Chullin 112a (קיב.) — the Talmud in English

And this applies only to a radish

because, owing to its sharpness, it absorbs.

But a cucumber,

which is sweet, does not absorb the fatty substance; rather, it floats on the place of the cut. Therefore,

one scrapes

a little with a knife

the place of its cut

and removes the fat clinging there,

and he may eat it.

The stalks of turnips—

are permitted.

For the stalks of turnips are sweet, and the taste of the fat is not discernible in them.

Those of beet greens—

are forbidden,

because the fat imparts its flavor to them.

And if he cuts

by mixing

them

at the time of cutting, the stalks

of turnips,

that is, when he cuts together stalks of turnips and beet greens, cutting one turnip and then a beet green,

it is well.

For the stalk of the turnip nullifies the taste of the fatty substance on the knife, and the beet greens do not absorb its taste.

Rav Dimi asked Rav Naḥman: What is the law regarding placing

to place

a vessel of salt beside a vessel of kutah

that contains milk? Must we be concerned that some of the contents of the vessel of kutah might fall into the vessel of salt, and they might then salt meat with salt mixed with milky kutah?

He said to him: It is forbidden.

Rav Dimi further asked Rav Naḥman: What is the law regarding placing a vessel of kutah beside a vessel

of vinegar,

vinegar,

what is the law?

Must we be concerned that some of the kutah might fall into the vinegar, and they might then put some of this vinegar into a meat stew?

He said to him: It is permitted.

For we are not concerned that the kutah might spill into the vinegar and that one might then put it into a meat stew.

And what is different

between salt and vinegar?

Rav Naḥman said to Rav Dimi: I will explain to you the reason for distinguishing between salt and vinegar only

when you eat

when you measure for me

a

in return for my explanation,

kor of salt!

That is, you will pay me a kor of salt as my fee!

What is the reason?

What, indeed, is the distinction between salt and vinegar?

This,

the kutah that became mixed with the salt,

has the forbidden substance itself present,

as the kutah is discernible in the salt. Therefore, it is forbidden to salt meat with it, because it is not nullified.

But this,

when the kutah falls into the vinegar,

does not have the forbidden substance itself present,

and, furthermore, the kutah does not impart flavor to the vinegar and is nullified. Therefore, it is permitted to salt meat with it.

There was a certain fledgling

a small fledgling

that fell into a vessel of kutah,

of kutah.

Rav Ḥinnana, son of Rava of Pashronya, permitted it,

even though the kutah contained salt, and he did not consider this cooking.

Rava said: Who would be wise enough to permit a case like this, if not Rav Ḥinnana, son of Rava of Pashronya?

He held

Rav Ḥinnana:

When Shmuel said, “

Something salted—

it is like something boiling,”

also with regard to the cooking of meat with milk,

this applies when it is not eaten

the salted food

because of its salt.

That is, when it was so heavily salted that it could be eaten only after soaking and rinsing it in water.

But this kutah is eaten

it

because of its salt.

That is, it is not heavily salted.

And this applies

that it is permitted when the fledgling fell in and its flesh was

raw.

But

if its flesh was

roasted—

it requires peeling,

from above, all around.

And if it has

in its flesh

crevices,

cracks—

all of it is forbidden,

because it absorbs through the holes and cracks.

And if it is seasoned with spices—

all of it is forbidden,

as the spices soften it and cause it to absorb more.

Rav Naḥman said in the name of Shmuel: A piece of bread upon which one cut meat

roasted meat

is forbidden to eat,

because the blood that emerges from the roasted meat is absorbed in it.

And this applies when it became red,

when the roasted meat was red.

And this applies when the blood passed through it,

when the blood passed through the bread from one side to the other.

And this applies when it was thick,

when the liquid emerging from the meat was thick.

But when it is thin,

clear liquid—

we have no concern,

as it is not considered blood.

Shmuel would throw it

such a piece of bread

to his dogs.

Rav Huna would give it to his attendant,

his servant, and would not eat it himself.

And we raised an objection concerning Rav Huna’s practice:

What is one’s reasoning? If it is permitted—

it is permitted for everyone.

If it is forbidden—

it is forbidden for everyone!?

And we answered: It is indeed permitted; however,

Rav Huna was different, as he was finicky

and did not eat it because he was an aesthete, not because of a prohibition.

Rava would eat it and call it “

the wine of meat,”

that is, “the wine of the meat.”

Rav Naḥman said in the name of Shmuel: One may not place a vessel ["

bei dogi, mentioned above]

beneath meat—

until all traces of redness have disappeared from it.

How do we know

that from this point onward no red liquid will flow from it and that it is already permitted to place a vessel beneath it?

Mar Zutra said in the name of Rav Pappa: When its smoke rises.

When something resembling smoke rises from the meat. [And Rashi explained it in another manner: from the time that the coals beneath it produce smoke, since as long as the blood is emerging it extinguishes the coals; only when the blood stops and the fatty substance begins to emerge do the coals ignite].

Rav Ashi strongly objected: Perhaps the lower part has reached the proper stage, but the upper part has not reached it!?

Perhaps only the lower side, facing the fire, has been roasted, while the upper side has not yet been roasted.

Rather, Rav Ashi said: There is no remedy for it except by throwing onto it

by throwing onto the meat, and likewise placing in the vessel in which one salts

two chunks of salt,

two pieces of salt, and thereby the blood will sink to the bottom of the vessel; and then

one pours it off,

that is, one may gently pour the fat that floats above the blood into another vessel, so that the blood will not become mixed with it, and eat it.