## Chullin Daf 95b

###### Chullin 95b:1
[Chullin 95b:1](https://torahapp.org/share/book/Chullin/r/95b:1)

מְחַוַּור רֵישָׁא, נְפַל מִינֵּיהּ, אֲזַל אַיְיתִי סִילְתָּא שְׁדָא אַסֵּיק תְּרֵין, אָמַר רַב: עָבְדִי נָמֵי הָכִי, אַסְרִינְהוּ נִיהֲלֵיהּ.

**William Davidson Edition - English:**
**cleaning** the **head** of an animal in the river. The head **fell from him. He went and brought a basket, cast** the basket into the river, and **pulled out two** animal heads. **Rav said** to him: Does it commonly **happen this** way that one loses one item and finds two? Just as one of the animal heads is not the one you dropped, it is possible that neither of them is the one you dropped. Therefore, Rav rendered both of **them forbidden to him.**


###### Chullin 95b:2
[Chullin 95b:2](https://torahapp.org/share/book/Chullin/r/95b:2)

אָמְרִי לֵיהּ רַב כָּהֲנָא וְרַב אַסִּי לְרַב: דְּאִיסּוּרָא שְׁכִיחִי, דְּהֶתֵּירָא לָא שְׁכִיחִי? אֲמַר לְהוּ: דְּאִיסּוּרָא שְׁכִיחִי טְפֵי.

**William Davidson Edition - English:**
**Rav Kahana and Rav Asi said to Rav:** Is **forbidden** meat **common** but **permitted** meat **not common?** Most of the meat in this general location is kosher, so why did you forbid the two animal heads? **He said to them: Forbidden** meat **is more common.** From this incident the Sages derived that according to Rav, meat that has been obscured from sight becomes forbidden due to the possibility that the meat one finds now was actually deposited by ravens, who transported it from a location where the majority of the meat is forbidden.


###### Chullin 95b:3
[Chullin 95b:3](https://torahapp.org/share/book/Chullin/r/95b:3)

וְכִי מִכְּלָלָא, מַאי? פַּרְוְותָא דְּגוֹיִם הֲוַאי, תֵּדַע, דְּקָאָמַר לְהוּ: ״דְּאִיסּוּרָא שְׁכִיחִי טְפֵי״.

**William Davidson Edition - English:**
The Gemara asks: **And what** does it matter **if** this opinion of Rav is known **by inference** based on this incident, rather than by an explicit statement made by Rav? The Gemara answers: There is room to say that this incident cannot serve as a precedent for a general policy, because that location **was a port of gentiles,** where most of the meat was non-kosher. **Know** that this is the case, **as** Rav **said to** Rav Kahana and Rav Asi: **Forbidden** meat **is more common.** Consequently, it is possible that Rav would not have prohibited the meat in a location where the majority of the meat is kosher.


###### Chullin 95b:4
[Chullin 95b:4](https://torahapp.org/share/book/Chullin/r/95b:4)

אֶלָּא רַב, הֵיכִי אֲכַל בִּשְׂרָא בְּשַׁעְתֵּיהּ, דְּלָא (עלים) [מַעֲלֵים] עֵינֵיהּ מִינֵּיהּ? אִיבָּעֵית אֵימָא: בְּצַיְירָא וַחֲתִימָא, וְאִי נָמֵי: בְּסִימָנָא, כִּי הָא דְּרַבָּה בַּר רַב הוּנָא מְחַתֵּךְ לֵיהּ אַתְּלָת קַרְנָתָא.

**William Davidson Edition - English:**
The Gemara asks: **But how did Rav** ever **eat meat** if he holds that meat becomes forbidden if it is unsupervised for even a short time? The Gemara answers: Rav ate meat only **in its time,** i.e., shortly after it was slaughtered, **when it had not been obscured from his sight** from the time of the slaughter until he ate it. Alternatively, **if you wish, say** that Rav ate meat that was **tied and sealed** in a way that proved it had not been swapped for non-kosher meat. **Or alternatively,** he ate meat that could be recognized **by a distinguishing mark, like that** practice of **Rabba bar Rav Huna,** who would **cut** meat into pieces **with three corners,** i.e., triangles, before he would send it to his family members.


