1)

(a)When Rav Safra returned to Eretz Yisrael, he again met Rebbi Z'rika, 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 Z'rukina) however, queried Rebbi Z'rika'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?

1)

(a)When Rav Safra returned to Eretz Yisrael, he again met Rebbi Z'rika, 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, because at the home of Yehudah b'rei de'Rebbi Shimon ben Pazi, they were served - the entire Kaneh with all that was attached to it (the lungs, the liver and the heart), which had all been cooked in one large pot.

(b)Rav Ashi (or Rebbi Shmuel from Z'rukina) however, queried Rebbi Z'rika's proof from two angles. First of all, he asked, perhaps they cooked it with the opening of the Kaneh placed outside the pot - enabling all the blood from the liver to drip out of the pot, via its blood-vessels, which flow from the K'neh ha'Kaved to the Kaneh.

(c)His second query was that - before cooking it, they may well have scalded it (a process called Chalitah), which causes the blood to contract and to close up permanently.

2)

(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?

2)

(a)They used to perform Chalitah on behalf of Rav Nachman using boiling water. Rav Huna used to use - vinegar.

(b)Rav Papa thought that the vinegar that is used for Chalitah is forbidden - because it releases the blood into whatever is cooked together with it.

(c)Rava disillusioned him however - by pointing out that if it did, then it would also do the same with the liver, once it finished exuding its blood, rendering it (the liver) too, Asur.

(d)When Rav Nachman was informed that his Talmid Rav bar Sh'va declined to eat the cooked liver that his wife had served (see Tosfos DH 'Rav bar Sh'va'), he responded - by ordering his servants to force-feed the son of Sh'va.

3)

(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?

3)

(a)Cooked liver is in fact, a Machlokes Tana'im. Rebbi Eliezer holds Oseres ve'Eino Ne'eseres (under any circumstances); whereas, according to Rebbi Yishmael b'no shel Rebbi Yochanan ben Berokah liver that has been ...

1. ... spiced, or ...

2. ... over-cooked - Oseres ve'Ne'eseres. (because spices and excessive cooking tend to soften the flesh, enabling it to absorb easily).

(b)When, arriving unexpectedly at the home of Rabah bar Rav Nachman for Shabbos, Rabah bar Rav Huna was served three Sa'ah of fine white bread which had been smeared with a coat of oil and honey, he asked - how they knew that he was coming.

(c)Rabah bar Rav Nachman's response was that - although they would have prepared such a delicacy in his honor had they known he was coming, this particular bread had in fact, been baked in honor of the Shabbos queen, whom they did know was coming.

(d)The problem with the fried liver that they subsequently served was - that they had not removed the large blood-vessel which still contained blood.

4)

(a)What did Rabah bar Rav Huna suggest that they do 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?

4)

(a)Rabah bar Rav Huna suggested that next time that they served liver - they cut it horizontally and vertically, leaving the cut section facing downwards whilst it was being fried.

(b)This would not be necessary if one prepared spleen instead of liver - because the spleen does not contain blood, only gravy.

(c)Shmuel tended to eat a dish of cooked spleen - after letting blood ...

(d)... a proof that - the spleen does not contain blood (because if it did, they would not have served it after a blood-letting session).

5)

(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?

5)

(a)If a piece of meat is roasted in the oven underneath a piece of liver - it is permitted; underneath a piece of udder - it is forbidden ...

(b)... because, unlike blood, which slips off roasting meat, milk tends to stick to it.

(c)Rav Dimi from Neherda'a reversed the rulings - because whereas the milk of a Shechted animal is only Asur mi'de'Rabbanan, the blood of liver is Asur mi'd'Oraysa.

(d)Mereimar ruled that the meat is permitted, provided it is lying on top of the liver or the udder. Regarding the reverse case, he ruled that - Lechatchilah one should not do it, though Bedi'eved it is permitted.

6)

(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?

6)

(a)Lechatchilah, we are always forbidden to roast meat together with either liver or udder - because we tend to lay the spit-rod flat, sometimes slightly raising one end, sometimes, the other.

(b)Rav Ashi referred to Rami bar Aba's son (his brother-in-law) as vain - when he found him roasting liver on top of meat, Lechatchilah (whereas it is only permitted Bedi'eved, as we just learned).

