## Chullin Daf 90a

###### Chullin 90a:1
[Chullin 90a:1](https://torahapp.org/share/book/Chullin/r/90a:1)

אַלְמָא אִיסּוּר מוּקְדָּשִׁין קָדֵים!

**William Davidson Edition - English:**
**Evidently,** the limbs of the body are formed before the nerves and sinews, and therefore the **prohibition of** eating **sacrificial** animals **precedes** the prohibition of eating the sciatic nerve.


###### Chullin 90a:2
[Chullin 90a:2](https://torahapp.org/share/book/Chullin/r/90a:2)

אַף עַל גַּב דְּאִיסּוּר מוּקְדָּשִׁין קָדֵים, אָתֵי אִיסּוּר גִּיד חָיֵיל עֲלַיְיהוּ, שֶׁכֵּן אִיסּוּרוֹ נוֹהֵג בִּבְנֵי נֹחַ.

**William Davidson Edition - English:**
The Gemara answers: **Even though the prohibition of** eating **sacrificial** animals **precedes** the prohibition of eating the sciatic nerve, the **prohibition of** eating the sciatic **nerve comes and takes effect upon** the offspring of consecrated animals, **because** the **prohibition** of eating the sciatic nerve adds an extra stringency in that it **applies** also **to descendants of Noah.** The prohibition of eating the sciatic nerve was in effect from the time Jacob wrestled with the angel (see Genesis 32:25–33), before the Torah was given. At that time, Jacob and his sons had the status of descendants of Noah, i.e., gentiles. Therefore, the prohibition of eating the sciatic nerve is broader than the prohibition of eating meat of sacrificial animals, which took effect only when the Torah was given.


###### Chullin 90a:3
[Chullin 90a:3](https://torahapp.org/share/book/Chullin/r/90a:3)

מַאן שָׁמְעַתְּ לֵיהּ הַאי סְבָרָא? רַבִּי יְהוּדָה, וְהָא מַתְנִיתִין דְּלָא כְּרַבִּי יְהוּדָה, דְּקָתָנֵי: נוֹהֵג בִּבְהֵמָה וּבְחַיָּה, בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל!

**William Davidson Edition - English:**
The Gemara challenges this answer: **Whom did you hear** holds in accordance with **this reasoning?** It is **Rabbi Yehuda,** cited in a later mishna (100b). **But the mishna** here **is not in accordance with** the opinion of **Rabbi Yehuda, as it teaches** that the prohibition of eating the sciatic nerve **applies to domesticated animals and to undomesticated animals, to** the **thigh of the right** leg **and to** the **thigh of the left** leg. By contrast, Rabbi Yehuda holds that the prohibition applies only with regard to the sciatic nerve in the thigh of one leg (see 90b).


###### Chullin 90a:4
[Chullin 90a:4](https://torahapp.org/share/book/Chullin/r/90a:4)

הַאי תַּנָּא סָבַר לַהּ כְּוָותֵיהּ בַּחֲדָא, וּפְלִיג עֲלֵיהּ בַּחֲדָא.

**William Davidson Edition - English:**
The Gemara explains: The ***tanna*** of **this** mishna **holds in accordance with** the opinion of Rabbi Yehuda **with regard to one** *halakha*, i.e., that the prohibition of eating the sciatic nerve applies to the descendants of Noah, **and disagrees with his** opinion **with regard to one** *halakha* and holds that the prohibition applies to the sciatic nerves of both legs.


###### Chullin 90a:5
[Chullin 90a:5](https://torahapp.org/share/book/Chullin/r/90a:5)

אֵימַר דְּשָׁמְעַתְּ לֵיהּ לְרַבִּי יְהוּדָה בִּטְמֵאָה, דְּאִיסּוּר לָאו, קָדָשִׁים דְּאִיסּוּר כָּרֵת – מִי שָׁמְעַתְּ לֵיהּ?

