## Chullin Daf 91a

###### Chullin 91a:1
[Chullin 91a:1](https://torahapp.org/share/book/Chullin/r/91a:1)

רַב אָשֵׁי אָמַר: לֹא נִצְרְכָה אֶלָּא לְשׇׁמְנוֹ, דְּתַנְיָא: שׇׁמְנוֹ מוּתָּר, וְיִשְׂרָאֵל קְדוֹשִׁים נָהֲגוּ בּוֹ אִיסּוּר.

**William Davidson Edition - English:**
**Rav Ashi said:** The mishna’s ruling that the sinews must be burned **is necessary only** with regard to the **fat** around the sciatic nerve, **as it is taught** in a *baraita*: The **fat** around the sciatic nerve **is permitted** by Torah law, **but the Jewish people are holy** and **treated it as forbidden.** Since it is permitted by Torah law, it has the status of sacrificial meat and may not be simply discarded. Nevertheless, since the Jewish people treat it as forbidden, they do not eat it even from the Paschal offering, despite the mitzva to eat that offering in its entirety. Therefore, it is left until after the time when the meat may be eaten and it is burned as leftover sacrificial meat.


###### Chullin 91a:2
[Chullin 91a:2](https://torahapp.org/share/book/Chullin/r/91a:2)

רָבִינָא אָמַר: לֹא נִצְרְכָה אֶלָּא לְכִדְרַב יְהוּדָה אָמַר שְׁמוּאֵל, דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, שְׁנֵי גִידִין הֵן: פְּנִימִי סָמוּךְ לְעֶצֶם – אָסוּר, וְחַיָּיבִין עָלָיו; חִיצוֹן סָמוּךְ לְבָשָׂר – אָסוּר, וְאֵין חַיָּיבִין עָלָיו.

**William Davidson Edition - English:**
**Ravina said:** The mishna’s statement **is necessary only** with regard to the outer nerve, and it is **in accordance with that which Rav Yehuda** said that **Shmuel said. As Rav Yehuda said** that **Shmuel said: There are two nerves** included in the prohibition of the sciatic nerve. The **inner** nerve that is **next to the bone is forbidden** by Torah law, **and one is liable** to be flogged **for** eating **it.** The **outer** nerve that is **next to the flesh is forbidden** by rabbinic law, **and** therefore **one is not liable** to be flogged **for** eating **it.** In the case of a Paschal offering, since the outer nerve is permitted by Torah law, it assumes the status of leftover sacrificial meat when it is not eaten.


###### Chullin 91a:3
[Chullin 91a:3](https://torahapp.org/share/book/Chullin/r/91a:3)

תָּא שְׁמַע: אָכַל מִזֶּה כְּזַיִת וּמִזֶּה כְּזַיִת – סוֹפֵג שְׁמוֹנִים, רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** another resolution to the dilemma about Rabbi Yehuda’s statement, from a mishna (96a): If **one ate an olive-bulk from this** sciatic nerve of the right leg **and an olive-bulk from that** sciatic nerve of the left leg, **he incurs eighty** lashes. **Rabbi Yehuda says: He incurs only forty** lashes.


###### Chullin 91a:4
[Chullin 91a:4](https://torahapp.org/share/book/Chullin/r/91a:4)

אִי אָמְרַתְּ בִּשְׁלָמָא מִיפְשָׁט פְּשִׁיטָא לֵיהּ – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ סַפּוֹקֵי מְסַפְּקָא לֵיהּ – הָוְיָא לַהּ הַתְרָאַת סָפֵק, וְשָׁמְעִינַן לֵיהּ לְרַבִּי יְהוּדָה דְּאָמַר: הַתְרָאַת סָפֵק לֹא שְׁמָהּ הַתְרָאָה.

**William Davidson Edition - English:**
**Granted, if you say** it is **obvious to** Rabbi Yehuda that the sciatic nerve of the right thigh is the one forbidden by Torah law, it is **well. But if you say he is uncertain,** why would he hold that one incurs any lashes? When the individual is forewarned not to partake of each sciatic nerve, which is necessary in order to be liable for incurring lashes, **it is an uncertain forewarning, and we have heard** about **Rabbi Yehuda that he said: An uncertain forewarning is not characterized as forewarning.**