(c)If there is a Bei Dugi (a drip-tray), we conclude, it is Asur even Bedi'eved - with reference to the gravy together with the blood that drip from the meat and the liver respectively.

(d)If it was a piece of roasted meat, only from which both the gravy and the blood were falling into the drip-tray, the gravy would be permitted - because (unlike the blood of the liver, which floats to the top and mixes with the gravy) the blood from the meat sinks to the bottom and can be sifted (see also Sugya near the foot of 112a, and top of 112b).

111b----------------------------------------111b

7)

(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])?

7)

(a)Rav Yehudah Amar Shmuel forbids cutting hot meat with a Shechitah knife - because he holds that the Beis ha'Shechitah (the location on the neck where the Shechitah takes place) is hot, in which case, the knife absorbs some of the blood (see first Perek 8b).

(b)According to some, if one used the knife to cut cold meat, the meat (see Mesores ha'Shas) requires washing. Others say that - it does not.n

(c)Rav Yehudah Amar Shmuel forbids using a dish in which one salted meat, to eat hot meat, based on Shmuel's own principle - Meli'ach, harei Hu ke'Rose'ach (di'Tzeli [that salting heats to the same degree as roasting])' ...

(d)... and Kavush (something that is pickled), harei Hu ki'Mevushal (is considered as if it has been cooked).

8)

(a)What did Abaye comment when Ravin arrived from Eretz Yisrael and declared in the name of Rebbi Yochanan 'Kavush Eino ki'Mevushal'?

(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 can Rebbi Ami refute Ravin's opinion in Rebbi Yochanan by citing an incident of Rebbi Ami? What has one to do with other?

8)

(a)When Ravin arrived from Eretz Yisrael and declared in the name of Rebbi Yochanan Kavush Eino ki'Mevushal - Abaye refuted it ...

(b)... based on an incident that occurred with Rebbi Ami - who broke the earthenware dish that was used for salting meat.

(c)He did not Kasher it - because one cannot Kasher earthenware.

(d)... and Rebbi Ami was a Talmid of Rebbi Yochanan, who certainly learned the Halachah from him.

9)

(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 did Abaye explain this seeming discrepancy?

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

(d)So how did Rava explain the distinction?

9)

(a)Rav Kahana ruled in front of Rav Huna that one may ...

1. ... not eat a milk dish in a bowl that was used to salt meat, but that one may ...

2. ... eat it together with a radish that was cut with a meat knife.

(b)Abaye attributed this seeming discrepancy to the fact that - the latter absorbed Heter (the gravy of meat that remained on the knife), whereas the former absorbed blood, which is Isur.

(c)Rava refuted this reason however - on the grounds that, when all's said and done, once the milk dish absorbs the gravy that is absorbed in the radish, it will become Asur (so what difference does it make whether it was originally Isur or Heter?)

(d)Rava therefore explains that - it is possible to taste the radish first (and Rav Kahana is speaking where he did), whereas there is no way to test the dish (whether it has absorbed blood or not).

10)

(a)We already cited the Beraisa that permits testing a meat pot in which one cooked milk, or a Terumah pot in which one cooked Chulin, by tasting it. Who tastes ...

1. ... the Terumah pot?

2. ... the meat pot?

(b)What Kashya does this pose on Rava?

(c)How does Rava answer it?

10)

(a)We already cited the Beraisa that permits testing a meat pot in which one cooked milk, or a Terumah pot in which one cooked Chulin, by tasting it. The taster in the case of ...

1. ... the Terumah pot is - a Kohen.

2. ... the meat pot is - a Nochri chef.

(b)In that case, we ask - why did Rava just say that there is no way of testing the dish in which meat has been salted? Why can one not ask a Nochri chef to taste the meat that is subsequently cooked in it?

(c)To which Rava replied - that Rav Kahana is speaking in a case where there is no Nochri chef available to taste it.

11)

(a)What is the Din regarding eating fish that has been cooked with meat, together 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?

11)

(a)Eating fish that has been cooked with meat, together with a milk stew is - forbidden.

(b)Shmuel nevertheless permits eating fish that has been placed in a meat dish which in turn, just contained hot roasted meat - because it is Nat bar Nat (Nosein Ta'am bar Nosen Ta'am).

