## Chullin Daf 116a

###### Chullin 116a:1
[Chullin 116a:1](https://torahapp.org/share/book/Chullin/r/116a:1)

חֲדָא מֵחֲדָא קוּלָּא וְחוּמְרָא פָּרְכִינַן, כֹּל דְּהוּ לָא פָּרְכִינַן, חֲדָא מִתַּרְתֵּי אֲפִילּוּ כֹּל דְּהוּ פָּרְכִינַן.

**William Davidson Edition - English:**
As stated above, for any *a fortiori* inference of **a single** source **from a single** source, **one can refute** the derivation by invoking a unique **leniency** in the supposedly stringent case **and a stringency** in the lenient one, but **one cannot refute** it by simply mentioning **any** aspect unique to the first source. And for inferences of **one** source from **two other** sources **one can even refute** the derivation by mentioning **any** aspect unique to the first source.


###### Chullin 116a:2
[Chullin 116a:2](https://torahapp.org/share/book/Chullin/r/116a:2)

חֲדָא מִתְּלָת, אִי הָדַר דִּינָא וְאָתֵי בְּמָה הַצַּד – פָּרְכִינַן כֹּל דְּהוּ, וְאִי לָא – קוּלָּא וְחוּמְרָא פָּרְכִינַן, כֹּל דְּהוּ לָא פָּרְכִינַן.

**William Davidson Edition - English:**
For inferences of **one** source **from three** other sources, as suggested here, only **if the inference reverts** to its starting point, as each source possesses its own unique stringency, **and** the *halakha* **is** then **derived by** analogy from **the common element** of all of them, **can one refute** the inference by mentioning **any** factor unique to the source cases. **But if** the inference does **not** revert, **one can refute** the derivation only by invoking **a leniency and a stringency,** but **one cannot refute** it by mentioning **any** unique factor. The suggested inference does not revert, since the prohibition of diverse kinds in a vineyard possesses no stringent element that the other sources lack. Therefore, the fact that all the source cases involve produce is immaterial, and the inference from diverse kinds in a vineyard stands.


###### Chullin 116a:3
[Chullin 116a:3](https://torahapp.org/share/book/Chullin/r/116a:3)

וְלִפְרוֹךְ: מָה לְכִלְאֵי הַכֶּרֶם, שֶׁכֵּן לֹא הָיְתָה לָהֶן שְׁעַת הַכּוֹשֶׁר? אָמַר רַב אַדָּא בַּר אַהֲבָה: זֹאת אוֹמֶרֶת – כִּלְאֵי הַכֶּרֶם עִיקָּרָן נֶאֱסָר, וְהָיְתָה לָהֶן שְׁעַת הַכּוֹשֶׁר קוֹדֶם הַשְׁרָשָׁה.

**William Davidson Edition - English:**
The Gemara suggests: **But let one refute** the inference as follows: **What** is unique **about diverse kinds in a vineyard?** They are unique **in that they had no time that they were fit.** The produce is forbidden as soon as it begins to grow, whereas meat and milk are prohibited only when they are cooked together. **Rav Adda bar Ahava said:** If this suggestion was not employed, **that is to say that** even **the roots of diverse kinds in a vineyard are prohibited,** including the seeds and saplings from which the hybrid plants grow. **And they** too **had a time when they were fit, before taking root.** Consequently, the premise of the question must be false.


###### Chullin 116a:4
[Chullin 116a:4](https://torahapp.org/share/book/Chullin/r/116a:4)

מֵתִיב רַב שְׁמַעְיָה בַּר זְעֵירָא: הַמַּעֲבִיר עָצִיץ נָקוּב בַּכֶּרֶם, אִם הוֹסִיף מָאתַיִם – אָסוּר. הוֹסִיף – אִין, לֹא הוֹסִיף – לָא.

**William Davidson Edition - English:**
**Rav Shemaya bar Zeira raises an objection** to this conclusion from a mishna (*Kilayim* 7:8): If **one transfers a perforated pot** with seeds in it **into a vineyard, if** the size of the plant growing in the pot **increases** by one **two-hundredth** of its previous size, such that the permitted original plant is less than two hundred times the amount of the prohibited growth and insufficient to nullify it, the produce is **prohibited,** due to the prohibition against planting diverse kinds in a vineyard. One may infer: If it **increases, yes,** it is prohibited; but if it **does not increase, no,** it is permitted. Apparently, only the additional growth is prohibited, not the planted seeds or saplings.


