## Chullin Daf 90b

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

לָא אִיצְטְרִיךְ קְרָא לְרַבּוֹיֵי, כִּי אִיצְטְרִיךְ קְרָא לְגִיד הַנָּשֶׁה בִּמְחוּבָּר.

**William Davidson Edition - English:**
**it was not necessary** for **the verse to include** them. **When** a verse **was necessary** it was **for the sciatic nerve that** is still **attached** to the flesh. The term “it all” teaches that if the sciatic nerve is attached to the flesh it is brought up to the altar.


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

וְרַבָּנַן, ״מִמַּשְׁקֵה יִשְׂרָאֵל״ – מִן הַמּוּתָּר לְיִשְׂרָאֵל.

**William Davidson Edition - English:**
**And the Rabbis** would explain their opinion based upon the verse: “And one lamb of the flock, out of two hundred, **from the well-watered pastures [*mimashke*] of Israel;** for a meal offering, and for a burnt offering, and for peace offerings, to make atonement for them, says the Lord God” (Ezekiel 45:15). Since the term *mashke* also means beverage, which is consumed, the verse is interpreted to mean that offerings may be sacrificed only **from that which is permitted to the Jewish people** for consumption. Since the sciatic nerve is not permitted for consumption, it may not be sacrificed on the altar. Consequently, the term “it all” is understood to include sinews and bones even if they have become detached from the flesh.


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

וְרַבִּי, מִידֵי דְּהָוֵה אַחֵלֶב וָדָם. וְרַבָּנַן, מִצְוָתָן בְּכָךְ שָׁאנֵי.

**William Davidson Edition - English:**
**And Rabbi** Yehuda HaNasi would respond that a sciatic nerve that is attached to the flesh may be brought up to the altar, **just as it is** permitted to sacrifice forbidden **fat and blood** upon the altar even though they are forbidden for consumption. **And the Rabbis** would say that forbidden fat and blood **are different,** because the Torah explicitly states that **their mitzva is** to be offered on the altar **in this** way, whereas the Torah never mandates the sacrifice of the sciatic nerve upon the altar. According to Rav Naḥman bar Yitzḥak, Rabbi Ḥiyya bar Yosef agrees with Rabbi Yehuda HaNasi that the sciatic nerve is offered upon the altar together with the rest of the animal, whereas Rabbi Yoḥanan holds in accordance with the opinion of the Rabbis that the sciatic nerve is not offered upon the altar.


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

אָמַר רַב הוּנָא: גִּיד הַנָּשֶׁה שֶׁל עוֹלָה חוֹלְצוֹ לַתַּפּוּחַ. אָמַר רַב חִסְדָּא: מָרִי דֵּיכִי, מִי כְּתִיב ״עַל כֵּן לֹא יֹאכַל הַמִּזְבֵּחַ״? ״עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל״ כְּתִיב.

**William Davidson Edition - English:**
§ The Gemara cites another discussion with regard to the sciatic nerve of a burnt offering. **Rav Huna says: The sciatic nerve of a burnt offering** is not placed upon the altar with the rest of the animal. Rather, **one removes it** and places it **on the** circular **mound** of ashes in the center of the altar. **Rav Ḥisda said: Master of this [*mari dikhi*]** ruling! **Is it written** in the Torah: **Therefore the altar does not consume** the sciatic nerve? This would indicate that it is prohibited to sacrifice the sciatic nerve on the altar. Rather, it **is written: “Therefore the children of Israel eat not** the sciatic nerve” (Genesis 32:33).


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

וְרַב הוּנָא, ״מִמַּשְׁקֵה יִשְׂרָאֵל״ – מִן הַמּוּתָּר לְיִשְׂרָאֵל.

**William Davidson Edition - English:**
**And Rav Huna** holds that the phrase: **“From the well-watered pastures of Israel,”** indicates that offerings may be sacrificed only **from that which is permitted to the Jewish people.** Since the sciatic nerve is not permitted for consumption, it may not be sacrificed upon the altar.


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

מֵיתִיבִי: גִּיד הַנָּשֶׁה שֶׁל שְׁלָמִים – מְכַבְּדוֹ לָאַמָּה, וְשֶׁל עוֹלָה – מַעֲלֵהוּ. מַאי לָאו, מַעֲלֵהוּ וּמַקְטִירוֹ?

**William Davidson Edition - English:**
The Gemara **raises an objection** to Rav Huna’s opinion. It is taught in a *baraita*: What should one do with **the sciatic nerve of a peace offering,** since the meat of the offering must be eaten but the sciatic nerve is forbidden? **One sweeps it to the** Temple courtyard **drain. And** in the case of the sciatic nerve **of a burnt offering, one brings it up** to the altar. The Gemara comments: **What, is it not** that the *baraita* means that **he brings it up** to the altar **and burns it** with the rest of the animal, which contradicts the statement of Rav Huna?


