Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

March 4, 2019 | 讻状讝 讘讗讚专 讗壮 转砖注状讟

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Chullin 97


If the lesson doesn't play, click "Download"

砖讗谞讬 讞诇讘 讚诪驻注驻注

The Gemara answers: Forbidden fat is different from the sciatic nerve, because its flavor permeates throughout the animal, unlike that of the sciatic nerve.

讜讘讞诇讘 讗住讜专 讜讛讗诪专 专讘讛 讘专 讘专 讞谞讛 注讜讘讚讗 讛讜讛 拽诪讬讛 讚专讘讬 讬讜讞谞谉 讘讻谞讬砖转讗 讚诪注讜谉 讘讙讚讬 砖爪诇讗讜 讘讞诇讘讜 讜讗转讜 讜砖讬讬诇讜讛 诇专讘讬 讬讜讞谞谉 讜讗诪专 拽讜诇祝 讜讗讜讻诇 注讚 砖诪讙讬注 诇讞诇讘讜 讛讛讜讗 讻讞讜砖 讛讜讛

The Gemara challenges Rav Huna鈥檚 statement: And in the case of a kid roasted with its forbidden fat, is the meat forbidden? But didn鈥檛 Rabba bar bar 岣na say: There was an incident that came before Rabbi Yo岣nan in the synagogue of the town of Maon, where a young goat was roasted with its fat, and the people came and asked Rabbi Yo岣nan about the status of the meat, and he said: Peel away the meat and eat it until you reach the forbidden fat? This indicates that the flavor of the fat does not permeate the entire animal in which it is roasted. The Gemara answers: That kid was lean and had so little fat that its flavor did not permeate throughout the animal.

专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 讻讜诇讬讗 讘讞诇讘讛 讛讜讛 讜砖专讬讗 专讘讬谉 讘专 专讘 讗讚讗 讗诪专 讻讬诇讻讬转 讘讗讬诇驻住 讛讜讛 讜讗转讜 砖讬讬诇讜讛 诇专讘讬 讬讜讞谞谉 讜讗诪专 诇讛讜 诇讬讟注诪讬讛 拽驻讬诇讗 讗专诪讗讛

Rav Huna bar Yehuda said: That was a case of a kidney of a young goat roasted with its forbidden fat, and Rabbi Yo岣nan permitted it to be eaten because there is a membrane that separates the fat from the kidney and prevents the fat from penetrating the kidney. Ravin bar Rav Adda said: That was a case of a small, non-kosher fish known as kilkhit, which fell into a stewpot [ilpas], and they came to ask Rabbi Yo岣nan about its status. And he said to them: Let a gentile cook [kapeila] taste it in order to determine whether the flavor of the non-kosher fish has permeated the entire mixture.

讗诪专 专讘讗 诪专讬砖 讛讜讛 拽讗 拽砖讬讗 诇讬 讛讗 讚转谞讬讗 拽讚专讛 砖讘砖诇 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 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

Rava said: Initially that which is taught in the following baraita posed a difficulty for me: With regard to a pot in which one cooked meat, one may not cook milk in it; and if he did cook milk in it, the meat absorbed by the pot renders the milk forbidden if it imparts flavor to the milk. Similarly, if one cooked teruma in a pot, one may not cook non-sacred food in it; and if one did cook non-sacred food in it, the absorbed teruma renders the food in the pot sacred if it imparts flavor to it.

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 诇讬讛 讛砖转讗 讚讗诪专 专讘讬 讬讜讞谞谉 住诪讻讬谞谉 讗拽驻讬诇讗 讗专诪讗讛 讛讻讗 谞诪讬 住诪讻讬谞谉 讗拽驻讬诇讗 讗专诪讗讛

Rava explains: Granted, in the case of a pot used for teruma, a priest, who is permitted to partake of teruma, can taste the non-sacred food subsequently cooked in the pot in order to determine whether the teruma imparted flavor to the non-sacred food. But in a case where it is not known whether meat imparted flavor into milk, who can taste it? If the meat did impart flavor to the milk, it would be forbidden for any Jew to consume the milk. But now that Rabbi Yo岣nan said: We rely on a gentile cook in the case of the kilkhit, here also we rely on a gentile cook to taste it and say whether the meat has imparted flavor to the milk.