###### Chullin 116a:5
[Chullin 116a:5](https://torahapp.org/share/book/Chullin/r/116a:5)

אָמַר אַבָּיֵי: תְּרֵי קְרָאֵי כְּתִיבִי, כְּתִיב ״פֶּן תִּקְדַּשׁ הַמְּלֵאָה״, וּכְתִיב ״הַזֶּרַע״.

**William Davidson Edition - English:**
**Abaye said: Two verses are written,** i.e., two separate terms in one verse indicate two separate prohibitions: The verse states: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you will sow be forfeited together with the increase of the vineyard” (Deuteronomy 22:9). **It is written: “Lest the growth be forfeited,”** indicating that it is prohibited only if it has grown, **and it is written: “Of the seed,”** from which it can be inferred that it is prohibited immediately when it is planted and takes root.


###### Chullin 116a:6
[Chullin 116a:6](https://torahapp.org/share/book/Chullin/r/116a:6)

הָא כֵּיצַד? זָרוּעַ מֵעִיקָּרוֹ – בְּהַשְׁרָשָׁה, זָרוּעַ וּבָא, הוֹסִיף – אִין, לֹא הוֹסִיף – לָא.

**William Davidson Edition - English:**
**How** can **these** texts be reconciled? Abaye explains: If it was **planted initially** in the vineyard, it becomes prohibited immediately **upon taking root.** But in a case where it was **planted** elsewhere **and brought** into the vineyard later, e.g., in a perforated pot, then one must distinguish: If its size **increases** in the vineyard, **yes,** the growth is prohibited; if its size **does not increase, no,** it is not prohibited.


###### Chullin 116a:7
[Chullin 116a:7](https://torahapp.org/share/book/Chullin/r/116a:7)

מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: בָּשָׂר בְּחָלָב אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, שֶׁנֶּאֱמַר: ״כִּי עַם קָדוֹשׁ אַתָּה״, וְנֶאֱמַר לְהַלָּן: ״וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי״.

**William Davidson Edition - English:**
The Gemara notes: **The mishna,** which states that meat cooked in milk is prohibited for benefit, **is not in accordance with** the opinion of **this *tanna*, as it is taught** in a *baraita*: **Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon:** It is **prohibited to eat meat** cooked **in milk but** it is **permitted to** derive **benefit** from it, **as it is stated: “For you are a holy people** to the Lord your God; you shall not cook a kid in its mother’s milk” (Deuteronomy 14:21). And the verse **states elsewhere: “And you shall be holy people to Me;** therefore you shall not eat any flesh that is torn by animals [*tereifa*] in the field; you shall throw it to the dogs” (Exodus 22:30).


###### Chullin 116a:8
[Chullin 116a:8](https://torahapp.org/share/book/Chullin/r/116a:8)

מָה לְהַלָּן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, אַף כָּאן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה.

**William Davidson Edition - English:**
The use of the word “holy” in both verses indicates that **just as there,** with regard to a *tereifa*, it **is prohibited to eat** it **but** one **is permitted to** derive **benefit** from it, as one may give it to the dogs, **so too here,** with regard to meat cooked in milk, it **is prohibited to eat** it **but** one is **permitted to** derive **benefit** from it.


###### Chullin 116a:9
[Chullin 116a:9](https://torahapp.org/share/book/Chullin/r/116a:9)

רַבִּי עֲקִיבָא אוֹמֵר: חַיָּה וָעוֹף וְכוּ׳. הָנֵי – הָא אַפְּקִינְהוּ לִכְדִשְׁמוּאֵל.

**William Davidson Edition - English:**
§ The mishna states: **Rabbi Akiva says:** Cooking the meat of **an undomesticated animal or a bird** in milk is not prohibited by Torah law, as it is stated: “You shall not cook a kid in its mother’s milk” (Exodus 23:19, 34:26; Deuteronomy 14:21), three times, excluding an undomesticated animal, a bird, and a non-kosher animal. The Gemara raises a difficulty: Other *halakhot* have already **been derived from these** mentions of the word “kid,” **in accordance with** the statement **of Shmuel** (see 113b).