###### Chullin 91a:5
[Chullin 91a:5](https://torahapp.org/share/book/Chullin/r/91a:5)

דְּתַנְיָא: הִכָּה אֶת זֶה, וְחָזַר וְהִכָּה אֶת זֶה, קִלֵּל אֶת זֶה, וְחָזַר וְקִלֵּל אֶת זֶה, הִכָּה שְׁנֵיהֶם בְּבַת אַחַת, אוֹ שֶׁקִּלֵּל שְׁנֵיהֶם בְּבַת אַחַת – חַיָּיב. רַבִּי יְהוּדָה אוֹמֵר: בְּבַת אַחַת – חַיָּיב, בְּזֶה אַחַר זֶה – פָּטוּר.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: If one is uncertain which of two men is his father and he **struck this** one **and then struck that** one, or **cursed this** one **and then cursed that** one, or **struck both of them simultaneously, or cursed both of them simultaneously, he is liable** to receive the death penalty, as he certainly struck or cursed his father. **Rabbi Yehuda says:** If he struck or cursed both of them **simultaneously he is liable,** provided he was forewarned that his action will certainly render him liable to receive the death penalty. But if he struck or cursed them **one after the other he is exempt.** Apparently, Rabbi Yehuda is of the opinion that one is not punished after uncertain forewarning; since in this case it is impossible to determine which of them is the father, inevitably each forewarning is uncertain. Similarly, if Rabbi Yehuda is uncertain which sciatic nerve is forbidden by Torah law, he should hold that since the forewarning before eating either sciatic nerve is uncertain, one who consumes both should be exempt.


###### Chullin 91a:6
[Chullin 91a:6](https://torahapp.org/share/book/Chullin/r/91a:6)

הַאי תַּנָּא סָבַר לַהּ כְּאִידַּךְ תַּנָּא דְּרַבִּי יְהוּדָה, דְּאָמַר: הַתְרָאַת סָפֵק שְׁמָהּ הַתְרָאָה.

**William Davidson Edition - English:**
The Gemara answers: **This *tanna*** of that mishna, on 96a, **holds in accordance with** the opinion of **another *tanna*** with regard to the opinion **of Rabbi Yehuda, who said** that Rabbi Yehuda holds that **an uncertain forewarning is characterized as forewarning.**


###### Chullin 91a:7
[Chullin 91a:7](https://torahapp.org/share/book/Chullin/r/91a:7)

דְּתַנְיָא: ״לֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְגוֹ׳״ – בָּא הַכָּתוּב לִיתֵּן עֲשֵׂה אַחַר לֹא תַעֲשֶׂה, לוֹמַר שֶׁאֵין לוֹקִין עָלָיו, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: The verse states with regard to the Paschal offering: **“And you shall not leave any of it until morning;** but that which remains of it until morning you shall burn with fire” (Exodus 12:10). **The verse comes to provide a positive mitzva** to burn the leftover meat **after** it has taught **a prohibition** against leaving it over, **to say that one is not flogged for** violation **of** the prohibition; this is **the statement of Rabbi Yehuda.** Rabbi Yehuda holds that one is not flogged for any transgression that can be rectified by the performance of a positive mitzva.


###### Chullin 91a:8
[Chullin 91a:8](https://torahapp.org/share/book/Chullin/r/91a:8)

רַבִּי יַעֲקֹב אוֹמֵר: לֹא מִן הַשֵּׁם הוּא זֶה, אֶלָּא מִשּׁוּם דְּהָוֵה לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה, וְכׇל לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה – אֵין לוֹקִין עָלָיו.

**William Davidson Edition - English:**
**Rabbi Ya’akov says: This,** the *halakha* that one is not flogged, **is not for** that **reason. Rather,** it is **because** leaving over sacrificial meat **is a prohibition that does not involve an action,** as one violates the prohibition through failure to take action, **and** concerning **any prohibition that does not involve an action, one is not flogged for** its violation. The forewarning one could receive for this transgression is an uncertain one, because witnesses who forewarn the individual cannot be certain until daybreak that he will leave it over. Nevertheless, this *baraita* indicates that if not for the fact that leaving over sacrificial meat can be rectified by a positive mitzva, Rabbi Yehuda would hold that one is flogged for leaving over sacrificial meat.


###### Chullin 91a:9
[Chullin 91a:9](https://torahapp.org/share/book/Chullin/r/91a:9)

תָּא שְׁמַע: אָכַל שְׁנֵי גִידִין מִשְּׁתֵּי יְרֵכוֹת מִשְּׁתֵּי בְהֵמוֹת – סוֹפֵג שְׁמוֹנִים; רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution of the uncertainty with regard to the opinion of Rabbi Yehuda from a *baraita*: If **one ate two** sciatic **nerves from two thighs of two** different **animals, he incurs eighty** lashes. **Rabbi Yehuda says: He incurs only forty** lashes.