讚讗诪专 专讘讗 讗诪讜专 专讘谞谉 讘讟注诪讗 讜讗诪讜专 专讘谞谉 讘拽驻讬诇讗

The Gemara summarizes the guidelines that determine when an item cooked with another item affects the status of the mixture. Rava said: The Sages said that there are cases where one relies on a Jew tasting the food, and the Sages said that there are some cases where one relies on a gentile cook to taste the food,

讜讗诪讜专 专讘谞谉 讘砖砖讬诐 讛诇讻讱 诪讬谉 讘砖讗讬谞讜 诪讬谞讜 讚讛讬转专讗 讘讟注诪讗 讚讗讬住讜专讗 讘拽驻讬诇讗

and the Sages said that there are cases where the mixture is permitted if there is sixty times as much permitted food as forbidden food. Therefore, in a case where the mixture is a type of food mixed with food not of its own type, so that there is a difference in taste between the two components, when there are Jews for whom the mixture is permitted, one relies on a Jew tasting the mixture. This is the halakha when teruma is cooked with non-sacred food. When the mixture is potentially forbidden, e.g., in the case of meat cooked with milk, one relies on a gentile cook to taste it.

讜诪讬谉 讘诪讬谞讜 讚诇讬讻讗 诇诪讬拽诐 讗讟注诪讗 讗讬 谞诪讬 诪讬谉 讘砖讗讬谞讜 诪讬谞讜 讚讗讬住讜专讗 讚诇讬讻讗 拽驻讬诇讗 讘砖砖讬诐

And if the mixture is composed of a type of food mixed with food of its own type, where one cannot ascertain whether the forbidden component has imparted flavor; or if it is composed of a type of food mixed with food not of its own type when the mixture may be forbidden and it is a case where there is no gentile cook available to taste it, the mixture is permitted if there is sixty times as much permitted food as forbidden food.

讛谞讛讜 讗讟诪讛转讗 讚讗讬诪诇讬讞讜 讘讬 专讬砖 讙诇讜转讗 讘讙讬讚讗 谞砖讬讗 专讘讬谞讗 讗住专 专讘 讗讞讗 讘专 专讘 讗砖讬 砖专讬 讗转讜 砖讬讬诇讜讛 诇诪专 讘专 专讘 讗砖讬 讗诪专 诇讛讜 讗讘讗 砖专讬

搂 The Gemara (96b) cited Shmuel鈥檚 opinion with regard to the thigh of an animal that was roasted or cooked with the sciatic nerve still inside. The Gemara relates the following incident: There were those animal thighs that were salted in the home of the Exilarch with the sciatic nerve still inside; Ravina ruled that they were forbidden, whereas Rav A岣 bar Rav Ashi ruled that they were permitted. They came and asked Mar bar Rav Ashi to render a decision. He said to them: My father permitted the meat in such circumstances.

讗诪专 诇讬讛 专讘 讗讞讗 讘专 专讘 诇专讘讬谞讗 诪讗讬 讚注转讬讱 讚讗诪专 砖诪讜讗诇 诪诇讬讞 讛专讬 讛讜讗 讻专讜转讞 讻讘讜砖 讛专讬 讛讜讗 讻诪讘讜砖诇

Rav A岣 bar Rav said to Ravina: What is your reasoning in prohibiting the meat? Is it because of what Shmuel said: A salted food item is considered like a boiling hot food item, and a food item marinated in vinegar, brine, or the like is considered like a cooked food item? Perhaps based on this statement of Shmuel you consider the salted thighs as though they have been cooked with their sciatic nerves, in which case they are forbidden.

讜讛讗诪专 砖诪讜讗诇 诇讗 砖谞讜 讗诇讗 砖谞转讘砖诇 讘讛 讗讘诇 谞爪诇讛 讘讛 拽讜诇祝 讜讗讜讻诇 注讚 砖诪讙讬注 诇讙讬讚

But didn鈥檛 Shmuel also say (96b): They taught that the thigh is entirely forbidden only when it was cooked with the sciatic nerve inside it. But if the sciatic nerve was roasted inside the thigh, one may peel away the meat and eat it until he reaches the sciatic nerve, and then he removes the nerve.