**William Davidson Edition - English:**
The Gemara challenges: **Say that you heard that Rabbi Yehuda** rules that the prohibition of eating the sciatic nerve takes effect in addition to the prohibition **with regard to a non-kosher** animal, **which is a prohibition** punishable by lashes. Since the prohibition of the sciatic nerve is broader in that it applies to the descendants of Noah, it takes effect even though the animal is already prohibited as being not kosher. But in the case of **sacrificial** animals, **whose** consumption by an impure person is **a prohibition** punishable by ***karet*, did you hear** that Rabbi Yehuda considers the prohibition of eating the sciatic nerve more stringent, such that it takes effect even though the animal is already prohibited? Therefore, this answer is rejected.


###### Chullin 90a:6
[Chullin 90a:6](https://torahapp.org/share/book/Chullin/r/90a:6)

אֶלָּא, הָכָא בִּמְבַכֶּרֶת עָסְקִינַן, דְּבָרֶחֶם קָדוֹשׁ.

**William Davidson Edition - English:**
The Gemara offers an alternative answer: **Rather, here** in the mishna **we are dealing with** a non-sacred animal **giving birth to** its **firstborn, which** becomes **sanctified** as it leaves the **womb.** The mishna teaches that although the prohibition of eating the sciatic nerve does not apply to the offspring of sacrificial animals, because their sacrificial status renders them prohibited for consumption before the prohibition of the sciatic nerve takes effect, that is not the case with regard to a firstborn. The sanctified status of a firstborn takes effect only as it leaves the womb, which is after the prohibition of the sciatic nerve takes effect.


###### Chullin 90a:7
[Chullin 90a:7](https://torahapp.org/share/book/Chullin/r/90a:7)

וְאִי בָּעֵית אֵימָא: וַלְדוֹת קָדָשִׁים בַּהֲוָויָיתָן הֵן קְדוֹשִׁים.

**William Davidson Edition - English:**
**And if you wish, say** instead that the mishna is dealing with the **offspring of** all **sacrificial** animals, and this *tanna* holds that such animals **are sanctified** only **when they come into being** as independent creatures, i.e., at birth. Consequently, the prohibition of the sciatic nerve takes effect before the animal becomes prohibited at the time of its birth; or, according to the opinion that the sciatic nerve is permitted in a fetus, the two prohibitions take effect simultaneously.


###### Chullin 90a:8
[Chullin 90a:8](https://torahapp.org/share/book/Chullin/r/90a:8)

אָמַר רַבִּי חִיָּיא בַּר יוֹסֵף: לֹא שָׁנוּ אֶלָּא קֳדָשִׁים הַנֶּאֱכָלִין, אֲבָל קָדָשִׁים שֶׁאֵינָן נֶאֱכָלִין – אֵין אִיסּוּר גִּיד נוֹהֵג בָּהֶן. וְרַבִּי יוֹחָנָן אָמַר: אֶחָד קָדָשִׁים הַנֶּאֱכָלִין וְאֶחָד קָדָשִׁים שֶׁאֵין נֶאֱכָלִין – אִיסּוּר גִּיד נוֹהֵג בָּהֶן.

**William Davidson Edition - English:**
§ Having addressed the need for the mishna to state that the prohibition of eating the sciatic nerve applies with regard to sacrificial animals, the Gemara discusses which types of sacrificial animals are included in this prohibition. **Rabbi Ḥiyya bar Yosef says:** The Sages **taught** that the prohibition of the sciatic nerve applies **only** with regard to **sacrificial** animals **that are eaten,** e.g., sin offerings, guilt offerings and peace offerings; **but** with regard to **sacrificial** animals **that are not eaten,** e.g., burnt offerings, **the prohibition** of the sciatic **nerve does not apply. And Rabbi Yoḥanan says: The prohibition** of the sciatic **nerve applies both** with regard to **sacrificial** animals **that are eaten and** with regard to **sacrificial** animals **that are not eaten.**


###### Chullin 90a:9
[Chullin 90a:9](https://torahapp.org/share/book/Chullin/r/90a:9)

אָמַר רַב פָּפָּא: וְלָא פְּלִיגִי, כָּאן – לְהַלְקוֹתוֹ, כָּאן – לְהַעֲלוֹתוֹ.

