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Today's Daf Yomi

February 27, 2019 | 讻状讘 讘讗讚专 讗壮 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 92

The gemara continues to extrapolate verses related to the fight between Yaakov and the angel. They also extrapolate the dream of聽Pharoah’s butler in eight different ways. The gemara聽then returns to the sciatic nerve – why is it not forbidden in birds? Which part of the nerve is forbidden?


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讘专讜讱 讗讜驻谞讬诐 讛讜讗 讚讗诪专讬 诇讬讛 讜讗讬讘注讬转 讗讬诪讗 讻讬讜谉 讚讗转讬讛讬讘 专砖讜转讗 讗转讬讛讬讘

The Gemara answers that it is the ofanim who say the verse: 鈥淏lessed be the glory of the Lord from His place,鈥 as the next verse mentions 鈥渢he noise of the ofanim鈥 (Ezekiel 3:13), and Rav 岣nina鈥檚 statement citing Rav was referring not to ofanim but to ministering angels. And if you wish, say that once permission has been given to them to mention the name of God after three words when they say: 鈥淗oly, holy, holy,鈥 permission is also given to them to mention the name of God again while praising Him even after fewer than three words.

讜讬砖专 讗诇 诪诇讗讱 讜讬讻诇 讘讻讛 讜讬转讞谞谉 诇讜 讗讬谞讬 讬讜讚注 诪讬 谞注砖讛 砖专 诇诪讬 讻砖讛讜讗 讗讜诪专 讻讬 砖专讬转 注诐 讗诇讛讬诐 讛讜讬 讗讜诪专 讬注拽讘 谞注砖讛 砖专 诇诪诇讗讱

The Gemara continues to discuss Jacob wrestling with the angel. The prophet states: 鈥淪o he strove [vayyasar] with an angel, and prevailed; he wept, and made supplication to him; at Beth El he would find him, and there he would speak with us鈥 (Hosea 12:5). From this verse I do not know who became master [sar], i.e., was victorious, over whom. When another verse states: 鈥淎nd he said: Your name shall no longer be called Jacob, but Israel; for you have striven with angels and with men, and have prevailed鈥 (Genesis 32:29), you must say that Jacob became master over the angel.

讘讻讛 讜讬转讞谞谉 诇讜 讗讬谞讬 讬讜讚注 诪讬 讘讻讛 诇诪讬 讻砖讛讜讗 讗讜诪专 讜讬讗诪专 砖诇讞谞讬 讛讜讬 讗讜诪专 诪诇讗讱 讘讻讛 诇讬注拽讘

The verse in Hosea states: 鈥淗e wept, and made supplication to him.鈥 From this verse I do not know who cried to whom. When another verse states: 鈥淎nd he said: Let me go, for the dawn has risen鈥 (Genesis 32:27), you must say that the angel cried to Jacob.

讻讬 砖专讬转 注诐 讗诇讛讬诐 讜注诐 讗谞砖讬诐 讗诪专 专讘讛 专诪讝 专诪讝 诇讜 砖注转讬讚讬诐 砖谞讬 砖专讬诐 诇爪讗转 诪诪谞讜 专讗砖 讙讜诇讛 砖讘讘讘诇 讜谞砖讬讗 砖讘讗专抓 讬砖专讗诇 诪讻讗谉 专诪讝 诇讜 讙诇讜转

The verse states: 鈥淎nd he said: Your name shall no longer be called Jacob, but Israel; for you have striven with angels [elohim] and with men, and have prevailed鈥 (Genesis 32:29). Rabba says: The angel intimated to Jacob that in the future two princes would emerge from him: They are the Exilarch who is in Babylonia and the Nasi who is in Eretz Yisrael. And from here he also intimated to Jacob that there would be an exile.

讜讘讙驻谉 砖诇砖讛 砖专讬讙诐 讗诪专 专讘 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘 讗诇讜 砖诇砖讛 砖专讬 讙讗讬诐 讛讬讜爪讗讬诐 诪讬砖专讗诇 讘讻诇 讚讜专 讜讚讜专 驻注诪讬诐 砖砖谞讬诐 讻讗谉 讜讗讞讚 讘讗专抓 讬砖专讗诇 驻注诪讬诐 砖砖谞讬诐 讘讗专抓 讬砖专讗诇 讜讗讞讚 讻讗谉 讬讛讬讘讜 专讘谞谉 注讬谞讬讬讛讜 讘专讘谞讗 注讜拽讘讗 讜专讘谞讗 谞讞诪讬讛 讘谞讬 讘专转讬讛 讚专讘

Similarly, with regard to the dream of Pharaoh鈥檚 butler, the verse states: 鈥淎nd in the vine were three branches [sarigim]; and as it was budding, its blossoms shot forth, and its clusters brought forth ripe grapes鈥 (Genesis 40:10). Rav 岣yya bar Abba says that Rav says: These three branches refer to the three proud princes [sarei ge鈥檌m] who emerge from the Jewish people in each and every generation. There are times when two are here in Babylonia and one is in Eretz Yisrael, and there are times when two are in Eretz Yisrael and one is here in Babylonia. When this was stated in the study hall, the Sages present turned their eyes toward Rabbana Ukva and Rabbana Ne岣mya, the sons of the daughter of Rav, who were from the family of the Exilarch and were two leaders of the generation who resided in Babylonia.

专讘讗 讗诪专 讗诇讜 砖诇砖讛 砖专讬 讙讜讬诐 砖诪诇诪讚讬诐 讝讻讜转 注诇 讬砖专讗诇 讘讻诇 讚讜专 讜讚讜专

Rava says a different explanation of the verse: These three branches [sarigim] are the three ministering angels appointed to oversee the gentiles [sarei goyim], who plead in favor of the Jewish people in each and every generation.

转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讙驻谉 讝讛 讛注讜诇诐 砖诇砖讛 砖专讬讙诐 讝讛 讗讘专讛诐 讬爪讞拽 讜讬注拽讘 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 讛讗诪讛讜转 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 讛砖讘讟讬诐

It is taught in a baraita: Rabbi Eliezer says an alternate interpretation of the verse. 鈥淰ine鈥; this is a reference to the world. 鈥淭hree branches鈥; this is a reference to Abraham, Isaac, and Jacob. 鈥淎nd as it was budding, its blossoms shot forth鈥; these are the matriarchs. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the twelve tribes, i.e., the twelve sons of Jacob.

讗诪专 诇讜 专讘讬 讬讛讜砖注 讜讻讬 诪专讗讬谉 诇讜 诇讗讚诐 诪讛 砖讛讬讛 讜讛诇讗 讗讬谉 诪专讗讬谉 诇讜 诇讗讚诐 讗诇讗 诪讛 砖注转讬讚 诇讛讬讜转 讗诇讗 讙驻谉 讝讛 转讜专讛 砖诇砖讛 砖专讬讙讬诐 讗诇讜 诪砖讛 讜讗讛专谉 讜诪专讬诐 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 住谞讛讚专讬谉 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 讛爪讚讬拽讬诐 砖讘讻诇 讚讜专 讜讚讜专

Rabbi Yehoshua said to him: But is a person shown in a dream what was in the past? Isn鈥檛 it true that one is shown only what will be in the future? Since the patriarchs, matriarchs, and sons of Jacob were all born prior to this dream, the dream was not alluding to them. Rather, the verse should be interpreted as follows: 鈥淰ine鈥; this is a reference to the Torah. 鈥淭hree branches鈥; these are Moses, Aaron, and Miriam. 鈥淎nd as it was budding, its blossoms shot forth鈥; these are the members of the Sanhedrin. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the righteous people who live in each and every generation.