讜讻讬 转讬诪讗 诪讗讬 讻专讜转讞 讚拽讗诪专 讻专讜转讞 讚诪讘讜砖诇 讜讛讗 诪讚拽讗诪专 讻讘讜砖 讛专讬 讛讜讗 讻诪讘讜砖诇 诪讻诇诇 讚专讜转讞 讚爪诇讬 拽讗诪专 拽砖讬讗

And if you would say: What is the meaning of the phrase: Like a boiling hot food item, that Shmuel said? It is like boiling hot food that was cooked rather than hot food that was roasted, and therefore if the thigh was salted with its sciatic nerve the entire thigh becomes forbidden. This is not a convincing claim, because from the fact that Shmuel said: A food item marinated in vinegar, brine, or the like is considered like a cooked food item, it may be understood by inference that when he said that salted food is like boiling hot food he was saying that it is like boiling hot food that is roasted. The Gemara concludes: This poses a difficulty to the opinion of Ravina.

讗诪专 专讘讬 讞谞讬谞讗 讻砖讛谉 诪砖注专讬谉 诪砖注专讬谉 讘专讜讟讘 讜讘拽讬驻讛 讜讘讞转讬讻讜转 讜讘拽讚专讛 讗讬讻讗 讚讗诪专讬 讘拽讚专讛 注爪诪讛 讜讗讬讻讗 讚讗诪专讬 讘诪讗讬 讚讘诇注讛 拽讚专讛

搂 The Gemara elaborates on the statement that if permitted and forbidden foods are cooked together and there is sixty times as much permitted food as forbidden food, the mixture is permitted. Rabbi 岣nina says: When they assess whether or not there is sixty times as much permitted food, they assess the volume of the broth, the deposits [kifa], the pieces of permitted food cooked in the pot, and the pot itself. The Gemara explains this last point: There are those who say this means that one includes the volume of the material of the pot itself, and there are those who say it means that one includes the volume of that which the pot has absorbed from the permitted food. When meat cooks its volume decreases, and some of the meat that constitutes that discrepancy is absorbed into the sides of the pot.

讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讗讬住讜专讬谉 砖讘转讜专讛 诪砖注专讬谞谉 讻讗讬诇讜 讛谉 讘爪诇 讜拽驻诇讜讟

The Gemara continues its discussion of nullification. Rabbi Abbahu says that Rabbi Yo岣nan says: With regard to all forbidden foods that are prohibited in the Torah, if they are cooked with permitted food and one cannot tell whether they have imparted flavor to the permitted food, we assess the mixture as though the forbidden food were onion or leek [kaflot]. If that amount of onions or leeks would impart flavor to the permitted food, one must assume that the mixture is forbidden.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇讗讘讬讬 讜诇砖注专讬谞讛讜 讘驻诇驻诇讬谉 讜转讘诇讬谉 讚讗驻讬诇讜 讘讗诇祝 诇讗 讘讟诇讬谉 讗诪专 诇讬讛 砖讬注专讜 讞讻诪讬诐 讚讗讬谉 谞讜转谉 讟注诐 讘讗讬住讜专讬谉 讬讜转专 诪讘爪诇 讜拽驻诇讜讟

Rabbi Abba said to Abaye: But let one assess the mixture as though the forbidden food were pepper or other spices, which are even more pungent, in which case they would not be nullified even if they were mixed with a thousand times as much permitted food. Abaye said to him: The Sages ascertained that with regard to forbidden foods, there is nothing that imparts more flavor to a mixture than onion and leek.

讗诪专 专讘 谞讞诪谉 讙讬讚 讘砖砖讬诐 讜讗讬谉 讙讬讚 诪谉 讛诪谞讬谉 讻讞诇 讘砖砖讬诐 讜讻讞诇 诪谉 讛诪谞讬谉 讘讬爪讛 讘砖砖讬诐 讜讗讬谉 讘讬爪讛 诪谉 讛诪谞讬谉

搂 The Gemara continues to discuss the nullification of forbidden foods. Rav Na岣an says: A sciatic nerve that was cooked with kosher food is nullified if the mixture contains permitted food that is sixty times the nerve鈥檚 volume, and the sciatic nerve itself is not counted in that number, because it cannot nullify itself. If an udder, which is meat but also contains milk, is cooked with other meat, the milk is nullified if the meat is sixty times its volume, and the udder itself is counted with the rest of the meat. If the egg of a non-kosher bird is cooked with kosher food, it is nullified if the permitted food is sixty times its volume, and the egg itself is not counted in that number, as it cannot nullify itself.

