Chullin

and the point is about the fat;1 [what I wish to know is] the law about the blood’?2 When he went up [to Palestine] a second time he met R. Zerika who told him [in reply]. ‘This, too, should not cause you any doubt, for I and Jannai the son of R. Ammi once came to the house of Judah the son of R. Simeon b. Pazzi, and we were served with the windpipe and its appendages3 and we ate them.’ R. Ashi, others say. R. Samuel of Zerukinia,4 demurred [at any proof from this] saying. Perhaps there the mouth of the windpipe was outside the pot?5 Or perhaps it [the liver] was first dipped?6 For R. Huna used to dip it in vinegar, and R. Nahman used to dip it in boiling hot water. R.7 Papa once suggested to Raba that the vinegar [in which the liver was dipped] should be forbidden, but Raba answered him thus: If the vinegar is forbidden then it [the liver] too should be forbidden, for just as it exudes [its juice into the vinegar] it will later on absorb it. 8 Rab b. Shabba once visited R. Nahman's house and was served with well-cooked9 liver but he would nor eat it. Thereupon they told him [R. Nahman]. ‘There's a young scholar inside, namely Rab b. Shabba, who will not eat it.’ R. Nahman replied. ‘Force Shabba to eat it.’ This indeed is a matter of dispute between Tannaim: R. Eliezer says. The liver renders [other pieces in the pot] forbidden but is not itself rendered forbidden, because it exudes and does not absorb. R. Ishmael the son of R. Johanan b. Berokah says: If it [the liver] was seasoned with spices10 it renders others forbidden and is itself also rendered forbidden; [and so too] if it was well-cooked11 it renders others forbidden and is itself also rendered forbidden.12 Rabbah son of R. Huna once visited the house of Rabbah son of R. Nahman and was served with three se'ahs of honey-cakes. He said to them,13 Did you know that I was coming? They replied. You are no more important than it,14 and it is written. And call the sabbath a delight.15 In the meantime he noticed a liver and in the artery thereof there was much blood. He said to them: Is it right to do so? They replied. What then should we do? He said. Cut it open lengthwise and breadthwise, and the part cut should be below.16 This is so17 only with the liver, but as to the spleen it contains merely a fatty juice.18 Thus on the day when Samuel was bled they prepared for him spleen broth. It was stated: [To roast] the liver on top of meat, is permitted, for the blood glides off;19 [to roast] the udder on top of meat is forbidden because the milk clings [to and penetrates into the meat]. R. Dimi of Nehardea reports this just the reverse thus, [To roast] the udder on top of meat, is permitted, because the milk of a slaughtered animal is but a Rabbinic prohibition; liver on top of meat is forbidden because the blood is a Biblical prohibition. Meremar declared in a public exposition: The law is, both with regard to the liver and the udder: under meat, it is permitted; on top of meat, it is permitted only after the act, but one may not do so in the first instance. R. Ashi once visited the house of Rami b. Abba his father-in-law when he saw the son of Rami b. Abba because of the blood, but because of the fat of the liver which has been absorbed by those pieces. On the other hand, if the liver of a permitted animal was cooked in the same pot with trefah meat, it would not be rendered forbidden, because whilst it is discharging blood it would not be able to absorb anything. or not? affected by it. from it; this being so, the vinegar is also permitted. follows the view of R. Ishmael, Adreth Hiddushim.] to any other part of the liver. fire, and so the meat is permitted.