讗诪专 专讘谉 讙诪诇讬讗诇 注讚讬讬谉 爪专讬讻讬谉 讗谞讜 诇诪讜讚注讬 讚诪讜拽讬诐 诇讬讛 讻讜诇讬讛 讘讞讚 诪拽讜诐 专讘讬 讗诇注讝专 讛诪讜讚注讬 讗讜诪专 讙驻谉 讝讛 讬专讜砖诇讬诐 砖诇砖讛 砖专讬讙讬诐 讝讛 诪拽讚砖 诪诇讱 讜讻讛谉 讙讚讜诇 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 驻专讞讬 讻讛讜谞讛 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 谞住讻讬诐

Rabban Gamliel said: In order to understand this verse (Genesis 40:10) we still need the explanation of Rabbi Elazar HaModa鈥檌, who is an expert in matters of aggada, as he interprets all of the phrases in the verse as referring to one location. Rabbi Elazar HaModa鈥檌 says: 鈥淰ine鈥; this is a reference to Jerusalem. 鈥淭hree branches鈥; this is a reference to the Temple, the king and the High Priest. 鈥淎nd as it was budding [pora岣t], its blossoms shot forth鈥; these are the young priests [pir岣i khehunna]. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the wine libations.

专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讜拽讬诐 诇讛 讘诪转谞讜转 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讙驻谉 讝讜 转讜专讛 砖诇砖讛 砖专讬讙讬诐 讝讛 讘讗专 注诪讜讚 注谞谉 讜诪谉 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 讛讘讻讜专讬诐 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 谞住讻讬诐

Rabbi Yehoshua ben Levi interprets it with reference to the gifts that God gave the Jewish people, as Rabbi Yehoshua ben Levi said: 鈥淰ine鈥; this is a reference to the Torah. 鈥淭hree branches鈥; this is a reference to the miraculous items that accompanied the Jewish people in the wilderness and sustained and protected them: The well, the pillar of cloud, and the manna. 鈥淎nd as it was budding, its blossoms shot forth鈥; these are the first fruits that are brought to the Temple. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the wine libations.

专讘讬 讬专诪讬讛 讘专 讗讘讗 讗诪专 讙驻谉 讗诇讜 讬砖专讗诇 讜讻谉 讛讜讗 讗讜诪专 讙驻谉 诪诪爪专讬诐 转住讬注 砖诇砖讛 砖专讬讙讬诐 讗诇讜 砖诇砖讛 专讙诇讬诐 砖讬砖专讗诇 注讜诇讬谉 讘讛谉 讘讻诇 砖谞讛 讜砖谞讛 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讛讙讬注 讝诪谞谉 砖诇 讬砖专讗诇 诇驻专讜转 讜诇专讘讜转 讜讻谉 讛讜讗 讗讜诪专 讜讘谞讬 讬砖专讗诇 驻专讜 讜讬砖专爪讜

Rabbi Yirmeya bar Abba says: 鈥淰ine鈥; this is a reference to the Jewish people, and similarly another verse states: 鈥淵ou plucked up a vine out of Egypt; You drove out the nations and planted it鈥 (Psalms 80:9). 鈥淭hree branches鈥; these are the three pilgrimage Festivals, on which the Jewish people ascend to Jerusalem every year. 鈥淎nd as it was budding, its blossoms shot forth,鈥 means that the time has arrived for the Jewish people to be fruitful and multiply, and similarly another verse states: 鈥淎nd the children of Israel were fruitful, and increased abundantly, and multiplied, and became exceeding mighty; and the land was filled with them鈥 (Exodus 1:7).

注诇转讛 谞爪讛 讛讙讬注 讝诪谉 砖诇 讬砖专讗诇 诇讬讙讗诇 讜讻谉 讛讜讗 讗讜诪专 讜讬讝 谞爪讞诐 注诇 讘讙讚讬 讜讻诇 诪诇讘讜砖讬 讗讙讗诇转讬 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讛讙讬注 讝诪谞讛 砖诇 诪爪专讬诐 诇砖转讜转 讻讜住 讛转专注诇讛

鈥淚ts blossoms [nitzah] shot forth鈥 means that the time has arrived for the Jewish people to be redeemed. And similarly another verse states: 鈥淎nd their eternity [nitz岣m] is dashed against My garments, and I have redeemed all My raiment鈥 (Isaiah 63:3). 鈥淎nd its clusters brought forth ripe grapes鈥 means that the time has arrived for Egypt to drink the cup of fury, i.e., to receive its punishment.

讜讛讬讬谞讜 讚讗诪专 专讘讗 砖诇砖讛 讻讜住讜转 讛讗诪讜专讜转 讘诪爪专讬诐 诇诪讛 讗讞讚 砖砖转讛 讘讬诪讬 诪砖讛 讜讗讞讚 砖砖转讛 讘讬诪讬 驻专注讛 谞讻讛 讜讗讞讚 砖注转讬讚讛 诇砖转讜转 注诐 讻诇 讛讙讜讬诐

And this is as Rava said: Why are there three cups stated with regard to Egypt in the dream of Pharaoh鈥檚 butler (see Genesis 40:11)? They are an allusion to three cups of misfortune that would later befall Egypt: One that Egypt drank in the days of Moses during the ten plagues and the Exodus; one that Egypt drank in the days of Pharaoh Nekho, the king of Egypt defeated by Nebuchadnezzar; and one that Egypt will drink in the future with all the other nations, when they are punished in the time of the Messiah.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇专讘讬 讬专诪讬讛 讘专 讗讘讗 讻讬 讚专讬砖 诇讛讜 专讘 诇讛谞讬 拽专讗讬 讘讗讙讚转讗 讻讜讜转讱 讚专讬砖 诇讛讜

Rabbi Abba said to Rabbi Yirmeya bar Abba: When Rav interpreted these verses homiletically he interpreted them according to the way in which you have interpreted them, and not according to any of the other opinions cited above.

讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗讜诪讛 讝讜 讻讙驻谉 谞诪砖诇讛 讝诪讜专讜转 砖讘讛 讗诇讜 讘注诇讬 讘转讬诐 讗砖讻讜诇讜转 砖讘讛 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 注诇讬谉 砖讘讛 讗诇讜 注诪讬 讛讗专抓 拽谞讜拽谞讜转 砖讘讛 讗诇讜 专讬拽谞讬诐 砖讘讬砖专讗诇

Similar to Rabbi Yirmeya bar Abba鈥檚 interpretation of the word vine as an allusion to the Jewish people, Rabbi Shimon ben Lakish says: This nation is likened to a vine. The branches of the vine support the clusters of grapes, the leaves, and the tendrils; these are represented among the Jewish people by the homeowners, who provide financial support for the entire nation. The clusters of grapes on the vine, these are the Torah scholars. The leaves on the vine, which protect the grapes, these are the ignoramuses, who protect the Torah scholars. The tendrils of the vine, which do not directly serve the grapes themselves, these are the empty ones of the Jewish people.

讜讛讬讬谞讜 讚砖诇讞讜 诪转诐 诇讬讘注讬 专讞诪讬诐 讗讬转讻诇讬讗 注诇 注诇讬讗 讚讗讬诇诪诇讗 注诇讬讗 诇讗 诪转拽讬讬诪谉 讗讬转讻诇讬讗

And this is the meaning of the instruction that they sent from there, i.e., from Eretz Yisrael: Let the clusters of grapes pray for the leaves, as were it not for the leaves, the clusters of grapes would not survive.

讜讗讻专讛 诇讬 讘讞诪砖讛 注砖专 讻住祝 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 讗讬谉 讻讬专讛 讗诇讗 诇砖讜谉 诪讻讬专讛 砖谞讗诪专 讘拽讘专讬 讗砖专 讻专讬转讬 诇讬

搂 The Gemara cites homiletical interpretations of other verses that pertain to the leaders of the Jewish people in Eretz Yisrael and Babylonia. The verse states: 鈥淪o I bought her [va鈥檈kkereha] to me for fifteen pieces of silver, and a 岣mer of barley, and a half-岣mer of barley鈥 (Hosea 3:2). Rabbi Yo岣nan says in the name of Rabbi Shimon ben Yehotzadak: The term kira, which forms the basis of the verb va鈥檈kkereha, is nothing other than language referring to a sale [mekhira], as it is stated that Joseph said: 鈥淢y father made me swear, saying: Lo, I die; in my grave that I have acquired [kariti] for me in the land of Canaan, there shall you bury me鈥 (Genesis 50:5).