讗诪专 专讘讬 讬爪讞拽 讘专讬讛 讚专讘 诪砖专砖讬讗 讜讻讞诇 注爪诪讜 讗住讜专 讜讗讬 谞驻诇 诇拽讚专讛 讗讞专转 讗讜住专

Rabbi Yitz岣k, son of Rav Mesharshiyya, says: In the case of an udder cooked with meat, even if the meat is sixty times the volume of the milk, so that the meat is permitted, the udder itself is forbidden, because the meat imparts flavor to the milk contained within the udder, which then renders the udder forbidden. And if the udder subsequently falls into another pot, it also renders the contents of that pot forbidden unless they are sixty times the volume of the udder.

讗诪专 专讘 讗砖讬 讻讬 讛讜讬谞谉 讘讬 专讘 讻讛谞讗 讗讬讘注讬讗 诇谉 讻讬 诪砖注专讬谞谉 讘讚讬讚讬讛 诪砖注专讬谞谉 讗讜 讘诪讗讬 讚谞驻拽 诪讬谞讬讛 诪砖注专讬谞谉

Rav Ashi said: When we were in the study hall of Rav Kahana, a dilemma was raised before us: When we assess whether the contents of the pot are sufficient to nullify the udder, do we assess whether the pot contains sixty times as much permitted food as the entire volume of the meat of the udder itself, or do we assess only that milk which came out from the udder, since the udder itself has been removed from the mixture?

驻砖讬讟讗 讚讘讚讬讚讬讛 诪砖注专讬谞谉 讚讗讬 讘诪讛 讚谞驻拽 诪讬谞讬讛 诪谞讗 讬讚注讬谞谉 讗诇讗 诪注转讛 谞驻诇 诇拽讚专讛 讗讞专转 诇讗 讬讗住专

The Gemara responds: It is obvious that we assess the entire volume of the meat of the udder itself, as if we were to attempt to assess only that which came out of it, how would we know how much came out? The Gemara objects: If that is so, then if the udder falls into another pot, it should not render the food in that second pot forbidden, because it has been assumed that all the milk in the udder has been released into the first pot.

讻讬讜谉 讚讗诪专 专讘 讬爪讞拽 讘专讬讛 讚专讘 诪砖专砖讬讗 讜讻讞诇 注爪诪讜 讗住讜专 砖讜讬讜讛 专讘谞谉 讻讞转讬讻讛 讚谞讘诇讛

The Gemara explains: Since Rav Yitz岣k, son of Rav Mesharshiyya, says that even if there is sixty times as much meat in the pot as there is milk in the udder, the udder itself is forbidden, clearly the Sages equated the udder with a piece of non-kosher meat. Consequently, the reason the udder renders the contents of the second pot forbidden is that the udder is intrinsically forbidden, not because of the milk that is released into the pot while it is being cooked.

讘讬爪讛 讘砖砖讬诐 讜讗讬谉 讘讬爪讛 诪谉 讛诪谞讬谉 讗诪专 诇讬讛 专讘 讗讬讚讬 讘专 讗讘讬谉 诇讗讘讬讬 诇诪讬诪专讗 讚讬讛讘讛 讟注诪讗 讜讛讗 讗诪专讬 讗讬谞砖讬 讻讬 诪讬讗 讚讘讬注讬 讘注诇诪讗

搂 The Gemara addresses Rav Na岣an鈥檚 statement that if the egg of a non-kosher bird is cooked with kosher food, it is nullified if the permitted food is sixty times its volume, and the egg itself is not counted in that number, as it cannot nullify itself. Rav Idi bar Avin said to Abaye: Is this to say that the forbidden egg imparts flavor to the food with which it is cooked? But isn鈥檛 it true that when people want to indicate that food is tasteless, they say: This is like mere egg-water? This indicates that an egg does not impart flavor.

