谞讗 讻砖诪讜讗诇 住讘讬专讗 诇讬 讜诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讗谞讗 讻专讘讬 讞讬讬讗 住讘讬专讗 诇讬 讚转谞讬 专讘讬 讞讬讬讗 驻转 驻讜讟专转 讻诇 诪讬谞讬 诪讗讻诇 讜讬讬谉 驻讜讟专 讻诇 诪讬谞讬 诪砖拽讬谉

One Sage said to his colleague: Orphan! Student without a teacher! Would your teacher do this, i.e., eat such fish with kuta岣? And the other Sage said to his colleague: Orphan! Would your teacher do this, i.e., eat these fruits during a meal without reciting a blessing over them? One Sage said to his colleague: I hold in accordance with the opinion of Shmuel, who permits eating such fish with kuta岣. And the other Sage said to his colleague: I hold in accordance with the opinion of Rabbi 岣yya, as Rabbi 岣yya teaches: The blessing over the bread exempts all the other types of food eaten during a meal, including those usually eaten separately following bread, and likewise the blessing over wine exempts all types of drinks.

讗诪专 讞讝拽讬讛 诪砖讜诐 讗讘讬讬 讛诇讻转讗 讚讙讬诐 砖注诇讜 讘拽注专讛 诪讜转专 诇讗讜讻诇谉 讘讻讜转讞 爪谞讜谉 砖讞转讻讜 讘住讻讬谉 砖讞转讱 讘讛 讘砖专 讗住讜专 诇讗讜讻诇讜 讘讻讜转讞

岣zkiyya says in the name of Abaye: The halakha is: If a fish was removed from the fire and placed into a bowl used for meat, it is permitted to eat it together with kuta岣. But with regard to a radish that one cut with a knife with which he had cut meat, it is prohibited to eat that radish with kuta岣, contrary to Rav Kahana鈥檚 statement above.

讜讛谞讬 诪讬诇讬 爪谞讜谉

The Gemara notes: And this statement applies only to a radish,

  • 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 111

The William Davidson Talmud | Powered by Sefaria

Chullin 111

讜诪砖讜诐 砖诪谞讜谞讬转讗 诪砖讜诐 讚诪讗 诪讗讬

And the other food is not forbidden due to the liver鈥檚 blood, but rather due to the fat of the liver it absorbed. But if permitted liver is cooked with another piece of meat, and the concern is only that the meat might be prohibited due to the meat absorbing excess blood from the liver, what is the halakha? Perhaps blood is absorbed less easily than fat.

讻讬 讛讚专 住诇讬拽 讗砖讻讞讬讛 诇专讘讬 讝专讬拽讗 讗诪专 诇讬讛 讛讗讬 谞诪讬 诇讗 转讘注讬 诇讱 讚讗谞讗 讜讬谞讗讬 讘专讬讛 讚专讘讬 讗诪讬 讗讬拽诇注谉 诇讘讬 讬讛讜讚讛 讘专讬讛 讚专讘讬 砖诪注讜谉 讘谉 驻讝讬 讜拽专讬讘讜 诇谉 拽谞讬讗 讘拽讜驻讬讛 讜讗讻诇谞讗

When Rav Safra again ascended to Eretz Yisrael, he found Rabbi Zerika once more and asked him about liver cooked with another piece of meat. Rabbi Zerika said to him: You need not ask this question either, as I and Yannai, son of Rabbi Ami, arrived at the house of Yehuda, son of Rabbi Shimon ben Pazi, and they brought before us the windpipe of an animal with all the parts attached to it, i.e., the lungs, heart, and liver, all of which had been cooked together, and we ate it. This proves that the blood emitted from the liver does not render prohibited other pieces of meat cooked with it.

诪转拽讬祝 诇讛 专讘 讗砖讬 讜讗讬转讬诪讗 专讘讬 砖诪讜讗诇 诪讝专讜拽讬谞讬讗 讜讚诇诪讗 驻讬 拽谞讛 讞讜抓 诇拽讚专讛 讛讜讛 讗讬 谞诪讬 诪讬讞诇讟 讛讜讛 讞诇讬讟 诇讬讛 诪注讬拽专讗 讻讬 讛讗 讚专讘 讛讜谞讗 讞诇讟讬 诇讬讛 讘讞诇讗 讜专讘 谞讞诪谉 讞诇讟讬 诇讬讛 讘专讜转讞讬谉

