## Chullin Daf 111b

###### Chullin 111b:1
[Chullin 111b:1](https://torahapp.org/share/book/Chullin/r/111b:1)

שָׁפֵיד כַּבְדָּא עִילָּוֵי בִּשְׂרָא, אָמַר: כַּמָּה יְהִיר הַאי מֵרַבָּנַן! אֵימַר דַּאֲמוּר רַבָּנַן דִּיעֲבַד, לְכַתְּחִלָּה מִי אֲמוּר?

**William Davidson Edition - English:**
**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*?**


###### Chullin 111b:2
[Chullin 111b:2](https://torahapp.org/share/book/Chullin/r/111b:2)

וְאִי אִיכָּא בֵּי דוּגֵי, בִּשְׂרָא עִילָּוֵי כַּבְדָּא נָמֵי אֲסִיר.

**William Davidson Edition - English:**
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.


###### Chullin 111b:3
[Chullin 111b:3](https://torahapp.org/share/book/Chullin/r/111b:3)

וּמַאי שְׁנָא מִדְּמָא דְּבִשְׂרָא? דְּמָא דְּבִשְׂרָא – שָׁכֵן, דְּמָא דְּכַבְדָּא – קָפֵי.

**William Davidson Edition - English:**
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.


###### Chullin 111b:4
[Chullin 111b:4](https://torahapp.org/share/book/Chullin/r/111b:4)

אָמַר רַב נַחְמָן, אָמַר שְׁמוּאֵל: סַכִּין שֶׁשָּׁחַט בָּהּ, אָסוּר לַחְתּוֹךְ בָּהּ רוֹתֵחַ. צוֹנֵן – אָמְרִי לַהּ בָּעֲיָא הַדָּחָה, וְאָמְרִי לַהּ לָא בָּעֲיָא הַדָּחָה.

**William Davidson Edition - English:**
§ **Rav Naḥman 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.**


###### Chullin 111b:5
[Chullin 111b:5](https://torahapp.org/share/book/Chullin/r/111b:5)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: קְעָרָה שֶׁמָּלַח בָּהּ בָּשָׂר, אָסוּר לֶאֱכוֹל בָּהּ רוֹתֵחַ, וּשְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: מָלִיחַ הֲרֵי הוּא כְּרוֹתֵחַ, וְכָבוּשׁ הֲרֵי הוּא כִּמְבוּשָּׁל.

**William Davidson Edition - English:**
§ 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.


###### Chullin 111b:6
[Chullin 111b:6](https://torahapp.org/share/book/Chullin/r/111b:6)

כִּי אֲתָא רָבִין, אָמַר רַבִּי יוֹחָנָן: מָלִיחַ אֵינוֹ כְּרוֹתֵחַ, וְכָבוּשׁ אֵינוֹ כִּמְבוּשָּׁל. אָמַר אַבָּיֵי: הָא דְּרָבִין לֵיתַהּ, דְּהַהִיא פִּינְכָּא דַּהֲוָה בֵּי רַבִּי אַמֵּי, דְּמָלַח בֵּיהּ בִּשְׂרָא, וְתַבְרֵיהּ. מִכְּדֵי, רַבִּי אַמֵּי תַּלְמִיד דְּרַבִּי יוֹחָנָן הֲוָה, מַאי טַעְמָא תַּבְרֵיהּ? לָאו מִשּׁוּם דִּשְׁמִיעָא לֵיהּ מִינֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר: מָלִיחַ הֲרֵי הוּא כְּרוֹתֵחַ!

**William Davidson Edition - English:**
**When Ravin came** from Eretz Yisrael to Babylonia he said that **Rabbi Yoḥanan 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’s 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 Yoḥanan. What is the reason he broke** that bowl? Is it **not because he heard that Rabbi Yoḥanan said: A salted** food **is** considered **like a boiling** food? Ravin’s citation was evidently in error.


###### Chullin 111b:7
[Chullin 111b:7](https://torahapp.org/share/book/Chullin/r/111b:7)

יָתֵיב רַב כָּהֲנָא אֲחוּהּ דְּרַב יְהוּדָה קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: קְעָרָה שֶׁמָּלַח בָּהּ בָּשָׂר – אָסוּר לֶאֱכוֹל בָּהּ רוֹתֵחַ, וּצְנוֹן שֶׁחֲתָכוֹ בְּסַכִּין – מוּתָּר לְאׇכְלוֹ בְּכוּתָּח.

**William Davidson Edition - English:**
**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 *kutaḥ*,** a food that contains milk, even though the sharpness of the radish causes it to absorb the fat of the meat from the knife.


