Jerusalem Talmud Avodah Zarah Chapter 2

אֵין מַעֲמִידִין בְּהֵמָה בְּפוּנְדְּקָאוֹת שֶׁל גּוֹיִם מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָהַרְבָּעָה. וְלֹא תִתְיַיחֵד אִשָּׁה עִמָּהֶן מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת. וְלֹא יִתְיַיחֵד אָדָם עִמָּהֶן מִפְּנֵי שֶׁחֲשׁוּדִין עַל שְׁפִיכוּת דָּמִים. בַּת יִשְׂרָאֵל לֹא תְיַילֵּד אֶת הַנָּכְרִית אֲבָל נָכְרִית מְיַלֶּדֶת בַּת יִשְׂרָאֵל. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל נָכְרִית אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁל יִשְׂרְאֵלִית בִּרְשׁוּתָהּ: אֵין מַעֲמִידִין בְּהֵמָה בְּפוּנְדְּקָאוֹת שֶׁלְגּוֹיִם כול׳. רִבִּי זְעִירָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. רִבִּי בָּא רִבִּי יוֹנָה. תִּיפְתָּר כְּרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אָמַר. אֵינָהּ נִלְקַחַת מִן הַגּוֹיִם. רִבִּי יוֹנָה בָעֵי. וְלָמָּה לֵי נָן פָּתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רִבִּי לָעְזָר בְּשֵׁם רַב. וַאֲפִילוּ כְמָאן דָּמַר. מוּתָּר לִמְכּוֹר אָסוּר לְיַיחֵד. עָבַר וְיִיחֵד דִּבְרֵי הַכֹּל. אָמַר רִבִּי יִרְמְיָה. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיא הִיא אִשָּׁה שֶׁדַּרְכָּהּ לְצַוֵוחַ. הַגַּע עַצְמָךְ שֶׁהָיְתָה חֶרֶשֶׁת. דַּרְכָּהּ לְרַמֵּז. מַאי כְדוֹן. תִּיפְתָּר כְּרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אוֹמֵר. אֵינָהּ נִלְקַחַת מִן הַגּוֹיִם. הֲווֹן בְּעַן מֵימַר. מַה פְלִיגִין רִבִּי לִיעֶזֶר וְרַבָּנִין. בְּפָרָה. עַל שׁוּם מַעֲלָה הִיא בְפָרָה סִילְסוּל הִיא בְפָרָה. מִן מַה דְרַבָּנִין מְתִיבִין לְרִבִּי לִיעֶזֶר. כָּל צֹאן קֵדָר יִקָּבְצוּ לָךְ. הָדָא אָמְרָה. אַף בִּשְׁאָר כָּל הַדְּבָרִים חָלוּק רִבִּי לִיעֶזֶר. רִבִּי הוֹשַׁעְיָה בָעֵי. מֵשִׁיבִין דָּבָר שֶׁהוּא לָבֹא עַל דָּבָר שֶׁהוּא לְשֶׁעָבַר. רִבִּי אַבִּין בָּעֵי. מֵשִׁיבִין דָּבָר שֶׁיֶּצֶר הָרַע בָּטֵל עַל דָּבָר שֶׁיֶּצֶר הָרַע קַיָים. רַב הוֹשַׁעְיָה אָמַר. וְלָמָּה לֵי נָן פָּתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רַב הוּנָא בְשֵׁם רַב. וַיִּשְׁקְלוּ אֶת שקלי שְׁלשִׁים כָּסֶף. אֵילּוּ שְׁלשִׁים מִצְוֹת שֶׁעֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶן. וְרַבָּנִן אָמְרֵי. אֵילּוּ שְׁלֹשִׁים צַדִּיקִים שֶׁאֵין הָעוֹלָם חָסֵר מֵהֶן. דָּמַר רִבִּי נַחָמָן בְשֵׁם רִבִּי מָנָא. אֵין הָעוֹלָם יָכוֹל לִהְיוֹת פָּחוֹת מִל׳ צַדִּיקִים כְּאָבִינוּ אָבְרָהָם. וּמַה טַעַם. וְאַבְרָהָם הָיֹה יִהְיֶה. יהיה מִינְיָין ל׳. פְּעָמִים שֶׁרוּבָּן בְּבָבֶל וּמִיעוּטָן בְּאֶרֶץ יִשְׂרָאֵל. פְּעָמִים שֶׁרוּבָּן בְּאֶרֶץ יִשְׂרָאֵל וּמִיעוּטָן בְּבָבֶל. סֵימָן יָפֶה לָעוֹלָם בְּשָׁעָה שֶׁרוּבָּן בָּאָרֶץ. רִבִּי חִיָיה בַּר לוּלְיָינִי בְשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל הַמִּצְוֹת עֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶם. וּמַה טַעַם. כִּי אָז אֶהְפּוֹךְ אֶל עַמִּים שָׂפָה בְרוּרָה. וּבַסּוֹף הֵן עֲתִידִין לַחֲזוֹר בָּהֶן. וּמַה טַעַם. נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבוֹתֵימוֹ. זוֹ מִצָוַת תְּפִילִּין. זוֹ מִצְוַת צִיצִית. רִבִּי יִצְחָק וְרִבִּי אִמִּי הֲווֹן יָתְבִין מַקְשֵׁיי. וְהָכְתִיב וַיִּזְבְּחוּ לַיי בַּיּוֹם הַהוּא מִן הַשָּׁלָל. וְקִיְימוּנָהּ. וְלָא יָדְעִין אִין חֲבֵרַיָיא קִיְימוּנָהּ וְאִין רִבִּי אִמִּי קַיְימִינָהּ עַל רֹאשָׁהּ. מִן הַשָּׁלָל שֶׁהָיָה בְיָדָם הִקְרִיבוּ. וְהָא כְתִיב וְאַנְשֵׁי בֵית שֶׁמֶשׁ הֶעֱלוּ עוֹלָה וַיִּזְבְּחוּ זְבָחִים לַיי פָּרִים. וְכִי מִסַּרְנֵי פְלִשְׁתִּים אָנוּ לְמֵידִין. וְלֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. וַאֲפִילוּ נְקֵיבוֹת הִקְרִיבוּ. וְאֶת הַפָּרוֹת הֶעֱלוּ עוֹלָה לַיי. וְהָכְתִיב וַיֹּאמֶר שָׁאוּל מֵ‍עֲמָלֵקִי הֱבִיאוּם. אֵין לְמֵידִין מִשָּׁאוּל. דָּמַר רֵישׁ לָקִישׁ. שָׁאוּל גְּרוֹפִית שֶׁלְּשִׁקְמָה הָיָה. וְהָכְתִיב וַיִּקַח דָּוִד אֶת הַגּוֹרֶן. קָנָה וְלֹא הִקְרִיב. וְהָכְתִיב וַיֹּאמֶר אֲרַוְנָה אֶל הַמֶּלֶךְ יְי אֱלֹהֶיךָ יִרְצֶךָ. יִרְצֶךָ בִתְפִילָּה. וְהָכְתִיב וּמִיַּד בֶּן נֵכָר לֹא