The Eddie D. Sit edition presents an audio series of the Talmud Bavli. This session focuses on Daf Lamed Tet, dedicated in memory of Avraham ben Esther and Sultan bat Genedy. May their portion be in the Garden of Eden, amen. Additionally, this daf is studied for the complete recovery (Refuah Shlema) of Micky ben Jamie, and for a healing of body and soul, may it come soon, amen.
We begin on Daf Lamed Tet Amud Rishon, specifically at the second line: batari terufa vesir she'ein ba daga kalbit shotetet bo. These are various items mentioned in the Mishnah that are prohibited for consumption (assur b'achila). One of them is batari terufa, which refers to a scrambled fish, and sir, a pot that does not contain the kalbit, a small fish that floats in it. The kalbit fish is only found in kosher pots. Therefore, if the kalbit is seen, one can ascertain that the pot is kosher, even if the kalbit itself is not edible. Conversely, if the kalbit is absent, it indicates that the pot is problematic.
To clarify, sir refers to the brine of the fish. The Mishnah also mentions hilak. The Gemara asks: mai hilak? Amar Rav Nachman bar Abba amar Rav: this is sultanit, a kosher fish that has fins and scales but does not possess them while in water; it only develops them later. The question arises: velama assura? Why is it prohibited? The answer is: mipnei she'erbona olah imah. It causes other fish that are tme'im to mix with it, as it lacks fins and scales, leading to potential confusion with non-kosher fish.
The Gemara continues: tanu rabbanan: if a fish currently lacks fins and scales but will develop them later, such as sultanit or afiyan, it is permissible (mutar). Conversely, if a fish has fins and scales now but will lose them when it emerges from the water, such as akunas, afunas, kasptiyas, and achsptiyas, it is still deemed permissible. This is because the verse states: kol asher ein lo snapir vekaskeset bamayim. The fish's status in the water is what ultimately determines its kosher status, regardless of what happens upon removal from the water.
Rabbi Abuyah declared in Caesarea: kirvei dagim (fish innards), shuman (fat), and ubran (fish eggs) may be purchased from anyone. This is because, generally, these goods originate from Pilsa and Aspamya, where non-kosher fish are not present; thus, one can assume they are kosher. Abaye states regarding tzahanta, which is the hilak fish found in the Nahar Bab, it is permissible to eat because there are no non-kosher fish in that river. The concern regarding the hilak fish being assur arises from the potential for mixing with other fish, but in this case, it is safe.
The Gemara asks why there are no non-kosher fish in the Bab river. One might suggest it is due to strong currents, which non-kosher fish cannot withstand because they lack spines. However, it is observed that other spineless, non-kosher fish exist in strong currents. Therefore, the reason is that the water is salty, making it inhospitable for non-kosher fish. The Gemara further elaborates that the sediment at the bottom of the Nahar Bab does not support the growth of non-kosher fish. In contrast, the sediment in the Aspamya river does not support growth either, but it is not the same reason.
Ravina explains that the Nahar Bab has become assur due to the influx of water from the Nahar Goza and Nahar Gamda, which introduces non-kosher fish. Abaye comments that the chamor hayam (sea donkey) is permissible, while the shor hayam (sea ox) is assur. A mnemonic to remember this distinction is: tamei tahor tahor tamei. The animal that is typically tamei on land, the chamor, is tahor in water, while the shor, which is tahor on land, is tamei in water.
Rav Ashi states that shefarnuna is permissible, while kedashnuna is assur. To remember this, one can use the phrase: kodesh laHashem, indicating that kedashnuna is assur. There are also those who say that kevarnuna is assur, with the mnemonic being: kivrei avodat kochavim, referring to the graves of idolaters, which are assur.
Rabbi Akiva encountered a fish resembling the non-kosher chipusha. He covered it in a basket and observed scales, declaring it kosher. Similarly, Rav Ashi examined a fish resembling the non-kosher slufcha, placing it in the sun and finding scales, thus permitting it. When Rav Ashi came across a fish resembling shefarnuna, he covered it in a white bowl, whereupon he observed the scales and permitted it.
Rabbah bar bar Chana encountered a fish known as chilak, which is a kosher fish. However, he heard someone refer to it as batte, which is a non-kosher fish. He refrained from eating it, and the next morning, upon examining it in the sunlight, he discovered that it contained non-kosher elements. He lamented that a righteous person should not fall into transgressions.
The Gemara discusses kort shel chaltit, a sharp spice. If it is from non-Jews, it is prohibited for consumption (assur b'achila). The reason is that they cut it with knives that have absorbed flavors from prohibited items. Even if the knife is cleaned externally, the sharpness of the spice draws in the flavors, rendering it assur. This applies even if it is cut after twenty-four hours, as the sharpness rejuvenates the absorbed flavors.
This principle raises a debate among the Rishonim regarding whether this applies to other sharp items like radishes, onions, and garlic. Some argue that it only applies to chaltit, while others extend it to similar items. The ruling in the Shulchan Aruch reflects both opinions, leaning towards leniency but encouraging caution.
Rabbi Levi's servant used to sell chaltit. After Rabbi Levi's passing, there was concern about purchasing from his servant. They inquired whether the servant could be trusted regarding the kosher status of the chaltit. Rabbi Yochanan affirmed that the servant of a chaver is treated as a chaver, meaning he is reliable regarding matters of purity and tithing.
Rabbi Akiva encountered a fish that resembled the non-kosher chipusha. He covered it in a basket and found scales, permitting it. Similarly, he encountered a fish resembling slufcha, examined it in the sun, and found scales, thus permitting it. Rabbi Ashi also encountered a fish resembling shefarnuna and confirmed its kosher status.
The Gemara further explores the topic of chabit (milk, meat, wine, and techelet) being assur with one seal, while chamfag (bread and cheese) is permissible with one seal. The discussion revolves around the potential for switching items during delivery, emphasizing the need for vigilance regarding kosher status.
In conclusion, the Mishnah outlines various items permissible for consumption, including milk that a Jew observes being milked by a non-Jew, honey that does not undergo prohibited processes, and pickled items that do not typically contain wine. The Gemara elaborates on the conditions under which these items remain kosher, emphasizing the importance of vigilance in maintaining kosher standards.