###### Chullin 91a:10
[Chullin 91a:10](https://torahapp.org/share/book/Chullin/r/91a:10)

מִדְּקָאָמַר מִשְׁתֵּי יְרֵכוֹת מִשְּׁתֵּי בְהֵמוֹת, פְּשִׁיטָא דְּתַרְוַיְיהוּ לְאִיסּוּרָא, וּלְרַבִּי יְהוּדָה אִיצְטְרִיךְ. שְׁמַע מִינַּהּ מִיפְשָׁט פְּשִׁיטָא לֵיהּ, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara comments: **From** the fact that the first *tanna* **said** that he was referring to **two thighs of two** different **animals,** it is **obvious** that he meant they were both from the right thigh, because if one were from the right thigh and one were from the left thigh it would not matter if they were from two different animals or from the same animal. Consequently, **both** sciatic nerves are definitely **forbidden** by Torah law, and according to the first *tanna* one incurs eighty lashes for eating them. **And** it **was necessary** to teach that **according to Rabbi Yehuda** one incurs only forty lashes, as will be explained. **Conclude from** this *baraita* that it is **obvious to** Rabbi Yehuda that it is the sciatic nerve of the right thigh that is forbidden by Torah law. The Gemara affirms: **Conclude from** it that this is Rabbi Yehuda’s opinion.


###### Chullin 91a:11
[Chullin 91a:11](https://torahapp.org/share/book/Chullin/r/91a:11)

וְאִי פְּשִׁיטָא לֵיהּ, אַמַּאי סוֹפֵג אַרְבָּעִים וְתוּ לָא? לִילְקֵי שְׁמוֹנִים! הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן דְּלֵית בּוֹ כְּזַיִת, דְּתַנְיָא: אֲכָלוֹ וְאֵין בּוֹ כְּזַיִת – חַיָּיב, רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיְּהֵא בּוֹ כְּזַיִת.

**William Davidson Edition - English:**
The Gemara seeks to clarify the *baraita*: **But if it** is **obvious to** Rabbi Yehuda that the sciatic nerve from the right thigh is prohibited by Torah law, **why** does he **incur forty** lashes **and nothing more? Let him be flogged eighty** times. The Gemara answers: **Here we are dealing with** a case **where** the volume of one of the sciatic nerves **is not an olive-bulk,** and Rabbi Yehuda holds that in such a case one is not flogged for its consumption. **As it is taught** in a *baraita*: If **one ate** the entire sciatic nerve **and** its volume **is not an olive-bulk,** he is nevertheless **liable** to be flogged, because he ate a complete, natural unit of forbidden food. **Rabbi Yehuda says:** He is not liable **unless it has** a volume of at least **an olive-bulk.**


###### Chullin 91a:12
[Chullin 91a:12](https://torahapp.org/share/book/Chullin/r/91a:12)

וְטַעְמָא מַאי? אָמַר רָבָא: אָמַר קְרָא ״הַיָּרֵךְ״ – הַמְיוּמֶּנֶת שֶׁבַּיָּרֵךְ.

**William Davidson Edition - English:**
The Gemara asks: **And what is the reason** that Rabbi Yehuda holds that only the sciatic nerve of the right thigh is forbidden by Torah law? **Rava said** that it is because the **verse states:** “Therefore the children of Israel eat not the sciatic nerve that is upon the spoon of **the thigh”** (Genesis 32:33). The definite article indicates that this is referring to **the most important thigh.**


###### Chullin 91a:13
[Chullin 91a:13](https://torahapp.org/share/book/Chullin/r/91a:13)

וְרַבָּנַן, הַהוּא דְּפָשֵׁיט אִיסּוּרֵיהּ בְּכוּלֵּיהּ יָרֵךְ, לְאַפּוֹקֵי חִיצוֹן דְּלָא.

**William Davidson Edition - English:**
**And the Rabbis,** who hold that the sciatic nerves of both the right and left thighs are forbidden by Torah law, explain the definite article as teaching that the prohibition applies to **the one whose prohibition spreads through the entire thigh,** i.e., the inner nerve. This serves **to exclude** the **outer** nerve, **which is not** prohibited by Torah law.


###### Chullin 91a:14
[Chullin 91a:14](https://torahapp.org/share/book/Chullin/r/91a:14)

וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: אָמַר קְרָא ״בְּהֵאָבְקוֹ עִמּוֹ״ – כְּאָדָם שֶׁחוֹבֵק אֶת חֲבֵירוֹ, וְיָדוֹ מַגַּעַת לְכַף יְמִינוֹ שֶׁל חֲבֵירוֹ.