Rav Ashi, and some say Rabbi Shmuel from Zerokinya, objects to this conclusion: But perhaps in that incident the mouth of the windpipe was positioned outside of the pot, allowing the liver鈥檚 excess blood to run out of the pot rather than being absorbed by the other pieces of meat. Alternatively, perhaps they poured boiling liquid on the liver at the outset, before it was cooked with the lung and heart, like that custom of Rav Huna, for whom they would pour boiling vinegar on liver, and that of Rav Na岣an, for whom they would pour boiling water on liver. This would cook the excess blood into the liver and prevent it from diffusing into the other pieces. Abaye鈥檚 question remains unresolved.

讜住讘专 专讘 驻驻讗 拽诪讬讛 讚专讘讗 诇诪讬诪专 讞诇讗 讗住讬专 讗诪专 诇讬讛 讗讬 讞诇讗 讗住讬专 讗讬讛讜 谞诪讬 讗住讬专 讻讬 讛讬讻讬 讚驻诇讬讟 讛讚专 讘诇注

And with regard to the pouring of boiling vinegar on the liver, Rav Pappa, when he was a student before Rava, thought to say that the vinegar becomes prohibited for consumption in the process, since it absorbs blood from the liver. Rava said to Rav Pappa: If you claim that the vinegar is prohibited, then the liver itself should also be prohibited, since just as the liver expels blood and prohibits the vinegar, so too it then absorbs the blood back from the forbidden vinegar. Rather, one must say that no blood is expelled from the liver during this process at all, which is why the liver is permitted afterward.

专讘 讘专 砖讘讗 讗讬拽诇注 诇讘讬 专讘 谞讞诪谉 讗讬讬转讜 诇讬讛 讻讘讚讗 砖诇讬拽讗 讜诇讗 讗讻诇 讗诪专讜 诇讬讛 讘专 讘讬 专讘 讚诇讙讬讜 诇讗 讗讻讬诇 讜诪谞讜 专讘 讘专 砖讘讗 讗诪专 诇讛讜 专讘 谞讞诪谉 讙讗诪讜 诇砖讘讗

The Gemara relates that Rav bar Shabba visited the house of Rav Na岣an. They brought him cooked liver, but Rava bar Shabba did not partake of it. The members of the household said to Rav Na岣an: There is a student of Torah inside who is not eating. And who is he? Rav bar Shabba. Rav Na岣an said to them: Feed Shabba against his will.

讻转谞讗讬 专讘讬 讗诇讬注讝专 讗讜诪专 讛讻讘讚 讗讜住专转 讜讗讬谞讛 谞讗住专转 诪驻谞讬 砖驻讜诇讟转 讜讗讬谞讛 讘讜诇注转 专讘讬 讬砖诪注讗诇 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 诪转讜讘诇转 讗讜住专转 讜谞讗住专转 砖诇讜拽讛 讗讜住专转 讜谞讗住专转

The Gemara notes: Abaye鈥檚 question above with regard to liver cooked with other meat is subject to a dispute between tanna鈥檌m, as it is taught in a baraita: Rabbi Eliezer says: The liver that was cooked with other pieces of meat prohibits them, but it itself is not prohibited, because it expels blood as it cooks but does not absorb it again. Rabbi Yishmael, son of Rabbi Yo岣nan ben Beroka, says: If the liver was spiced when cooking, it prohibits the other meat and it becomes prohibited as well, as the spices cause the liver to reabsorb the blood that was expelled. Likewise, if the liver was stewed, i.e., heavily cooked, it renders the other pieces prohibited and is itself prohibited.

专讘讛 讘专 专讘 讛讜谞讗 讗拽诇注 诇讘讬 专讘讛 讘专 专讘 谞讞诪谉 讗讬讬转讬 诇拽诪讬讛 转诇转 住讗讜讬 讟讞讗讬 讗诪专 诇讛讜 诪讬 讛讜讛 讬讚注讬转讜 讚讗转讬谞讗 讗诪专讜 诇讬讛 诪讬 注讚讬驻转 诇谉 诪讬谞讛 讚讻转讬讘 讜拽专讗转 诇砖讘转 注谞讙

The Gemara relates: Rabba bar Rav Huna visited the house of Rabba bar Rav Na岣an and dined with him on Shabbat. They brought before him three se鈥檃 of fine bread that had been kneaded in oil and honey. Rabba bar Rav Huna said to the members of Rabba bar Rav Na岣an鈥檚 household: Did you know that I was coming, that you prepared such superior food? They said to him: Are you more distinguished than Shabbat, as it is written with regard to Shabbat: 鈥淚f you proclaim Shabbat a delight, the sacred day of God honored鈥 (Isaiah 58:13).