讘讞诪砖讛 注砖专 讝讛 讞诪砖讛 注砖专 讘谞讬住谉 砖讘讜 谞讙讗诇讜 讬砖专讗诇 诪诪爪专讬诐 讻住祝 讗诇讜 爪讚讬拽讬诐 讜讻谉 讛讜讗 讗讜诪专 爪专讜专 讛讻住祝 诇拽讞 讘讬讚讜

Rabbi Yo岣nan continues: 鈥淔or fifteen pieces of silver鈥; this is a reference to the fifteenth of Nisan, the date on which the Jewish people were redeemed from Egypt. 鈥淪ilver鈥; these are the righteous people. And similarly, another verse states: 鈥淗e has taken the bag of silver with him鈥 (Proverbs 7:20), a reference to God taking the righteous away prior to the destruction of the First Temple (see Sanhedrin 96b).

讞诪专 砖注专讬诐 讜诇转讱 砖注专讬诐 讗诇讜 讗专讘注讬诐 讜讞诪砖讛 爪讚讬拽讬诐 砖讛注讜诇诐 诪转拽讬讬诐 讘讛诐 讜讗讬谞讬 讬讜讚注 讗诐 砖诇砖讬诐 讻讗谉 讜讞诪砖讛 注砖专 讘讗专抓 讬砖专讗诇 讜讗诐 砖诇砖讬诐 讘讗专抓 讬砖专讗诇 讜讞诪砖讛 注砖专 讻讗谉 讻砖讛讜讗 讗讜诪专 讜讗拽讞讛 砖诇砖讬诐 讻住祝 讜讗砖诇讬讱 讗转讜 讘讬转 讛壮 讗诇 讛讬讜爪专 讛讜讬 讗讜诪专 砖诇砖讬诐 讘讗专抓 讬砖专讗诇 讜讞诪砖讛 注砖专 讻讗谉

The verse states: 鈥淎 岣mer of barley, and a half-岣mer of barley.鈥 A 岣mer equals thirty se鈥檃, and a half-岣mer equals fifteen se鈥檃, totaling forty-five se鈥檃; these are the forty-five righteous individuals in whose merit the world continues to exist. And although the verse alludes to the fact that thirty of these righteous individuals are in one place and fifteen are elsewhere, I do not know if thirty are here in Babylonia and fifteen are in Eretz Yisrael, or if thirty are in Eretz Yisrael and fifteen are here in Babylonia. When it says in a different verse: 鈥淎nd I took the thirty pieces of silver and cast them into the treasury, in the house of the Lord鈥 (Zechariah 11:13), you must say that thirty of the righteous individuals are in Eretz Yisrael and fifteen are here in Babylonia.

讗诪专 讗讘讬讬 讜专讜讘讬讬讛讜 诪砖转讻讞讬 讘讘讬 讻谞讬砖转讗 讚转讜转讬 讗驻转讗 讜讛讬讬谞讜 讚讻转讬讘 讜讗诪专 讗诇讬讛诐 讗诐 讟讜讘 讘注讬谞讬讻诐 讛讘讜 砖讻专讬 讜讗诐 诇讗 讞讚诇讜 讜讬砖拽诇讜 讗转 砖讻专讬 砖诇砖讬诐 讻住祝

Abaye said: And most of the fifteen righteous individuals in Babylonia are found in the synagogue under the upper room. And this is the meaning of that which is written: 鈥淎nd I said to them: If it is good in your eyes, give me my hire; and if not, refrain. And they weighed for my hire thirty pieces of silver鈥 (Zechariah 11:12).

专讘讬 讬讛讜讚讛 讗讜诪专 讗诇讜 砖诇砖讬诐 爪讚讬拽讬 讗讜诪讜转 讛注讜诇诐 砖讗讜诪讜转 讛注讜诇诐 诪转拽讬讬诪讬诐 注诇讬讛诐 注讜诇讗 讗诪专 讗诇讜 砖诇砖讬诐 诪爪讜转 砖拽讘诇讜 注诇讬讛诐 讘谞讬 谞讞 讜讗讬谉 诪拽讬讬诪讬谉 讗诇讗 砖诇砖讛 讗讞转

Rabbi Yehuda says: These are the thirty righteous individuals among the nations of the world, in whose merit the nations of the world continue to exist. Ulla says: These are the thirty mitzvot that the descendants of Noah initially accepted upon themselves; but they fulfill only three of them. One of these three mitzvot is

砖讗讬谉 讻讜转讘讬谉 讻转讜讘讛 诇讝讻专讬诐 讜讗讞转 砖讗讬谉 砖讜拽诇讬谉 讘砖专 讛诪转 讘诪拽讜诇讬谉 讜讗讞转 砖诪讻讘讚讬谉 讗转 讛转讜专讛

that they do not write a marriage contract for a wedding between two males; although they violate the prohibition against engaging in homosexuality, they are not so brazen as to write a marriage contract as for a regular marriage. And one of the three mitzvot is that although they are suspected of eating human beings, they do not weigh the flesh of the dead in butcher shops [bemakkulin] and sell it publicly; and one is that they honor the Torah.

讜讗讬谞讜 谞讜讛讙 讘注讜祝 讜讛讗 拽讗 讞讝讬谞谉 讚讗讬转 诇讬讛 讗讬转 诇讬讛 讜诇讗 注讙讬诇

搂 The mishna teaches (89b) that the prohibition of eating the sciatic nerve does not apply to a bird due to the fact that the verse is referring to the sciatic nerve as being 鈥渦pon the spoon of the thigh鈥 (Genesis 32:33), and a bird has no spoon of the thigh. The Gemara challenges: But we see that it does have a protrusion of flesh on its thigh. The Gemara answers: It has a protrusion, but that protrusion is not rounded.

讘注讬 专讘讬 讬专诪讬讛 讗讬转 诇讬讛 诇注讜祝 讜注讙讬诇 讗讬转 诇讬讛 诇讘讛诪讛 讜诇讗 注讙讬诇 诪讗讬 讘转专 讚讬讚讬讛 讗讝诇讬谞谉 讗讜 讘转专 诪讬谞讬讛 讗讝诇讬谞谉 转讬拽讜

Rabbi Yirmeya raises a dilemma: If a bird has a protrusion on its thigh bone and it is rounded, or an animal has a protrusion on its thigh bone but it is not rounded, what is the halakha? Do we follow it, i.e., does the status of the sciatic nerve depend upon the physical properties of each particular animal, or do we follow its species, so that the sciatic nerve of an animal is always forbidden and that of a bird is always permitted? The Gemara responds: The question shall stand unresolved.

讜谞讜讛讙 讘砖诇讬诇 讗诪专 砖诪讜讗诇 讜讞诇讘讜 诪讜转专 诇讚讘专讬 讛讻诇

搂 The mishna states that the prohibition of the sciatic nerve applies to a late-term animal fetus in the womb. Rabbi Yehuda says: It does not apply to a fetus; and its fat is permitted. Shmuel says: When the mishna states: And its fat is permitted, that is according to everyone.

讞诇讘讜 讚诪讗讬 讗讬诇讬诪讗 讚砖诇讬诇 讜讛讗 诪讬驻诇讙 驻诇讬讙讬 讘讬讛 讚转谞讬讗 谞讜讛讙 讘砖诇讬诇 讜讞诇讘讜 讗住讜专 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谞讜 谞讜讛讙 讘砖诇讬诇 讜讞诇讘讜 诪讜转专

The Gemara asks: The fat of what? If we say that it is referring to the fat of a fetus, don鈥檛 the tanna鈥檌m disagree about it, as it is taught in a baraita: The prohibition of the sciatic nerve applies to a late-term fetus, and its fat is prohibited; this is the statement of Rabbi Meir. Rabbi Yehuda says that the prohibition of the sciatic nerve does not apply to a late-term fetus, and its fat is permitted.

