Chullin 103b — the Talmud in English

The fat is a case where it is lenient,

because

it was permitted

the prohibition of forbidden fat

from its general category.

For it does not apply to an animal. And since it is a lenient prohibition, the prohibition of an animal carcass and a torn animal takes effect upon it.

But

upon the prohibition of

a limb

from a living animal,

which was not permitted from its general category, it does not

take effect—the prohibition of an animal carcass and a torn animal. Therefore, with regard to this fat, which they tore away from a living animal, upon which there is also the prohibition of a limb from a living animal, the prohibition of a torn animal does not take effect upon it, and he is lashed only twice, on account of forbidden fat and a limb from a living animal.

When Rav Dimi came, he said: Rabbi Shimon ben Lakish asked Rabbi Yohanan:

A measure of an olive of a limb from a living animal that he

divided

into two

outside

before he put it into his mouth, and he did not eat the two halves at once, but one after the other—

what is

the halakha? Is he liable as with all the prohibitions in the Torah, where the acts of eating combine to form a measure of an olive as long as they are within the time of eating half a loaf; or perhaps the prohibition of a limb from a living animal is different, since it is a novelty: the sinews and bones, too, combine to form a measure of an olive, unlike all the other prohibitions, for which one is liable only for the flesh, and one has only its novelty. Therefore, he is liable specifically if he ate it at once?

He said to him,

Rabbi Yohanan said to Rabbi Shimon ben Lakish:

He is exempt!

Rabbi Shimon ben Lakish asked him again: He put a complete measure of an olive into his mouth and divided it

inside,

and swallowed it in two portions—

what is

the halakha?

Rabbi Yohanan

said to him:

He is liable!

Inside—

Rabbi Yohanan said: He is liable,

and Reish Lakish said: He is exempt.

And the reasoning of their dispute is:

Rabbi Yohanan said: He is liable,

for

his throat enjoyed a complete measure of an olive

before he swallowed it.

And Reish Lakish said: He is exempt,

because the measure of

eating,

namely, a complete measure of an olive,

we require in his intestines!

When it descends into his intestines,

there is none!

For before that it was divided.

And we raised an objection:

But according to Rabbi Shimon ben Lakish—

how can you find a case in which he is liable

for a limb from a living animal? For it is impossible to swallow a complete measure of an olive without chewing it.

And we answer:

Rav Kahana said: With a small bone!

A small bone on the thigh, which has only a little flesh, and the sinew and bone complete the measure of an olive. And the way is to swallow it whole, without chewing.

And Rabbi Elazar said: Even if he divided it inside, too, he is liable,

since he needs only to bring the two halves close to one another, this is

lacking closeness—

it is not considered lacking an act!

Rabbi Shimon ben Lakish said: The “measure of an olive” that they stated

with regard to all the prohibitions of eating in the Torah must be in the food that he swallows, a measure of an olive,

except for what is between the teeth!

For what remains between the teeth does not combine to form a measure of an olive.

And Rabbi Yohanan said: Even

if the measure of an olive is only

with

what remains

between the teeth,

it is considered a measure of an olive.

Rav Pappa said: With regard to what is between

the

teeth, everyone does not dispute

that it does not combine to form a measure of an olive, for he has no enjoyment whatsoever from it.

When they dispute is with regard to what is between the gums.

With regard to what remains attached to the palate, from which the throat derives enjoyment.

One master,

Rabbi Yohanan,

holds:

It combines to form a measure of an olive, for

his throat enjoyed a measure of an olive. And one master,

Reish Lakish,

holds:

It does not combine, for the measure of

eating—

we require in his intestines!

Rabbi Asi said in the name of Rabbi Yohanan: If he ate half a measure of an olive and vomited it, and then ate another half a measure of an olive—

he is liable!

What is the reason?

For

his throat enjoyed a measure of an olive!

For he enjoyed the taste of two halves of an olive. [But there is no enjoyment of his intestines here, for enjoyment of the intestines means when his stomach is filled with a measure of an olive, and here there was never a measure of an olive in his stomach, since when he swallowed the second half, the first half had already exited. That is not so with enjoyment of the throat, which means tasting, and he indeed tasted two halves of olives.]

Rabbi Elazar asked Rabbi Asi: If he ate half a measure of an olive and vomited it, and then ate it again, what is the halakha?

And we raised an objection:

What was he asking?

If you say that he was uncertain

whether

the food that he swallowed

is considered digested,

so that it no longer has the status of food, but is merely excrement, and consequently there is here only the eating of half a measure of an olive,

or whether it is not considered digested?

If so,

he should also have asked him about a measure of an olive

that he ate, vomited, and then ate again: whether he is liable to two sets of lashes or only one, since it is considered digested.

Rather,

say that it was obvious to him that it is not considered digested. And the uncertainty is:

whether after

the enjoyment of

his throat we follow,

and he indeed enjoyed half a measure of an olive twice, that is, the enjoyment of a complete measure of an olive, and he is liable.

Or whether after his intestines we follow,

and he enjoyed only half a measure of an olive.

It is still difficult:

Let him resolve it from Rabbi Asi,

that we follow the throat, and if so, there is no difference whether he ate another half measure of an olive or ate that same half again.

And we answer:

Rabbi Asi’s learning was uprooted from him!

He forgot what he had heard from Rabbi Yohanan [together with Rabbi Elazar], that even if he ate that same half of an olive again, he is liable. For he stated in the name of Rabbi Yohanan specifically in a case where he ate another half measure of an olive.

And Rabbi Elazar came to remind him,

to remind him that Rabbi Yohanan said that even with regard to that same half measure of an olive, and out of respect for him he said it to him in the language of a question.

And this is what he said to him: Why do I need another half measure of an olive? Let the master state it with regard to his own case,

with regard to that same half,

from which two things can be inferred,

innovations:

we infer from it that it is not considered digested, and we infer from it that his throat enjoyed a measure of an olive. He was silent,

Rabbi Asi,

and did not say anything to him

Rabbi Elazar.

He said to him,

Rabbi Elazar:

Wonder of the generation!

The great one of the generation. And

not many times

many times

did you say before Rabbi Yohanan

that even with regard to that same half measure of an olive he is liable,

and he told you

that your words are certainly correct, for

his throat enjoyed a measure of an olive,

and it is not considered digested!

We will return to you, chapter of the sciatic nerve

Three times it is stated in the Torah, “You shall not cook a kid in its mother’s milk,” in order to teach us three prohibitions concerning meat with milk. One is a prohibition of eating, one is a prohibition of deriving benefit, and one is a prohibition of cooking meat and milk together.

And despite the fact that it is stated, “You shall not cook a kid,” and a kid is a domesticated animal, nevertheless—

Mishna:

All the flesh,

whether that of a domesticated animal or that of a wild animal and a bird,

is forbidden to cook

it

with milk

[later they dispute whether the prohibition of cooking a wild animal and a bird with milk is by Torah law or by rabbinic law].

Except for the flesh of fish and grasshoppers,

for there is no prohibition at all against cooking it with milk.

And

all the flesh

is forbidden to place

it together

with cheese on the table, except for the flesh of fish and grasshoppers.