讗讚讛讻讬 讗砖讻讞 讛讛讜讗 讻讘讚讗 讚讛讜讛 讘讛 住诪驻讜谞讗 讚讘诇讬注讗 讚诪讗 讗诪专 诇讛讜 讗诪讗讬 注讘讚讬转讜 讛讻讬 讗诪专讜 诇讬讛 讗诇讗 讛讬讻讬 谞注讘讬讚 讗诪专 诇讛讜 拽专注讜 砖转讬 讜注专讘 讜讞讬转讜讻讗 诇转讞转

Meanwhile, Rabba bar Rav Huna found among the dishes before him a certain liver that contained an artery suffused with blood. He said to the members of the household: Why do you do this? Although the blood absorbed in the liver is permitted, that which is collected in the blood vessels is prohibited. The members of the household said to him: Rather, what should we do in order to prepare the liver? Rabba bar Rav Huna said to them: First tear the liver lengthwise and widthwise, and position the side with the tear downward, so that the blood will flow out when you place it on the fire.

讜讛谞讬 诪讬诇讬 讻讘讚讗 讗讘诇 讟讞诇讗 砖讜诪谞讗 讘注诇诪讗 讛讜讗 讻讬 讛讗 讚砖诪讜讗诇 注讘讚讬 诇讬讛 转讘砖讬诇讗 讚讟讞诇讬 讘讬讜诪讗 讚注讘讬讚 诪诇转讗

The Gemara comments: And this statement applies only to liver, due to the blood that collects in its blood vessels; but there is no need to tear the spleen in this manner, as it merely contains fat. And this ruling accords with that which is reported about Shmuel, that his attendants would prepare a dish of spleens for him on the day that he performed the practice of bloodletting.

讗转诪专 讻讘讚讗 注讬诇讜讬 讘砖专讗 砖专讬 讚诪讗 诪砖专拽 砖专讬拽 讻讞诇讗 注讬诇讜讬 讘砖专讗 讗住讜专 诪讗讬 讟注诪讗 讞诇讘 住专讜讻讬 诪住专讬讱

It was stated: If liver and other meat are roasted on spits in an oven such that the liver is positioned on top of the meat, the meat is permitted even though blood from the liver flows onto it. This is because the blood that flows from an item roasting in the oven slides over meat located underneath it and is not absorbed. But if an udder is positioned on top of the meat when roasted in the oven, the meat is prohibited. What is the reason? It is that the milk expelled by the roasting udder adheres to and is absorbed by the meat.

专讘 讚讬诪讬 诪谞讛专讚注讗 诪转谞讬 讗驻讻讗 讻讞诇讗 注讬诇讜讬 讘砖专讗 砖专讬 诪讗讬 讟注诪讗 讞诇讘 砖讞讜讟讛 讚专讘谞谉 讻讘讚讗 注讬诇讜讬 讘砖专讗 讗住讜专 讚诐 讚讗讜专讬讬转讗

Rav Dimi from Neharde鈥檃 would teach the opposite: Whenever an udder is positioned on top of the meat, the meat is permitted. What is the reason? The prohibition of meat cooked in milk of a slaughtered animal applies by rabbinic law, and is treated less stringently. But if liver is positioned on top of the meat, the meat is prohibited, as the prohibition of blood applies by Torah law, and one must be concerned that perhaps the meat will absorb blood from the liver.

讚专砖 诪专讬诪专 讛诇讻转讗 讘讬谉 讻讘讚讗 讘讬谉 讻讞诇讗 转讜转讬 讘砖专讗 砖专讬 注讬诇讜讬 讘砖专讗 讚讬注讘讚 讗讬谉 诇讻转讞诇讛 诇讗

Mareimar taught in public: The halakha is: Whether in the case of liver or in the case of an udder, if it is underneath the meat, the meat is permitted, but if it is on top of the meat, then after the fact, yes, the meat is permitted, but ab initio, no, one may not situate them in this manner.