###### Chullin 116a:10
[Chullin 116a:10](https://torahapp.org/share/book/Chullin/r/116a:10)

קָסָבַר רַבִּי עֲקִיבָא: אִיסּוּר חָל עַל אִיסּוּר, חֵלֶב וּמֵתָה לָא צְרִיכִי קְרָא, שְׁלִיל – גְּדִי מְעַלְּיָא הוּא, אִיַּיתַּרוּ לְהוּ כּוּלְּהוּ – פְּרָט לְחַיָּה, וְעוֹף, וְלִבְהֵמָה טְמֵאָה.

**William Davidson Edition - English:**
The Gemara answers: **Rabbi Akiva maintains** in general that **a prohibition takes effect** even where another **prohibition** already exists, **and** therefore forbidden **fat and** the meat of **a dead** animal, which are already prohibited, **do not require a verse** to teach that the prohibition of meat and milk applies to them. Furthermore, there is no need to derive from a verse that **a fetus** is included, as **it is a full-fledged kid.** Consequently, **all** three mentions of the word **remain for him** to expound that they serve **to exclude an undomesticated animal and a bird and a non-kosher animal.**


###### Chullin 116a:11
[Chullin 116a:11](https://torahapp.org/share/book/Chullin/r/116a:11)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: נֶאֱמַר ״לֹא תֹאכְלוּ״. מַאי אִיכָּא בֵּין רַבִּי יוֹסֵי הַגְּלִילִי לְרַבִּי עֲקִיבָא?

**William Davidson Edition - English:**
§ The mishna further teaches that **Rabbi Yosei HaGelili says: It is stated: “You shall not eat** of any animal carcass” (Deuteronomy 14:21), and in the same verse it is stated: “You shall not cook a kid in its mother’s milk.” This indicates that the meat of an animal that is subject to be prohibited due to the prohibition of eating an unslaughtered carcass is prohibited to cook in milk. Consequently, one might have thought it is prohibited to cook in milk the meat of a bird, which is subject to this prohibition. Therefore, the verse states: “In its mother’s milk,” to exclude a bird, which has no mother’s milk. The Gemara asks: **What** difference **is there between** the opinion of **Rabbi Yosei HaGelili,** who excludes a bird from the prohibition of meat and milk due to the phrase “in its mother’s milk,” **and** the opinion of **Rabbi Akiva,** who comes to the same conclusion as Rabbi Yosei HaGelili based upon the phrase “You shall not cook a kid”?


###### Chullin 116a:12
[Chullin 116a:12](https://torahapp.org/share/book/Chullin/r/116a:12)

אִיכָּא בֵּינַיְיהוּ חַיָּה: רַבִּי יוֹסֵי הַגְּלִילִי סָבַר חַיָּה דְּאוֹרָיְיתָא, וְרַבִּי עֲקִיבָא סָבַר חַיָּה דְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara explains: **There is** a difference **between them** with regard to **an undomesticated animal. Rabbi Yosei HaGelili maintains** that the prohibition of cooking the meat of **an undomesticated animal** in milk applies **by Torah law,** as an undomesticated animal has mother’s milk, **but Rabbi Akiva maintains** that the prohibition of cooking the meat of **an undomesticated animal** in milk applies only **by rabbinic law,** as it is excluded by the phrase: “You shall not cook a kid.”


###### Chullin 116a:13
[Chullin 116a:13](https://torahapp.org/share/book/Chullin/r/116a:13)

אִיבָּעֵית אֵימָא, עוֹף אִיכָּא בֵּינַיְיהוּ: רַבִּי עֲקִיבָא סָבַר חַיָּה וָעוֹף אֵינָן מִן הַתּוֹרָה, הָא מִדְּרַבָּנַן אֲסִירִי, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר עוֹף אֲפִילּוּ מִדְּרַבָּנַן נָמֵי לָא אֲסִיר.