תַקְרִיבוּ אֶת לֶחֶם אֱלֹהֵיכֶם מִכָּל אֵלֶּה. מִכָּל אֵלֶּה אֵין אַתְּ מַקְרִיב. לוֹקֵחַ אַתָּה תְּמִימִים וּמַקְרִיב. מָה עֲבַד לָהּ רִבִּי לִיעֶזֶר. לוֹקֵחַ אַתָּה בְדָמִים וּמַקְרִיב. הוּא תַנֵּי בְדָמִים. דְּלֹא כְרִבִּי לִיעֶזֶר. תַּנֵּי. אֵין מַעֲמִידִין בְּהֵמָה בְפוּנְדַקָּאוֹת אֲפִילוּ זְכָרִים אֶצֶל זְכָרִים וּנְקֵיבוּת אֶצֶל הַנְּקֵיבוֹת. וְאֵין צָרִיךְ לוֹמַר זְכָרִים אֶצֶל הַנְּקֵיבוֹת וּנְקֵיבוֹת אֶצֶל זְכָרִים. זְכָרִים אֶצֶל זְכָרִים מָה אִית לָךְ. אוֹהֲבָתוֹ בָאָת וְאֵינָהּ מוֹצְאָה אוֹתוֹ וְהִיא נִרְבַּעַת הִימֶינּוּ. נְקֵיבוּת אֶצֶל נְקֵיבוֹת מָה אִית לָךְ. אוֹהֲבָהּ בָּא וְאֵינוֹ מוֹצֵא אוֹתָהּ וְרוֹבְעָהּ. רִבִּי חַגַּיי בְּשֵׁם רִבִּי זְעִירָא. לֹא סוֹף דָּבָר בְּהֶמְתּוֹ שֶׁלְּיִשְׂרָאֵל אֶצֶל הַגּוֹי אֶלָּא אֲפִילוּ בְּהֶמְתּוֹ שֶׁלְּגוֹי אֶצֶל שֶׁלְּיִשְׂרָאֵל לֹא יִיחֲדֶיּנָה אֶצְלוֹ שֶׁלְּגוֹי אַחֵר חֲבֵירוֹ שֶׁלֹּא תַמְצִיא לוֹ תְקָלָה. מֵעַתָּה אֲפִילוּ שָׂכַר אֶת בְּהֶמְתּוֹ לֹא נָאֶה לַחֲזוֹר לְיַיחֲדָהּ אֶצְלוֹ שֶׁלֹּא תַמְצִיא לוֹ תְקָלָה. חָשׁוּד הוּא לָבוֹא עַל בְּהֶמְתּוֹ שֶׁלַּחֲבֵירוֹ וְאֵינוֹ חָשׁוּד לָבוֹא עַל בְּהֵמַת עַצְמוֹ. שֶׁמִּתּוֹךְ שֶׁיּוֹדֵעַ שֶׁאִם בָּא עָלֶיהָ הוּא מְעַקְּרָהּ אַף הוּא אֵינוֹ בָא עָלֶיהָ. אֲבָל מַעֲמִידִין בְּהֵמָה בְּפוּנְדַקָּאוֹת שֶׁלְּכוּתִים כול׳. הָדָא אָמְרָה. כּוּתִים לֹא נֶחְשְׁדוּ עַל הָעֲרָיוֹת. וְתַנֵּי כֵן. מִתְיַיחֶדֶת אִשָּׁה עִם שְׁנֵי אֲנָשִׁים אֲפִילוּ שְׁנֵיהֶם עֲבָדִים אֲפִילוּ אֶחָד כּוּתִי וְאֶחָד עֶבֶד. אֲבָל לֹא תִתְיַיחֵד עִם הַגּוֹי. חֲמוֹתוֹ וַאֲחוֹת אִשְׁתּוֹ וּשְׁאָר כָּל הָעֲרָיוֹת לֹא יִתְיַיחֲדוּ עִמּוֹ אֶלָּא בִּפְנֵי שְׁנַיִם. תַּנֵּי. אֵין מוֹכְרִין לָהֶן לֹא זַיִין וְלֹא כְלֵי זַיִין. וְאֵין מַשְׁחִיזִין לָהֶן אֶת הַזַּיִין. תִּיפְתָּר בְּעִיר שֶׁכּוּלָּהּ גּוֹיִם. וְאֵין הָאִשָּׁה בִּכְלָל שְׁפִיכוּת דָּמִים. אָמַר רִבִּי אִמִּי. תִּיפְתָּר בִּבְרִיאָה. אָמַר רִבִּי אַבִּין. וַאֲפִילוּ תֵימַר יְכוֹלָה אִשָּׁה לְהַטְמִין אֶת עַצְמָהּ וְלוֹמַר. גּוֹיָה אֲנִי. וְאֵין הָאִישׁ יָכוֹל לְהַטְמִין עַצְמוֹ וְלוֹמַר. גּוֹי הוּא. תַּנֵּי. נִזְדַּוֵוג לוֹ גּוֹי לְיִשְׂרָאֵל נוֹתְנוֹ לִימִינוֹ. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אוֹמֵר. בְּסַיִיף לִימִינוֹ וּבְמַקֵּל לִשְׂמֹאלוֹ. עוֹלֶה עִמּוֹ לָעֲלִיָיה וְיוֹרֵד עִמּוֹ לְחֵרוּת יִשְׂרָאֵל מִלְּמַעְלָה וְהַגּוֹי מִלְּמַטָּה. לֹא יָשׁוּחַ לְפָנָיו שֶׁלֹּא יָרוּץ אֶת גּוּלְגּוֹלְתוּ. וּמַרְחִיב לוֹ אֶת הַדֶּרֶךְ. אִם שְׁאָלוֹ לְהֵיכָן הוֹלֵךְ יַפְלִיגֶינּוּ. כְּשֵׁם שֶׁהִפְלִיג יַעֲקֹב אָבִינוּ לְעֵשָׂו. שֶׁאָמַר לוֹ עַד אֲשֶׁר אָבוֹא אֶל אֲדוֹנִי שֵׂעִירָה. וְהָלַךְ לְסוּכּוֹת. אָמַר רִבִּי הוּנָא. לֹא מָצִינוּ שֶׁהָלַךְ יַעֲקֹב אָבִינוּ לְשֵׂעִיר. אָמַר רִבִּי יוּדָן בְּרֵיהּ דְּרִבִּי. לְעָתִיד לָבוֹא אָמַר לֵיהּ. וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפּוֹט אֶת הַר עֵשָׂו. בַּת יִשְׂרָאֵל לֹא תְיַילֵּד אֶת הַנָּכְרִית. מִפְּנֵי שֶׁמְעַמֶּדֶת בֵּן לַעֲבוֹדָה זָרָה. אֲבָל נָכְרִית מְיַילֶּדֶת בַּת יִשְׂרָאֵל. וְתַנֵּי כֵן. מְיַילֶּדֶת מִבַּחוּץ אֲבָל לֹא מִבִּפְנִים. לֹא תַכְנִיס יָדָהּ לִפְנִים שֶׁלֹּא תַמִּיק אֶת הָעוּבָּר בְּמֵיעֵיהָ. וְלֹא תַשְׁקֶינָּה כּוּס שֶׁל עִיקָּרִין. הָיְתָה חֲכָמָה. יֵיבָה כַיי דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. וְהָכָא. אִם הָיְתָה חֲכָמָה מוּתָּר. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁלְּנָכְרִית מִפְּנֵי שֶׁנּוֹתְנָהּ לֹו חַיִּים. אָמַר רִבִּי יּוֹסֵי. הָדָא אָמְרָה. שֶׁאָסוּר לְלַמְּדוֹ אוּמָנוּת. כְּהָדָא תַּרְתֵּין אוּמְנְוָון הֲווֹן בְּגִירוּ. זַגָּגַיָיא וְקובטרייא. זַגָּגַיָיא לָא אַלְפִּין וְקָמוּן. קובטרייא אַלְפּוּן וְאִיתָעַקְּרוּן. אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁלְּבַת יִשְׂרְאֵל. דִּכְתִיב וְהָיוּ מְלָכִים אוֹמְנַיִיךְ וְשָׂרוֹתֵיהֶם מֵינִיקוֹתַיִיךְ. תַּנֵּי. יוֹנֵק הַתִּינּוֹק וְהוֹלֵךְ מִן הַנָּכְרִית וּמִן בְּהֵמָה טְמֵיאָה וּמֵבִיאִין לוֹ חָלָב מִכָּל מָקוֹם. וְאֵינוֹ חוֹשֵׁשׁ לֹא מִשּׁוּם שֶׁקֶץ וְלֹא מִשּׁוּם טוּמְאָה.