讜讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪讞诇讜拽转 讘讘谉 转砖注讛 讞讬 讜讛诇讱 专讘讬 诪讗讬专 诇砖讬讟转讜 讜专讘讬 讬讛讜讚讛 诇砖讬讟转讜

And Rabbi Elazar says that Rabbi Oshaya says in explanation of the baraita: This dispute applies to a nine-month-old, i.e., a full-term, fetus that remains alive after its mother has been slaughtered. And Rabbi Meir followed his general opinion in this regard (see 74a), that this fetus is considered a live animal independent of its mother. Consequently, it must undergo ritual slaughter in order for its meat to be permitted for consumption, and its fats and sciatic nerve are forbidden like those of any other animal. And Rabbi Yehuda followed his general opinion that such a fetus is not considered a live animal but rather part of its mother. Consequently, it does not require ritual slaughter, and its fats and sciatic nerve are permitted.

讜讗诇讗 讞诇讘讜 讚讙讬讚 讛讗 诪讬驻诇讙 驻诇讬讙讬 讘讛 讚转谞讬讗 讙讬讚 讛谞砖讛 诪讞讟讟 讗讞专讬讜 讘讻诇 诪拽讜诐 砖讛讜讗 讜讞讜转讱 砖诪谞讜 诪注讬拽专讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讙讜诪诪讜 注诐 讛砖讜驻讬

But rather, perhaps Shmuel鈥檚 statement was said with regard to the fat of the sciatic nerve. But the tanna鈥檌m disagree about this case as well, as it is taught in a baraita: With regard to the sciatic nerve, one scrapes around it to remove it entirely in any place that it is found in the thigh, and one cuts out its fat from its source, i.e., even the fat that is embedded in the flesh; this is the statement of Rabbi Meir. Rabbi Yehuda says: One cuts out the nerve and fat so that they are level with the flesh [hashufi] of the thigh, but there is no need to scrape out the parts embedded in the flesh. Consequently, there is a dispute about the fat surrounding the sciatic nerve as well.

诇注讜诇诐 讞诇讘讜 讚讙讬讚 诪讜讚讛 砖诪讜讗诇 讚诇专讘讬 诪讗讬专 诪讚专讘谞谉 讗住讜专 讚转谞讬讗 讜砖诪谞讜 诪讜转专 讜讬砖专讗诇 拽讚讜砖讬诐 谞讛讙讜 讘讜 讗讬住讜专 诪讗讬 诇讗讜 专讘讬 诪讗讬专 讛讬讗 讚讗诪专 诪讜转专 诪谉 讛转讜专讛 讜讗住讜专 诪讚专讘谞谉

The Gemara answers: Actually, Shmuel was referring to the fat of the sciatic nerve, and Shmuel concedes that according to the opinion of Rabbi Meir the fat surrounding the sciatic nerve is forbidden by rabbinic law but permitted by Torah law. As it is taught in a baraita: Its fat is permitted by Torah law, but the Jewish people are holy and treated it as forbidden. The Gemara infers: What, is it not that this baraita is in accordance with the opinion of Rabbi Meir, who said that the fat is permitted by Torah law but forbidden by rabbinic law?

诪诪讗讬 讚讬诇诪讗 专讘讬 讬讛讜讚讛 讛讬讗 讗讘诇 诇专讘讬 诪讗讬专 诪讚讗讜专讬讬转讗 谞诪讬 讗住讬专

The Gemara challenges this: From where can it be proven that this baraita is in accordance with the opinion of Rabbi Meir? Perhaps it is in accordance with the opinion of Rabbi Yehuda, but according to the opinion of Rabbi Meir it is even forbidden by Torah law.

诇讗 住诇拽讗 讚注转讱 讚转谞讬讗 讙讬讚 讛谞砖讛 诪讞讟讟 讗讞专讬讜 讘讻诇 诪拽讜诐 砖讛讜讗 讜砖诪谞讜 诪讜转专 诪讗谉 砖诪注转 诇讬讛 讚讗讬转 诇讬讛 讞讟讬讟讛 专讘讬 诪讗讬专 讜拽讗诪专 砖诪谞讜 诪讜转专

The Gemara rejects this challenge: It would not enter your mind that this baraita is in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita: With regard to the sciatic nerve, one scrapes around it to remove it entirely from any place that it is found in the thigh, and its fat is permitted. The Gemara explains: Whom have you heard who holds that scraping is required? It is Rabbi Meir. And the baraita states that its fat is permitted. Consequently, Rabbi Meir must hold that the fat surrounding the sciatic nerve is permitted by Torah law and forbidden by rabbinic law.

讗诪专 专讘 讬爪讞拽 讘专 砖诪讜讗诇 讘专 诪专转讗 讗诪专 专讘 诇讗 讗住专讛 转讜专讛 讗诇讗 拽谞讜拽谞讜转 砖讘讜 注讜诇讗 讗诪专 注抓 讛讜讗 讜讛转讜专讛 讞讬讬讘讛 注诇讬讜

搂 With regard to the sciatic nerve Rav Yitz岣k bar Shmuel bar Marta says that Rav says: The Torah prohibited only its thin, tendril-like nerve fibers [kenokanot] that branch off and run alongside the sciatic nerve, under the flesh. By contrast, the sciatic nerve itself, which is inedible and has no flavor, is therefore considered like wood rather than food, and is not forbidden. Conversely, Ulla says: The sciatic nerve is inedible and has no flavor, like wood, but nevertheless the Torah rendered one liable for eating it.

讗诪专 讗讘讬讬 讻讜讜转讬讛 讚注讜诇讗 诪住转讘专讗 讚讗诪专 专讘 砖砖转 讗诪专 专讘 讗住讬 讞讜讟讬谉 砖讘讞诇讘 讗住讜专讬谉 讜讗讬谉 讞讬讬讘讬谉 注诇讬讛谉 讗诇诪讗 讞诇讘 讗诪专 专讞诪谞讗 讜诇讗 讞讜讟讬谉 讛讻讗 谞诪讬 讙讬讚 讗诪专 专讞诪谞讗 讜诇讗 拽谞讜拽谞讜转

Abaye said: It stands to reason that the halakha is in accordance with the opinion of Ulla, because Rav Sheshet said that Rav Asi said: The strands of veins that are in the forbidden fat are forbidden, but one is not liable for eating them. Apparently, when the Merciful One states in the Torah that it is prohibited to eat fat, the prohibition applies only to the fat itself but not to the strands of veins. Here also, the Merciful One states in the Torah that it is prohibited to eat the sciatic nerve, but that does not include the tendril-like nerve fibers.

讙讜驻讗 讗诪专 专讘 砖砖转 讗诪专 专讘 讗住讬 讞讜讟讬谉 砖讘讞诇讘 讗住讜专讬谉 讜讗讬谉 讞讬讬讘讬谉 注诇讬讛谉 砖讘讻讜诇讬讗 讗住讜专讬谉 讜讗讬谉 讞讬讬讘讬谉 注诇讬讛谉 诇讜讘谉 讻讜诇讬讗 专讘讬 讜专讘讬 讞讬讬讗 讞讚 讗住专 讜讞讚 砖专讬

搂 The Gemara now returns to the matter itself cited in the discussion above: Rav Sheshet said that Rav Asi said: The strands of veins that are in the forbidden fat are forbidden, but one is not liable for eating them. The strands of veins that are in the kidney are forbidden, but one is not liable for eating them. With regard to the white fat of the kidney, there is a dispute between Rabbi Yehuda HaNasi and Rabbi 岣yya: One of them prohibits its consumption, because it is similar to the fats that are prohibited by the Torah; and one of them permits eating it.