###### Chullin 95b:5
[Chullin 95b:5](https://torahapp.org/share/book/Chullin/r/95b:5)

רַב הֲוָה קָאָזֵיל לְבֵי רַב חָנָן חַתְנֵיהּ, חֲזָא מַבָּרָא דְּקָאָתֵי לְאַפֵּיהּ, אֲמַר: מַבָּרָא קָאָתֵי לְאַפַּי, יוֹמָא טָבָא לְגוֹ.

**William Davidson Edition - English:**
The Gemara relates that **Rav was going to the home of Rav Ḥanan, his son-in-law. He saw** that **the ferry was coming toward him** just when he arrived at the riverbank. **He said: The ferry is coming toward me** even though I did not arrange for it to come now; this is a sign that **a good day,** i.e., a festive meal, awaits me **in** the place where I am going.


###### Chullin 95b:6
[Chullin 95b:6](https://torahapp.org/share/book/Chullin/r/95b:6)

אֲזַל, קָם אַבָּבָא, אוֹדֵיק בְּבִזְעָא דְּדַשָּׁא, חֲזָא חֵיוְתָא דְּתַלְיָא, טְרַף אַבָּבָא, נְפוּק אֲתוֹ כּוּלֵּי עָלְמָא לְאַפֵּיהּ, אֲתָא טַבָּחֵי נָמֵי, לָא עַלֵּים רַב עֵינֵיהּ מִינֵּיהּ, אֲמַר לְהוּ: אִיכּוֹ הַשְׁתָּא סְפִיתוּ לְהוּ אִיסּוּרָא לִבְנֵי בְרַת. לָא אֲכַל רַב מֵהָהוּא בִּישְׂרָא.

**William Davidson Edition - English:**
After crossing the river on the ferry, Rav **went and stood at the gate** of Rav Ḥanan’s home. **He looked** through **a crack in the door** and **saw an animal that was hanging** and ready to be cooked. **He knocked on the gate,** and **everyone went out to** greet **him,** and **the butchers also came** out to greet him. **Rav did not remove his eyes from** the meat that the butchers were preparing. **He said to them: If** you had eaten the meat based upon the supervision you provided **now,** you would have **fed forbidden** meat **to the sons of** my **daughter** because no one apart from me was watching the meat when you all came out to greet me. And despite the fact that he had kept the meat in his sight **Rav did not eat from that meat.**


###### Chullin 95b:7
[Chullin 95b:7](https://torahapp.org/share/book/Chullin/r/95b:7)

מַאי טַעְמָא? אִי מִשּׁוּם אִיעַלּוֹמֵי – הָא לָא אִיעַלַּים, אֶלָּא דְּנַחֵישׁ.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that Rav did not eat the meat? **If** one suggests that he was concerned **because** it had been **obscured** from sight, that cannot be the reason, as Rav kept watching it so that it **was not obscured** from sight. **Rather,** Rav did not eat **because he divined,** i.e., he saw the arrival of the ferry as a good omen. This is prohibited, and therefore Rav penalized himself and abstained from the meat.


###### Chullin 95b:8
[Chullin 95b:8](https://torahapp.org/share/book/Chullin/r/95b:8)

וְהָאָמַר רַב: כׇּל נַחַשׁ שֶׁאֵינוֹ כֶּאֱלִיעֶזֶר עֶבֶד אַבְרָהָם וּכְיוֹנָתָן בֶּן שָׁאוּל – אֵינוֹ נַחַשׁ! אֶלָּא סְעוּדַת הָרְשׁוּת הֲוַאי, וְרַב לָא מִתְהֲנֵי מִסְּעוּדַת הָרְשׁוּת.

**William Davidson Edition - English:**
The Gemara asks: **But doesn’t Rav say** that **any divination that is not like** the divination of **Eliezer, the servant of Abraham,** when he went to seek a bride for Isaac (see Genesis 24:14), **or like** the divination of **Jonathan, son of Saul,** who sought an omen as to whether he and his arms bearer would defeat the Philistines (see I Samuel 14:8–12), **is not divination?** Since Rav did not rely on the omen in his decision making, he did not violate the prohibition against divination, and there was no reason for him to penalize himself. The Gemara answers: **Rather,** the reason Rav did not eat the meat is that **it was an optional feast,** rather than a feast associated with a mitzva, **and Rav would not derive pleasure from an optional feast.**


###### Chullin 95b:9
[Chullin 95b:9](https://torahapp.org/share/book/Chullin/r/95b:9)

רַב בָּדֵיק בְּמַבָּרָא, וּשְׁמוּאֵל בָּדֵיק בְּסִפְרָא, רַבִּי יוֹחָנָן בָּדֵיק בְּיָנוֹקָא.