MISHNAH: One does not put up an animal in hostelries of Gentiles since they are suspected of bestiality. A woman should not be alone with them because they are suspected of forbidden sexual relations; a man should not stay alone with them since they are suspected of shedding blood. A Jewish woman should not be a midwife for a Non-Jew but a Non-Jew may be a midwife for a Jewish woman. A Jewish woman should not nurse the child of a Non-Jewish woman but a Non-Jewish woman may nurse the child of a Jewish woman at her home. HALAKHAH: “One does not put up animals in hostelries of Gentiles,” etc. Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina; Rebbi Abba, Rebbi Jonah: explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.2:1 . This refers to the Red Cow ( Num . 19 ) whose ashes are needed to cleanse people from the impurity of the dead. The Cow is not a Temple sacrifice; how far the restrictions imposed on sacrificial animals and the officiating priests apply to the Cow and its officiants are old matters of dispute between Sadducees and Pharisees ( Mishnah Parah 3:3 , 7 ) and among the rabbis themselves. One of the biblical requirements is that the Red Cow never carried a yoke ( Num . 19:2 ). In Mishnah Parah 2:1 , a first statement of R. Eliezer validates a pregnant Red Cow for the ceremonies; the reason is explained in Mishnah 4 by his student’s R. Illai’s son R. Jehudah, that a bull mounting the Cow on his own cannot be considered making her carrying anything; only copulation by human intervention makes the ox the equivalent of a yoke. The majority rejects the ruling; it considers the Cow and its fetus as two separate beings but v. 19:3 requires the Cow alone to be taken. These restrictions do not apply to ordinary sacrifices. R. Eliezer then forbids buying a Red Cow from Gentiles since a sodomized animal is unfit for the altar; the Sages disagree since without reason one does not suspect that such a thing happened; this would make the Mishnah here unreasonable. (The last generation R. Yose bar Abun even introduces buying a Red Cow from a Gentile into a story about R. Eliezer; Peah 1:1 Notes 99 ff., Qiddušin 1:7 Notes 607 ff.) Babli 23a . ” Rebbi Jonah asked, why do we not explain it according to everybody, following what Rebbi Eleazar said in the name of Rav: Even one who says it is permitted to sell [says] it is forbidden to leave alone. If he transgressed and left it alone by everybody’s opinion. Rebbi Jeremiah said, let us hear from the following2:9 . If she is jailed because of money matters one must assume that she was not raped; if she was condemned to death one must assume that she was raped or consented to sex with her jailers. If a woman can be alone in the custody of Gentiles without being raped, may the same not be assumed of female animals? : “A woman who was jailed by Gentiles.” Rebbi Yose said, it is different for a woman because she usually cries. Think of it if she was mute! She uses sign language. What about it? Explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.” They wanted to say, where do Rebbi Eliezer and the rabbis disagree? About the cow, because of “eminence was given to the cow, an adornment was made for the cow.3:7 , 8 ). ” But since the rabbis answer to Rebbi Eliezer all sheep of Qedar will be assembled for you 60:7 . The verse ends: they will be brought on My altar for pleasure . This gives divine sanction for using animals raised by Gentiles for the altar. Since the verse speaks of sacrifices, not of the Red C ow, R. Eliezer must hold that sacrificial animals cannot be bought from Gentiles. The same argument is quoted in the Babli 24a . , this says that Rebbi Eliezer disagrees about everything. Rebbi Hoshaia asked, does one reply with an argument about the future against one about the past? Rebbi Abin asked, does one reply with an argument when evil inclinations will have disappeared against one when evil inclinations exist? Rebbi Hoshaia said60:7 quoted earlier. , why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages] 11:12 . The quote is wrong in L (in parentheses), correct in G [in brackets]. In v. 13 the pieces of silver are declared to be “the Eternal’s treasure;” this explains the identification as saints. , thirty pieces of silver . These are the thirty commandments which the descendants of Noah will take upon themselves in the future98(14 ) as opinion of R. Joḥanan. In the Babli, Ḥulin 92a , in one opinion 30 commandments which the Gentiles already took upon themselves, of which they keep only three; one of them being not to allow homosexual marriages. . But the rabbis say, there are the 30 just persons which the world never will be lacking. rabba 35(2 ) in the name of R. Simeon ben Ioḥai. In the Babli, Ḥulin 92a , in another opinion the 30 just Gentiles on whose merit the Gentile world exists. The Jewish world exists for the Babli on the merit of 36 just men ( Sukkah 45b , Sanhedrin 97b ). , as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be . 18:18 . , the numerical value of יהיה is 30. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land98(14 ) as opinion of Rav. . Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips 3:9 . The verse ends: They all are invoking the Eternal’s Name, to serve Him with united shoulder , implying that the Gentiles will accept the Jewish style of worship. Babli Berakhot 57b , in the name of R. Simeon ben Ioḥai. . But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes . 2:3 ; cf. Babli 3b . ! That is the commandment of phylacteries2(8 ). The chains are the straps of the phylactery on the arm. ; that is the commandment of ṣiṣit 3b s. v. ומניחין . . Rebbi Isaac and Rebbi Immi were sitting and asking, is it not written15:11 . At first glance this refers to the booty which they took from the Nubians as described in Chapter 14 since no other war of Asa was mentioned. : On that day they slaughtered of the booty for the Eternal ? They explained it, but we do not know whether the colleagues explained it or Rebbi Immi explained it, from previous ones, from booty which was in their hands they sacrificed. But is it not written. 6:15 , one the day the Philistines returned the Ark on a carriage drawn by cows. : The men of Bet Shemesh brought an elevation offering and slaughtered family offerings to the Eternal, oxen ? Can we learn anything from the rulers of the Philistines? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they even sacrificed females, the cows they offered as elevation offering to the Eternal . 6:14 . In Lev . 1:3 it is spelled out that an elevation offering must be a male animal. Since the entire proceedings were irregular, one cannot infer anything about the rules to follow. . But is it not written. 15:15 . As explained in v. 21 , the animals taken from the Gentile tribe were to be slaughtered as sacrifices. Babli 24b . , Saul said, they brought them from the Amalekite ? One does not learn from Saul; as Rebbi Simeon ben Laqish said, Saul was a sycamore shoot53a/b , the verse 1S . 14:47 in interpreted that religious practice never follows Saul. The same is intended here. . But it is not written. 24:24 . , David bought the threshing floor ? He bought but did not sacrifice. But is it not written. 24:23 . To give pleasure before the Eternal usually is asserted of sacrifices (e. g., Ex . 28:38 ). Babli 24b . , Arawna said to the king, may the Eternal, your God, have pleasure with you. May he find pleasure with you in prayer. But is it not written. 22:25 . , Also from the hand of a stranger you should not bring your God’s bread from any of these ? From any of these you do not sacrifice; you buy unblemished ones and sacrifice. What does Rebbi Eliezer do with this? You are buying for money and sacrifice? The one who stated “for money” cannot follow Rebbi Eliezer7(12 ) where the verse is read to prohibit accepting money of the Temple tax from Gentiles. . It was stated: “One does not put up animals in hostelries, even males next to males and females next to females; it is not necessary to say males next to females and females next to males.” Males next to males, what do you have? His beloved comes and she does not find him, then she is impregnated by it that male animals attract homosexuals and females heterosexuals. If males are put next to females, animal copulation will stimulate Gentile voyeurs. . Females next to females, what do you have? Her lover comes and does not find her and impregnates it. Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Not only the Jew’s animal at a Gentile’s but even a Gentile’s animal at a Jew’s should not be left alone with another Gentile acquaintance, lest it cause him a mishap. But then even if he leased his animal it would not be nice to return it to be alone with him, lest it cause him a mishap? He is suspected of cohabiting with another’s animal; he is not suspected to have sexual relations with his own animal. For he knows that if he cohabits with her he makes her sterile; therefore he will not cohabit with her. “But one may put up an animal in a Samaritan hostelry,”) should have been quoted. etc. This implies that Samaritans are not suspected of forbidden relations. And it was stated thus5:9 . : “A woman may be alone with two men4:11, Notes 246–254 ). Babli 25b . , even if both are slaves. or one a Samaritan and one a slave. But she should not be alone with a Gentile. His mother-in-law, and his wife’s sister, and all other forbidden relations should be alone with him but require the presence of two [others]5:10 , Babli Qiddušin 81b . These Babli sources have “sister” instead of “wife’s sister” but the Yerushalmi text is confirmed by G. In contrast to the Babli, the Yerushalmi both here and in Qiddušin unquestionably permits a man to be alone with his sister (but not to share a bed with her.) .” It was stated: “One sells them neither weapons nor accessories to weapons. One does not sharpen weapons for them.” Explain it in a town of only Gentiles. Is a woman not in danger to be killed? Rebbi Immi. In the latter’s interpretation, a strong woman is one who would survive a gang rape. In a quote in Tosaphot 25b s. v. איכא R. Jeremiah. said, explain it about a muscular one. Rebbi Abin said, even you may say [about a weak one.] A woman may hide herself and say, I am a Gentile, but a man cannot hide himself and say, he is a Gentile. It was stated: “If a Gentile is paired with a Jew, he puts him on his right hand side. Rebbi Ismael ben Rebbi Yose says, with a sword, at his right; with a staff, at his left. If he climbs with him to an upper floor or descends to the exit, the Jew should be higher and the Gentile below. He should not lie down before him lest he smite his skull. And he should extend the way to him, that if he asks him where he goes he should indicate a farther distance, as our father Jacob did with Esau, until I shall come to my Lord at Seir . 33:14 . . But he went to Sukkot . Rebbi Huna said, we do not find that our father Jacob went to Seir. Rebbi Yudan, son of Rebbi [Aivo], he spoke to him of the future world, when saviors will climb on Mount Sion to judge Mount Esau. . 21. ” “A Jewish woman should not be a midwife for a Non-Jew, for she brings a son to pagan worship; but a Non-Jew may be a midwife for a Jewish woman.” It was stated so: From the outside but not the inside. She should not put her hand inside not to squish the fetus in her innards, and she should not give her a cup of root-extract to drink6:6 ); therefore a woman is permitted to use chemical birth control methods which do not change the sex act. Since Gentiles are suspect as potential murderers such a potion may be taken only from a Jewish source or, as indicated later in this paragraph, also from a duly qualified Gentile professional. . If she was a medical doctor? This will come as what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted. And here, if she was a medical doctor it is permitted. [Rebbi Yose bar Abun, these questions … [doc]tor permitted.; probably a confirmation of the permission to use Gentile certified medical professionals. ] “A Jewish woman should not nurse the child of a Non-Jewish woman” because she gives it life. Rebbi Yose said, this implies that one may not teach him a trade4:12 . . As the following: Two trades, glaziers and carpenters“craftsman of …” There exists a Greek word κιβωτάριον but this is a diminutive, “small box or chamber” and does not designate a profession. Jastrow explains as “maker of pickles” but this is a gross misreading of κιβώτιον in Terumot 10:3, Note 36 . were at (Giro) [Acco]. The glaziers did not teach and continued, the carpenters taught and were pushed out. “But a Non-Jewish woman may nurse the child of a Jewish woman” as it is written, their kings will be your pedagogues and their princesses your wet nurses . 49:23 , giving divine sanction to Gentile wet nurses. . It was stated: A baby nurses continuously from a Non-Jewish woman or from a non-kosher animal and one brings him milk from anywhere and does not worry either about abomination or because of impurity9:22: One does not nurse from a Non-Jewish woman or from a non-kosher animal but if it was a matter of survival nothing stands before saving lives. .

