POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Chulin 111
CHULIN 111-112 - Sponsored by a generous grant from an anonymous donor.
Kollel Iyun Hadaf is indebted to him for his encouragement and support and
prays that Hashem will repay him in kind.
1) COOKING LIVER
(a) Rav Safra asked Rav Zerika again.
2) ROASTING LIVER AND MEAT
(b) Rav Zerika: Yehudah brei d'R. Shimon ben Pazi served the
branch holding the heart, lungs and liver to me and to
Yanai brei d'R. Ami; we ate it.
(c) Question (Rav Ashi): Perhaps the opening of the branch
was outside the pot (so the blood flowed out), or the
liver had previously been Nichlat (treated so it would
not emit blood when cooked)!
1. Rav Huna would put liver in vinegar (to Cholet it);
Rav Nachman would put boiling water over it.
(d) (Rav Papa): The vinegar used becomes forbidden.
(e) Rejection (Rava): If so, the liver would also be
forbidden - after it emits, it absorbs!
(f) Rav bar Sheva visited Rav Nachman. He was served
overcooked liver; he would not eat it. When Rav Nachman
heard of this, he commanded that they force him to eat
(g) Tana'im argue about this:
1. (Beraisa - R. Eliezer): The liver forbids, but does
not become forbidden, because it emits (blood), it
does not absorb;
(h) Rabah bar Rav Huna visited Rabah bar Rav Nachman's house;
he was served a large amount of clean bread smeared with
oil and honey.
2. R. Yishmael, son of Yochanan ben Brokah says, if
liver is seasoned with spices or overcooked, it
forbids and becomes forbidden.
1. Rabah bar Rav Huna: Did you know that I was coming?
2. His hosts: [No,] we prepared for Shabbos - "You will
call Shabbos a delight."
3. Rabah noticed chambers (of the liver) that had
absorbed blood; he asked why they allowed this.
4. His hosts: How can we avoid this?
5. Rabah: Cut it lengthwise and widthwise, and roast it
with the cut side on bottom.
i. This is only for liver, it is not necessary for
spleen (the redness is not blood, just fat).
ii. Shmuel would have a dish with a [whole] cooked
spleen on the day he had a bloodletting.
(a) Version #1: If liver was roasted on the same spit with
other meat, and the liver was above, both are permitted;
1. This is because blood (that drips from the liver) is
slippery, it slides off the meat, it is not
(b) If udder was roasted on a spit with other meat, and the
udder was above, the meat is forbidden.
1. This is because milk (that excludes from the udder)
clings and is absorbed in the meat.
(c) Version #2 (Rav Dimi or Neharda'a): If udder was above
other meat (they were roasted on the same spit), both are
1. Chachamim were lenient because the Isur of milk from
a slaughtered cow (cooked with meat) is only
(d) If liver was above other meat, the meat is forbidden;
1. Because the Isur Dam is mid'Oraisa, we are
(e) Mereimar: The laws of udder and liver are the same -
l'Chatchilah, they may be roasted under other meat, but
1. B'Di'eved, if roasted above, all is permitted.
(f) Rav Ashi visited his father-in-law; he saw his
brother-in-law roasting liver above meat on the same
3) ABSORBED BLOOD
1. Rav Ashi: How can you be so brazen - Chachamim
permitted this only b'Di'eved!
(g) If the dripping fat is collected in a pan underneath, the
fat is forbidden, even if the liver is on bottom (because
blood from the liver also drips into the pan).
(h) Question: Blood from any meat drips into the pan with the
fat - why is blood from liver different?
1. Answer: Other blood sinks to the bottom and does not
mix with the fat; blood from the liver floats and
mixes with the fat.
(a) (Shmuel): A knife used to slaughter may not be used to
cut hot meat.
4) ABSORBED TA'AM OF MEAT
(b) Version #1: If it will be used to cut cold meat, one must
rinse *it* (Rashi - the meat after it is cut; others
explain - the knife, before cutting).
(c) Version #2: It may be used to cut cold meat without
(d) This is like another teaching of Shmuel:
1. (Shmuel): Salting (causes absorptions and emissions)
like roasting; pickling is like cooking.
