Chullin 181
לא נצרכא אלא לשמנו דתניא
For it was taught: The fat thereof is permitted, but Israel being a holy people have treated it as forbidden.<span class="x" onmousemove="('comment',' Consequently it is left over from the Paschal lamb, but since by the law of the Torah it may be eaten it must therefore be burnt as nothar.');"><sup>2</sup></span>
שני גידין הן
on account of it; the outer next to the flesh i forbidden but one is not liable on account of it.<span class="x" onmousemove="('comment',' The outer one therefore must be left over; yet it must also be burnt as nothar, since according to Biblical Law it is permitted.');"><sup>5</sup></span>
פנימי סמוך לעצם אסור וחייבין עליו
Come and hear: If a person ate an olive's bulk [of the sciatic nerve] of this [thigh] and another olive's bu [of the sciatic nerve] of the other [thigh],<span class="x" onmousemove="('comment',' I.e., he was warned against eating the nerve of the right thigh and was also separately warned against eating the nerve of the left thigh of the same animal (v. supra 82b) .');"><sup>6</sup></span>
אכל מזה כזית ומזה כזית סופג שמונים
Now if you say that he was certain about it, then it is well;<span class="x" onmousemove="('comment',' He has incurred stripes for eating the nerve of the right thigh and the warning with regard to it was a warning against a certain prohibition.');"><sup>7</sup></span>
אי אמרת בשלמא מיפשט פשיטא ליה שפיר אלא אי אמרת ספוקי מספקא ליה הויא לה התראת ספק ושמעינן ליה לרבי יהודה דאמר
struck one and then struck the other, or if he cursed one and then cursed the other, or if he struck them both simultaneously, or if he cursed them both simultaneously, he is liable [to the death penalty].
התראת ספק לא שמה התראה
R'Judah says: If simultaneously he is liable; if one after the other, he is not liable!<span class="x" onmousemove="('comment',' For the warning with regard to each one when taken separately is a dubious warning, which is no warning, hence he is not liable.');"><sup>9</sup></span>
הכה את זה וחזר והכה את זה קלל את זה וחזר וקלל את זה הכה שניהם בבת אחת או שקלל שניהם בבת אחת חייב
For it was taught: And ye shall let nothing of it remain until the morning; [and that which remaineth of it until the morning ye shall burn with fire].<span class="x" onmousemove="('comment',' Ex. XII. 10. V. supra p. 462.');"><sup>10</sup></span>
רבי יהודה אומר
Scripture here came and provided a positive precept as a remedy for the [disregarded] prohibition to indicate that the prohibition is not punishable by stripes: so R'Judah.<span class="x" onmousemove="('comment',' It is evident from this that R. Judah is of the opinion that a dubious warning - as here, for the offender can always render the warning futile by replying, 'I have yet time to eat' - is a proper warning, for the only reason here why the punishment of stripes is not inflicted is that the remedial measure provided by the Torah weakens the force of the prohibition.');"><sup>11</sup></span>
בבת אחת חייב בזה אחר זה פטור
R'Jacob says: This is not the reason for it, but because it is a prohibition which involves no action [in the contravention thereof], and any prohibition which involves no action [in the contravention thereof] is not punishable by stripes.
דתניא
Now since it says: 'From two thighs of two animals' it is obvious that the prohibited one of each is intended;<span class="x" onmousemove="('comment',' I.e., the right thigh of each animal, for otherwise it would have been sufficient to speak of the two thighs of the one animal.');"><sup>12</sup></span>
(שמות יב, י) לא תותירו ממנו עד בקר וגו' בא הכתוב ליתן עשה אחר לא תעשה לומר שאין לוקין עליו דברי ר' יהודה
and the case was necessary to be stated in order to set forth R'Judah's view;<span class="x" onmousemove="('comment',' That even though both are prohibited, for each is the nerve of the right thigh, he has incurred only forty stripes and no more. V. infra.');"><sup>13</sup></span>
רבי יעקב אומר
it follows therefore that he was certain about it.<span class="x" onmousemove="('comment',' For if R. Judah were in doubt as to which was the prohibited thigh the punishment of stripes could not be inflicted at all.');"><sup>14</sup></span>
הכא במאי עסקינן כגון דלית בו כזית דתניא
And the Rabbis? - [They would say,] That [verse indicates that the prohibited nerve] is the one that is spread over the whole of the thigh, [namely, the inner one] but not the outer one.<span class="x" onmousemove="('comment',' V. supra, the statement of Rab Judah in the name of Samuel, p. 000.');"><sup>17</sup></span>
אמר רבא אמר קרא
[which suggests] as when a person locks another [in his arms] and his [right] hand reaches the hollow of that other's right thigh.<span class="x" onmousemove="('comment',' So it was with Jacob, and it was his right thigh only that was injured.');"><sup>20</sup></span>
וריב"ל אמר אמר קרא
as a heathen, and the Master has said: If an Israelite i joined by a heathen on the way he should let him walk on his right.<span class="x" onmousemove="('comment',' A.Z. 25b. The Israelite should have his right hand nearest to the heathen so as to protect himself the more easily against a sudden attack from the heathen. So did Jacob act too; and the angel injured that thigh of Jacob which was nearest to him, i.e., the right thigh.');"><sup>22</sup></span>
(בראשית לב, כו) בהאבקו עמו כאדם שחובק את חבירו וידו מגעת לכף ימינו של חבירו
R'Samuel B'Aha said in the name of Raba B'Ulla in the presence of R'Papa: He appeared to him as one of the wise, and the Master has said: Whosoever walks at the right hand of his teacher is uncultured.<span class="x" onmousemove="('comment',' Jacob regarding the angel as a scholar took his place at the left hand of the other and so was injured in his right thigh, the side nearest to the angel.');"><sup>23</sup></span>
רב שמואל בר אחא קמיה דרב פפא משמיה דרבא בר עולא אמר
For R'Joshua B'Levi said, [This verse] teaches that they threw up the dust of their feet to the Throne of Glory, for it is written here, 'As he wrestled [behe'abko] with him' and it is written there.
ורבנן מאחוריה אתא ונשייה בתרוייהו
Because it slipped away [nashah] from its place and rose up; for so it is said: Their strength hath slipped away, they are become as women.<span class="x" onmousemove="('comment',' Jer. LI, 30. The verb used is from , to slip away, to fail.');"><sup>26</sup></span>
כתיב הכא בהאבקו עמו וכתיב התם (נחום א, ג) וענן אבק רגליו
'And slaughter the animals', that is, uncover for them the place that has been slaughtered;<span class="x" onmousemove="('comment',' To convince the sons of Jacob that the slaughtering was according to ritual.');"><sup>29</sup></span>
שנשה ממקומו ועלה וכן הוא אומר
Said R'Eleazar: He remained behind for the sake of some small jars.<span class="x" onmousemove="('comment',' He had already taken across that which he had (ibid. 24) , but he must have returned for some small vessels.');"><sup>31</sup></span>
דבר שלח ביעקב זה גיד הנשה ונפל בישראל שפשט איסורו בכל ישראל
Said R'Isaac: Hence [it is learnt] that scholar should not go out alone at night.<span class="x" onmousemove="('comment',' For Jacob was in danger only during the night, but with the break of day the danger was past.');"><sup>34</sup></span>