**William Davidson Edition - English:**
Having mentioned Rav’s reaction to the ferry in the incident cited above, the Gemara states that **Rav would check** whether to travel based upon **the ferry;** if it came quickly he would take the ferry, but otherwise he would not. **And Shmuel would check** what would happen to him **by** opening **a scroll** and reading from wherever it was open to. **Rabbi Yoḥanan would check** what was in store for him **by** asking **a child** to recite the verse he was learning.


###### Chullin 95b:10
[Chullin 95b:10](https://torahapp.org/share/book/Chullin/r/95b:10)

כּוּלְּהוּ שְׁנֵי דְּרַב, הֲוָה כָּתַב לֵיהּ רַבִּי יוֹחָנָן ״לָקֳדָם רַבֵּינוּ שֶׁבְּבָבֶל״. כִּי נָח נַפְשֵׁיהּ, הֲוָה כָּתַב לִשְׁמוּאֵל ״לָקֳדָם חֲבֵירֵינוּ שֶׁבְּבָבֶל״. אָמַר: לָא יָדַע לִי מִידֵּי דְּרַבֵּיהּ אֲנָא? כְּתַב שַׁדַּר לֵיהּ עִיבּוּרָא דְּשִׁיתִּין שְׁנֵי. אֲמַר: הַשְׁתָּא חוּשְׁבָּנָא בְּעָלְמָא יָדַע.

**William Davidson Edition - English:**
The Gemara relates an incident when Rabbi Yoḥanan checked his luck based on a child’s verse. During **all the years** when **Rav** lived in Babylonia, **Rabbi Yoḥanan,** who lived in Eretz Yisrael, would **write to him** and begin with the greeting: **To our Master who is in Babylonia. When** Rav **died,** Rabbi Yoḥanan **would write to Shmuel** and begin with the greeting: **To our colleague who is in Babylonia.** Shmuel **said: Does** Rabbi Yoḥanan **not know** any **matter in which I am his master?** Shmuel **wrote** and **sent to** Rabbi Yoḥanan the calculation of the **leap** years **for** the next **sixty years.** Rabbi Yoḥanan was not impressed by this and **said: Now he** has **merely** demonstrated that **he knows mathematics,** which does not make him my master.


###### Chullin 95b:11
[Chullin 95b:11](https://torahapp.org/share/book/Chullin/r/95b:11)

כְּתַב שַׁדַּר לֵיהּ תְּלֵיסַר גַּמְלֵי סְפֵקֵי טְרֵיפְתָּא, אֲמַר: אִית לִי רַב בְּבָבֶל, אֵיזִיל אִיחְזְיֵיהּ. אֲמַר לֵיהּ לְיָנוֹקָא: פְּסוֹק לִי פְּסוּקָיךְ, אֲמַר לֵיהּ: ״וּשְׁמוּאֵל מֵת״, אֲמַר: שְׁמַע מִינַּהּ נָח נַפְשֵׁיהּ דִּשְׁמוּאֵל.

**William Davidson Edition - English:**
Shmuel then **wrote** and **sent to** Rabbi Yoḥanan explications of **uncertainties** pertaining to ***tereifot*** that had to be transported on **thirteen camels.** Rabbi Yoḥanan was impressed by this and **said: I have a Master in Babylonia; I will go and see him.** Before departing on his journey, Rabbi Yoḥanan **said to a child: Recite to me your verse** that you studied today. The child **recited** the following verse **to** Rabbi Yoḥanan: **“Now Samuel was dead”** (I Samuel 28:3). Rabbi Yoḥanan **said** to himself: **Learn from this** that **Shmuel has died.** Therefore, Rabbi Yoḥanan did not go to see Shmuel.


###### Chullin 95b:12
[Chullin 95b:12](https://torahapp.org/share/book/Chullin/r/95b:12)

וְלָא הִיא, לָא שְׁכֵיב שְׁמוּאֵל, אֶלָּא כִּי הֵיכִי דְּלָא לִיטְרַח רַבִּי יוֹחָנָן.

**William Davidson Edition - English:**
The Gemara comments: **But it was not so; Shmuel had not died. Rather,** the reason Rabbi Yoḥanan was given this sign was **so that Rabbi Yoḥanan would not trouble himself** to embark on the long and arduous journey from Eretz Yisrael to Babylonia.