מִתְרַפְּאִין מֵהֶן רִיפּוּי מָמוֹן אֲבָל לֹא רִיפּוּי נְפָשׁוֹת. וְאֵין מִסְתַּפְּרִין מֵהֶן בְּכָל מָקוֹם דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בִּרְשׁוּת הָרַבִּים מוּתָּר אֲבָל לֹא בֵינוֹ לְבֵינוֹ: וּמִתְרַפִּין מֵהֶן רִיפּוּי מָמוֹן כול׳. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. רִיפּוּי מָמוֹן בְּהֶמְתּוֹ. רִיפּוּי נְפָשׁוֹת גּוּפוֹ. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. אִם הָיָה נֶחְמָם אָסוּר. כְּהָדָא רִבִּי אִמִּי סְלַק עִם רִבִּי יוּדָן נְשִׂיָיא לְחַמֲתָא דְגָדֵר. לָקָה בְאֶצְבָּעֵיהּ יְהַב עֲלֵיהּ אִיסְפְּלָנִי. חֲמִתָהּ מִתְחַלְחָלָה וּקְלָמָהּ. וְלָא שְׁמִיעַ כַּיי דָּמַר רִבִּי יַעֲקֹב בְּרִבִּי אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. וְלֹא דָמְיָיא. תַּמָּן נָחְמַס מוּתָּר. בְּרַם הָכָא נָחְמַס אָסוּר. מָהוּ מִיכְחוֹל מִינְּהוֹן. רַב אָמַר. מָאן דְבָעֵי מִיסְתַּמְיָא אִיסְתְּמִי. לֵוִי אָמַר. מָאן דְבָעֵי לְמַמֵּת יָמוּת. רַב לָא עֲבַד עֵינָא כְחַל לָהּ. לֵוִי עֲבַד עֵינָא כְחַל לָהּ. אָמַר רִבִּי בָּא. וְהָא אֲנָן חֲמֵיי לוֹן טְעָמִין הָדָא קִילוֹרִיתָא. נֵימַר כַּדִי טָבָא הוּא טָעֵם לָהּ. כַּד לֵית הִיא טָבָה הִיא קַיְימָה וְסַמְיָיא. אָהֵן אוֹפִּיּוֹן סַכָּנָה. הָדָא תֵורְיָיקֵי. רִבִּי סִימוֹן אָמַר. אֲסוּרָה. רִבִּי יוֹחָנָן אָמַר. מוּתֶּרֶת. חֲבֵרַיָיא בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא. כָּל שֶׁהוּא מִן הַשָּׂפָה וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׁבָּת. הָתִיב רִבִּי זְעִירָא. הָא אֲנָן תְּנָן. הַחוֹשֵׁשׁ בְּשִׁינָּיו לֹא יְגַמַּא בָּהֶן חוֹמֶץ. לֹא מִן הַשָּׂפָה וְלִפְנִים הֵן. רִבִּי זְעִירָא לֹא אָמַר כֵּן. אֶלָּא רִבִּי זְעִירָא בְשֵׁם רִבִּי אַבָּא בַּר זַבְדָּא. כָּל שֶׁהוּא מִן הֶחָלָל וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׂבָּת. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי. מַעֲלִין עֶצֶם שֶׁלְּרֹאשׁ בַּשַּׁבָּת. רִבִּי חִיָיה בַּר מָדַיָיא רִבִּי יוֹנָה רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי. מַעֲלִין בְּנוֹת אָזְנַיִם בַּשַּׁבָּת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. עַיִן שֶׁמָּרָדָה מְרַפִּין אוֹתָהּ בַּשַּׂבָּת. תַּמָּן אָמְרִין בְשֵׁם רִבִּי יוֹחָנָן. גַּבּוֹת יָדַיִם וְרַגְלַיִם סַכָּנָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אָהֵן סוּמְקָא סַכָּנָה. אָמַר רִבִּי אַבִּין. לוֹקְטִין לוֹ עוֹקֶץ עַקְרָב בַּשַּׁבָּת. רַב אָמַר. חַמְרָא לְבַר מֵעַיְנָא שָׁרֵי. לְגֵיו מִן עַיְנָא אֲסִיר. שְׁמוּאֵל אָמַר. וְאָהֵן רוֹק תָּפֵל אָסוּר לָעַיִן בַּשַּׁבָּת. מִינֵּיהּ אַתְּ יְלִיף לַחֲזָזִיתָא. רַבָּנִן דְּקַיְסָרִי אָמְרֵי. הָדָא עוּרְדְּעָנָא סַכָּנָה. רִבִּי חִזְקִיָּה אָמַר בְּשֵׁם רַבָּנִין דְּקַיְסָרִין. הָדָא עַכְשְׁבוּנִיתָא סַכָּנָה. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הָדָא גוּמַרְתָּא סַכָּנָה. אָמַר רִבִּי יִרְמְיָה. נוֹתְנִין עָלֶיהָ חָמֵץ בַּפֶּסַח. אָהֵן בְּלָעָה שָׁרֵי. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. מַחַט שֶׁלְּיַד לִיטּוֹל בָּהּ אֶת הַקּוֹץ. דִּלֹא כֵן מַה בֵין קוֹץ מַה בֵין בָּלַע. אָהֵן עַיָימָא דְעַיְנָא. שְׁאָלוּן לְרִבִּי יִרְמְיָה. אֲמַר לוֹן. הָא רִבִּי בָּא קוֹמֵיכוֹן. שְׁאָלוּן לְרִבִּי בָּא וְשָׁרָא לוֹן. אֲמַר לוֹן. אוּף אֲנָא שָׁרֵי. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אָהֵן צִפְדּוֹנָא סַכַּנְתָּא. רִבִּי יוֹחָנָן הֲוָה לֵיהּ כֵּן וַהֲוָה מִיתְסֵי קוֹמֵי דְתֵימִטִיָנִיס בְּטִיבְּרִיָּא. בָּעֲרוּבְתָא נְחַת לְגַבָּהּ. אֲמַר לָהּ. מִיצְרוֹךְ אֲנָא לְמָחָר כְּלוּם. אָמְרָה לֵיהּ. לֹא. וְאִין צָרְכַת סַב גַּרְעְינִין דְּתוּמָרִין. וְאִית דְּאָמְרֵי. דְּנִיקֹלַבְיסִין בְּפַלְגֵּיהוֹן יְקִידִין וְאוּר דִּשְׂעָרִין וְצוֹאַת קָטָן נְגִיבָה וּשְׁחוֹק וּטְפוֹל וְלָא תֵימַר קוֹמֵי בַּר נַשׁ. לְמָחָר עָאַל וּדְרָשָׁהּ בְּבֵי מִדְרָשָׁא. שְׁמָעָת וְחָנְקָת גַּרְמָהּ. וְאִית דְּאָמְרִין. אִיתְגַּיירֲת. אַתְּ שְׁמַע מִינָהּ תְּלַת. שְׁמַע מִינָהּ. אָהֵן צוּפְדָּנָה סַכָּנָה. שְׁמַע מִינָהּ. כָּל שֶׁהוּא מִן הַשָּׂפָה וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׂבָּת. שְׁמַע מִינָהּ. כַּיי דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה לֵיהּ קוֹלוֹס וְהוֹרוּן לֵיהּ רִבִּי חֲנִינָה וְרִבִּי יוֹנָתָן מִישְׁחוֹק תַּחְלוּסִין וּמִיתַּן גַּו חַמְרָא עֲתִיקָא וּמִישְׁתֵּי וְלָא יִסְכָּן. בַּר בְּרֵיהּ הֲוָה לֵיהּ בָּלַע. אֲתַא חַד וּלְחַשׁ לֵיהּ בִּשְׁמֵיהּ דְּיֵשׁוּ בֶּן פָּנְדֵרָא וְאִינְשָׁם. מִי נְפַק אֲמַר לֵיהּ. מַאי אֲמָרַת עֲלֵיי. אֲמַר לֵיהּ. מִילַּת פַּלָּן. אֲמַר. מָה הֲוָה לֵיהּ אִילּוּ מִית וְלָא שְׁמַע הָדָא מִילְּתָא. וַהֲוָות לֵיהּ כֵּן כִּשְׁגָגָה שֶׁיּוֹצֵא לִפְנֵי הַשַּׁלִּיט. רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. בַּכֹּל מִתְרַפִּין חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. רִבִּי פִינְחָס בָּעֵי. עַד כְּדוֹן. כְּשֶׁאָמַר לוֹ. הֲבֵא לִי עָלִים מֵעֲבוֹדָה זָרָה. וְהֵבִיא לוֹ. אָמַר לוֹ. הֲבֵא לִי עָלִים סְתָם. וְהֵבִיא לוֹ מֵעֲבוֹדָה זָרָה. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי אָחָה הֲוָה לֵיהּ צְמַרְמוֹרִין. אַייתוֹן לֵיהּ מִן זִכְרוּתֵיהּ דְּדוֹהִי וְלֹא אִישְׁתָּה. אַייתוֹן לְרִבִּי יוֹנָה וְאִישׁתִּי. אָמַר רִבִּי מָנָא. אִילּוּ הֲוָה רִבִּי יוֹנָה אַבָּא יְדַע מֵאָן הֲווֹן לָא הֲוָה שָׁתֵי. אָמַר רִבִּי הוּנָא. זֹאת אוֹמֶרֶת שֶׁאֵין מִתְרַפִּין מִגִּילּוּי עֲרָיוֹת. דְּתַנֵּי. שַׁבָּת הוּתְּרָה מִכְּלָלָהּ. נַעֲרָה הַמְאוֹרָסָה לֹא הוּתְּרָה מִכְּלָלָהּ. שַׁבָּת שֶׁהוּתְּרָה מִכְּלָלָהּ לֹא לְהִתְרַפּוֹת. וְדִכְוָותָהּ נַעֲרָה מְאוֹרָסָה לֹא הוּתְּרָה וַאֲפִילוּ לְהִתְרַפּוֹת. וְלֹא סוֹף דָּבָר שֶׁאָמַר לוֹ. הֲבֵא לִי אֵשֶׁת אִישׁ. אֶלָּא אֲפִילוּ לִשְׁמוֹעַ אֶת קוֹלָהּ. כְּהָדָא חַד בַּר נַשׁ רְחַם אִיתָה בְּיוֹמוֹי דְרִבִּי לָעְזָר וְסִכֵּן. אֲתוֹן שְׁאֲלוּן לְרִבִּי לָעְזָר. מָהוּ דְתֵיעֲבוֹר קוֹמוֹי וִייחִי. אֲמַר לוֹן. יָמוּת וְלֹא כֵן. מָהוּ דְּיִשְׁמַע קֹלָהּ וִייחִי. אֲמַר לוֹן. יָמוּת וְלֹא כֵן. וּמַה הֲוָות. רִבִּי יַעֲקֹב בַּר אִידִי וְרִבִּי יִצְחָק בַּר נַחְמָן. חַד אָמַר. אֵשֶׁת אִישׁ הֲוַויי. וְחַד אָמַר. פְּנוּיָה. מָאן דָּמַר אֵשֶׁת אִישׁ נִיחָא. וּמָאן דָּמַר פְּנוּיָה. וְהָא בַּר כּוֹחָא נַגָּרָא רְחַם אִיתְּתָא בְּיוֹמוֹי דְרִבִּי לָעְזָר וְסִכֵּן. כָּאן בְּאֵשֶׁת אִישׁ כָּאן בִּפְנוּיָה. וַאֲפִילוּ תֵימָא. כַּאן וְכָאן בִּפְנוּיָה וְכָאן וְכָאן בְּאֵשֶׁת אִישׁ. תִּיפְתָּר שֶׁנָּתַן עֵינָיו בָּהּ עַד שֶׁהִיא אֵשֶׁת אִישׁ. אִית דְּבָעֵי מֵימַר. אִיתָה רוֹבָה הֲוָות וְלָא הֲוָות מַשְׁמַע לֵיהּ. וְכָל מַה דַהֲוָה מֵעֲבֲד בְּאִיסּוּר הֲוַה מֵעֲבֲד. בְּגִין כֵּן לָא שָׁרָא לֵיהּ. אָמַר רִבִּי חֲנִינָה. זֹאת אוֹמֶרֶת שֶׁאֵין מִתְרַפִּין מִשְּׁפִיכוּת דָּמִים. דְּתַנִּינָן תַּמָּן. יָצָא רוּבִּוֹ אֵין נוֹגְעִין בּוֹ כול׳. חַיישִׁינָן שֶׁלֹּא יָמוּת. וְאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. לֹא סוֹף דָּבָר שֶׁאָמַר לוֹ. הֲרוֹג אֶת אִישׁ פְּלוֹנִי. אֶלָּא אָמַר לוֹ. חֲמוֹס אֶת אִישׁ פְּלוֹנִי. גּוֹי בְגוֹי גּוֹי בְיִשְׂרָאֵל חַיָיב. יִשְׂרָאֵל בְּגוֹי פָטוּר. רַב חִסְדָּא בָעֵי. מָהוּ לְהַצִּיל אֶת הַגָּדוֹל בְּנַפְשׁוֹ שֶׁלְּקָטוֹן. הָתִיב רִבִּי יִרְמָיָה. וְהָתְנָן. יָצָא רוּבּוֹ אֵין נוֹגְעִין בּוֹ שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. רִבִּי יוּסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי. שַׁנְיָיא הִיא תַּמָּן דְּלֹא נוֹדַע מִי הוֹרֵג אֶת מִי. מַעֲשֶׂה בְּאֶלְעָזָר בֶּן דָּמָא שֶׁנְּשָׁכוֹ נָחָשׁ וּבָא יַעֲקֹב אִישׁ כְּפַר סָמָא לְרַפּוֹתוֹ. אָמַר לוֹ. נֵימָא לָךְ בְּשֵׁם יֵשׁוּ בֶּן פַנְדֵּרָא. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל. אֵי אַתָּה רַשַּׁאי בֶּן דָּמָא. אָמַר לוֹ. אֲנִי אָבִיא רְאַיָיה שֶׁיְּרַפְּאֵינִי. לֹא הִסְפִּיק לְהָבִיא רְאָיָיה עַד שֶׁמֵּת. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל. אַשְׁרֶיךָ בֶּן דָּמָה. שֶׁיָּצָאתָ בְשָׁלוֹם מִן הָעוֹלָם וְלֹא פָרַצְתָּ גְדֵירָן שֶׁלַּחֲכָמִים. לְקַיֵים מַה שֶׁנֶּאֱמַר וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ. וְלֹא נָחָשׁ נְשָׁכוֹ. אֶלָּא שֶׁלֹּא יִשְׁכֶּינּוּ לְעָתִד לָבוֹא. וּמַה הֲוָה לֵיהּ לְמֵימַר. אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם. הַמְסַפֵּר לְגוֹי מְסַפֵּר עַד שֶׁמַּגִּיעַ לַבְּלוּרִית. וְכֵיוָן שֶׁמַּגִּיעַ לַבְּלוּרִית הֲרֵי זֶה מוֹשֵׁךְ אֶת יָדָיו. הַמִּסְתַּפֵּר מִן הַגּוֹי הֲרֵי זֶה רוֹאֶה בַמַּרְאֶה. מִן הַכּוּתִי אֵינוֹ רוֹאֶה בַמַּרְאֶה. הִתִּירוּ לְבֵית רִבִּי שֶׁיְּהוּ רוֹאִין. שֶׁהָיוּ זְקוּקִין לַמַּלְכוּת. שְׁלֹשָׁה דְבָרִים הִתִּירוּ לְבֵית רִבִּי. שֶׁיְּהוּ רוֹאִין בַּמַרְאֶה וְשֶׁיְּהוּ מְסַפְּרִין קוֹמֵי וְשֶׁיְּלַמְּדוּ אֶת בְּנֵיהֶן יְוָונִית. שֶׁהָיוּ זְקוּקִין לַמַּלְכוּת. חַד גִּיּוּר הֲוָה סַפָּר וַהֲוָה אִיצְטְרוֹלוֹגוֹס וַהֲוָה חֲמִי בְּאִיצְטְרוֹלוֹגִיָּא דִידֵיהּ דִּיהוּדָאֵי שָׁפְכִין אַדְמֵיהּ וְלָא הֲווֹן אֶלָא אַמְגִיַירְתֵּיהּ. וַהֲוָה יוּדָאֵי אֲזַל בָּעֵי מִיסְפָּרָה גַבֵּיהּ קְטִיל לֵיהּ. כַּמָּן קְטַל. רִבִּי לָ‍עָזָר בַּר יוֹסֵי אָמַר. שְׁמוֹנִים. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. שְׁלֹשׁ מֵאוֹת. וּבְסוֹף נִתְפַּלְלוּ עָלָיו וְחָזַר לְסִיאוּרוֹ. תַּנֵּי. גּוֹי שֶׁמּוֹכֵר סְפָרִים תְּפִילִּין וּמְזוּזּוֹת אֵין לוֹקְחִין מִמֶּנּוּ. וְהָתַנֵּי. מַעֲשֶׂה בְגוֹי אֶחָד בָּצַיְדָן שֶׁהָיָה מוֹכֵר תְּפִילִּין סְפָרִים וּמְזוּזּוֹת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. מוּתָּר לִיקַּח מִמֶּנּוּ. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. בְּגֵר שֶׁחָזַר לְשִׂיאוּרוֹ הָיָה.

MISHNAH: One may be healed from the healing of property but not healing of persons. One may not be shaved from them anywhere, the words of Rebbi Meïr; but the Sages say it is permitted in the public domain but not in private. HALAKHAH: “One may be healed from the healing of property,” etc. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: “healing of property,” his animal. “Healing of persons,” his body. Rebbi Abba in the name of Rav Jehudah: If it was scratched it is forbidden. He does not permit any Gentile doctor, even qualified, to do any surgical procedure on the body of a Jew; only medication can be accepted. The translation reads here נחמס as in the sequel, not נחמם “developed a fever.” G is missing at this passage. . As in the following case: Rebbi Immi went with Rebbi Jehudah the Prince to the hot springs of Gader. He hurt his finger and put a bandage“pad, wound dressing”; cf. Orlah 3:1 Note 20 . on it. He saw it penetrate and cut it off. Did he not hear what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted? This is not comparable. There if it was scratched it is permitted, but here it was scratched and is forbidden. May one have one’s eyelids painted by them, originally the Aramaic/Arabic name for antimony, then used for any paste applied in ophthalmology. ? Rav said, anybody who wants to be blinded may be blinded. Levi said, anybody who wants to die may die55b . . Rav never had his eye painted; Levi