专讘 讗砖讬 讗讬拽诇注 诇讘讬 专诪讬 讘专 讗讘讗 讞诪讜讛 讞讝讬讬讛 诇讘专讬讛 讚专诪讬 讘专 讗讘讗 讚拽讗

The Gemara relates: Rav Ashi arrived at the house of his father-in-law Rami bar Abba, and he saw that the son of Rami bar Abba was

砖驻讬讚 讻讘讚讗 注讬诇讜讬 讘砖专讗 讗诪专 讻诪讛 讬讛讬专 讛讗讬 诪专讘谞谉 讗讬诪专 讚讗诪讜专 专讘谞谉 讚讬注讘讚 诇讻转讞诇讛 诪讬 讗诪讜专

skewering liver on top of meat for roasting. Rav Ashi said: How haughty is this Sage! Even if you say that the Sages stated that one may eat meat roasted under liver after the fact, did they say that one may roast them in this manner ab initio?

讜讗讬 讗讬讻讗 讘讬 讚讜讙讬 讘砖专讗 注讬诇讜讬 讻讘讚讗 谞诪讬 讗住讬专

The Gemara adds: And if there is a receptacle under the spit for the drippings of fat, then even if the meat is on top of the liver it is also prohibited to roast the meat, as the blood from the liver will fall into the fat in the vessel, and one might come to eat the mixture.

讜诪讗讬 砖谞讗 诪讚诪讗 讚讘砖专讗 讚诪讗 讚讘砖专讗 砖讻谉 讚诪讗 讚讻讘讚讗 拽驻讬

The Gemara asks: And in what way is this case different from roasting a piece of meat by itself over such a vessel, which is permitted? Here too the blood of the meat drips into the fat in the vessel. The Gemara answers: Blood of most meat sinks to the bottom of the vessel, while the fat floats on top. Since the fat can be separated from the blood, it is permitted. By contrast, the blood of the liver floats above the fat and cannot be removed from it, and therefore the entire mixture is prohibited.

讗诪专 专讘 谞讞诪谉 讗诪专 砖诪讜讗诇 住讻讬谉 砖砖讞讟 讘讛 讗住讜专 诇讞转讜讱 讘讛 专讜转讞 爪讜谞谉 讗诪专讬 诇讛 讘注讬讗 讛讚讞讛 讜讗诪专讬 诇讛 诇讗 讘注讬讗 讛讚讞讛

Rav Na岣an says that Shmuel says: The knife with which one slaughtered an animal absorbs blood due to its heat, and it is therefore prohibited to cut any boiling food with it, since that food will in turn absorb the blood from the knife. If one cut cold food with this knife, some say that the piece he cut requires rinsing before one may eat it, and some say that it does not require rinsing.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 拽注专讛 砖诪诇讞 讘讛 讘砖专 讗住讜专 诇讗讻讜诇 讘讛 专讜转讞 讜砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 诪诇讬讞 讛专讬 讛讜讗 讻专讜转讞 讜讻讘讜砖 讛专讬 讛讜讗 讻诪讘讜砖诇

搂 The Gemara cites other statements of Shmuel. Rav Yehuda says that Shmuel says: With regard to a bowl in which meat was salted to remove its blood before cooking, it is prohibited to eat any boiling food placed in it, as that food absorbs blood of the meat from the bowl. And in this Shmuel conforms to his standard line of reasoning, as Shmuel said: A salted food imparts its flavor like a boiling food, and a food item marinated in vinegar, brine, or the like absorbs flavor from the liquid or vessel as would a cooked food.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 诪诇讬讞 讗讬谞讜 讻专讜转讞 讜讻讘讜砖 讗讬谞讜 讻诪讘讜砖诇 讗诪专 讗讘讬讬 讛讗 讚专讘讬谉 诇讬转讗 讚讛讛讬讗 驻讬谞讻讗 讚讛讜讛 讘讬 专讘讬 讗诪讬 讚诪诇讞 讘讬讛 讘砖专讗 讜转讘专讬讛 诪讻讚讬 专讘讬 讗诪讬 转诇诪讬讚 讚专讘讬 讬讜讞谞谉 讛讜讛 诪讗讬 讟注诪讗 转讘专讬讛 诇讗讜 诪砖讜诐 讚砖诪讬注讗 诇讬讛 诪讬谞讬讛 讚专讘讬 讬讜讞谞谉 讚讗诪专 诪诇讬讞 讛专讬 讛讜讗 讻专讜转讞

When Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yo岣nan said: A salted food is not considered like a boiling food, and a marinated food is not considered like a cooked food. Abaye said: I can prove that this ruling that Ravin cited is not correct, as there was a certain bowl [pinka] in Rabbi Ami鈥檚 house in which meat was salted, and Rabbi Ami broke it so that it would no longer be used. Now Rabbi Ami was a student of Rabbi Yo岣nan. What is the reason he broke that bowl? Is it not because he heard that Rabbi Yo岣nan said: A salted food is considered like a boiling food? Ravin鈥檚 citation was evidently in error.