###### Chullin 95b:13
[Chullin 95b:13](https://torahapp.org/share/book/Chullin/r/95b:13)

תַּנְיָא: רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: בַּיִת, תִּינוֹק, וְאִשָּׁה – אַף עַל פִּי שֶׁאֵין נַחַשׁ, יֵשׁ סִימָן.

**William Davidson Edition - English:**
**It is taught** in a *baraita*: **Rabbi Shimon ben Elazar says:** With regard to one who is successful with his first business transaction after he has built **a home,** after the birth of **a child, or** after he marries **a woman, even though** he may **not** use this as a means of **divination** to decide upon future courses of action, **it is** an auspicious **sign** that he will continue to be successful. Conversely, if his first transaction is not successful he may take that as an inauspicious sign.


###### Chullin 95b:14
[Chullin 95b:14](https://torahapp.org/share/book/Chullin/r/95b:14)

אָמַר רַבִּי אֶלְעָזָר: וְהוּא דְּאִיתַּחְזַק תְּלָתָא זִימְנֵי, דִּכְתִיב: ״יוֹסֵף אֵינֶנּוּ וְשִׁמְעוֹן אֵינֶנּוּ וְאֶת בִּנְיָמִן תִּקָּחוּ״.

**William Davidson Edition - English:**
**Rabbi Elazar said: But this** is provided **that** the sign **has been established** by repeating itself **three times.** This is based on a verse, **as it is written:** “And Jacob their father said to them: Me you have bereaved of my children: **Joseph is not, and Simeon is not, and you will take Benjamin away;** upon me are all these things come” (Genesis 42:36). If calamity were to befall Benjamin, that would establish a pattern of three tragedies.


###### Chullin 95b:15
[Chullin 95b:15](https://torahapp.org/share/book/Chullin/r/95b:15)

בְּעָא מִינֵּיהּ רַב הוּנָא מֵרַב: בַּחֲרוּזִין מַהוּ? אֲמַר לֵיהּ: אַל תְּהִי שׁוֹטֶה, בַּחֲרוּזִין הֲרֵי זֶה סִימָן. אִיכָּא דְּאָמְרִי: אָמַר רַב הוּנָא אָמַר רַב: בַּחֲרוּזִין הֲרֵי זֶה סִימָן.

**William Davidson Edition - English:**
§ The Gemara returns to discuss distinguishing marks that prevent meat from being prohibited despite its having been obscured from sight. **Rav Huna inquired of Rav:** If pieces of meat were **strung** together and then were obscured from sight, **what is** the *halakha*? Rav **said to him: Do not be an imbecile;** of course if the meat is **strung** together **it is** considered to be **a distinguishing mark,** and the meat is permitted. **There are** those **who say** this *halakha* as follows: **Rav Huna said** that **Rav said:** If pieces of meat are **strung** together **it is a distinguishing mark,** and the meat remains permitted even if it is obscured from sight.


###### Chullin 95b:16
[Chullin 95b:16](https://torahapp.org/share/book/Chullin/r/95b:16)

רַב נַחְמָן מִנְּהַרְדְּעָא אִיקְּלַע לְגַבֵּי רַב כָּהֲנָא לְפוּם נַהֲרָא בְּמַעֲלֵי יוֹמָא דְכִפּוּרֵי, אֲתוֹ עוֹרְבֵי שָׁדוּ כַּבְדֵי וְכוּלְיָתָא, אֲמַר לֵיהּ: שְׁקוֹל וֶאֱכוֹל, הָאִידָּנָא דְּהֶיתֵּרָא שְׁכִיחַ טְפֵי.

**William Davidson Edition - English:**
The Gemara relates that **Rav Naḥman of Neharde’a arrived at** the home of **Rav Kahana in Pum Nahara on the eve of Yom Kippur,** which is a day when people commonly eat meat. **Ravens came** and **dropped livers and kidneys.** Rav Kahana **said to** Rav Naḥman: **Take** these livers and kidneys **and eat** them, as they are not forbidden, even though they were obscured from sight. This is because **at this time permitted** meat is **more common** than forbidden meat, since Jews slaughter many animals on this day.


