The Laws of R. Abba

Samuel said that the sages prohibited seven things: knife, bowl, loaf, flour, draining, fish, and fowl.

A knife used for slaughtering cannot be used to cut boiling food, because it exudes blood.

A bowl in which meat was salted; one may not eat boiling food from it, because it exudes [blood].

A loaf upon which one cut meat [roasted, but unsalted] may not be eaten. When is this the case? If it has a reddish appearance, but if not, it may be eaten.

Flour [for] draining that one placed under roasted meat may not be eaten. When is this the case? If the flow of red liquid from the meat has not stopped. However, if one waited until the flow of that red liquid stopped and only then placed the flour, it is permitted.

Finally, fish and fowl that were salted together may not be eaten. When is this the case? When the fish is underneath and the fowl above. However, if [the fowl is underneath and] the fish above, they may be eaten.

R. ḥiyya said: The blood of meat is [considered to be] removed only if one either salts it or rinses it thoroughly. R. Huna said: One must both salt it and rinse it, and this is the law.

A question was asked [of Rava] about a certain case,1 and Rava said that it may not be eaten. When is this the law? When the slaughtered meat was underneath, and the terefah meat above. However, if the terefah meat was underneath, and the slaughtered meat above, it may be eaten.

Translated by Avi Steinhart.

Notes

[The text refers to a case of salting meat of a properly slaughtered animal together with prohibited meat of a terefah animal, i.e., one with a wound that would cause it to die within a year.—Trans.]

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

Engage with this Source

Very little is known about the Hebrew work known as the Laws of R. Abba (Halakhot de-Rav Abba), which is only partially extant. It summarizes the talmudic text, extracting the legal material and omitting the argumentation. Internal evidence suggests that it may derive from a period when supporters of the rabbis began to engage polemically with groups of dissenting Jews, precursors to the Karaites. Some have suggested that the author was a student of Yehuday Ga’on, who flourished in the middle of the eighth century. This excerpt is a digest of rulings from the Babylonian Talmud Ḥullin 111b and 112b regarding food-related prohibitions.

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