(e) (Ravin citing R. Yochanan): Salting is not like roasting;
pickling is not like cooking.
(f) Abaye: This is wrong, for R. Ami was a Talmid of R.
Yochanan, and he broke a basin used to salt meat.
1. Surely, he heard from R. Yochanan that salting is
like roasting (so the basin absorbed blood)!
(g) (Rav Kahana, brother of Rav Yehudah): One may not put hot
food in a basin in which meat was salted; a radish cut
with a knife (used for meat) may be eaten with milk.
(h) Question: Why is one forbidden and the other permitted?
(i) Answer #1 (Abaye): The radish absorbed permitted Ta'am,
the basin absorbed forbidden Ta'am.
(j) Objection (Rava): Even though the radish absorbed
permitted Ta'am, it becomes forbidden when it mixes with
(k) Answer #2 (Rava): The radish *can be* permitted if one
tastes it (and does not taste meat in it); the basin
cannot be permitted (it is forbidden to taste food put in
(l) Question (Rav Papa): A Nochri cook can taste it!
1. (Beraisa): One may not cook milk in a pot in which
meat was cooked; if milk was cooked in it, if it
absorbed the Ta'am of meat, it is forbidden;
(m) Answer (Rava): The basin is forbidden when there is no
Nochri cook to taste it.
i. One may not cook Chulin in a pot in which
Terumah was cooked; if Chulin was cooked in it,
if it absorbed the Ta'am of Terumah, it may
only be eaten by a Kohen.
2. We understand the latter case - a Kohen can taste
whether or not the Terumah can be tasted in the
3. Question: By meat and milk, how can we tell if the
meat gave Ta'am - it is forbidden to taste the milk,
perhaps it is forbidden to all!
4. Answer (Rava): A Nochri cook may taste it.
(a) (Rav): If hot fish was put in a [clean] bowl in which
meat was eaten, the fish may not be eaten with milk;
(b) (Shmuel): It may be eaten with milk - it received only a
Ta'am of [meat from the bowl, which received only] a
Ta'am [of actual meat]!
(c) Rav's law was not said explicitly, it was inferred from
the following episode.
1. Rav visited his grandson Rav Simi bar Chiya. Rav's
eyes were hurting him. They made for him an ointment
in a pot. Later, food was cooked in the pot, and Rav
tasted the ointment; this taught him that Ta'am can
be transferred in this way.
(d) Rejection: That is not a source - the ointment was very
bitter, thus its Ta'am is preserved more than the Ta'am
(e) R. Elazar served to Shmuel fish that were put (when still
hot) in a bowl used for meat. Shmuel ate them with milk
and offered to R. Elazar; he refused.
1. Shmuel: I gave to your Rebbi (Rav, from whom R.
Elazar heard that this is forbidden) and he ate -
why won't you eat?!
(f) Rav Huna and R. Chiya bar Ashi ate together. One ate fish
that were put (when hot) in a bowl (that was used for
meat) with milk; the other ate figs and grapes during a
meal without blessing on them. Each rebuked the other,
'Would your Rebbi do that?!'
2. R. Elazar (to Rav): Did you retract from your
teaching (that this is forbidden)?
3. Rav: Shmuel would never serve me something that I
forbid (Rav never forbade it - people mistakenly
inferred this from the episode with the ointment).
1. The one who ate fish with milk holds like Shmuel,
who permits this;
(g) (Chizkiyah): The Halachah is that fish that were put
(when hot) in a bowl (used for meat) may be eaten with
2. The one who ate figs and grapes without blessing
holds like R. Chiya:
i. (R. Chiya): The blessing on bread exempts all
foods; the blessing on wine exempts all
1. A radish cut with a knife that was used to cut meat
may not be eaten with milk.
2. This is because radishes are pungent and absorb the
Ta'am of meat from the knife - but if a gourd was
cut with such a knife, after scraping off the cut
surface it may be eaten with milk.
3. If one cut turnip stalks (with such a knife), they
are permitted (with milk; Rosh - after rinsing );
4. If one cut beets, they are forbidden (with milk);
i. If one was alternately cutting turnips and
beets, even the beets are permitted (the
turnips nullify the Ta'am of meat on the