讗诪专 诇讬讛 讛讻讗 讘诪讗讬 注住拽讬谞谉

Abaye said to him: Here we are dealing with

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Chullin 97

The William Davidson Talmud | Powered by Sefaria

Chullin 97

砖讗谞讬 讞诇讘 讚诪驻注驻注

The Gemara answers: Forbidden fat is different from the sciatic nerve, because its flavor permeates throughout the animal, unlike that of the sciatic nerve.

讜讘讞诇讘 讗住讜专 讜讛讗诪专 专讘讛 讘专 讘专 讞谞讛 注讜讘讚讗 讛讜讛 拽诪讬讛 讚专讘讬 讬讜讞谞谉 讘讻谞讬砖转讗 讚诪注讜谉 讘讙讚讬 砖爪诇讗讜 讘讞诇讘讜 讜讗转讜 讜砖讬讬诇讜讛 诇专讘讬 讬讜讞谞谉 讜讗诪专 拽讜诇祝 讜讗讜讻诇 注讚 砖诪讙讬注 诇讞诇讘讜 讛讛讜讗 讻讞讜砖 讛讜讛

The Gemara challenges Rav Huna鈥檚 statement: And in the case of a kid roasted with its forbidden fat, is the meat forbidden? But didn鈥檛 Rabba bar bar 岣na say: There was an incident that came before Rabbi Yo岣nan in the synagogue of the town of Maon, where a young goat was roasted with its fat, and the people came and asked Rabbi Yo岣nan about the status of the meat, and he said: Peel away the meat and eat it until you reach the forbidden fat? This indicates that the flavor of the fat does not permeate the entire animal in which it is roasted. The Gemara answers: That kid was lean and had so little fat that its flavor did not permeate throughout the animal.

专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 讻讜诇讬讗 讘讞诇讘讛 讛讜讛 讜砖专讬讗 专讘讬谉 讘专 专讘 讗讚讗 讗诪专 讻讬诇讻讬转 讘讗讬诇驻住 讛讜讛 讜讗转讜 砖讬讬诇讜讛 诇专讘讬 讬讜讞谞谉 讜讗诪专 诇讛讜 诇讬讟注诪讬讛 拽驻讬诇讗 讗专诪讗讛

Rav Huna bar Yehuda said: That was a case of a kidney of a young goat roasted with its forbidden fat, and Rabbi Yo岣nan permitted it to be eaten because there is a membrane that separates the fat from the kidney and prevents the fat from penetrating the kidney. Ravin bar Rav Adda said: That was a case of a small, non-kosher fish known as kilkhit, which fell into a stewpot [ilpas], and they came to ask Rabbi Yo岣nan about its status. And he said to them: Let a gentile cook [kapeila] taste it in order to determine whether the flavor of the non-kosher fish has permeated the entire mixture.

讗诪专 专讘讗 诪专讬砖 讛讜讛 拽讗 拽砖讬讗 诇讬 讛讗 讚转谞讬讗 拽讚专讛 砖讘砖诇 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 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

Rava said: Initially that which is taught in the following baraita posed a difficulty for me: With regard to a pot in which one cooked meat, one may not cook milk in it; and if he did cook milk in it, the meat absorbed by the pot renders the milk forbidden if it imparts flavor to the milk. Similarly, if one cooked teruma in a pot, one may not cook non-sacred food in it; and if one did cook non-sacred food in it, the absorbed teruma renders the food in the pot sacred if it imparts flavor to it.

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 诇讬讛 讛砖转讗 讚讗诪专 专讘讬 讬讜讞谞谉 住诪讻讬谞谉 讗拽驻讬诇讗 讗专诪讗讛 讛讻讗 谞诪讬 住诪讻讬谞谉 讗拽驻讬诇讗 讗专诪讗讛

Rava explains: Granted, in the case of a pot used for teruma, a priest, who is permitted to partake of teruma, can taste the non-sacred food subsequently cooked in the pot in order to determine whether the teruma imparted flavor to the non-sacred food. But in a case where it is not known whether meat imparted flavor into milk, who can taste it? If the meat did impart flavor to the milk, it would be forbidden for any Jew to consume the milk. But now that Rabbi Yo岣nan said: We rely on a gentile cook in the case of the kilkhit, here also we rely on a gentile cook to taste it and say whether the meat has imparted flavor to the milk.

