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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.


(a) When Rav Safra returned to Eretz Yisrael, he again met Rebbi Zerika, who told him that Abaye's latter She'eilah (whether the blood that emerges from the liver, forbids other meat that is cooking together with it in the same pot) is no problem either. What did he say they were served at the home of Yehudah b'rei de'Rebbi Shimon ben Pazi?

(b) Rav Ashi (or Rebbi Shmuel from Zerukina) however, queried Rebbi Zerika's proof from two angles. First of all, he asked, perhaps they cooked it with the opening of the Kaneh placed outside the pot.
So what if it was? What does that have to do with the liver?

(c) What was his second query?

(a) They used to perform Chalitah on behalf of Rav Nachman using boiling water.
What did Rav Huna used to use?

(b) Why did Rav Papa think that the vinegar that is used for Chalitah is forbidden?

(c) How did Rava disillusion him?

(d) What was Rav Nachman's response when he was informed that his Talmid Rav bar Sh'va declined to eat the cooked liver that his wife had served?

(a) Cooked liver is in fact, a Machlokes Tana'im. Rebbi Eliezer holds 'Oseres ve'Eino Ne'eseres' (under any circumstances). What does Rebbi Yishmael b'no shel Rebbi Yochanan ben Berokah say about liver that has been ...
  1. ... spiced?
  2. ... over-cooked?
(b) What did Rabah bar Rav Huna comment when, arriving unexpectedly at the home of Rabah bar Rav Nachman for Shabbos, they served him three Sa'ah of fine white bread, which had been smeared with a coat of oil and honey?

(c) What was Rabah bar Rav Nachman's response?

(d) What was the problem with the liver that they subsequently served (see Tosfos DH 'Rav bar Sh'va')? How was it prepared?

(a) What did Rabah bar Rav Huna suggest that they do for the next time that they served liver?

(b) Why would this not be necessary if one was preparing spleen instead of liver?

(c) On what occasion did Shmuel tend to eat a dish of cooked spleen?

(d) What does that prove?

(a) What distinction do we make between a piece of meat that is roasted in the oven underneath a piece of liver, and one that is roasted underneath a piece of udder?

(b) Why the difference?

(c) Rav Dimi from Neherda'a reversed the rulings.
Why did he do that?

(d) Mereimar ruled that the meat is permitted, provided it is lying on top of the liver or the udder.
What did he say about the reverse case?

(a) Lechatchilah, *we* are always forbidden to roast meat together with either liver or udder.
Why is that?

(b) What did Rav Ashi see Rami bar Aba's son (his brother-in-law) do with the liver and meat, that caused him to refer to him as vain?

(c) If there is a Bei Dugi (a drip-tray), we conclude, it is Asur even Bedi'eved.
What are we referring to?

(d) What is the difference between this case and that of a piece of roasted meat whose blood is dripping into a drip-tray together with the gravy, where the gravy is permitted?

Answers to questions



(a) On what grounds does Rav Yehudah Amar Shmuel forbid cutting hot meat with a Shechitah knife?

(b) According to some, if one used the knife to cut cold meat, then the meat (see Mesores ha'Shas) requires washing.
What do others say?

(c) Rav Yehudah Amar Shmuel forbids using a dish in which one salted meat, to eat hot meat.
On which principle (of Shmuel himself) is this ruling based?

(d) What else did Shmuel say (in connection with 'Kavush' [something that is pickled])?

(a) What did Abaye comment when Ravin arrived from Eretz Yisrael and declared in the name of Rebbi Yochanan that Kavush is not like cooked?

(b) Abaye's comment is based on an incident that occurred with Rebbi Ami.
What did Rebbi Ami do with the earthenware dish that was used for salting meat?

(c) Why did he not Kasher it?

(d) How does Rebbi Ami prove Rebbi Yochanan's opinion from an incident with Rebbi Ami? What has one to do with other?

(a) What did Rav Kahana rule in front of Rav Huna with regard to eating a milk dish ...
  1. ... in a bowl that was used to salt meat?
  2. ... together with a radish that was cut with a meat knife?
(b) How does Abaye explain this seeming discrepancy?

(c) On the grounds does Rava refute Abaye's explanation?

(d) So how does Rava explain the distinction?

(a) We already cited the Beraisa that permits testing by tasting, a meat pot in which one cooked milk, or a Terumah pot in which one cooked Chulin.
Who tastes ...
  1. ... the Terumah pot?
  2. ... the meat pot?
(b) What Kashya does this pose on Rava?

(c) How does Rava answer this?

(a) Is one permitted to eat fish that has been cooked together with meat, with a milk stew?

(b) Then why does Shmuel permit eating fish that have been placed in a meat dish that has just contained hot roasted meat?

(c) What does Rav say?

(d) On what grounds do we query the authenticity of Rav's statement?

(a) What did they prepare for Rav when he once had eye trouble? Where was he at the time?

(b) What did Rav comment when, at a later date, they served him something to eat in the same dish?

(c) Why can we not prove from there that Rav holds 'Ta'am bar Nosen Ta'am ('Nat bar Nat') Asur'?

(a) What was Rebbi Elazar doing when they brought before Shmuel fish that had been cooked in a meat dish?

(b) What did Shmuel say to Rebbi Elazar, when he (Rebbi Elazar) declined to eat them together with a milk stew?

(c) What did Rav reply, when Rebbi Elazar went to ask him whether he had indeed changed his mind?

(a) Where were Rav Huna and Rav Chiya bar Ashi sitting when they brought one of them fish that had been cooked in a meat dish, and the other, figs and grapes in the middle of the meal?

(b) What did each one do, that raised the eyebrows of the other one?

(c) What did each one ask the other? What did he mean when he referred to him as 'Yasma'?

(d) What was the problem with eating fruit in the middle of the meal without reciting a B'rachah?

(a) The one replied that he did indeed, follow the opinion of his Rebbe (Shmuel), who permitted eating 'Dagim she'Alu bi'Ke'arah together with a milk stew.
The other one replied that he followed the opinion of his Rebbe too.
What did Rebbi Chiya in a Beraisa, say about bread and wine?

(b) What does Chizkiyah Amar Abaye rule with regard to 'Dagim she'Alu bi'Ke'arah'?

(c) He also forbids eating a radish that was cut using a meat knife, together with a milk stew. How does he qualify this ruling? In which similar case, would the prohibition not apply?

(d) What would one nevertheless need to do, before one could eat it with milk?

(a) Bearing in mind that 'Nat bar Nat' is Mutar, why, besides the fact that a radish is sharp, would we forbid eating it with a milk stew? What is the difference between a dish in which the meat was cooked and a knife with which the radish was cut?

(b) Abaye places a turnip in the same category as a cucumber.
Why is that?

(c) What does he say about beets?

(d) And what does he rule in a case where one cuts both of them one after the other? Which one must be cut first?

Answers to questions

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