## Chullin Daf 110b

###### Chullin 110b:1
[Chullin 110b:1](https://torahapp.org/share/book/Chullin/r/110b:1)

טַלִּית שְׁאוּלָה כׇּל שְׁלֹשִׁים יוֹם פְּטוּרָה מִן הַצִּיצִית.

**William Davidson Edition - English:**
With regard to **a borrowed robe,** during **all** of the first **thirty days** that one borrows it, one is **exempt from** performing the mitzva of **ritual fringes** with it.


###### Chullin 110b:2
[Chullin 110b:2](https://torahapp.org/share/book/Chullin/r/110b:2)

אַדְּהָכִי, אַיְיתוּהּ לְהָהוּא גַּבְרָא דְּלָא הֲוָה מוֹקַר אֲבוּהּ וְאִמֵּיהּ, כַּפְתוּהּ.

**William Davidson Edition - English:**
**Meanwhile,** as Rav Ḥisda and Rami bar Tamrei were talking, the attendants **brought** in **a certain man** to Rav Ḥisda’s court **who would not honor his father and mother,** and **they tied him** to a pillar in order to flog him.


###### Chullin 110b:3
[Chullin 110b:3](https://torahapp.org/share/book/Chullin/r/110b:3)

אֲמַר לְהוּ: שִׁבְקוּהּ, דְּתַנְיָא: כׇּל מִצְוַת עֲשֵׂה שֶׁמַּתַּן שְׂכָרָהּ בְּצִדָּהּ – אֵין בֵּית דִּין שֶׁלְּמַטָּה מוּזְהָרִין עָלֶיהָ. אֲמַר לֵיהּ חֲזֵינָא לָךְ דְּחָרִיפַתְּ טוּבָא. אֲמַר לֵיהּ: אִי הֲוֵית בְּאַתְרֵיהּ דְּרַב יְהוּדָה, אַחְוִינָא לָךְ חוּרְפַּאי.

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


###### Chullin 110b:4
[Chullin 110b:4](https://torahapp.org/share/book/Chullin/r/110b:4)

אֲמַר לֵיהּ אַבָּיֵי לְרַב סָפְרָא: כִּי סָלְקַתְּ לְהָתָם, בְּעִי מִינַּיְיהוּ: כַּבְדָּא, מָה אַתּוּן בֵּיהּ? כִּי סְלֵיק, אַשְׁכְּחֵיהּ לְרַב זְרִיקָא. אֲמַר לֵיהּ: אֲנָא שְׁלַקִי לֵיהּ לְרַבִּי אַמֵּי, וַאֲכַל.

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


###### Chullin 110b:5
[Chullin 110b:5](https://torahapp.org/share/book/Chullin/r/110b:5)

כִּי אֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ: לְמֵיסַר נַפְשַׁהּ – לָא קָא מִיבַּעְיָא לִי, כִּי קָמִבַּעְיָא לִי – לְמֵיסַר חֲבִירְתַּהּ.

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


###### Chullin 110b:6
[Chullin 110b:6](https://torahapp.org/share/book/Chullin/r/110b:6)

מַאי שְׁנָא לְמֵיסַר נַפְשַׁהּ דְּלָא מִיבַּעְיָא לָךְ – דִּתְנַן: אֵינָהּ נֶאֱסֶרֶת, לְמֵיסַר חֲבִירְתַּהּ נָמֵי לָא תִּבְּעֵי לָךְ! דִּתְנַן: הַכָּבֵד אוֹסֶרֶת וְאֵינָהּ נֶאֱסֶרֶת, מִפְּנֵי שֶׁהִיא פּוֹלֶטֶת וְאֵינָהּ בּוֹלַעַת. אֲמַר לֵיהּ: דִּילְמָא הָתָם בְּכַבְדָּא דְּאִיסּוּרָא,

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