讚讗诪专 专讘讗 讗诪讜专 专讘谞谉 讘讟注诪讗 讜讗诪讜专 专讘谞谉 讘拽驻讬诇讗

The Gemara summarizes the guidelines that determine when an item cooked with another item affects the status of the mixture. Rava said: The Sages said that there are cases where one relies on a Jew tasting the food, and the Sages said that there are some cases where one relies on a gentile cook to taste the food,

讜讗诪讜专 专讘谞谉 讘砖砖讬诐 讛诇讻讱 诪讬谉 讘砖讗讬谞讜 诪讬谞讜 讚讛讬转专讗 讘讟注诪讗 讚讗讬住讜专讗 讘拽驻讬诇讗

and the Sages said that there are cases where the mixture is permitted if there is sixty times as much permitted food as forbidden food. Therefore, in a case where the mixture is a type of food mixed with food not of its own type, so that there is a difference in taste between the two components, when there are Jews for whom the mixture is permitted, one relies on a Jew tasting the mixture. This is the halakha when teruma is cooked with non-sacred food. When the mixture is potentially forbidden, e.g., in the case of meat cooked with milk, one relies on a gentile cook to taste it.

讜诪讬谉 讘诪讬谞讜 讚诇讬讻讗 诇诪讬拽诐 讗讟注诪讗 讗讬 谞诪讬 诪讬谉 讘砖讗讬谞讜 诪讬谞讜 讚讗讬住讜专讗 讚诇讬讻讗 拽驻讬诇讗 讘砖砖讬诐

And if the mixture is composed of a type of food mixed with food of its own type, where one cannot ascertain whether the forbidden component has imparted flavor; or if it is composed of a type of food mixed with food not of its own type when the mixture may be forbidden and it is a case where there is no gentile cook available to taste it, the mixture is permitted if there is sixty times as much permitted food as forbidden food.

讛谞讛讜 讗讟诪讛转讗 讚讗讬诪诇讬讞讜 讘讬 专讬砖 讙诇讜转讗 讘讙讬讚讗 谞砖讬讗 专讘讬谞讗 讗住专 专讘 讗讞讗 讘专 专讘 讗砖讬 砖专讬 讗转讜 砖讬讬诇讜讛 诇诪专 讘专 专讘 讗砖讬 讗诪专 诇讛讜 讗讘讗 砖专讬

搂 The Gemara (96b) cited Shmuel鈥檚 opinion with regard to the thigh of an animal that was roasted or cooked with the sciatic nerve still inside. The Gemara relates the following incident: There were those animal thighs that were salted in the home of the Exilarch with the sciatic nerve still inside; Ravina ruled that they were forbidden, whereas Rav A岣 bar Rav Ashi ruled that they were permitted. They came and asked Mar bar Rav Ashi to render a decision. He said to them: My father permitted the meat in such circumstances.

讗诪专 诇讬讛 专讘 讗讞讗 讘专 专讘 诇专讘讬谞讗 诪讗讬 讚注转讬讱 讚讗诪专 砖诪讜讗诇 诪诇讬讞 讛专讬 讛讜讗 讻专讜转讞 讻讘讜砖 讛专讬 讛讜讗 讻诪讘讜砖诇

Rav A岣 bar Rav said to Ravina: What is your reasoning in prohibiting the meat? Is it because of what Shmuel said: A salted food item is considered like a boiling hot food item, and a food item marinated in vinegar, brine, or the like is considered like a cooked food item? Perhaps based on this statement of Shmuel you consider the salted thighs as though they have been cooked with their sciatic nerves, in which case they are forbidden.

讜讛讗诪专 砖诪讜讗诇 诇讗 砖谞讜 讗诇讗 砖谞转讘砖诇 讘讛 讗讘诇 谞爪诇讛 讘讛 拽讜诇祝 讜讗讜讻诇 注讚 砖诪讙讬注 诇讙讬讚

But didn鈥檛 Shmuel also say (96b): They taught that the thigh is entirely forbidden only when it was cooked with the sciatic nerve inside it. But if the sciatic nerve was roasted inside the thigh, one may peel away the meat and eat it until he reaches the sciatic nerve, and then he removes the nerve.

