With regard to a borrowed robe, during all of the first thirty days that one borrows it, one is exempt from performing the mitzva of ritual fringes with it.

Meanwhile, as Rav Ḥisda and Rami bar Tamrei were talking, the attendants brought in a certain man to Rav Ḥisda’s court who would not honor his father and mother, and they tied him to a pillar in order to flog him.

Rami bar Tamrei said to them: Leave him alone, as it is taught in a baraita: With regard to any positive mitzva whose reward is stated alongside it in the Torah, the earthly court below is not warned to enforce it through punishments such as flogging. And it is stated after the mitzva of honoring one’s father and mother: “That your days may be long, and that it go well with you” (Deuteronomy 5:16). Rav Ḥisda said to Rami bar Tamrei: I see that you are very sharp. Rami bar Tamrei said to Rav Ḥisda: If you were in the place where Rav Yehuda resides, I would be able to show you my sharpness of mind far better than here.

§ Pursuant to the discussion of different local customs, Abaye said to Rav Safra: When you ascend there, to Eretz Yisrael, ask the Sages there: With regard to liver, how do you treat it? When Rav Safra ascended to Eretz Yisrael he found Rav Zerika and asked him this question. Rav Zerika said to him: I cooked liver for Rabbi Ami and he ate it.

When Rav Safra returned to Babylonia and came before Abaye and reported what Rav Zerika had said, Abaye said to him: I do not raise the dilemma as to whether liver renders itself prohibited if cooked alone. It is clear to me that the blood that diffuses out of the liver is not absorbed again while it cooks. When I raise the dilemma, it is with regard to whether liver renders prohibited another piece of meat cooked with it. Rav Zerika’s statement therefore has no bearing on my question.

Rav Safra asked Abaye: What is different about the issue of the liver rendering itself prohibited, that you did not raise the dilemma with regard to this case? It is presumably because the answer is obvious to you, as we learned in a mishna (Terumot 10:11) that liver is not rendered prohibited by its own cooking. But if so, you should not raise the dilemma with regard to whether it renders the other piece of meat prohibited either, as we learned in that same mishna: Liver renders food cooked with it in the same pot prohibited but is not prohibited itself, because while it does expel blood as it cooks, it does not absorb this blood again, since the blood diffuses only outward. Abaye said to Rav Safra: That mishna does not answer my question, as perhaps there it is referring specifically to forbidden liver, e.g., the liver of a non-kosher animal.