**William Davidson Edition - English:**
**Rav Pappa said:** Rabbi Ḥiyya bar Yosef and Rabbi Yoḥanan **do not disagree;** they are merely referring to different cases. **Here,** Rabbi Yoḥanan says that the prohibition of the sciatic nerve applies **with regard to flogging** one who eats it. **There,** Rabbi Ḥiyya bar Yosef says that the prohibition of the sciatic nerve does not apply **with regard to bringing** the meat of the animal **up** to the altar, i.e., offerings that are burned on the altar are brought up with the sciatic nerve. Burning the sciatic nerve on the altar is not comparable to eating it and is not prohibited.


###### Chullin 90a:10
[Chullin 90a:10](https://torahapp.org/share/book/Chullin/r/90a:10)

אִיכָּא דְּאָמְרִי, אָמַר רַב פָּפָּא: וְלָא פְּלִיגִי – כָּאן לְחׇלְצוֹ, וְכָאן לְהַעֲלוֹתוֹ.

**William Davidson Edition - English:**
**There are** those **who say** that **Rav Pappa said** as follows: Rabbi Ḥiyya bar Yosef and Rabbi Yoḥanan **do not disagree;** they are merely referring to different cases. **Here,** Rabbi Ḥiyya bar Yosef says that the prohibition of the sciatic nerve does not apply to burnt offerings, in that one is not required **to remove it** before burning the offering on the altar. **There,** Rabbi Yoḥanan says that he prohibition does apply, in that if one did remove the sciatic nerve, it is prohibited **to bring it up** onto the altar independently.


###### Chullin 90a:11
[Chullin 90a:11](https://torahapp.org/share/book/Chullin/r/90a:11)

רַב נַחְמָן בַּר יִצְחָק אָמַר: לְהַעֲלוֹתוֹ פְּלִיגִי, דְּתַנְיָא: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – לְרַבּוֹת הַעֲצָמוֹת וְהַגִּידִין וְהַקְּרָנַיִם וְהַטְּלָפַיִם.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak** disagreed with Rav Pappa and **said:** Rabbi Ḥiyya bar Yosef and Rabbi Yoḥanan **disagree** with regard to whether it is permitted **to bring up** the sciatic nerve to the altar even when it remains in the thigh. **As it is taught** in a *baraita*: In the verse: **“And the priest shall make it all smoke on the altar”** (Leviticus 1:9), the term “it all” serves **to include the bones, and the sinews, and the horns, and the hooves** among those items burned on the altar.


###### Chullin 90a:12
[Chullin 90a:12](https://torahapp.org/share/book/Chullin/r/90a:12)

יָכוֹל אֲפִילּוּ פֵּרְשׁוּ, תַּלְמוּד לוֹמַר ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״.

**William Davidson Edition - English:**
One **might** have thought that **even** if **they became detached** from the flesh of the burnt offering they are burned upon the altar. Therefore, **the verse states: “And you shall offer your burnt offerings, the flesh and the blood,** upon the altar of the Lord your God” (Deuteronomy 12:27), indicating that only the flesh and the blood are offered upon the altar.


###### Chullin 90a:13
[Chullin 90a:13](https://torahapp.org/share/book/Chullin/r/90a:13)

אִי בָּשָׂר וָדָם, יָכוֹל יַחְלוֹץ גִּידִים וַעֲצָמוֹת וְיַעֲלֶה בָּשָׂר לְגַבֵּי מִזְבֵּחַ? תַּלְמוּד לוֹמַר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּרְשׁוּ, אֲפִילּוּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ – יֵרְדוּ.

**William Davidson Edition - English:**
The *baraita* continues: **If** it is only **the flesh and the blood** that are offered on the altar, one **might** have thought that a priest must first **remove the sinews and bones** from an offering **and** only then may he **bring up the flesh** to be burned **upon the altar.** Therefore, **the verse states: “And the priest shall make it all smoke on the altar,”** including the sinews and bones. **How** can **these** texts be reconciled? If the sinews and bones are **attached** to the flesh, **they shall ascend.** If they **became detached** from the flesh, then **even** if they are already **at the top of the altar, they shall descend.**


###### Chullin 90a:14
[Chullin 90a:14](https://torahapp.org/share/book/Chullin/r/90a:14)

וּמַאן תַּנָּא דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר פֵּרְשׁוּ יֵרְדוּ? רַבִּי הִיא, דְּתַנְיָא: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל״ – לְרַבּוֹת הַעֲצָמוֹת וְהַגִּידִים וְהַקְּרָנַיִם וְהַטְּלָפַיִם, וַאֲפִילּוּ פֵּרְשׁוּ.