###### Chullin 111b:8
[Chullin 111b:8](https://torahapp.org/share/book/Chullin/r/111b:8)

מַאי טַעְמָא? אָמַר אַבָּיֵי: הַאי – הֶיתֵּרָא בָּלַע, וְהַאי – אִיסּוּרָא בָּלַע.

**William Davidson Edition - English:**
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.


###### Chullin 111b:9
[Chullin 111b:9](https://torahapp.org/share/book/Chullin/r/111b:9)

אֲמַר לֵיהּ רָבָא: כִּי בָּלַע הֶיתֵּרָא, מַאי הָוֵי? סוֹף סוֹף, הַאי הֶיתֵּרָא דְּאָתֵי לִידֵי אִיסּוּרָא הוּא, דְּאִיסּוּרָא קָאָכֵיל! אֶלָּא אָמַר רָבָא: הַאי אֶפְשָׁר לְמִטְעֲמֵיהּ, וְהַאי לָא אֶפְשָׁר לְמִטְעֲמֵיהּ.

**William Davidson Edition - English:**
**Rava said to** Abaye: And **if** the radish **absorbed a permitted** substance, **what of it? Ultimately,** if one desires to eat the radish with *kutaḥ*, **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.


###### Chullin 111b:10
[Chullin 111b:10](https://torahapp.org/share/book/Chullin/r/111b:10)

אֲמַר לֵיהּ רַב פָּפָּא לְרָבָא: וְלִיטְעֲמֵיהּ קַפִּילָא אֲרַמָּאָה, מִי לָא תְּנַן: קְדֵרָה שֶׁבִּישֵּׁל בָּהּ בָּשָׂר לֹא יְבַשֵּׁל בָּהּ חָלָב, וְאִם בִּשֵּׁל – בְּנוֹתֵן טַעַם, בִּשֵּׁל בָּהּ תְּרוּמָה לֹא יְבַשֵּׁל בָּהּ חוּלִּין, וְאִם בִּשֵּׁל – בְּנוֹתֵן טַעַם.

**William Davidson Edition - English:**
**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’t 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.


###### Chullin 111b:11
[Chullin 111b:11](https://torahapp.org/share/book/Chullin/r/111b:11)

וְאָמְרִינַן: בִּשְׁלָמָא תְּרוּמָה – טָעֵים לַהּ כֹּהֵן, אֶלָּא בָּשָׂר בְּחָלָב – מַאן טָעֵים לַהּ? וַאֲמַר לַן: לִיטְעֲמֵיהּ קַפִּילָא! הָכִי נָמֵי לִיטְעֲמֵיהּ קַפִּילָא! הָכִי נָמֵי, כִּי קָאָמֵינָא – דְּלֵיכָּא קַפִּילָא.

**William Davidson Edition - English:**
**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.


###### Chullin 111b:12
[Chullin 111b:12](https://torahapp.org/share/book/Chullin/r/111b:12)

אִיתְּמַר: דָּגִים שֶׁעָלוּ בַּקְּעָרָה, רַב אָמַר: אָסוּר לְאָכְלָן בְּכוּתָּח, וּשְׁמוּאֵל אָמַר: מוּתָּר לְאָכְלָן בְּכוּתָּח.

**William Davidson Edition - English:**
§ **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 ***kutaḥ*,** since the fish has absorbed meat from the bowl. **And Shmuel says: It is permitted to eat** the fish **with *kutaḥ*.**


###### Chullin 111b:13
[Chullin 111b:13](https://torahapp.org/share/book/Chullin/r/111b:13)

רַב אָמַר: אָסוּר, נוֹתֵן טַעַם הוּא; וּשְׁמוּאֵל אָמַר: מוּתָּר, נוֹתֵן טַעַם בַּר נוֹתֵן טַעַם הוּא.

**William Davidson Edition - English:**
The Gemara explains: **Rav says** that it is **prohibited** to eat the fish with *kutaḥ* 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.**


###### Chullin 111b:14
[Chullin 111b:14](https://torahapp.org/share/book/Chullin/r/111b:14)

וְהָא דְּרַב, לָאו בְּפֵירוּשׁ אִיתְּמַר, אֶלָּא מִכְּלָלָא אִיתְּמַר. דְּרַב אִיקְּלַע לְבֵי רַב שִׁימִי בַּר חִיָּיא בַּר בְּרֵיהּ, חַשׁ (בְּעֵינָיו) [בְּעֵינֵיהּ], עֲבַדוּ לֵיהּ שְׁיָיפָא בְּצָעָא, בָּתַר הָכִי רְמוֹ לֵיהּ בִּשּׁוּלָא בְּגַוַּוהּ, טָעֵים לֵיהּ טַעְמָא דִּשְׁיָיפָא, אֲמַר: יָהֵיב טַעְמָא כּוּלֵּי הַאי. וְלָא הִיא, שָׁאנֵי הָתָם דִּנְפִישׁ מְרָרֵהּ טְפֵי.