**William Davidson Edition - English:**
**And Rabbi Yehoshua ben Levi said** that Rabbi Yehuda holds that the sciatic nerve of the right thigh is forbidden because **the verse states:** “And when he saw that he could not prevail against him, he touched the spoon of his thigh; and the spoon of Jacob’s thigh was strained, **as he wrestled with him”** (Genesis 32:26). The angel grappled with Jacob **like a man who hugs another** in order to throw him to the ground, **and his hand reaches to the spoon of the right** thigh **of the other.**


###### Chullin 91a:15
[Chullin 91a:15](https://torahapp.org/share/book/Chullin/r/91a:15)

רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: כְּגוֹי נִדְמָה לוֹ, דְּאָמַר מָר: יִשְׂרָאֵל שֶׁנִּטְפַּל לוֹ גּוֹי בַּדֶּרֶךְ – טוֹפְלוֹ לִימִינוֹ.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani says:** The angel **appeared to him as a gentile, as the Master said: A Jew who is joined by a gentile on the road** and continues his travels with him should **position** the gentile **to his right,** close to one’s dominant hand. This allows the Jew to defend himself against any potential attack. Since Jacob followed this practice, it was therefore Jacob’s right thigh that the angel touched.


###### Chullin 91a:16
[Chullin 91a:16](https://torahapp.org/share/book/Chullin/r/91a:16)

רַב שְׁמוּאֵל בַּר אַחָא קַמֵּיהּ דְּרַב פָּפָּא מִשְּׁמֵיהּ דְּרָבָא בַּר עוּלָּא אָמַר: כְּתַלְמִיד חָכָם נִדְמָה לוֹ, דְּאָמַר מָר: הַמְהַלֵּךְ לִימִין רַבּוֹ – הֲרֵי זֶה בּוּר.

**William Davidson Edition - English:**
**Rav Shmuel bar Aḥa said before Rav Pappa in the name of Rava bar Ulla** that the angel **appeared to** Jacob **as a Torah scholar,** and therefore Jacob positioned the angel on his right side, **as the Master said: One who walks to the right of his teacher is an ignoramus,** in that he does not know how to act with good manners. Consequently, it was Jacob’s right thigh that the angel touched.


###### Chullin 91a:17
[Chullin 91a:17](https://torahapp.org/share/book/Chullin/r/91a:17)

וְרַבָּנַן, מֵאֲחוֹרֵיהּ אֲתָא, וְנַשְּׁיֵיהּ בְּתַרְוַיְיהוּ.

**William Davidson Edition - English:**
**And the Rabbis,** who hold that the sciatic nerves of both thighs are forbidden, understand that the angel **came from behind** Jacob **and hit him on both** thighs.


###### Chullin 91a:18
[Chullin 91a:18](https://torahapp.org/share/book/Chullin/r/91a:18)

וְרַבָּנַן, הַאי ״בְּהֵאָבְקוֹ עִמּוֹ״ מַאי דָּרְשִׁי בֵּיהּ? מִבְּעֵי לֵיהּ לִכְאִידַּךְ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מְלַמֵּד שֶׁהֶעֱלוּ אֲבַק מַרְגְּלוֹתָם עַד כִּסֵּא הַכָּבוֹד, כְּתִיב הָכָא ״בְּהֵאָבְקוֹ עִמּוֹ״, וּכְתִיב הָתָם ״וְעָנָן אֲבַק רַגְלָיו״.

**William Davidson Edition - English:**
The Gemara asks: **And the Rabbis, what do they derive** from **this** phrase: **“As he wrestled with him”** (Genesis 32:26)? The Gemara answers: They **require it for the other** interpretation **of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said:** This **teaches that the dust [*avak*] from their feet ascended to the throne of glory. It is written here: “As he wrestled [*behe’avko*] with him,” and it is written there** in a description of how God will punish the wicked: “The Lord, in the whirlwind and in the storm is His way, **and the clouds are the dust of His feet”** (Nahum 1:3).


###### Chullin 91a:19
[Chullin 91a:19](https://torahapp.org/share/book/Chullin/r/91a:19)

וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לָמָּה נִקְרָא שְׁמוֹ גִּיד הַנָּשֶׁה? שֶׁנָּשָׁה מִמְּקוֹמוֹ וְעָלָה, וְכֵן הוּא אוֹמֵר: ״נָשְׁתָה גְבוּרָתָם הָיוּ לְנָשִׁים״.