讬转讬讘 专讘 讻讛谞讗 讗讞讜讛 讚专讘 讬讛讜讚讛 拽诪讬讛 讚专讘 讛讜谞讗 讜讬转讬讘 讜拽讗诪专 拽注专讛 砖诪诇讞 讘讛 讘砖专 讗住讜专 诇讗讻讜诇 讘讛 专讜转讞 讜爪谞讜谉 砖讞转讻讜 讘住讻讬谉 诪讜转专 诇讗讻诇讜 讘讻讜转讞

Rav Kahana, the brother of Rav Yehuda, sat before Rav Huna, and he sat and said: With regard to a bowl in which meat was salted, it is prohibited to eat any boiling food placed in it. And he added: With regard to a radish that one cut with a knife used for cutting meat, it is permitted to eat it with kuta岣, a food that contains milk, even though the sharpness of the radish causes it to absorb the fat of the meat from the knife.

诪讗讬 讟注诪讗 讗诪专 讗讘讬讬 讛讗讬 讛讬转专讗 讘诇注 讜讛讗讬 讗讬住讜专讗 讘诇注

The Gemara asks: What is the reason to distinguish between blood absorbed in a bowl and fat absorbed by the radish? Abaye said: This radish absorbed a permitted substance, as the fat on the knife is permitted for consumption by itself, but that bowl in which meat was salted absorbed a prohibited substance, i.e., blood.

讗诪专 诇讬讛 专讘讗 讻讬 讘诇注 讛讬转专讗 诪讗讬 讛讜讬 住讜祝 住讜祝 讛讗讬 讛讬转专讗 讚讗转讬 诇讬讚讬 讗讬住讜专讗 讛讜讗 讚讗讬住讜专讗 拽讗讻讬诇 讗诇讗 讗诪专 专讘讗 讛讗讬 讗驻砖专 诇诪讟注诪讬讛 讜讛讗讬 诇讗 讗驻砖专 诇诪讟注诪讬讛

Rava said to Abaye: And if the radish absorbed a permitted substance, what of it? Ultimately, if one desires to eat the radish with kuta岣, it is a permitted substance that leads to a prohibition, as he will eat a prohibited substance. Rather, Rava said: The distinction is that with regard to this radish, it is possible for a Jew to taste it before eating it with milk to see if it has acquired the flavor of meat. But with regard to that bowl, it is not possible for a Jew to taste its contents to see whether they have absorbed blood.

讗诪专 诇讬讛 专讘 驻驻讗 诇专讘讗 讜诇讬讟注诪讬讛 拽驻讬诇讗 讗专诪讗讛 诪讬 诇讗 转谞谉 拽讚专讛 砖讘讬砖诇 讘讛 讘砖专 诇讗 讬讘砖诇 讘讛 讞诇讘 讜讗诐 讘砖诇 讘谞讜转谉 讟注诐 讘砖诇 讘讛 转专讜诪讛 诇讗 讬讘砖诇 讘讛 讞讜诇讬谉 讜讗诐 讘砖诇 讘谞讜转谉 讟注诐

Rav Pappa said to Rava: But let a gentile cook taste the contents of the bowl to see whether they have the taste of blood. Didn鈥檛 we learn in the Tosefta (Terumot 8:12): With regard to a pot in which one cooked meat, one may not cook milk in it, and if he cooked milk in it, the meat absorbed in the pot renders the milk forbidden if it imparts flavor to the milk. Likewise, if one cooked teruma in the pot, he may not cook non-sacred food in it, and if he cooked non-sacred food in it, the non-sacred food is prohibited if there is sufficient teruma absorbed in the pot to impart flavor to the non-sacred food.