讜讻讬 转讬诪讗 诪讗讬 讻专讜转讞 讚拽讗诪专 讻专讜转讞 讚诪讘讜砖诇 讜讛讗 诪讚拽讗诪专 讻讘讜砖 讛专讬 讛讜讗 讻诪讘讜砖诇 诪讻诇诇 讚专讜转讞 讚爪诇讬 拽讗诪专 拽砖讬讗

And if you would say: What is the meaning of the phrase: Like a boiling hot food item, that Shmuel said? It is like boiling hot food that was cooked rather than hot food that was roasted, and therefore if the thigh was salted with its sciatic nerve the entire thigh becomes forbidden. This is not a convincing claim, because from the fact that Shmuel said: A food item marinated in vinegar, brine, or the like is considered like a cooked food item, it may be understood by inference that when he said that salted food is like boiling hot food he was saying that it is like boiling hot food that is roasted. The Gemara concludes: This poses a difficulty to the opinion of Ravina.

讗诪专 专讘讬 讞谞讬谞讗 讻砖讛谉 诪砖注专讬谉 诪砖注专讬谉 讘专讜讟讘 讜讘拽讬驻讛 讜讘讞转讬讻讜转 讜讘拽讚专讛 讗讬讻讗 讚讗诪专讬 讘拽讚专讛 注爪诪讛 讜讗讬讻讗 讚讗诪专讬 讘诪讗讬 讚讘诇注讛 拽讚专讛

搂 The Gemara elaborates on the statement that if permitted and forbidden foods are cooked together and there is sixty times as much permitted food as forbidden food, the mixture is permitted. Rabbi 岣nina says: When they assess whether or not there is sixty times as much permitted food, they assess the volume of the broth, the deposits [kifa], the pieces of permitted food cooked in the pot, and the pot itself. The Gemara explains this last point: There are those who say this means that one includes the volume of the material of the pot itself, and there are those who say it means that one includes the volume of that which the pot has absorbed from the permitted food. When meat cooks its volume decreases, and some of the meat that constitutes that discrepancy is absorbed into the sides of the pot.

讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讗讬住讜专讬谉 砖讘转讜专讛 诪砖注专讬谞谉 讻讗讬诇讜 讛谉 讘爪诇 讜拽驻诇讜讟

The Gemara continues its discussion of nullification. Rabbi Abbahu says that Rabbi Yo岣nan says: With regard to all forbidden foods that are prohibited in the Torah, if they are cooked with permitted food and one cannot tell whether they have imparted flavor to the permitted food, we assess the mixture as though the forbidden food were onion or leek [kaflot]. If that amount of onions or leeks would impart flavor to the permitted food, one must assume that the mixture is forbidden.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇讗讘讬讬 讜诇砖注专讬谞讛讜 讘驻诇驻诇讬谉 讜转讘诇讬谉 讚讗驻讬诇讜 讘讗诇祝 诇讗 讘讟诇讬谉 讗诪专 诇讬讛 砖讬注专讜 讞讻诪讬诐 讚讗讬谉 谞讜转谉 讟注诐 讘讗讬住讜专讬谉 讬讜转专 诪讘爪诇 讜拽驻诇讜讟

Rabbi Abba said to Abaye: But let one assess the mixture as though the forbidden food were pepper or other spices, which are even more pungent, in which case they would not be nullified even if they were mixed with a thousand times as much permitted food. Abaye said to him: The Sages ascertained that with regard to forbidden foods, there is nothing that imparts more flavor to a mixture than onion and leek.

讗诪专 专讘 谞讞诪谉 讙讬讚 讘砖砖讬诐 讜讗讬谉 讙讬讚 诪谉 讛诪谞讬谉 讻讞诇 讘砖砖讬诐 讜讻讞诇 诪谉 讛诪谞讬谉 讘讬爪讛 讘砖砖讬诐 讜讗讬谉 讘讬爪讛 诪谉 讛诪谞讬谉

搂 The Gemara continues to discuss the nullification of forbidden foods. Rav Na岣an says: A sciatic nerve that was cooked with kosher food is nullified if the mixture contains permitted food that is sixty times the nerve鈥檚 volume, and the sciatic nerve itself is not counted in that number, because it cannot nullify itself. If an udder, which is meat but also contains milk, is cooked with other meat, the milk is nullified if the meat is sixty times its volume, and the udder itself is counted with the rest of the meat. If the egg of a non-kosher bird is cooked with kosher food, it is nullified if the permitted food is sixty times its volume, and the egg itself is not counted in that number, as it cannot nullify itself.