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

לֹא, מַעֲלֵהוּ וְחוֹלְצוֹ. וּמֵאַחַר שֶׁחוֹלְצוֹ לָמָּה מַעֲלֵהוּ, מִשּׁוּם שֶׁנֶּאֱמַר ״הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ״.

**William Davidson Edition - English:**
The Gemara responds: **No,** the *baraita* means that **he brings it up** to the altar **and removes it** from the thigh before placing the thigh on the fire. The Gemara asks: **But since he removes it** from the thigh, **why does he bring it up** to the altar? The Gemara answers that one cannot bring the thigh up to the altar after the sciatic nerve has been removed **because it is stated** with regard to one who sacrifices offerings that are damaged or unattractive: **“Present it now unto your governor;** will he be pleased with you, or will he accept your person? says the Lord of hosts” (Malachi 1:8). Consequently, the leg of the animal must be brought up to the altar while it is whole, and the sciatic nerve must be removed on top of the altar.


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

תַּנְיָא כְּוָותֵיהּ דְּרַב הוּנָא: גִּיד הַנָּשֶׁה שֶׁל שְׁלָמִים – מְכַבְּדוֹ לָאַמָּה, וְשֶׁל עוֹלָה – חוֹלְצוֹ לַתַּפּוּחַ.

**William Davidson Edition - English:**
It **is taught** in a *baraita* **in accordance with** the opinion **of Rav Huna:** With regard to the **sciatic nerve of a peace offering, one sweeps it into the** Temple courtyard **drain; and** with regard to the sciatic nerve **of a burnt offering, one removes it** and places it **on the** circular **mound** of ashes in the center of the altar.


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

תְּנַן הָתָם: תַּפּוּחַ הָיָה בְּאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים הָיָה עָלָיו כִּשְׁלֹשׁ מֵאוֹת כּוֹר. אָמַר רָבָא: גּוּזְמָא.

**William Davidson Edition - English:**
**We learned** in a mishna **there** (*Tamid* 28b): **There was** a circular **mound** of ashes **in the center of the altar,** and **sometimes there was** as much **as three hundred *kor*** of ashes **upon it. Rava said:** This description is **an exaggeration [*guzma*];** the *tanna* means merely that there was a significant quantity of ashes.


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

הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב, אָמַר רָבָא: גּוּזְמָא.

**William Davidson Edition - English:**
Similarly, it is taught in a mishna (*Tamid* 30a) that before slaughtering the daily offering the priests **gave** the lamb selected for **the daily offering** water **to drink in a golden cup,** in order to render the animal easier to flay after slaughter. With regard to this mishna, **Rava said:** It is **an exaggeration,** as the priests did not actually let the animal drink from a golden vessel.


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

אָמַר רַבִּי אַמֵּי: דִּבְּרָה תּוֹרָה לְשׁוֹן הֲוַאי, דִּבְּרוּ נְבִיאִים לְשׁוֹן הֲוַאי, דִּבְּרוּ חֲכָמִים לְשׁוֹן הֲוַאי. דִּבְּרוּ חֲכָמִים לְשׁוֹן הֲוַאי – הָא דַּאֲמַרַן.

**William Davidson Edition - English:**
The Gemara provides other examples of statements not meant literally. **Rabbi Ami says:** In some instances, **the Torah spoke** employing **exaggerated [*havai*] language, the Prophets spoke** employing **exaggerated language,** and **the Sages spoke** employing **exaggerated language.** The fact that **the Sages spoke** employing **exaggerated language** is evident from **that which we stated above,** concerning the mound of ashes and the lamb of the daily offering.


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

דִּבְּרָה תּוֹרָה לְשׁוֹן הֲוַאי – ״עָרִים גְּדוֹלוֹת וּבְצוּרוֹת בַּשָּׁמַיִם״, דִּבְּרוּ נְבִיאִים לְשׁוֹן הֲוַאי – ״וַתִּבָּקַע הָאָרֶץ לְקוֹלָם״.

**William Davidson Edition - English:**
**The Torah spoke** employing **exaggerated language,** as it is written: “Hear, Israel: You are passing over the Jordan this day, to go in to dispossess nations greater and mightier than you, **cities great and fortified up to heaven”** (Deuteronomy 9:1), whereas the fortifications obviously did not actually reach up to heaven. **The Prophets spoke** employing **exaggerated language,** as it is written with regard to the coronation of King Solomon: “And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, **so that the earth rent with the sound of them”** (I Kings 1:40), where the verse means merely that the sound was very loud.