###### Chullin 95b:17
[Chullin 95b:17](https://torahapp.org/share/book/Chullin/r/95b:17)

רַב חִיָּיא בַּר אָבִין אִיתְּבַד לֵיהּ כַּרְכְּשָׁא בֵּי דִינָא, אֲתָא לְקַמֵּיהּ דְּרַב הוּנָא. אֲמַר לֵיהּ: אִית לָךְ סִימָנָא בְּגַוֵּיהּ? אֲמַר לֵיהּ: לָא. אִית לָךְ טְבִיעוּת עֵינָא בְּגַוֵּיהּ? אֲמַר לֵיהּ: אִין. אִם כֵּן, זִיל שְׁקוֹל.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Avin lost** a cut of meat from an animal **intestine among** the **barrels** of wine in his wine cellar. When he found it, **he came before Rav Huna** to ask whether the meat was now prohibited because it had been obscured from sight. Rav Huna **said to him: Do you have a distinguishing mark on it** so that you can identify it? Rav Ḥiyya bar Avin **said to him: No.** Rav Huna asked him: **Do you have visual recognition of it?** Rav Ḥiyya bar Avin **said to him: Yes.** Rav Huna said: **If so, go and take** it and eat it.


###### Chullin 95b:18
[Chullin 95b:18](https://torahapp.org/share/book/Chullin/r/95b:18)

רַב חֲנִינָא חוֹזָאָה אִיתְּבַד לֵיהּ גַּבָּא דְּבִשְׂרָא, אֲתָא לְקַמֵּיהּ דְּרַב נַחְמָן. אֲמַר לֵיהּ: אִית לָךְ סִימָנָא בְּגַוֵּיהּ? אֲמַר לֵיהּ: לָא. אִית לָךְ טְבִיעוּת עֵינָא בְּגַוֵּיהּ? אֲמַר לֵיהּ: אִין. אִם כֵּן, זִיל שְׁקוֹל.

**William Davidson Edition - English:**
**Rav Ḥanina Ḥoza’a lost a side of meat.** When he found it, **he came before Rav Naḥman** and asked him whether the meat was now prohibited because it had been obscured from sight. Rav Naḥman **said to him: Do you have a distinguishing mark on it** so that you can identify it? Rav Ḥanina Ḥoza’a **said to him: No.** Rav Naḥman asked him: **Do you have visual recognition of it?** Rav Ḥanina Ḥoza’a **said to him: Yes.** Rav Naḥman said: **If so, go and take** it and eat it.


###### Chullin 95b:19
[Chullin 95b:19](https://torahapp.org/share/book/Chullin/r/95b:19)

רַב נָתָן בַּר אַבָּיֵי אִיתְּבַד לֵיהּ קִיבּוּרָא דִּתְכֵלְתָּא, אֲתָא לְקַמֵּיהּ דְּרַב חִסְדָּא. אֲמַר לֵיהּ: אִית לָךְ סִימָנָא בְּגַוֵּיהּ? אֲמַר לֵיהּ: לָא. אִית לָךְ טְבִיעוּת עֵינָא בְּגַוֵּיהּ? אֲמַר לֵיהּ: אִין. אִם כֵּן, זִיל שְׁקוֹל.

**William Davidson Edition - English:**
**Rav Natan bar Abaye lost a skein of sky-blue** wool prepared for use in ritual fringes. He searched for it and found it. **He came before Rav Ḥisda** to ask whether the wool was now prohibited because it had been obscured from sight and may have become confused with other blue wool that is not valid for ritual fringes. Rav Ḥisda **said to him: Do you have a distinguishing mark in it** so that you can identify it? Rav Natan bar Abaye **said to him: No.** Rav Ḥisda asked him: **Do you have visual recognition of it?** Rav Natan bar Abaye **said to him: Yes.** Rav Ḥisda said: **If so, go and take** it, and you may use it for ritual fringes.


###### Chullin 95b:20
[Chullin 95b:20](https://torahapp.org/share/book/Chullin/r/95b:20)

אָמַר רָבָא: מֵרֵישָׁא הֲוָה אָמֵינָא סִימָנָא עֲדִיף מִטְּבִיעוּת עֵינָא, דְּהָא מַהְדְּרִינַן אֲבֵידְתָא בְּסִימָנָא,

**William Davidson Edition - English:**
**Rava said: At first I would say** that **a distinguishing mark is preferable to visual recognition, because we return a lost item** to its owner based **on a distinguishing mark,**