**William Davidson Edition - English:**
§ The Gemara cites another statement of Rabbi Yehoshua ben Levi concerning the sciatic nerve: **And Rabbi Yehoshua ben Levi says: Why is its name called sciatic nerve [*gid hanashe*]?** It is **because** the sciatic nerve **left [*nasha*] its place and rose. And similarly** the verse **says:** “The mighty men of Babylon have ceased to fight, they remain in their strongholds; **their might has left [*nashata*], they are become as women”** (Jeremiah 51:30).


###### Chullin 91a:20
[Chullin 91a:20](https://torahapp.org/share/book/Chullin/r/91a:20)

אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״דָּבָר שָׁלַח בְּיַעֲקֹב וְנָפַל בְּיִשְׂרָאֵל״? ״דָּבָר שָׁלַח בְּיַעֲקֹב״ – זֶה גִּיד הַנָּשֶׁה, ״וְנָפַל בְּיִשְׂרָאֵל״ – שֶׁפָּשַׁט אִיסּוּרוֹ בְּכׇל יִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara continues with other expositions pertaining to the sciatic nerve. **Rabbi Yosei, son of Rabbi Ḥanina, said: What** is the meaning of that **which is written:** “The Lord **sent a word to Jacob, and it has fallen upon Israel”** (Isaiah 9:7)? **“He sent a word to Jacob”; this** is a reference to **the sciatic nerve. “And it has fallen upon Israel”;** this teaches **that its prohibition has** been **extended to the entire Jewish people.**


###### Chullin 91a:21
[Chullin 91a:21](https://torahapp.org/share/book/Chullin/r/91a:21)

וְאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״וּטְבוֹחַ טֶבַח וְהָכֵן״? פְּרַע לָהֶן בֵּית הַשְּׁחִיטָה, ״וְהָכֵן״ – טוֹל גִּיד הַנָּשֶׁה בִּפְנֵיהֶם, כְּמַאן דְּאָמַר גִּיד הַנָּשֶׁה נֶאֱסָר לִבְנֵי נֹחַ.

**William Davidson Edition - English:**
**And Rabbi Yosei, son of Rabbi Ḥanina,** also **said: What** is the meaning of that **which is written:** “And when Joseph saw Benjamin with them, he said to the steward of his house: Bring the men into the house, **and slaughter the animals, and prepare** the meat; for the men shall dine with me at noon” (Genesis 43:16)? Joseph commanded his steward: **Expose the place of the slaughter** on the neck of the animal **to them** so that the brothers will know that it is being slaughtered correctly. **“And prepare”** teaches that Joseph instructed the steward to **remove the sciatic nerve in their presence** so that the brothers would know that it had been fully removed. The Gemara comments that this opinion is **according to the one who said** that **the sciatic nerve was forbidden to** the children of Jacob even before the Torah was given, when they still had the status of **descendants of Noah.**


###### Chullin 91a:22
[Chullin 91a:22](https://torahapp.org/share/book/Chullin/r/91a:22)

״וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ״, אָמַר רַבִּי אֶלְעָזָר: שֶׁנִּשְׁתַּיֵּיר עַל פַּכִּין קְטַנִּים, מִכָּאן לַצַּדִּיקִים שֶׁחָבִיב עֲלֵיהֶם מָמוֹנָם יוֹתֵר מִגּוּפָם, וְכׇל כָּךְ לָמָּה? לְפִי שֶׁאֵין פּוֹשְׁטִין יְדֵיהֶן בְּגָזֵל.

**William Davidson Edition - English:**
The Gemara returns to the verse of Jacob wrestling with the angel. The verse states: **“And Jacob was left alone;** and a man wrestled with him until the breaking of the day” (Genesis 32:25). **Rabbi Elazar says:** The reason Jacob remained alone was **that he remained** to collect some **small pitchers** that had been left behind. **From here** it is derived **that the possessions of the righteous are dearer to them than their bodies. And why** do they care **so much** about their possessions? It is **because they do not stretch out their hands to** partake of **stolen property.**


###### Chullin 91a:23
[Chullin 91a:23](https://torahapp.org/share/book/Chullin/r/91a:23)

״וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר״, אָמַר רַבִּי יִצְחָק: מִכָּאן לְתַלְמִיד חָכָם שֶׁלֹּא יֵצֵא יְחִידִי בַּלַּיְלָה. רַבִּי אַבָּא בַּר כָּהֲנָא אָמַר מֵהָכָא:

**William Davidson Edition - English:**
The verse states: **“And a man wrestled with him until the breaking of the day.” Rabbi Yitzḥak says: From here** it is derived **that a Torah scholar should not go out** of his house **alone at night,** as Jacob went out alone at night and was injured. **Rabbi Abba bar Kahana said** that the source for this instruction is **from here:**