专讘讛 诪诪专讟讟 诇讬讛 专讘讬 讬讜讞谞谉 诪诪专讟讟 诇讬讛 专讘讬 讗住讬 讙讗讬诐 诇讬讛 讗诪专 讗讘讬讬 讻讜讜转讬讛 讚专讘讬 讗住讬 诪住转讘专讗 讚讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇

The Gemara relates that Rabba would scrape every remnant of white fat away from the kidney. Similarly, Rabbi Yo岣nan would scrape it away from the kidney. By contrast, Rabbi Asi would cut it from the surface of the kidney but would not scrape out the rest of it. Abaye said: It stands to reason that the halakha is in accordance with the opinion of Rabbi Asi, because Rabbi Abba said that Rav Yehuda said that Shmuel said:

  • 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 92

The William Davidson Talmud | Powered by Sefaria

Chullin 92

讘专讜讱 讗讜驻谞讬诐 讛讜讗 讚讗诪专讬 诇讬讛 讜讗讬讘注讬转 讗讬诪讗 讻讬讜谉 讚讗转讬讛讬讘 专砖讜转讗 讗转讬讛讬讘

The Gemara answers that it is the ofanim who say the verse: 鈥淏lessed be the glory of the Lord from His place,鈥 as the next verse mentions 鈥渢he noise of the ofanim鈥 (Ezekiel 3:13), and Rav 岣nina鈥檚 statement citing Rav was referring not to ofanim but to ministering angels. And if you wish, say that once permission has been given to them to mention the name of God after three words when they say: 鈥淗oly, holy, holy,鈥 permission is also given to them to mention the name of God again while praising Him even after fewer than three words.

讜讬砖专 讗诇 诪诇讗讱 讜讬讻诇 讘讻讛 讜讬转讞谞谉 诇讜 讗讬谞讬 讬讜讚注 诪讬 谞注砖讛 砖专 诇诪讬 讻砖讛讜讗 讗讜诪专 讻讬 砖专讬转 注诐 讗诇讛讬诐 讛讜讬 讗讜诪专 讬注拽讘 谞注砖讛 砖专 诇诪诇讗讱

The Gemara continues to discuss Jacob wrestling with the angel. The prophet states: 鈥淪o he strove [vayyasar] with an angel, and prevailed; he wept, and made supplication to him; at Beth El he would find him, and there he would speak with us鈥 (Hosea 12:5). From this verse I do not know who became master [sar], i.e., was victorious, over whom. When another verse states: 鈥淎nd he said: Your name shall no longer be called Jacob, but Israel; for you have striven with angels and with men, and have prevailed鈥 (Genesis 32:29), you must say that Jacob became master over the angel.

讘讻讛 讜讬转讞谞谉 诇讜 讗讬谞讬 讬讜讚注 诪讬 讘讻讛 诇诪讬 讻砖讛讜讗 讗讜诪专 讜讬讗诪专 砖诇讞谞讬 讛讜讬 讗讜诪专 诪诇讗讱 讘讻讛 诇讬注拽讘

The verse in Hosea states: 鈥淗e wept, and made supplication to him.鈥 From this verse I do not know who cried to whom. When another verse states: 鈥淎nd he said: Let me go, for the dawn has risen鈥 (Genesis 32:27), you must say that the angel cried to Jacob.

讻讬 砖专讬转 注诐 讗诇讛讬诐 讜注诐 讗谞砖讬诐 讗诪专 专讘讛 专诪讝 专诪讝 诇讜 砖注转讬讚讬诐 砖谞讬 砖专讬诐 诇爪讗转 诪诪谞讜 专讗砖 讙讜诇讛 砖讘讘讘诇 讜谞砖讬讗 砖讘讗专抓 讬砖专讗诇 诪讻讗谉 专诪讝 诇讜 讙诇讜转

The verse states: 鈥淎nd he said: Your name shall no longer be called Jacob, but Israel; for you have striven with angels [elohim] and with men, and have prevailed鈥 (Genesis 32:29). Rabba says: The angel intimated to Jacob that in the future two princes would emerge from him: They are the Exilarch who is in Babylonia and the Nasi who is in Eretz Yisrael. And from here he also intimated to Jacob that there would be an exile.

讜讘讙驻谉 砖诇砖讛 砖专讬讙诐 讗诪专 专讘 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘 讗诇讜 砖诇砖讛 砖专讬 讙讗讬诐 讛讬讜爪讗讬诐 诪讬砖专讗诇 讘讻诇 讚讜专 讜讚讜专 驻注诪讬诐 砖砖谞讬诐 讻讗谉 讜讗讞讚 讘讗专抓 讬砖专讗诇 驻注诪讬诐 砖砖谞讬诐 讘讗专抓 讬砖专讗诇 讜讗讞讚 讻讗谉 讬讛讬讘讜 专讘谞谉 注讬谞讬讬讛讜 讘专讘谞讗 注讜拽讘讗 讜专讘谞讗 谞讞诪讬讛 讘谞讬 讘专转讬讛 讚专讘

Similarly, with regard to the dream of Pharaoh鈥檚 butler, the verse states: 鈥淎nd in the vine were three branches [sarigim]; and as it was budding, its blossoms shot forth, and its clusters brought forth ripe grapes鈥 (Genesis 40:10). Rav 岣yya bar Abba says that Rav says: These three branches refer to the three proud princes [sarei ge鈥檌m] who emerge from the Jewish people in each and every generation. There are times when two are here in Babylonia and one is in Eretz Yisrael, and there are times when two are in Eretz Yisrael and one is here in Babylonia. When this was stated in the study hall, the Sages present turned their eyes toward Rabbana Ukva and Rabbana Ne岣mya, the sons of the daughter of Rav, who were from the family of the Exilarch and were two leaders of the generation who resided in Babylonia.

专讘讗 讗诪专 讗诇讜 砖诇砖讛 砖专讬 讙讜讬诐 砖诪诇诪讚讬诐 讝讻讜转 注诇 讬砖专讗诇 讘讻诇 讚讜专 讜讚讜专

Rava says a different explanation of the verse: These three branches [sarigim] are the three ministering angels appointed to oversee the gentiles [sarei goyim], who plead in favor of the Jewish people in each and every generation.

转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讙驻谉 讝讛 讛注讜诇诐 砖诇砖讛 砖专讬讙诐 讝讛 讗讘专讛诐 讬爪讞拽 讜讬注拽讘 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 讛讗诪讛讜转 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 讛砖讘讟讬诐

It is taught in a baraita: Rabbi Eliezer says an alternate interpretation of the verse. 鈥淰ine鈥; this is a reference to the world. 鈥淭hree branches鈥; this is a reference to Abraham, Isaac, and Jacob. 鈥淎nd as it was budding, its blossoms shot forth鈥; these are the matriarchs. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the twelve tribes, i.e., the twelve sons of Jacob.

讗诪专 诇讜 专讘讬 讬讛讜砖注 讜讻讬 诪专讗讬谉 诇讜 诇讗讚诐 诪讛 砖讛讬讛 讜讛诇讗 讗讬谉 诪专讗讬谉 诇讜 诇讗讚诐 讗诇讗 诪讛 砖注转讬讚 诇讛讬讜转 讗诇讗 讙驻谉 讝讛 转讜专讛 砖诇砖讛 砖专讬讙讬诐 讗诇讜 诪砖讛 讜讗讛专谉 讜诪专讬诐 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 住谞讛讚专讬谉 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 讛爪讚讬拽讬诐 砖讘讻诇 讚讜专 讜讚讜专

Rabbi Yehoshua said to him: But is a person shown in a dream what was in the past? Isn鈥檛 it true that one is shown only what will be in the future? Since the patriarchs, matriarchs, and sons of Jacob were all born prior to this dream, the dream was not alluding to them. Rather, the verse should be interpreted as follows: 鈥淰ine鈥; this is a reference to the Torah. 鈥淭hree branches鈥; these are Moses, Aaron, and Miriam. 鈥淎nd as it was budding, its blossoms shot forth鈥; these are the members of the Sanhedrin. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the righteous people who live in each and every generation.

讗诪专 专讘谉 讙诪诇讬讗诇 注讚讬讬谉 爪专讬讻讬谉 讗谞讜 诇诪讜讚注讬 讚诪讜拽讬诐 诇讬讛 讻讜诇讬讛 讘讞讚 诪拽讜诐 专讘讬 讗诇注讝专 讛诪讜讚注讬 讗讜诪专 讙驻谉 讝讛 讬专讜砖诇讬诐 砖诇砖讛 砖专讬讙讬诐 讝讛 诪拽讚砖 诪诇讱 讜讻讛谉 讙讚讜诇 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 驻专讞讬 讻讛讜谞讛 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 谞住讻讬诐

Rabban Gamliel said: In order to understand this verse (Genesis 40:10) we still need the explanation of Rabbi Elazar HaModa鈥檌, who is an expert in matters of aggada, as he interprets all of the phrases in the verse as referring to one location. Rabbi Elazar HaModa鈥檌 says: 鈥淰ine鈥; this is a reference to Jerusalem. 鈥淭hree branches鈥; this is a reference to the Temple, the king and the High Priest. 鈥淎nd as it was budding [pora岣t], its blossoms shot forth鈥; these are the young priests [pir岣i khehunna]. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the wine libations.

