Chullin 110a — the Talmud in English

And we explain:

The same law applies even ab initio. And since he wanted to teach in the latter clause, “an udder that he cooked in its milk is forbidden,” that even after the fact it is also not permitted, he also taught in the first clause, “that he cooked it.” ![](pamud.bmp "

exact page location")

And we explain:

The same law applies even ab initio. And since he wanted to teach in the latter clause, “an udder that he cooked in its milk is forbidden,” that even after the fact it is also not permitted, he also taught in the first clause, “that he cooked it.” an udder that he cooked in its milk is forbidden,” that even after the fact it is also not permitted, he also taught in the first clause, “that he cooked it.”

When he went up

when he went up

Rabbi Elazar

to the Land of Israel,

he found Zeiri.

He said to him

Rabbi Elazar said to Zeiri: Is there

a tanna

in this place

who taught Rav

the law that

an udder

that was cooked without being slit is forbidden for eating? [For Rabbi Elazar had heard Rav’s latter expression.]

They showed him

the people of that place

to Rav Yitzhak bar Avudimi, and they said to him: This is the tanna who taught this law to Rav.

and they said to him: This is the tanna who taught Rav this law.

He said to him

Rav Yitzhak said to Rabbi Elazar:

I did not teach him

the law of

an udder

as forbidden

at all,

neither one of a nursing animal nor one that is not a nursing animal!

And Rav,

who had forbidden an udder to them,

found a breach —

and made a fence around it.

For he saw that they were treating the prohibition of meat with milk lightly, and therefore he was stringent with them even regarding an udder, in order to distance them from the prohibition.

For Rav happened to come to Tatlefush. He heard a certain woman saying to her companion: A quarter

a litra

of meat —

how much milk is needed to cook it?

Rav said

Rav:

These people have not learned

these people

that meat with milk is forbidden!? He stayed

there,

and forbade even udders! Rav Kahana taught

this incident

thus,

that Rav Yitzhak answered Rabbi Elazar that he had not taught Rav the law of an udder at all.

Rabbi Yosei bar Abba taught

this incident in this manner, that Rav Yitzhak answered Rabbi Elazar:

I taught him an udder of a nursing animal

as forbidden,

and from

the midst of

Rabbi Hiyya’s pilpul he taught him

to Rav

an ordinary udder.

For Rabbi Hiyya, because of his sharpness, would abbreviate, and assumed that his students were as sharp as he was, and relied on their understanding that the intention was an udder of a nursing animal; but Rav did not understand it that way, rather literally, that every udder was forbidden.

Ravin and Rav Yitzhak bar Yosef happened to come to the house of Rav Pappi. They brought before them a dish of udder.

Rav Yitzhak bar Yosef ate

from the dish.

Ravin did not eat.

Abaye said: Ravin,

who was called

“the bereaved one”

a bereaved person who buries his children —

why did he not eat

from the udder dish!?

Now,

after all,

the wife

of

Rav Pappi —

was the daughter of Rav Yitzhak Nappaḥ! And Rav Yitzhak Nappaḥ —

was a master of the deed!

He was careful in good deeds.

If she had not heard

from the wife of Rav Pappi

from the house

from her righteous father’s house,

she would not have made

a dish made of udder; and since she did this, it is proof that it is permitted.

In Sura —

they did not eat udder

at all, even roasted and even slit.

In Pumbedita —

they ate udder!

Rami bar Tamrei, who is Rami bar Dikulei from Pumbedita, happened to come to Sura on the eve of the Day of Atonement,

on the eve of the Day of Atonement.

Everyone took out their udders —

they threw them away!

He went

Rami bar Dikulei,

took them, and ate them

the udders.

They brought him before Rav Ḥisda. He said to him

Rav Ḥisda

why did you do this

to eat an udder?

He said to him

Rami bar Dikulei:

I am from the place of Rav Yehuda —

who eats!

He said to him

Rav Ḥisda:

And

if

you do not have

what we learned, that one who goes from one place to another

is given upon him the stringencies of the place from which he departed and the stringencies of the place to which he went!?

And if so, here, where they practiced prohibition in eating udder, you should have been stringent in accordance with the practice of the place!?

He said to him: Outside the boundary

of Sura

I ate them.

Rav Ḥisda said to him:

And

since you ate it outside the boundary,

on what did you roast them

[how did you have wood suitable for roasting the udder on it?].

He said to him

Rami bar Dikulei:

On grape seeds,

the seeds found near the winepresses; I burned them and roasted the udder on them.

Rav Ḥisda said to him:

But perhaps it was from wine used for idolatry!?

He said to him:

Old grape seeds,

they were after twelve months,

and we learned in tractate Avoda Zara that dry grape seeds, over which twelve months have passed, are permitted.

Rav Ḥisda said to him:

But perhaps

the grape seeds

were stolen!?

That is, who gave you permission to take them?

He said to him: The owners’ despair had occurred

with regard to them, and the proof is —

that grasses had sprouted in them,

had grown upon them

wild grasses,

grasses that grow in vineyards. And since over such a long period they deteriorate, and nevertheless the owners did not come to take them, this is a sign that they despaired of them.

He saw him

Rav Ḥisda saw Rami bar Dikulei

that he was not putting on tefillin.

He said to him

Rav Ḥisda:

Why do you not put on tefillin?

He said to him: He has an intestinal illness, and Rav Yehuda said: One with an intestinal illness is exempt from tefillin

because he needs to remove them many times, since tefillin require a clean body.

He saw that he was not placing threads

tzitzit on Rami bar Dikulei’s garment.

He said to him

Rav Ḥisda:

Why do you not have threads?