**William Davidson Edition - English:**
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 Ḥiyya, 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.**


###### Chullin 111b:15
[Chullin 111b:15](https://torahapp.org/share/book/Chullin/r/111b:15)

רַבִּי אֶלְעָזָר הֲוָה קָאֵים קַמֵּיהּ דְּמָר שְׁמוּאֵל, אַיְיתוֹ לְקַמֵּיהּ דָּגִים שֶׁעָלוּ בַּקְּעָרָה, וְקָא אָכֵיל בְּכוּתָּח. יָהֵיב לֵיהּ וְלָא אֲכַל, אֲמַר לֵיהּ: לְרַבָּךְ יְהַבִי לֵיהּ וַאֲכַל, וְאַתְּ לָא אָכְלַתְּ? אֲתָא לְקַמֵּיהּ דְּרַב, אֲמַר לֵיהּ: הֲדַר בֵּיהּ מָר מִשְּׁמַעְתֵּיהּ? אֲמַר לֵיהּ: חַס לֵיהּ לְזַרְעֵיהּ דְּאַבָּא בַּר אַבָּא דְּלִיסְפֵּי לִי מִידֵּי וְלָא סְבִירָא לִי.

**William Davidson Edition - English:**
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 *kutaḥ*.** 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.


###### Chullin 111b:16
[Chullin 111b:16](https://torahapp.org/share/book/Chullin/r/111b:16)

רַב הוּנָא וְרַב חִיָּיא בַּר אָשֵׁי הֲווֹ יָתְבִי, חַד בְּהַאי גִּיסָא דְּמַבָּרָא דְּסוּרָא, וְחַד בְּהַאי גִּיסָא דְּמַבָּרָא. לְמָר אַיְיתוֹ לֵיהּ דָּגִים שֶׁעָלוּ בַּקְּעָרָה וַאֲכַל בְּכוּתָּח, לְמָר אַיְיתוֹ לֵיהּ תְּאֵנִים וַעֲנָבִים בְּתוֹךְ הַסְּעוּדָה, וַאֲכַל וְלָא בָּרֵיךְ.

**William Davidson Edition - English:**
The Gemara relates that **Rav Huna and Rav Ḥiyya 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 *kutaḥ*. 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.


###### Chullin 111b:17
[Chullin 111b:17](https://torahapp.org/share/book/Chullin/r/111b:17)

מָר אֲמַר לֵיהּ לְחַבְרֵיהּ: יַתְמָא! עֲבַד רַבָּךְ הָכִי? וּמָר אֲמַר לֵיהּ לְחַבְרֵיהּ: יַתְמָא! עֲבַד רַבָּךְ הָכִי? מָר אֲמַר לֵיהּ לְחַבְרֵיהּ: אֲנָא כִּשְׁמוּאֵל סְבִירָא לִי, וּמָר אֲמַר לֵיהּ לְחַבְרֵיהּ: אֲנָא כְּרַבִּי חִיָּיא סְבִירָא לִי, דְּתָנֵי רַבִּי חִיָּיא: פַּת פּוֹטֶרֶת כׇּל מִינֵי מַאֲכָל, וְיַיִן פּוֹטֵר כׇּל מִינֵי מַשְׁקִין.

**William Davidson Edition - English:**
One **Sage said to his colleague: Orphan!** Student without a teacher! **Would your teacher do this,** i.e., eat such fish with *kutaḥ*? **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 *kutaḥ*. **And** the other **Sage said to his colleague: I hold in accordance with** the opinion of **Rabbi Ḥiyya, as Rabbi Ḥiyya 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.**


###### Chullin 111b:18
[Chullin 111b:18](https://torahapp.org/share/book/Chullin/r/111b:18)

אָמַר חִזְקִיָּה מִשּׁוּם אַבָּיֵי: הִלְכְתָא דָּגִים שֶׁעָלוּ בַּקְּעָרָה – מוּתָּר לְאוֹכְלָן בְּכוּתָּח, צְנוֹן שֶׁחֲתָכוֹ בְּסַכִּין שֶׁחָתַךְ בָּהּ בָּשָׂר – אָסוּר לְאוֹכְלוֹ בְּכוּתָּח.

**William Davidson Edition - English:**
**Ḥizkiyya 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 *kutaḥ*.** 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 *kutaḥ*,** contrary to Rav Kahana’s statement above.


###### Chullin 111b:19
[Chullin 111b:19](https://torahapp.org/share/book/Chullin/r/111b:19)

וְהָנֵי מִילֵּי צְנוֹן,

**William Davidson Edition - English:**
The Gemara notes: **And this statement** applies only to **a radish,**