专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讜拽讬诐 诇讛 讘诪转谞讜转 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讙驻谉 讝讜 转讜专讛 砖诇砖讛 砖专讬讙讬诐 讝讛 讘讗专 注诪讜讚 注谞谉 讜诪谉 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讗诇讜 讛讘讻讜专讬诐 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讗诇讜 谞住讻讬诐

Rabbi Yehoshua ben Levi interprets it with reference to the gifts that God gave the Jewish people, as Rabbi Yehoshua ben Levi said: 鈥淰ine鈥; this is a reference to the Torah. 鈥淭hree branches鈥; this is a reference to the miraculous items that accompanied the Jewish people in the wilderness and sustained and protected them: The well, the pillar of cloud, and the manna. 鈥淎nd as it was budding, its blossoms shot forth鈥; these are the first fruits that are brought to the Temple. 鈥淎nd its clusters brought forth ripe grapes鈥; these are the wine libations.

专讘讬 讬专诪讬讛 讘专 讗讘讗 讗诪专 讙驻谉 讗诇讜 讬砖专讗诇 讜讻谉 讛讜讗 讗讜诪专 讙驻谉 诪诪爪专讬诐 转住讬注 砖诇砖讛 砖专讬讙讬诐 讗诇讜 砖诇砖讛 专讙诇讬诐 砖讬砖专讗诇 注讜诇讬谉 讘讛谉 讘讻诇 砖谞讛 讜砖谞讛 讜讛讬讗 讻驻专讞转 注诇转讛 谞爪讛 讛讙讬注 讝诪谞谉 砖诇 讬砖专讗诇 诇驻专讜转 讜诇专讘讜转 讜讻谉 讛讜讗 讗讜诪专 讜讘谞讬 讬砖专讗诇 驻专讜 讜讬砖专爪讜

Rabbi Yirmeya bar Abba says: 鈥淰ine鈥; this is a reference to the Jewish people, and similarly another verse states: 鈥淵ou plucked up a vine out of Egypt; You drove out the nations and planted it鈥 (Psalms 80:9). 鈥淭hree branches鈥; these are the three pilgrimage Festivals, on which the Jewish people ascend to Jerusalem every year. 鈥淎nd as it was budding, its blossoms shot forth,鈥 means that the time has arrived for the Jewish people to be fruitful and multiply, and similarly another verse states: 鈥淎nd the children of Israel were fruitful, and increased abundantly, and multiplied, and became exceeding mighty; and the land was filled with them鈥 (Exodus 1:7).

注诇转讛 谞爪讛 讛讙讬注 讝诪谉 砖诇 讬砖专讗诇 诇讬讙讗诇 讜讻谉 讛讜讗 讗讜诪专 讜讬讝 谞爪讞诐 注诇 讘讙讚讬 讜讻诇 诪诇讘讜砖讬 讗讙讗诇转讬 讛讘砖讬诇讜 讗砖讻诇转讬讛 注谞讘讬诐 讛讙讬注 讝诪谞讛 砖诇 诪爪专讬诐 诇砖转讜转 讻讜住 讛转专注诇讛

鈥淚ts blossoms [nitzah] shot forth鈥 means that the time has arrived for the Jewish people to be redeemed. And similarly another verse states: 鈥淎nd their eternity [nitz岣m] is dashed against My garments, and I have redeemed all My raiment鈥 (Isaiah 63:3). 鈥淎nd its clusters brought forth ripe grapes鈥 means that the time has arrived for Egypt to drink the cup of fury, i.e., to receive its punishment.

讜讛讬讬谞讜 讚讗诪专 专讘讗 砖诇砖讛 讻讜住讜转 讛讗诪讜专讜转 讘诪爪专讬诐 诇诪讛 讗讞讚 砖砖转讛 讘讬诪讬 诪砖讛 讜讗讞讚 砖砖转讛 讘讬诪讬 驻专注讛 谞讻讛 讜讗讞讚 砖注转讬讚讛 诇砖转讜转 注诐 讻诇 讛讙讜讬诐

And this is as Rava said: Why are there three cups stated with regard to Egypt in the dream of Pharaoh鈥檚 butler (see Genesis 40:11)? They are an allusion to three cups of misfortune that would later befall Egypt: One that Egypt drank in the days of Moses during the ten plagues and the Exodus; one that Egypt drank in the days of Pharaoh Nekho, the king of Egypt defeated by Nebuchadnezzar; and one that Egypt will drink in the future with all the other nations, when they are punished in the time of the Messiah.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇专讘讬 讬专诪讬讛 讘专 讗讘讗 讻讬 讚专讬砖 诇讛讜 专讘 诇讛谞讬 拽专讗讬 讘讗讙讚转讗 讻讜讜转讱 讚专讬砖 诇讛讜

Rabbi Abba said to Rabbi Yirmeya bar Abba: When Rav interpreted these verses homiletically he interpreted them according to the way in which you have interpreted them, and not according to any of the other opinions cited above.

讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗讜诪讛 讝讜 讻讙驻谉 谞诪砖诇讛 讝诪讜专讜转 砖讘讛 讗诇讜 讘注诇讬 讘转讬诐 讗砖讻讜诇讜转 砖讘讛 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 注诇讬谉 砖讘讛 讗诇讜 注诪讬 讛讗专抓 拽谞讜拽谞讜转 砖讘讛 讗诇讜 专讬拽谞讬诐 砖讘讬砖专讗诇

Similar to Rabbi Yirmeya bar Abba鈥檚 interpretation of the word vine as an allusion to the Jewish people, Rabbi Shimon ben Lakish says: This nation is likened to a vine. The branches of the vine support the clusters of grapes, the leaves, and the tendrils; these are represented among the Jewish people by the homeowners, who provide financial support for the entire nation. The clusters of grapes on the vine, these are the Torah scholars. The leaves on the vine, which protect the grapes, these are the ignoramuses, who protect the Torah scholars. The tendrils of the vine, which do not directly serve the grapes themselves, these are the empty ones of the Jewish people.

讜讛讬讬谞讜 讚砖诇讞讜 诪转诐 诇讬讘注讬 专讞诪讬诐 讗讬转讻诇讬讗 注诇 注诇讬讗 讚讗讬诇诪诇讗 注诇讬讗 诇讗 诪转拽讬讬诪谉 讗讬转讻诇讬讗

And this is the meaning of the instruction that they sent from there, i.e., from Eretz Yisrael: Let the clusters of grapes pray for the leaves, as were it not for the leaves, the clusters of grapes would not survive.

讜讗讻专讛 诇讬 讘讞诪砖讛 注砖专 讻住祝 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 讗讬谉 讻讬专讛 讗诇讗 诇砖讜谉 诪讻讬专讛 砖谞讗诪专 讘拽讘专讬 讗砖专 讻专讬转讬 诇讬

搂 The Gemara cites homiletical interpretations of other verses that pertain to the leaders of the Jewish people in Eretz Yisrael and Babylonia. The verse states: 鈥淪o I bought her [va鈥檈kkereha] to me for fifteen pieces of silver, and a 岣mer of barley, and a half-岣mer of barley鈥 (Hosea 3:2). Rabbi Yo岣nan says in the name of Rabbi Shimon ben Yehotzadak: The term kira, which forms the basis of the verb va鈥檈kkereha, is nothing other than language referring to a sale [mekhira], as it is stated that Joseph said: 鈥淢y father made me swear, saying: Lo, I die; in my grave that I have acquired [kariti] for me in the land of Canaan, there shall you bury me鈥 (Genesis 50:5).