(c)According to Rav - Nat bar Nat is Asur.

(d)We query the authenticity of Rav's statement - on the grounds that he did not actually say it, and we only extrapolate it from an incident that occurred with him (which we will now discuss).

12)

(a)What did they prepare for Rav when he once had eye trouble?

(b)What is the connection between this incident and Rav Shimi bar Chiya? Who was Rav Shimi bar Chiya?

(c)What did Rav comment when they subsequently served him something to eat in the same dish?

(d)Why can we not prove from there that Rav holds 'Nat bar Nat' is Asur'?

12)

(a)When Rav, once had eye trouble - they prepared him an ointment in a certain dish.

(b)At the time of this incident, Rav was staying by Rav Shimi bar Chiya (his grandson).

(c)When they subsequently served him something to eat in the same dish, Rav commented - that the taste from the ointment was noticeable in the food.

(d)We cannot prove from there that Rav holds Nat bar Nat is Asur - because spices that are particularly sharp, leave a stronger taste in the walls of the K'li than food does (see Tosfos DH 've'Lo Hi').

13)

(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 it together with a milk stew?

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

(d)What he actually said was that Aba bar Aba had attributed to him something that he had never said. Who was Aba bar Aba?

13)

(a)When they brought before Shmuel fish that had been cooked in a meat dish, Rebbi Elazar - was serving him.

(b)When he (Rebbi Elazar) declined to eat them together with a milk stew, Shmuel said to him - that if his Rebbi (Rav) could eat from them, then so could he.

(c)When Rebbi Elazar went to ask Rav whether he had indeed changed his mind, Rav replied that - what Shmuel had testified in his name was not correct (see Ya'avetz).

(d)What he actually said was that Aba bar Aba had attributed to him something that he had never said. Aba bar Aba was - Shmuel, whom he called Aba as a mark of esteem, and whose father's name was Aba (or because he was a great Chasid).

14)

(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?

14)

(a)Rav Huna and Rav Chiya bar Ashi were sitting - at opposite ends of the bridge that spanned the river in Sura, when 'they' served 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)The one - ate the fish together with a milk stew, whilst the other, ate the fruit without reciting the appropriate B'rachah (each one raising the eyebrows of the other).

(c)Each one asked the other one - whether that was what his Rebbe did. By Yasma, he meant - that he had acted without Da'as (ignorantly).

(d)The problem with eating fruit in the middle of the meal without reciting a B'rachah is - the ruling that whatever is normally served as a dessert, and not as part of the meal, requires a B'rachah both before and after eating it.

15)

(a)The one replied that he did indeed, follow the opinion of his Rebbe (Shmuel), who permitted eating fish that has been cooked in a meat dish 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, will the prohibition not apply?

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

15)

(a)The one replied that he did indeed, follow the opinion of his Rebbe (Shmuel), who permitted eating fish that has been cooked in a meat dish together with a milk stew. The other one replied that he too, followed the opinion of his Rebbe, Rebbi Chiya, who ruled in a Beraisa that - bread exempts all food, and wine, all drinks, from a separate B'rachah.

(b)Chizkiyah Amar Abaye rules that fish that have been cooked in a meat dish - may be eaten with a milk stew, like Shmuel).

(c)He also forbids eating a radish that was cut using a meat knife, together with a milk stew - but only in the case of a radish; a cucumber, for example, will be permitted, due to its mild taste.

(d)One will nevertheless need to - wash the location of the cut, due to the gravy that is still on the knife.

16)

(a)Bearing in mind that 'Nat bar Nat' is permitted, 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 the turnip and the beet, one after the other? Which one should one cut first?

16)

(a)In spite of the fact that Nat bar Nat is Mutar (besides the fact that a radish is sharp), we forbid eating it with a milk stew - because, seeing as one does not tend to wash a knife as meticulously as one does a dish, it is not Nat bar Nat, since the gravy on the knife is real.

(b)Abaye places a turnip in the same category as a cucumber - because its sweetness neutralizes the taste of the gravy on the knife.

(c)Beets on the other hand - he compares to radishes, since they too absorb the taste of the gravy.

(d)In a case where one cuts the turnip and the beet, one after the other - both are permitted, provided one cut the turnip first (because then the taste of the gravy has been neutralized before he cuts the beet).

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