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

אָמַר רַבִּי יִצְחָק בַּר נַחְמָנִי אָמַר שְׁמוּאֵל: בִּשְׁלֹשָׁה מְקוֹמוֹת דִּבְּרוּ חֲכָמִים לְשׁוֹן הֲוַאי, אֵלּוּ הֵן: תַּפּוּחַ, גֶּפֶן, וּפָרוֹכֶת. תַּפּוּחַ – הָא דַּאֲמַרַן.

**William Davidson Edition - English:**
**Rabbi Yitzḥak bar Naḥmani says** that **Shmuel says: In three places the Sages spoke** in **exaggerated language, and they are** with regard to the circular **mound** of ashes on the altar; the **vine; and** the **Curtain** separating the Sanctuary and Holy of Holies. The case of the circular **mound** of ashes **is that which we said.**


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

גֶּפֶן – דִּתְנַן: גֶּפֶן שֶׁל זָהָב הָיְתָה עוֹמֶדֶת עַל פִּתְחוֹ שֶׁל הֵיכָל, מוּדְלָה עַל גַּבֵּי כְּלוֹנְסוֹת, וְכׇל מִי שֶׁהָיָה מִתְנַדֵּב גַּרְגֵּיר אוֹ אֶשְׁכּוֹל – מֵבִיא וְתוֹלֶה בָּהּ. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק: מַעֲשֶׂה הָיָה, וְנִמְנוּ עָלֶיהָ שְׁלֹשׁ מֵאוֹת כֹּהֲנִים לְפַנּוֹתָהּ.

**William Davidson Edition - English:**
The case of the **vine** is **as we learned** in a mishna (*Middot* 36a): **A golden** ornament in the form of **a vine was standing at the entrance to the Sanctuary,** and it was **hung upon poles. And whoever would donate** an ornamental golden leaf, **grape, or cluster** of grapes to the Temple would **bring** it to the Temple **and hang** it **upon** the vine. **Rabbi Elazar, son of Rabbi Tzadok, said: There was** once **an incident, and three hundred priests were enlisted to move** the vine because of its immense weight. According to Shmuel, this description is also an exaggeration.


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

פָּרוֹכֶת, דִּתְנַן: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן הַסְּגָן – פָּרוֹכֶת עוֹבְיָהּ טֶפַח, וְעַל שִׁבְעִים וּשְׁנַיִם נִירִים נֶאֱרֶגֶת, וְעַל כׇּל נִימָה וְנִימָה עֶשְׂרִים וְאַרְבָּעָה חוּטִין. אׇרְכָּהּ אַרְבָּעִים בָּאַמָּה, וְרׇחְבָּהּ עֶשְׂרִים בְּאַמָּה, וּמִשְּׁמוֹנִים וּשְׁתֵּי רִבּוֹא נַעֲשֵׂת, וּשְׁתַּיִם עוֹשִׂים בְּשָׁנָה, ושְׁלֹשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ.

**William Davidson Edition - English:**
The case of the **Curtain** is **as we learned** in a mishna (*Shekalim* 8:2): **Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, the deputy** High Priest: The **Curtain** is the **thickness of a handbreadth [*tefaḥ*]. It is woven from seventy-two strands [*nirim*]** of yarn, **and each and every strand [*nima*]** of those seventy-two is made from **twenty-four threads** consisting of six threads each of sky-blue wool, purple wool, scarlet wool, and fine linen. **Its length** is **forty cubits,** the height of the Sanctuary, **and its width** is **twenty cubits,** the width of the entrance. **And** it **is made from eighty-two ten-thousands,** i.e., 820,000 dinars. **And** the overseers of the Temple **make two** new Curtains every **year. And** the Curtain was so heavy that when it was immersed, **three hundred priests would immerse it.**


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

בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל. מַתְנִיתִין לָא כְּרַבִּי יְהוּדָה, דְּתַנְיָא: רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ נוֹהֵג אֶלָּא בְּאַחַת, וְהַדַּעַת מַכְרַעַת אֶת שֶׁל יָמִין.

**William Davidson Edition - English:**
§ The mishna teaches that the prohibition of the sciatic nerve applies **to** the **thigh of the right** leg **and to** the **thigh of the left** leg. The Gemara says: **The mishna is not in accordance with** the opinion of **Rabbi Yehuda, as it is taught** in a *baraita* that **Rabbi Yehuda says:** The prohibition of the sciatic nerve **applies only to** the sciatic nerve **in one** of the animal’s thighs, **and logic dictates** that it is **the right** thigh.


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

אִיבַּעְיָא לְהוּ: מִיפְשָׁט פְּשִׁיטָא לֵיהּ לְרַבִּי יְהוּדָה, וּמַאי דַּעַת? דַּעַת תּוֹרָה, אוֹ דִלְמָא סַפּוֹקֵי מְסַפְּקָא לֵיהּ, וּמַאי דַּעַת? דַּעַת נוֹטָה.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: Is it **obvious to Rabbi Yehuda** that the prohibition applies only to the sciatic nerve in the right thigh, **and** accordingly, **what** does he mean when he says that **logic** dictates? He means **the logic of the Torah. Or perhaps he is uncertain** as to whether it applies only to the right thigh or only to the left, **and** accordingly, **what** does he mean when he says that **logic** dictates? He means that **logic inclines** one to believe that the prohibition applies to the right thigh.