讜讗诪专讬谞谉 讘砖诇诪讗 转专讜诪讛 讟注讬诐 诇讛 讻讛谉 讗诇讗 讘砖专 讘讞诇讘 诪讗谉 讟注讬诐 诇讛 讜讗诪专 诇谉 诇讬讟注诪讬讛 拽驻讬诇讗 讛讻讬 谞诪讬 诇讬讟注诪讬讛 拽驻讬诇讗 讛讻讬 谞诪讬 讻讬 拽讗诪讬谞讗 讚诇讬讻讗 拽驻讬诇讗

And we said with regard to this baraita: Granted, one can know whether the non-sacred food has acquired the flavor of teruma, as a priest can taste it. But with regard to the prohibition of meat cooked in milk, who can taste it? And you, Rava, said to us: Let a gentile cook taste it. So too here, with regard to the food in the bowl, let a gentile cook taste it. Rava responded: Indeed, a gentile cook can discover whether the food in the bowl has absorbed the taste of blood. When I said my statement I was referring to a case where there is no gentile cook available.

讗讬转诪专 讚讙讬诐 砖注诇讜 讘拽注专讛 专讘 讗诪专 讗住讜专 诇讗讻诇谉 讘讻讜转讞 讜砖诪讜讗诇 讗诪专 诪讜转专 诇讗讻诇谉 讘讻讜转讞

It was stated: If a fish was removed from the fire and placed, still hot, in a bowl in which meat had been eaten, Rav says: It is prohibited to eat the fish with the milk dish kuta岣, since the fish has absorbed meat from the bowl. And Shmuel says: It is permitted to eat the fish with kuta岣.

专讘 讗诪专 讗住讜专 谞讜转谉 讟注诐 讛讜讗 讜砖诪讜讗诇 讗诪专 诪讜转专 谞讜转谉 讟注诐 讘专 谞讜转谉 讟注诐 讛讜讗

The Gemara explains: Rav says that it is prohibited to eat the fish with kuta岣 because this is a case of imparted flavor, i.e., from the meat to the fish. And Shmuel says that it is permitted because the flavor is first imparted to the bowl, and only then from the bowl to the fish. This is therefore a case of imparted flavor derived from imparted flavor.

讜讛讗 讚专讘 诇讗讜 讘驻讬专讜砖 讗讬转诪专 讗诇讗 诪讻诇诇讗 讗讬转诪专 讚专讘 讗讬拽诇注 诇讘讬 专讘 砖讬诪讬 讘专 讞讬讬讗 讘专 讘专讬讛 讞砖 讘注讬谞讬讜 注讘讚讜 诇讬讛 砖讬讬驻讗 讘爪注讗 讘转专 讛讻讬 专诪讜 诇讬讛 讘砖讜诇讗 讘讙讜讜讛 讟注讬诐 诇讬讛 讟注诪讗 讚砖讬讬驻讗 讗诪专 讬讛讬讘 讟注诪讗 讻讜诇讬 讛讗讬 讜诇讗 讛讬讗 砖讗谞讬 讛转诐 讚谞驻讬砖 诪专专讛 讟驻讬

The Gemara notes: And this opinion of Rav was not stated explicitly; rather, it was stated by inference. As Rav arrived at the house of Rav Shimi bar 岣yya, the son of his son. He felt pain in his eyes, and they prepared for him an ointment in an earthenware bowl as a remedy. Later they placed a dish for him in that same bowl. Rav tasted in that dish the flavor of the ointment and said: It imparts so much flavor! Those present inferred that according to Rav, imparted flavor derived from imparted flavor is strong enough itself to impart flavor. The Gemara rejects this: But that is not so, and one cannot reach any general conclusions from this story. It is different there, as the ointment was very bitter.

专讘讬 讗诇注讝专 讛讜讛 拽讗讬诐 拽诪讬讛 讚诪专 砖诪讜讗诇 讗讬讬转讜 诇拽诪讬讛 讚讙讬诐 砖注诇讜 讘拽注专讛 讜拽讗 讗讻讬诇 讘讻讜转讞 讬讛讬讘 诇讬讛 讜诇讗 讗讻诇 讗诪专 诇讬讛 诇专讘讱 讬讛讬讘讬 诇讬讛 讜讗讻诇 讜讗转 诇讗 讗讻诇转 讗转讗 诇拽诪讬讛 讚专讘 讗诪专 诇讬讛 讛讚专 讘讬讛 诪专 诪砖诪注转讬讛 讗诪专 诇讬讛 讞住 诇讬讛 诇讝专注讬讛 讚讗讘讗 讘专 讗讘讗 讚诇讬住驻讬 诇讬 诪讬讚讬 讜诇讗 住讘讬专讗 诇讬