讘讞诪砖讛 注砖专 讝讛 讞诪砖讛 注砖专 讘谞讬住谉 砖讘讜 谞讙讗诇讜 讬砖专讗诇 诪诪爪专讬诐 讻住祝 讗诇讜 爪讚讬拽讬诐 讜讻谉 讛讜讗 讗讜诪专 爪专讜专 讛讻住祝 诇拽讞 讘讬讚讜

Rabbi Yo岣nan continues: 鈥淔or fifteen pieces of silver鈥; this is a reference to the fifteenth of Nisan, the date on which the Jewish people were redeemed from Egypt. 鈥淪ilver鈥; these are the righteous people. And similarly, another verse states: 鈥淗e has taken the bag of silver with him鈥 (Proverbs 7:20), a reference to God taking the righteous away prior to the destruction of the First Temple (see Sanhedrin 96b).

讞诪专 砖注专讬诐 讜诇转讱 砖注专讬诐 讗诇讜 讗专讘注讬诐 讜讞诪砖讛 爪讚讬拽讬诐 砖讛注讜诇诐 诪转拽讬讬诐 讘讛诐 讜讗讬谞讬 讬讜讚注 讗诐 砖诇砖讬诐 讻讗谉 讜讞诪砖讛 注砖专 讘讗专抓 讬砖专讗诇 讜讗诐 砖诇砖讬诐 讘讗专抓 讬砖专讗诇 讜讞诪砖讛 注砖专 讻讗谉 讻砖讛讜讗 讗讜诪专 讜讗拽讞讛 砖诇砖讬诐 讻住祝 讜讗砖诇讬讱 讗转讜 讘讬转 讛壮 讗诇 讛讬讜爪专 讛讜讬 讗讜诪专 砖诇砖讬诐 讘讗专抓 讬砖专讗诇 讜讞诪砖讛 注砖专 讻讗谉

The verse states: 鈥淎 岣mer of barley, and a half-岣mer of barley.鈥 A 岣mer equals thirty se鈥檃, and a half-岣mer equals fifteen se鈥檃, totaling forty-five se鈥檃; these are the forty-five righteous individuals in whose merit the world continues to exist. And although the verse alludes to the fact that thirty of these righteous individuals are in one place and fifteen are elsewhere, I do not know if thirty are here in Babylonia and fifteen are in Eretz Yisrael, or if thirty are in Eretz Yisrael and fifteen are here in Babylonia. When it says in a different verse: 鈥淎nd I took the thirty pieces of silver and cast them into the treasury, in the house of the Lord鈥 (Zechariah 11:13), you must say that thirty of the righteous individuals are in Eretz Yisrael and fifteen are here in Babylonia.

讗诪专 讗讘讬讬 讜专讜讘讬讬讛讜 诪砖转讻讞讬 讘讘讬 讻谞讬砖转讗 讚转讜转讬 讗驻转讗 讜讛讬讬谞讜 讚讻转讬讘 讜讗诪专 讗诇讬讛诐 讗诐 讟讜讘 讘注讬谞讬讻诐 讛讘讜 砖讻专讬 讜讗诐 诇讗 讞讚诇讜 讜讬砖拽诇讜 讗转 砖讻专讬 砖诇砖讬诐 讻住祝

Abaye said: And most of the fifteen righteous individuals in Babylonia are found in the synagogue under the upper room. And this is the meaning of that which is written: 鈥淎nd I said to them: If it is good in your eyes, give me my hire; and if not, refrain. And they weighed for my hire thirty pieces of silver鈥 (Zechariah 11:12).

专讘讬 讬讛讜讚讛 讗讜诪专 讗诇讜 砖诇砖讬诐 爪讚讬拽讬 讗讜诪讜转 讛注讜诇诐 砖讗讜诪讜转 讛注讜诇诐 诪转拽讬讬诪讬诐 注诇讬讛诐 注讜诇讗 讗诪专 讗诇讜 砖诇砖讬诐 诪爪讜转 砖拽讘诇讜 注诇讬讛诐 讘谞讬 谞讞 讜讗讬谉 诪拽讬讬诪讬谉 讗诇讗 砖诇砖讛 讗讞转

Rabbi Yehuda says: These are the thirty righteous individuals among the nations of the world, in whose merit the nations of the world continue to exist. Ulla says: These are the thirty mitzvot that the descendants of Noah initially accepted upon themselves; but they fulfill only three of them. One of these three mitzvot is

砖讗讬谉 讻讜转讘讬谉 讻转讜讘讛 诇讝讻专讬诐 讜讗讞转 砖讗讬谉 砖讜拽诇讬谉 讘砖专 讛诪转 讘诪拽讜诇讬谉 讜讗讞转 砖诪讻讘讚讬谉 讗转 讛转讜专讛

that they do not write a marriage contract for a wedding between two males; although they violate the prohibition against engaging in homosexuality, they are not so brazen as to write a marriage contract as for a regular marriage. And one of the three mitzvot is that although they are suspected of eating human beings, they do not weigh the flesh of the dead in butcher shops [bemakkulin] and sell it publicly; and one is that they honor the Torah.

讜讗讬谞讜 谞讜讛讙 讘注讜祝 讜讛讗 拽讗 讞讝讬谞谉 讚讗讬转 诇讬讛 讗讬转 诇讬讛 讜诇讗 注讙讬诇

搂 The mishna teaches (89b) that the prohibition of eating the sciatic nerve does not apply to a bird due to the fact that the verse is referring to the sciatic nerve as being 鈥渦pon the spoon of the thigh鈥 (Genesis 32:33), and a bird has no spoon of the thigh. The Gemara challenges: But we see that it does have a protrusion of flesh on its thigh. The Gemara answers: It has a protrusion, but that protrusion is not rounded.

讘注讬 专讘讬 讬专诪讬讛 讗讬转 诇讬讛 诇注讜祝 讜注讙讬诇 讗讬转 诇讬讛 诇讘讛诪讛 讜诇讗 注讙讬诇 诪讗讬 讘转专 讚讬讚讬讛 讗讝诇讬谞谉 讗讜 讘转专 诪讬谞讬讛 讗讝诇讬谞谉 转讬拽讜

Rabbi Yirmeya raises a dilemma: If a bird has a protrusion on its thigh bone and it is rounded, or an animal has a protrusion on its thigh bone but it is not rounded, what is the halakha? Do we follow it, i.e., does the status of the sciatic nerve depend upon the physical properties of each particular animal, or do we follow its species, so that the sciatic nerve of an animal is always forbidden and that of a bird is always permitted? The Gemara responds: The question shall stand unresolved.

讜谞讜讛讙 讘砖诇讬诇 讗诪专 砖诪讜讗诇 讜讞诇讘讜 诪讜转专 诇讚讘专讬 讛讻诇

搂 The mishna states that the prohibition of the sciatic nerve applies to a late-term animal fetus in the womb. Rabbi Yehuda says: It does not apply to a fetus; and its fat is permitted. Shmuel says: When the mishna states: And its fat is permitted, that is according to everyone.

讞诇讘讜 讚诪讗讬 讗讬诇讬诪讗 讚砖诇讬诇 讜讛讗 诪讬驻诇讙 驻诇讬讙讬 讘讬讛 讚转谞讬讗 谞讜讛讙 讘砖诇讬诇 讜讞诇讘讜 讗住讜专 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谞讜 谞讜讛讙 讘砖诇讬诇 讜讞诇讘讜 诪讜转专

The Gemara asks: The fat of what? If we say that it is referring to the fat of a fetus, don鈥檛 the tanna鈥檌m disagree about it, as it is taught in a baraita: The prohibition of the sciatic nerve applies to a late-term fetus, and its fat is prohibited; this is the statement of Rabbi Meir. Rabbi Yehuda says that the prohibition of the sciatic nerve does not apply to a late-term fetus, and its fat is permitted.

