Avodah Zarah, Daf Mem, Part 1

 

Introduction

Today s sugya continues to explain the foods that a Jew can eat if bought from a non-Jew. We should note that when it comes to fish there are many difficulties. Kosher and non-kosher fish would probably have been pickled or minced, making it hard to determine which are kosher and which are not.

 

וטרית שאינה טרופה: תנו רבנן איזו היא טרית שאינה טרופה כל שראש ושדרה ניכר

ואיזו ציר שיש בה דגה כל שכילבית אחת או שתי כילביות שוטטות בו

השתא כילבית אחת אמרת שרי שתי כילביות מבעיא לא קשיא כאן בפתוחות כאן בסתומות

 

A tarit fish which is not minced:

Our Rabbis have taught: How do we define a tarit fish which has not been minced ? One whose head and backbone are recognizable.

And how do we define brine containing a fish ? One that has one or two kalbit-fish floating in it.

Now that you have permitted when there is one kalbit-fish in it, is there any need of mentioning two?

There is no difficulty; in open barrels [two are necessary], but in closed [one suffices].

 

The mishnah allows a Jew to buy a tarit fish which has not been minced from a non-Jew and eat it. The Talmud explains that the fish s head and backbone must be recognizable. This is how we can be sure that a non-kosher fish did not get in there.

The mishnah allowed brine containing fish as long as that fish was a specific fish, called the kalbit fish. This fish is a sign that the brine is kosher. In open barrels two of these fishes are necessary, but in closed barrels, one is sufficient.

 

איתמר רב הונא אמר עד שתהא ראש ושדרה ניכר רב נחמן אמר או ראש או שדרה

מתיב רב עוקבא בר חמא ובדגים כל שיש לו סנפיר וקשקשת

אמר אביי כי תניא ההיא בארא’ ופלמודא דדמו רישייהו לטמאים

 

It has been stated: R. Huna said: So long as the head and backbone are recognizable.

R. Nahman said: Either the head or the backbone.

R. Ukba b. Hama objected: [We learned] with regard to fish, only such as have fins and scales [may be eaten]!

Abaye said: When that mishnah was taught, it referred to the ara a and the palmuda fish, the heads of which resemble those of unclean fish.

 

R. Huna and R. Nahman argue over whether both the head and backbone need to be recognizable or whether one is sufficient. But R. Ukba argues that the kashrut of fish is determined by their having fins and scales, not by their heads or backbones.

Abaye answers that while, of course, kosher fish need to have fins and scales, the fish can usually be told apart by their heads. If their heads are the same as unclean fish, then one will need to examine the fins and scales. But if we know the head belongs to a kosher fish, then the fish can be eaten.