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חולין 109:2
Soncino English Talmud · Berean Standard Bible
GEMARA. R. Zera said in the name of Rab: He has [not only] not transgressed the law on account thereof, but it is even permitted. But have we not learnt: HE HAS NOT TRANSGRESSED THE LAW ON ACCOUNT THEREOF, which implies that there is no transgression of the law but that it is forbidden?Strictly it is not forbidden at all, but only because the second clause reads: THE HEART MUST BE CUT OPEN AND EMPTIED OF ITS BLOOD; IF HE DID NOT CUT IT OPEN HE HAS NOT TRANSGRESSED THE LAW ON ACCOUNT THEREOF, in which case it is true that there is no transgression of the law but clearly it is forbidden, the Tanna also stated in the first clause, HE HAS NOT TRANSGRESSED THE LAW ON ACCOUNT THEREOF. Shall we say that the following teaching supports him? It was taught: The udder must be cut open and emptied of its milk; if he did not cut it open he has not transgressed the law on account thereof. The heart must be cut open and emptied of its blood; if he did not cut it open he must cut it open after it had been cooked and it is permitted [to be eaten]. Now it is only the heart that must be cut open [after the cooking], but the udder need not be cut open at all! — Perhaps the inference is: only for the heart does the cutting open [after the cooking] suffice, but for the udder the cutting open [after the cooking] would not be sufficient. Others report the passage thus: R. Zera said in the name of Rab: He has not transgressed the law on account thereof, but it is forbidden [to be eaten]. Shall we say that [our Mishnah] supports him? It reads: HE HAS NOT TRANSGRESSED THE LAW ON ACCOUNT THEREOF, which implies, no doubt, that there Is no transgression of the law but that it is forbidden! — Strictly it is not even forbidden, but only because the second clause reads: THE HEART MUST BE CUT OPEN AND EMPTIED OF ITS BLOOD; IF HE DID NOT CUT IT OPEN HE HAS NOT TRANSGRESSED THE LAW ON ACCOUNT THEREOF, in which case there is no transgression of the law but clearly it is forbidden, the Tanna also stated in the first clause, HE HAS NOT TRANSGRESSED THE LAW ON ACCOUNT THEREOF. Come and hear: The udder must be cut open and emptied of its milk; if he did not cut it open he has not transgressed the law on account thereof. The heart must be cut open and emptied of its blood; if he did not cut it open, he must cut it open after it had been cooked and it is permitted [to be eaten]. Now only the heart must be cut open [after the cooking] but the udder need not be cut open at all! — Perhaps the inference is: only for the heart does the cutting open [after the cooking] suffice, but for the udder the cutting open [after the cooking] would not be sufficient. It was taught in agreement with the first version of Rab's view: If the udder was cooked with its milk it is permitted; if the stomach [of a sucking calf] was cooked with its milk it is forbidden. And wherein lies the distinction between the two? In the one the milk is collected inside, in the other it is not collected inside. How should one cut it open? — Rab Judah replied. One must cut it lengthwise and breadthwise and press it against the wall. R. Eleazar once said to his attendant, ‘Cut it up for me and I will eat it’. What does he teach us? Is it not [a clear statement in] our Mishnah? — He teaches us that it is not necessary to cut it both lengthwise and breadthwise. Or [he teaches us that this would be sufficient even for cooking] in a pot. Yaltha once said to R. Nahman: ‘Observe, for everything that the Divine Law has forbidden us it has permitted us an equivalent: it has forbidden us blood but it has permitted us liver; it has forbidden us intercourse during menstruation but it has permitted us the blood of purification; it has forbidden us the fat of cattle but it has permitted us the fat of wild beasts; it has forbidden us swine's flesh but it has permitted us the brain of the shibbuta; it has forbidden us the girutha but it has permitted us the tongue of fish; it has forbidden us the married woman but it has permitted us the divorcee during the lifetime of her former husband; it has forbidden us the brother's wife but it has permitted us the levirate marriage; it has forbidden us the non-Jewess but it has permitted us the beautiful woman [taken in war]. I wish to eat flesh in milk, [where is its equivalent?]’ Thereupon R. Nahman said to the butchers, ‘Give her roasted Udders’. But have we not learnt, [THE UDDER] MUST BE CUT OPEN? — That is only when [it is to be cooked] in a pot. But does it not state [in the Baraitha above]. ‘If [the udder was] cooked’, which implies that only after the act it is permitted but not in the first instance? — Indeed, it is even permitted in the first instance, but only because [the Tanna of the cited Baraitha] desired to state the second clause viz., If the stomach
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