讜讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪讞诇讜拽转 讘讘谉 转砖注讛 讞讬 讜讛诇讱 专讘讬 诪讗讬专 诇砖讬讟转讜 讜专讘讬 讬讛讜讚讛 诇砖讬讟转讜

And Rabbi Elazar says that Rabbi Oshaya says in explanation of the baraita: This dispute applies to a nine-month-old, i.e., a full-term, fetus that remains alive after its mother has been slaughtered. And Rabbi Meir followed his general opinion in this regard (see 74a), that this fetus is considered a live animal independent of its mother. Consequently, it must undergo ritual slaughter in order for its meat to be permitted for consumption, and its fats and sciatic nerve are forbidden like those of any other animal. And Rabbi Yehuda followed his general opinion that such a fetus is not considered a live animal but rather part of its mother. Consequently, it does not require ritual slaughter, and its fats and sciatic nerve are permitted.

讜讗诇讗 讞诇讘讜 讚讙讬讚 讛讗 诪讬驻诇讙 驻诇讬讙讬 讘讛 讚转谞讬讗 讙讬讚 讛谞砖讛 诪讞讟讟 讗讞专讬讜 讘讻诇 诪拽讜诐 砖讛讜讗 讜讞讜转讱 砖诪谞讜 诪注讬拽专讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讙讜诪诪讜 注诐 讛砖讜驻讬

But rather, perhaps Shmuel鈥檚 statement was said with regard to the fat of the sciatic nerve. But the tanna鈥檌m disagree about this case as well, as it is taught in a baraita: With regard to the sciatic nerve, one scrapes around it to remove it entirely in any place that it is found in the thigh, and one cuts out its fat from its source, i.e., even the fat that is embedded in the flesh; this is the statement of Rabbi Meir. Rabbi Yehuda says: One cuts out the nerve and fat so that they are level with the flesh [hashufi] of the thigh, but there is no need to scrape out the parts embedded in the flesh. Consequently, there is a dispute about the fat surrounding the sciatic nerve as well.

诇注讜诇诐 讞诇讘讜 讚讙讬讚 诪讜讚讛 砖诪讜讗诇 讚诇专讘讬 诪讗讬专 诪讚专讘谞谉 讗住讜专 讚转谞讬讗 讜砖诪谞讜 诪讜转专 讜讬砖专讗诇 拽讚讜砖讬诐 谞讛讙讜 讘讜 讗讬住讜专 诪讗讬 诇讗讜 专讘讬 诪讗讬专 讛讬讗 讚讗诪专 诪讜转专 诪谉 讛转讜专讛 讜讗住讜专 诪讚专讘谞谉

The Gemara answers: Actually, Shmuel was referring to the fat of the sciatic nerve, and Shmuel concedes that according to the opinion of Rabbi Meir the fat surrounding the sciatic nerve is forbidden by rabbinic law but permitted by Torah law. As it is taught in a baraita: Its fat is permitted by Torah law, but the Jewish people are holy and treated it as forbidden. The Gemara infers: What, is it not that this baraita is in accordance with the opinion of Rabbi Meir, who said that the fat is permitted by Torah law but forbidden by rabbinic law?

诪诪讗讬 讚讬诇诪讗 专讘讬 讬讛讜讚讛 讛讬讗 讗讘诇 诇专讘讬 诪讗讬专 诪讚讗讜专讬讬转讗 谞诪讬 讗住讬专

The Gemara challenges this: From where can it be proven that this baraita is in accordance with the opinion of Rabbi Meir? Perhaps it is in accordance with the opinion of Rabbi Yehuda, but according to the opinion of Rabbi Meir it is even forbidden by Torah law.

诇讗 住诇拽讗 讚注转讱 讚转谞讬讗 讙讬讚 讛谞砖讛 诪讞讟讟 讗讞专讬讜 讘讻诇 诪拽讜诐 砖讛讜讗 讜砖诪谞讜 诪讜转专 诪讗谉 砖诪注转 诇讬讛 讚讗讬转 诇讬讛 讞讟讬讟讛 专讘讬 诪讗讬专 讜拽讗诪专 砖诪谞讜 诪讜转专

The Gemara rejects this challenge: It would not enter your mind that this baraita is in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita: With regard to the sciatic nerve, one scrapes around it to remove it entirely from any place that it is found in the thigh, and its fat is permitted. The Gemara explains: Whom have you heard who holds that scraping is required? It is Rabbi Meir. And the baraita states that its fat is permitted. Consequently, Rabbi Meir must hold that the fat surrounding the sciatic nerve is permitted by Torah law and forbidden by rabbinic law.

讗诪专 专讘 讬爪讞拽 讘专 砖诪讜讗诇 讘专 诪专转讗 讗诪专 专讘 诇讗 讗住专讛 转讜专讛 讗诇讗 拽谞讜拽谞讜转 砖讘讜 注讜诇讗 讗诪专 注抓 讛讜讗 讜讛转讜专讛 讞讬讬讘讛 注诇讬讜

搂 With regard to the sciatic nerve Rav Yitz岣k bar Shmuel bar Marta says that Rav says: The Torah prohibited only its thin, tendril-like nerve fibers [kenokanot] that branch off and run alongside the sciatic nerve, under the flesh. By contrast, the sciatic nerve itself, which is inedible and has no flavor, is therefore considered like wood rather than food, and is not forbidden. Conversely, Ulla says: The sciatic nerve is inedible and has no flavor, like wood, but nevertheless the Torah rendered one liable for eating it.

讗诪专 讗讘讬讬 讻讜讜转讬讛 讚注讜诇讗 诪住转讘专讗 讚讗诪专 专讘 砖砖转 讗诪专 专讘 讗住讬 讞讜讟讬谉 砖讘讞诇讘 讗住讜专讬谉 讜讗讬谉 讞讬讬讘讬谉 注诇讬讛谉 讗诇诪讗 讞诇讘 讗诪专 专讞诪谞讗 讜诇讗 讞讜讟讬谉 讛讻讗 谞诪讬 讙讬讚 讗诪专 专讞诪谞讗 讜诇讗 拽谞讜拽谞讜转

Abaye said: It stands to reason that the halakha is in accordance with the opinion of Ulla, because Rav Sheshet said that Rav Asi said: The strands of veins that are in the forbidden fat are forbidden, but one is not liable for eating them. Apparently, when the Merciful One states in the Torah that it is prohibited to eat fat, the prohibition applies only to the fat itself but not to the strands of veins. Here also, the Merciful One states in the Torah that it is prohibited to eat the sciatic nerve, but that does not include the tendril-like nerve fibers.

讙讜驻讗 讗诪专 专讘 砖砖转 讗诪专 专讘 讗住讬 讞讜讟讬谉 砖讘讞诇讘 讗住讜专讬谉 讜讗讬谉 讞讬讬讘讬谉 注诇讬讛谉 砖讘讻讜诇讬讗 讗住讜专讬谉 讜讗讬谉 讞讬讬讘讬谉 注诇讬讛谉 诇讜讘谉 讻讜诇讬讗 专讘讬 讜专讘讬 讞讬讬讗 讞讚 讗住专 讜讞讚 砖专讬

搂 The Gemara now returns to the matter itself cited in the discussion above: Rav Sheshet said that Rav Asi said: The strands of veins that are in the forbidden fat are forbidden, but one is not liable for eating them. The strands of veins that are in the kidney are forbidden, but one is not liable for eating them. With regard to the white fat of the kidney, there is a dispute between Rabbi Yehuda HaNasi and Rabbi 岣yya: One of them prohibits its consumption, because it is similar to the fats that are prohibited by the Torah; and one of them permits eating it.

专讘讛 诪诪专讟讟 诇讬讛 专讘讬 讬讜讞谞谉 诪诪专讟讟 诇讬讛 专讘讬 讗住讬 讙讗讬诐 诇讬讛 讗诪专 讗讘讬讬 讻讜讜转讬讛 讚专讘讬 讗住讬 诪住转讘专讗 讚讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇

The Gemara relates that Rabba would scrape every remnant of white fat away from the kidney. Similarly, Rabbi Yo岣nan would scrape it away from the kidney. By contrast, Rabbi Asi would cut it from the surface of the kidney but would not scrape out the rest of it. Abaye said: It stands to reason that the halakha is in accordance with the opinion of Rabbi Asi, because Rabbi Abba said that Rav Yehuda said that Shmuel said:

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