**William Davidson Edition - English:**
The Gemara comments: **And who is the *tanna* that you heard, who said** if **they became detached** from the flesh, **they shall descend? It is Rabbi** Yehuda HaNasi, **as it is taught** in a *baraita*: In the verse that states: **“And the priest shall make it all smoke** on the altar,” the term “it all” serves **to include the bones, and the sinews, and the horns, and the hooves** among those items burned on the altar, **and** that is the *halakha* **even** if **they became detached** from the flesh of the offering.


###### Chullin 90a:15
[Chullin 90a:15](https://torahapp.org/share/book/Chullin/r/90a:15)

וְהָא, מָה אֲנִי מְקַיֵּים ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״? בְּפוֹקְעִין. הָא כֵּיצַד? עִיכּוּלֵי בָשָׂר – אַתָּה מַחֲזִיר, וְאִי אַתָּה מַחֲזִיר עִיכּוּלֵי גִּידִים וַעֲצָמוֹת.

**William Davidson Edition - English:**
The *baraita* continues: **But** if so, **how do I realize** the meaning of the verse: **“And you shall offer your burnt offerings, the flesh and the blood,** upon the altar of the Lord your God” (Deuteronomy 12:27), which indicates that only the flesh and blood of an offering are offered on the altar? It is referring **to** parts of the offering that become **dislodged** from the fire. **How so?** If the partially **consumed flesh** of a burnt offering is dislodged from the altar, **you return** it to the fire, **but you do not return** the partially **consumed sinews and bones** that become dislodged.


###### Chullin 90a:16
[Chullin 90a:16](https://torahapp.org/share/book/Chullin/r/90a:16)

רַבִּי אוֹמֵר: כָּתוּב אֶחָד אוֹמֵר ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל״ – רִיבָּה, וְכָתוּב אֶחָד אוֹמֵר ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – מִיעֵט, הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּרְשׁוּ – אֲפִילּוּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ יֵרְדוּ.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi** Yehuda HaNasi **says** that **one verse states: “And the priest shall make it all smoke** on the altar,” which **included** sinews and bones. **And one verse states: “And you shall offer your burnt offerings, the flesh and the blood,”** which **excluded** any part other than the flesh and the blood. **How** can **these** texts be reconciled? If the sinews and bones were **attached** to the flesh, **they shall ascend.** If they **became detached** from the flesh, then **even** if they are already **on top of the altar, they shall descend.**


###### Chullin 90a:17
[Chullin 90a:17](https://torahapp.org/share/book/Chullin/r/90a:17)

וְרַבָּנַן, מְחוּבָּרִין לָא אִיצְטְרִיךְ קְרָא לְרַבּוֹיֵי, מִידֵי דְּהָוֵה אַרֹאשָׁהּ שֶׁל עוֹלָה, כִּי אִיצְטְרִיךְ קְרָא לְפֵרְשׁוּ.

**William Davidson Edition - English:**
The Gemara explains their dispute: **And the Rabbis** hold that with regard to sinews and bones that **are attached** to the flesh it **was not necessary** for **a verse to include** the obligation to bring them up to the altar. It is clear that they must be brought up, **just as it is** the *halakha* that **the head of a burnt offering,** which contains many bones, is brought up, as stated explicitly in the verse: “And Aaron’s sons, the priests, shall lay the pieces, and the head, and the fat, in order upon the wood that is on the fire that is upon the altar” (Leviticus 1:8). **When a verse was necessary** it was **for** the case where the sinews and bones **became detached** from the flesh. Consequently, when the verse uses the inclusive phrase “it all,” it is to include sinews and bones that became detached.


###### Chullin 90a:18
[Chullin 90a:18](https://torahapp.org/share/book/Chullin/r/90a:18)

וְרַבִּי, מְחוּבָּרִין דְּהֶיתֵּירָא

**William Davidson Edition - English:**
**But Rabbi** Yehuda HaNasi holds that with regard to sinews and bones that are **attached** to the flesh and **that are permitted** to be eaten,