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

תָּא שְׁמַע: הָעֲצָמוֹת וְהַגִּידִים וְהַנּוֹתָר יִשָּׂרְפוּ לְשִׁשָּׁה עָשָׂר. וְהָוֵינַן בַּהּ: הָנֵי גִּידֵי מַאי עֲבִידְתַּיְיהוּ? אִי גִּידֵי בָשָׂר – לֵיכְלִינְהוּ, וְאִי דְּאִיַּיתּוּר – הַיְינוּ נוֹתָר! אֶלָּא גִּידֵי צַוָּאר, אִי לָאו בָּשָׂר נִינְהוּ – לִישְׁדִּינְהוּ?

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution based upon the following mishna (*Pesaḥim* 83a): **The bones** of the Paschal offering that contain edible marrow but cannot be eaten because it is prohibited to break the bones of the Paschal offering; **and the sinews; and the leftover** meat **should** all **be burned on the sixteenth** of Nisan, not on the fifteenth, the first day of Passover. **And we discussed it: What are the circumstances** in which **these sinews** must be burned? **If we say** they are **sinews of meat, let one eat them.** Why are they burned? **And if** they are sinews **that were left over** and not eaten, **that is** the case of **leftover** meat; why does the mishna list sinews separately? **Rather,** the mishna is referring to **sinews of the neck,** which are different from other sinews and are therefore mentioned separately. But **if they are not meat,** why do they require burning? **Let one** simply **discard them** like other waste.


###### Chullin 90b:19
[Chullin 90b:19](https://torahapp.org/share/book/Chullin/r/90b:19)

וְאָמַר רַב חִסְדָּא: לֹא נִצְרְכָה אֶלָּא לְגִיד הַנָּשֶׁה, וְאַלִּיבָּא דְּרַבִּי יְהוּדָה, דְּאָמַר: אֵינוֹ נוֹהֵג אֶלָּא בְּאַחַת.

**William Davidson Edition - English:**
**And Rav Ḥisda said:** The mishna’s mention of sinews **is necessary only** in order to teach the *halakha* **of the sciatic nerve,** and **in accordance with** the opinion **of Rabbi Yehuda, who said:** The prohibition of the sciatic nerve **applies only to** the sciatic nerve in **one** of the animal’s thighs, and not to both.


###### Chullin 90b:20
[Chullin 90b:20](https://torahapp.org/share/book/Chullin/r/90b:20)

אִי אָמְרַתְּ בִּשְׁלָמָא סַפּוֹקֵי מְסַפְּקָא לֵיהּ – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ מִיפְשָׁט פְּשִׁיטָא לֵיהּ דְּהֶיתֵּירָא – לֵיכְלֵיהּ, דְּאִיסּוּרָא – לִשְׁדְּיֵיהּ!

**William Davidson Edition - English:**
The Gemara explains how this resolves the dilemma: **Granted if you say** that Rabbi Yehuda **is uncertain** as to whether it is the sciatic nerve of the right or the left thigh, it works out **well.** Since it is uncertain which thigh may be eaten, one may not eat either of them, and one must burn each of them on the sixteenth due to the possibility that it was the permitted one and now has the status of leftover meat. **But if you say** that it is **obvious to** Rabbi Yehuda that the sciatic nerve of only the right thigh is forbidden, **let him eat** the sciatic nerve **of the permitted** left thigh, and **let him throw** away only the sciatic nerve **of the forbidden** right thigh. Neither one should be burned.


###### Chullin 90b:21
[Chullin 90b:21](https://torahapp.org/share/book/Chullin/r/90b:21)

אָמַר רַב אִיקָא בַּר חֲנִינָא: לְעוֹלָם אֵימָא לָךְ מִיפְשָׁט פְּשִׁיטָא לֵיהּ, וְהָכָא בְּמַאי עָסְקִינַן – כְּשֶׁהוּכְּרוּ וּלְבַסּוֹף נִתְעָרְבוּ.

**William Davidson Edition - English:**
The Gemara responds: **Rav Ika bar Ḥanina said: Actually I** could **say to you** that it is **obvious to** Rabbi Yehuda that the sciatic nerve of only the right thigh is forbidden. Nevertheless, **here we are dealing with** a case **where** the sciatic nerves **were identified** and removed, **but ultimately** the sciatic nerves **became intermingled** and one cannot tell which is from the right thigh and which is from the left thigh. Consequently, they must both be left over until the next day and then burned.