讗诪专 专讘讬 讬爪讞拽 讘专讬讛 讚专讘 诪砖专砖讬讗 讜讻讞诇 注爪诪讜 讗住讜专 讜讗讬 谞驻诇 诇拽讚专讛 讗讞专转 讗讜住专

Rabbi Yitz岣k, son of Rav Mesharshiyya, says: In the case of an udder cooked with meat, even if the meat is sixty times the volume of the milk, so that the meat is permitted, the udder itself is forbidden, because the meat imparts flavor to the milk contained within the udder, which then renders the udder forbidden. And if the udder subsequently falls into another pot, it also renders the contents of that pot forbidden unless they are sixty times the volume of the udder.

讗诪专 专讘 讗砖讬 讻讬 讛讜讬谞谉 讘讬 专讘 讻讛谞讗 讗讬讘注讬讗 诇谉 讻讬 诪砖注专讬谞谉 讘讚讬讚讬讛 诪砖注专讬谞谉 讗讜 讘诪讗讬 讚谞驻拽 诪讬谞讬讛 诪砖注专讬谞谉

Rav Ashi said: When we were in the study hall of Rav Kahana, a dilemma was raised before us: When we assess whether the contents of the pot are sufficient to nullify the udder, do we assess whether the pot contains sixty times as much permitted food as the entire volume of the meat of the udder itself, or do we assess only that milk which came out from the udder, since the udder itself has been removed from the mixture?

驻砖讬讟讗 讚讘讚讬讚讬讛 诪砖注专讬谞谉 讚讗讬 讘诪讛 讚谞驻拽 诪讬谞讬讛 诪谞讗 讬讚注讬谞谉 讗诇讗 诪注转讛 谞驻诇 诇拽讚专讛 讗讞专转 诇讗 讬讗住专

The Gemara responds: It is obvious that we assess the entire volume of the meat of the udder itself, as if we were to attempt to assess only that which came out of it, how would we know how much came out? The Gemara objects: If that is so, then if the udder falls into another pot, it should not render the food in that second pot forbidden, because it has been assumed that all the milk in the udder has been released into the first pot.

讻讬讜谉 讚讗诪专 专讘 讬爪讞拽 讘专讬讛 讚专讘 诪砖专砖讬讗 讜讻讞诇 注爪诪讜 讗住讜专 砖讜讬讜讛 专讘谞谉 讻讞转讬讻讛 讚谞讘诇讛

The Gemara explains: Since Rav Yitz岣k, son of Rav Mesharshiyya, says that even if there is sixty times as much meat in the pot as there is milk in the udder, the udder itself is forbidden, clearly the Sages equated the udder with a piece of non-kosher meat. Consequently, the reason the udder renders the contents of the second pot forbidden is that the udder is intrinsically forbidden, not because of the milk that is released into the pot while it is being cooked.

讘讬爪讛 讘砖砖讬诐 讜讗讬谉 讘讬爪讛 诪谉 讛诪谞讬谉 讗诪专 诇讬讛 专讘 讗讬讚讬 讘专 讗讘讬谉 诇讗讘讬讬 诇诪讬诪专讗 讚讬讛讘讛 讟注诪讗 讜讛讗 讗诪专讬 讗讬谞砖讬 讻讬 诪讬讗 讚讘讬注讬 讘注诇诪讗

搂 The Gemara addresses Rav Na岣an鈥檚 statement that if the egg of a non-kosher bird is cooked with kosher food, it is nullified if the permitted food is sixty times its volume, and the egg itself is not counted in that number, as it cannot nullify itself. Rav Idi bar Avin said to Abaye: Is this to say that the forbidden egg imparts flavor to the food with which it is cooked? But isn鈥檛 it true that when people want to indicate that food is tasteless, they say: This is like mere egg-water? This indicates that an egg does not impart flavor.

讗诪专 诇讬讛 讛讻讗 讘诪讗讬 注住拽讬谞谉

Abaye said to him: Here we are dealing with

Scroll To Top