The Gemara relates: Rabbi Elazar was standing before Mar Shmuel, and they brought before Shmuel a fish that had been removed directly from the fire and placed into a bowl used previously for meat, and he ate it together with kuta岣. Shmuel gave Rabbi Elazar some of this dish, but Rabbi Elazar did not eat it, as he was a student of Rav, who prohibited such mixtures. Shmuel said to him: To your teacher, Rav, I gave this dish and he ate from it, yet you will not eat? Later Rabbi Elazar came before Rav, and said to him: Did the Master retract this halakha? Do you permit this? Rav said to him: God forbid that the progeny of Abba bar Abba, i.e., Shmuel, would feed me something that I do not hold to be permitted. Shmuel never fed me such a dish.

专讘 讛讜谞讗 讜专讘 讞讬讬讗 讘专 讗砖讬 讛讜讜 讬转讘讬 讞讚 讘讛讗讬 讙讬住讗 讚诪讘专讗 讚住讜专讗 讜讞讚 讘讛讗讬 讙讬住讗 讚诪讘专讗 诇诪专 讗讬讬转讜 诇讬讛 讚讙讬诐 砖注诇讜 讘拽注专讛 讜讗讻诇 讘讻讜转讞 诇诪专 讗讬讬转讜 诇讬讛 转讗谞讬诐 讜注谞讘讬诐 讘转讜讱 讛住注讜讚讛 讜讗讻诇 讜诇讗 讘专讬讱

The Gemara relates that Rav Huna and Rav 岣yya bar Ashi were sitting down to eat. One of them was sitting on this side of the ford of the Sura River, and the other one was sitting on that side of the ford. They brought one Sage a fish that had been removed from the fire and placed into a bowl previously used for meat, and he ate it together with kuta岣. They also brought the other Sage figs and grapes during the meal, and he ate them but did not recite a separate blessing over them, even though these foods were usually consumed following the main portion of the meal before reciting Grace after Meals, and a separate blessing was made on them.

诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讬转诪讗 注讘讚 专讘讱 讛讻讬 讜诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讬转诪讗 注讘讚 专讘讱 讛讻讬 诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讗谞讗 讻砖诪讜讗诇 住讘讬专讗 诇讬 讜诪专 讗诪专 诇讬讛 诇讞讘专讬讛 讗谞讗 讻专讘讬 讞讬讬讗 住讘讬专讗 诇讬 讚转谞讬 专讘讬 讞讬讬讗 驻转 驻讜讟专转 讻诇 诪讬谞讬 诪讗讻诇 讜讬讬谉 驻讜讟专 讻诇 诪讬谞讬 诪砖拽讬谉

One Sage said to his colleague: Orphan! Student without a teacher! Would your teacher do this, i.e., eat such fish with kuta岣? And the other Sage said to his colleague: Orphan! Would your teacher do this, i.e., eat these fruits during a meal without reciting a blessing over them? One Sage said to his colleague: I hold in accordance with the opinion of Shmuel, who permits eating such fish with kuta岣. And the other Sage said to his colleague: I hold in accordance with the opinion of Rabbi 岣yya, as Rabbi 岣yya teaches: The blessing over the bread exempts all the other types of food eaten during a meal, including those usually eaten separately following bread, and likewise the blessing over wine exempts all types of drinks.

讗诪专 讞讝拽讬讛 诪砖讜诐 讗讘讬讬 讛诇讻转讗 讚讙讬诐 砖注诇讜 讘拽注专讛 诪讜转专 诇讗讜讻诇谉 讘讻讜转讞 爪谞讜谉 砖讞转讻讜 讘住讻讬谉 砖讞转讱 讘讛 讘砖专 讗住讜专 诇讗讜讻诇讜 讘讻讜转讞

岣zkiyya says in the name of Abaye: The halakha is: If a fish was removed from the fire and placed into a bowl used for meat, it is permitted to eat it together with kuta岣. But with regard to a radish that one cut with a knife with which he had cut meat, it is prohibited to eat that radish with kuta岣, contrary to Rav Kahana鈥檚 statement above.

讜讛谞讬 诪讬诇讬 爪谞讜谉

The Gemara notes: And this statement applies only to a radish,

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