**William Davidson Edition - English:**
**If you wish, say** instead that there is a difference **between them** with regard to the meat of **a bird** itself: **Rabbi Akiva maintains** that the prohibitions of **an undomesticated animal and a bird do not** apply **by Torah law; but** it may be inferred from his statement that **they are prohibited by rabbinic law. And Rabbi Yosei HaGelili maintains** that **a bird is not prohibited even by rabbinic law.**


###### Chullin 116a:14
[Chullin 116a:14](https://torahapp.org/share/book/Chullin/r/116a:14)

תַּנְיָא נָמֵי הָכִי: בִּמְקוֹמוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיוּ כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין לַעֲשׂוֹת בַּרְזֶל, בִּמְקוֹמוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הָיוּ אוֹכְלִין בְּשַׂר עוֹף בְּחָלָב.

**William Davidson Edition - English:**
The Gemara notes: **That** distinction **is also taught** in a *baraita*: **In the locale of Rabbi Eliezer,** where his ruling was followed, **they would cut down trees** on Shabbat **to prepare charcoal** from them with which to light a fire **to fashion iron** tools with which to circumcise a child on Shabbat. In Rabbi Eliezer’s opinion, not only does the mitzva of circumcision override Shabbat, but also any action required for the preparation of the tools necessary for the circumcision likewise overrides Shabbat. The *baraita* adds: **In the locale of Rabbi Yosei HaGelili they would eat bird meat** cooked **in milk.** Evidently, Rabbi Yosei HaGelili maintains that the prohibition of meat cooked in milk does not include birds.


###### Chullin 116a:15
[Chullin 116a:15](https://torahapp.org/share/book/Chullin/r/116a:15)

לֵוִי אִיקְּלַע לְבֵי יוֹסֵף רִישְׁבָּא, אַיְיתוֹ לְקַמֵּיהּ רֵישָׁא דְּטַוָּוסָא בַּחֲלָבָא, וְלָא אֲמַר לְהוּ וְלָא מִידֵּי. כִּי אֲתָא לְקַמֵּיהּ דְּרַבִּי, אֲמַר לֵיהּ: אַמַּאי לָא תְּשַׁמְּתִינְהוּ?

**William Davidson Edition - English:**
The Gemara relates: **Levi happened** to come **to the house of Yosef the bird hunter [*rishba*]. They served him the head of a peacock [*tayvasa*] in milk and he did not say anything to them. When** Levi **came before Rabbi** Yehuda HaNasi, Rabbi Yehuda HaNasi **said to him: Why did you not excommunicate** these people who eat bird meat cooked in milk, contrary to the decree of the Sages?


###### Chullin 116a:16
[Chullin 116a:16](https://torahapp.org/share/book/Chullin/r/116a:16)

אֲמַר לֵיהּ: אַתְרֵיהּ דְּרַבִּי יְהוּדָה בֶּן בְּתֵירָא הוּא, וְאָמֵינָא: דְּרַשׁ לְהוּ כְּרַבִּי יוֹסֵי הַגְּלִילִי, דְּאָמַר: יָצָא עוֹף שֶׁאֵין לוֹ חֲלֵב אֵם.

**William Davidson Edition - English:**
Levi **said to him: It was** in **the locale** of **Rabbi Yehuda ben Beteira, and I said:** Perhaps **he taught them** that the *halakha* is **in accordance with** the opinion of **Rabbi Yosei HaGelili, who said** that the phrase “in its mother’s milk” serves to **exclude a bird, which does not have mother’s milk.** If so, I could not prohibit it to them, and I certainly could not excommunicate them for following their ruling.


###### Chullin 116a:17
[Chullin 116a:17](https://torahapp.org/share/book/Chullin/r/116a:17)

**מַתְנִי׳** קֵבַת גּוֹי וְשֶׁל נְבֵלָה – הֲרֵי זוֹ אֲסוּרָה. הַמַּעֲמִיד בְּעוֹר שֶׁל קֵבָה כְּשֵׁרָה,

**William Davidson Edition - English:**
**MISHNA:** The congealed milk in **the stomach** of the animal **of a gentile and of an** unslaughtered **animal carcass is prohibited.** With regard to **one who curdled milk by** using **the skin of the stomach of a kosher** animal as a coagulant to make cheese, which may then have the taste of meat cooked in milk,