had his eye painted. Rebbi Abba said, but do we not see that they taste this collyrium ? We may say that they taste it if it is good. If it is no good it keeps and blinds. Opium is dangerous. Treacle ἀντίδοτος, “antidote against a poisonous bite.” , Rebbi Simon says it is forbidden; Rebbi Joḥanan says it is permitted. The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state14:4 . While one is permitted to drink (diluted) vinegar on the Sabbath, one may not use it as a pain killer since this is medical treatment of a situation which in general is not life-threatening. : “A person having a tooth ache should not suck vinegar with them”? Is this not inside from the lips? Rebbi Ze‘ira did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spit is forbidden for the eye on the Sabbath108b , with the names of Rav and Samuel switched. Since people sometimes put wine on their eyelids for non-medical reasons, it is permitted to do the same for minor aches for which medical intervention would be forbidden on the Sabbath. From this you infer for lichen. The rabbis of Caesarea said, ranula an infection of the mouth. is dangerous. Rebbi Ḥizqiah (said) [from Acco] in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this17:2 . As a matter of principle one may move a vessel on the Sabbath only if it is of any use on this day. A sewing needle cannot be used for its usual function on the Sabbath but may be used to remove a thorn in one’s foot or to open a boil. : “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted it to them. He told them, also I am permitting it. 14:4. Babli 28a . Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy. Rashi in the Babli explains the word as French muguet , English thrush, a sickness producing a musk like smell of the mouth. is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus Here “Domitianus’s”. If they are professionals, female doctors are as acceptable as male. of Tiberias. Friday evening he went down to her14:4, “went up.” In Tiberias, one goes up or down, almost never level. and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits, some say of Nicolaus dates, split and heated, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in the House of Study14:4 “in public”, which is the better version. . She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals on the Sabbath. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted. Rebbi Joshua ben Levy was suffering from colic; Rebbi Ḥanina and Rebbi Jonathan instructed him to grind taḥlusin , put it in old wine and drink it to avoid becoming endangered. His grandson suffered from choking; there came one, whispered something in the name of Jesus ben Pandera) is unexplained. [Perhaps a distortion of Greek πανταρκής, Latin Pantarces , “all-helping”, a surname of Jupiter (E. G.)]. and he could breathe. When he left, he asked him, what did you say over him? He answered, such and such words. He said, it would have been better for him had he died and not heard these words. It happened to him, like an erroneous order from a ruler. Rebbi Jacob [bar Idi], needed for chronological reasons. In the Babli, Pesaḥim 25a , the tradition is by R. Abin (Abun) in the name of R. Joḥanan. in the name of Rebbi Joḥanan: One heals with anything except pagan worship, uncovering nakednesses, and spilling blood. Rebbi Phineas asked: So far if he said, bring me leaves from pagan worship, and he brought him. If he said to him bring me leaves (unspecified) and he brought him from pagan worship? Let us hear from the following: Rebbi Aḥa had a fever attack. They brought him from the penis of Dohi but he did not drink. They brought to Rebbi Jonah and he drank. Rebbi Mana said, if my father Rebbi Jonah had known from where it was, he would not have drunk. Rebbi Huna said, (this means) [a baraita implies], has to be preferred over the text here (in parentheses). that one does not heal through uncovering nakedness, as it was stated: The Sabbath was permitted in exceptional cases; the betrothed maiden was never permitted in exceptional cases. Was not the Sabbath permitted in exceptional cases for healing? Therefore the betrothed maiden was never permitted, not even for healing. Not only if one said to another, bring me a married woman, but even to hear her voice, as the following75a . The text in the Babli makes it clear that R. Eleazar here is the Tanna, ben Shamua. : In the days of Rebbi Eleazar a man loved a woman and fell dangerously ill. They came and asked Rebbi Eleazar, should she parade before him that he may live? He said to them, he should die but not this. May he hear her voice and live? He said to them, he should die but not this. How was it? Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman, one said, she was a married woman, but one said, she was single. One who said that she was a married woman we understand. But the one who said that she was single? Did not Bar Koḥa the carpenter love a woman in the days of Rebbi Eleazar and (became dangerously sick) [and he permitted him], to be preferred over the text here in parentheses. The main point is that R. Eleazar permitted the man to date the woman and to contract a marriage which was neither pre-arranged nor brokered. ? One case about a married woman and the other about a single one. Even you may say, here and here about a single one, here and here about a married woman. Explain it that he became infatuated with her when she still was married. Some want to say, she was a woman of substance (and did not listen to him) [and did not want to marry.], to be preferred over the text here in parentheses. In the Babli they hold that the man was not interested in marriage at all, only in sex. Everything which he did was forbidden; therefore he did permit nothing to him. Rebbi Ḥanina said, (this means) [a baraita implies], has to be preferred over the text here (in parentheses). that one does not heal through spilling blood, as we have stated there7:6 . The Mishnah states that if a child during childbirth endangers the life of the mother one saves the mother’s life by cutting the fetus into pieces. But if head and part of the body are already born so that the baby breathes on his own one may not harm him. Maimonides in his Mishnah Commentary notes “all this is obvious and does not need commentary.” : “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable6:5 Note 75 ). . Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi:: Rav Ḥisda. There it is different for it is not known who is endangering whom. It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him (,and told him, I shall speak to you) in the name of Jesus ben Pandera. Rebbi Ismael said to him, Ben Dama you are not allowed. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, (to confirm) as it is written. 10:8 . The fence is a stone wall without mortar with holes in which a snake may hide. , he who tears down a fence will be bitten by a snake . But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them . 18:5 . . “One who cuts a Gentile’s hair cuts it until he comes to the lock21a explains by Arabic دوابة which means both a toupee and a mane; cf. Chapter 1, Note 105 . Levy suggests Latin vellera crinis . . Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror. 22:5 ). Babli 29a . , from a Samaritan he does not look into the mirror. They permitted the family of Rebbi that they might look, because they were in need of Roman government connections.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek 49b . , because they were in need of Roman government connections. A convert was a barber and astrologer. He saw in his astrology that Jews were spilling his blood. This only referred to his circumcision but when a Jew came to him to get a haircut, he killed him. How many did he kill? Rebbi Eleazar ben Rebbi Yose said eighty. Rebbi Yose ben Rebbi Abun said three hundred. At the end they prayed about him and he returned to his origin. 4:6, Notes 170–172 . It was stated: One does not buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzzot 45b ) which permits to buy these from a Gentile trader if one is able to check that they are written according to the special rules. The problem is that one may be able to verify that all letters were written correctly but it is impossible to verify that the leather (or in later technology the parchment) was prepared correctly and that they were written by a Jew obligated to have one of these. The latter requirement is indispensable. . 45b . “It happened that a Gentile in Sidon was selling phylacteries, Torah scrolls, and mezuzzot . The case came before the Sages who ruled that one might buy from him.” Rebbi Samuel ben Naḥman in the name of Rebbi Ḥama bar Ḥanina: This was a convert who returned to his origin to his doorpost, and to study Torah, i. e., also empowered to write it. .

אֵילּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה הַיַּיִן וְהַחוֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִילָּתוֹ יַיִן וְחֶרֶס אַדְרִיָינִי וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל אָסוּר וּמָשׁוּךְ מוּתָּר. וּבָשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה מוּתָּר וְהַיּוֹצֵא אָסוּר מִפְּנֵי שֶׁהוּא זִבְחֵי מֵתִים דִּבְרֵי רִבִּי עֲקִיבָה. הַהוֹלְכִין לַתַּרְפּוּת אָסוּר מִלָּשֵׂאת וּמִלָּתֵת עִמָּהֶן. אֵילּוּ דְבָרִים שֶׁלְּגּוֹיִם אֲסוּרִין כול׳. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה אֲמַר. מָתוֹק מַר חַד אֵין בָּהֶן מִשׁוּם גִּילּוּי. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַחַד וְהַמַּר וְהַמָּתוֹק אֵין בָּהֶן מִשׁוּם גִּילּוּי וְלֹא מִשׁוּם יַיִן נֶסֶךְ. רִבִּי סִימוֹן מְפָרֵשׁ. הַחַד קוֹנְדִּיטוֹן. הַמַּר פְּסִינְתַּטוֹן. וְהַמָּתוֹק מָהוּ. חַמְרָא מְבַשְּׁלָה. רִבִּי יְהוֹשֻׁעַ בֶּן זַיְידָל הָיָה לוֹ יַיִן מְבוּשָּׁל שֶׁנִּתְיַיחֵד בִּרְשׁוּת הַגּוֹי. שָׁאַל לְרִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מָתוֹק אֵין בּוֹ לֹא מִשׁוּם גִּילּוּי וְלֹא מִשׁוֹם יַיִן נֶסֶךְ. רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל אִיבְאָשׁ. סָלְקוֹן רִבִּי זֵירָא וְרִבִּי יְהוֹשֻׁעַ וְרִבִּי בּוּן בַּר כַּהֲנָא וְרִבִּי חֲנַנְיָה חַבְרֵיהוֹן דְּרַבָּנִן מְבַקְרָתֵיהּ. אַשְׁכָּחוֹן רִבִּי יְהוֹשֻׁעַ בַּר זַיְידָל יְתִיב תַּמָּן. אָמְרֵי. הָא מָרָהּ דִּשְׁמוּעָתָא וְהָא מָרָהּ דְּעוֹבְדָא מִישְׁאֲלוּנֵיהּ. אֲמַר לוֹן. כֵּן אָמַר רֵישׁ לָקִישׁ. מָתוֹק אֵין בּוֹ לֹא מִשׁוּם גִּילּוּי וְלֹא מִשׁוּם יַיִן נֶסֶךְ. אָמַר לֵיהּ. דִּילְמָא מִן הָדָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דְּאָכֵן אָכֵן. אֲמַר לוֹן. לְעוּבְדָה וְסָמְכוּן עֲלוֹי. מִן דְּקָמוֹן רִבִּי אִילָא עִם רִבִּי בּוּן בַּר כַּהֲנָא אָמַר לֵיהּ. אִילוּלֵא דַאֲתוּן רַחֲמִין שְׁמוּעָתָא. וְלֹא מַתְנִיתָא הִיא. תַּנֵּי רִבִּי חִיָיה. מְבוּשָׁל שֶׁלְּגוּי לָמָּה הוּא אָסוּר. שֶׁהָיָה מִתְּחִילָּתוֹ יַיִן. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. הַיַּיִן וְהַחוֹמֶץ שֶׁהָיָה מִתְּחִילָּתוֹ יַיִן. רִבִּי אִמִּי הֲווּ לֵיהּ אוֹרְחִין. אֲמַר לוֹן. אִילוּלֵי חַמְרָא מְבַשְּׁלָא דִידִי מַגְלֵי לָא הֲוִינָא מַשְׁקַתְכוֹן. אֲמַר לֵיהּ רַב בִּיבַי. אַיְיתוֹן וַאֲנָן שָׁתִינָן. אֲמַר. מָאן דְּבָעֵי מֵימַת יֵיזִיל יָמוּת גַּו בֵּיתֵיהּ. בַּר יוּדָנָה הֲוָה לֵי קוֹנָדִּיטוֹן מַגְלֵי. שְׁאַל לְרַבָּנִין וְאָסְרוֹן. וְלֹא כֵן אֲמַר רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַחַד וְהַמַּר וְהַמָּתוֹק אֵין בָּהֶן מִשׁוּם גִּילּוּי. רַבָּנִן דְּקַיְסָרִין מִשּׁוּם רִבִּי יוּדָה בַּר טִיטוּס. בַּאוּ דִּשְׁחִיק חַד לִתְלָתָא. בָּעוּן קוֹמֵי רִבִּי אַבָּהוּ. מְבושָּׁל שֶׁנִּתְגַּלֶּה מָהוּ. אֲמַר לוֹן. קָרֵינָה צְרִיכָא לְרִבִּי יוֹחָנָן וְאַתּוֹן שְׁאָלוּן לִי הָדָא. שְׁאָלוּן לְרִבִּי יִצְחָק וְאָסַר לוֹן. וְאִינְהַר רִבִּי אַבָּהוּ דָּמַר רִבִּי יוֹחָנָן אֲסִיר. (רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׁם רִבִּי לָעְזָר.) בַּר נְטוֹזָא אִיתְגַּלְיָין לֵיהּ גִּיגִּיתֵיהּ. שְׁאִיל לְרִבִּי בָּא בַּר מָמָל. אָמַר לֵיהּ. אִם הָיָה נִכְנָס וְיוֹצֵא מוּתָּר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׁם רִבִּי לָעְזָר. אִם הָיָה יָשֵׁן מוּתָּר. רִבִּי חֲנִינָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חַד אָמַר. יָשֵׁן מוּתָּר. וְחַד אָמַר. יָשֵׁן אָסוּר. מִסְתַּבְּרָא דְרִבִּי חֲנִינָה אָמַר. יָשֵׁן מוּתָּר. דִּבְכָל אֲתַר סָמִיךְ רִבִּי לָעְזָר לְרִבִּי חֲנִינָה. רִבִּי יוֹסֵי בֶּן שָׁאוּל מִשְׁתָּעֵי אָהֵן עוֹבְדָא. עוֹבְדְא הֲוָה אִיתָא חָדָא דַהֲוָות רַחֲמָה מִצְוָותָא וּבַעֲלָהּ שָׂנָא מִצְוָותָא. אֲתַא חַד מִסְכֵּן וִיהָבַת קוֹמוֹי וַאֲכַל. אַרְגִּישַׁת בְּבַעֲלָהּ. אִיסְלִיק וּטְמָרָתֵיהּ בְּעִילִיתֵיהּ. תָּבַת קוֹמֵי בַעֲלָהּ וַאֲכַל וּדְמָךְ לֵיהּ. אֲתַא חִיוָא וַאֲכַל מִן קוֹמוֹי. קָם בַּעֲלָהּ מִן שִׁינִּתֵיהּ וּבְעָא מֵיכוּל. שָׁרֵי הַהוּא דְעִילִיתָה מַלּוּלֵי. הָדָא אָמְרָה. יָשֵׁן מוּתָּר. כְּרִיךְ הֲוָה. וְאֵינוֹ אָסוּר מִשּׁוּם יִיחוּד. כִּי נִיאֵפוּ וְדָם בִּידֵיהֶם. מִכֵּיוָן דְּלָא הֲוָה חֲשִׁיד עַל דָּא לָא חֲשִׁיד עַל דָּא. מַעֲשֶׁה בְחָסִיד אֶחָד שֶׁהָיָה מְגַלְגֵּל בְּגִילּוּיִם וְלָקָה בְדַלֶּקֶת. וְרָאוּ אוֹתוֹ יוֹשֵׁב וְדוֹרֵשׁ בְּיוֹם הַכִּיפּוּרִים וּצְלוֹחִית שֶׁל מַיִם בָיָדוֹ. מַעֲשֶׁה בְטַבָּח אֶחָד בְּצִיפּוֹרִין שֶׁהָיָה מַאֲכִיל אֶת יִשְׂרָאֵל נְבֵילוֹת וּטְרֵיפוֹת. פַּעַם אַחַת עֶרֶב יוֹם הַכִּיפּוּרִים עִם חֲשֵׁיכָה שָׁתָה יַיִן הַרְבֶּה וְנִשְׁתַּכֵּר. וְעָלָה לָרֹאשׁ הַגָּג וְנָפַל וָמֵת. הִתְחִילוּ הַכְּלָבִים מְלַקְקִין בְדָמוֹ. אֲתוּן שְׁאָלוּן לְרִבִּי חֲנִינָה. מַהוּ מֵיעֲבַרְתֵּיהּ מִן קוֹמֵיהוֹן. אָמַר לָהֶן. כְּתִיב וְאַנְשֵׁי קוֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵיפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִיכוּן אֹתוֹ. זֶה גָזַל אֶת הַכְּלָבִים וְהֶאֱכִיל אֶת יִשְׂרָאֵל נְבֵילוֹת וּטְרֵיפוֹת. אַרְפּוּן לוֹן. מִדִּידְהוֹן אִינּוּן אֲכָלִין. חַד בַּר נַשׁ הֲוָה לֵיהּ חַד גְּרַב מֻגְלֵי בָּעֲרוּבַת צוֹמָא רַבָּא. אֲזַל בָעֵי לְמִישְׁפְּכֵיהּ. אֲמַר לֵיהּ חַבְרֵיהּ. אַיְיתִי וַאֲנָא שָׁתֵי לֵיהּ. אֲמַר לֵיהּ. מֻגְלֵי הֲוָה. אֲמַר לֵיהּ. מָרֵיהּ דְּיוֹמָא קָאִים. לָא אִסְפַּק מִיטְעַם עַד דְּאִיתְחַלְחַל. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא. כָּל אִירְסִים מַעֲלִין חַטָּטִין וְשֶׁלָּנָחָשׁ מֵמִית. רִבִּי חִיָיה אָמַר. אֵין נִשְׁאָלִין עַל הַגִּילּוּיִם. רִבִּי יִרְמְיָה בְעָא קוֹמֵי רִבִּי זְעִירָא. מָרֵיהּ דִּשְׁמוּעֲתָא אִישְׁאִיל לֵיהּ. מִתְנַמְנֵם הֲוָה. רִבִּי זְעִירָא הֲוָה יְתִיב אֲכִיל בְּרַמְשָׁא. אִיטְפֵי בּוּצִינָּא יְיַב יָדֵיהּ עַל תּוּמַנְתָּא. אַדְלְקוֹן בּוּצִינָּא אַשְׁכְּחוֹן אָהֵן שְׁפִיפוֹנָא שֶׁהוּא דוֹמֶה לִשְׂעָרָה כָּרִיךְ עַל תּוּמַנְתָּה. אֲמַר לֵיהּ. רְשִׁיעָא. לָא הֲוִינָא זְהִיר לָךְ. אָמַר רִבִּי אִמִּי. צְרִיכִין אֲנָן חֲשָׁשִׁין עַל מַה דְבִרְיָיתָא חֲשָׁשִׁין. אֲסִיר לְמִיתַּן פְּרִיטִין גַּו פּוּמֵהּ. פִּיתָּתָא תְּחוֹת בֵּי שִׁיחְיָיא. תַּבְשִׁילָא תּותֵּי עַרְסָא. וּלְמִיצַּע סַכִֵּינָא גַּו אֵיטְרוֹגָא וְסַכִּינָא גַּו פּוּגְלָא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כָּל זִיעָה דְנַפְקָה מִבַּר נַשָּׁא סַם הַמָּוֶת הִיא חוּץ מִזִּיעַת הַפָּנִים. אָמַר רִבִּי יַנַּאי. אִין קָטָה קָטָה שִׁיחוֹר. וְאִין אוֹבַד אוֹבַד מַרְגָּלִי. רִבִּי יוֹנָתָן כִּי הֲוָה בַּר נַשׁ שְׁאִיל לֵיהּ אֲמַר לֵיהּ. עַרְבָא דְּנַפְשָׁךְ אֲנָא. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִילּוּ לְלוּדִין זַבִּינְתְּ גַּרְמָךְ זַבִּינְתָּה גַרְמָךְ בְּדָמִים יְתֵירִין. וָכָא בְדָמִין קְלִילִין. רִבִּי אַסִּי רִבִּי יוֹחָנָן בְּשֵׁם בֶּן בַּתִירָה. יַיִן נֶסֶךְ שֶׁנָּפַל לַבּוֹר יִמָּכֵר כּוּלּוֹ לְגוֹי חוּץ מִדְּמֵי יַיִן נֶסֶךְ שֶׁבּוֹ. רִבִּי אַסִּי בְשֵׁם רִבִּי יוֹחָנָן. סְתָם יֵינוֹ שֶׁלְּגוֹי אָסוּר וְאֵינוֹ מְטַמֵּא. הִפְקִידוֹ אֶצְלוֹ אָסוּר בִּשְׁתִיָיה וּמוּתָּר בַּהֲנָאָה. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. מַה. בִּמְיַיחֵד. אָמַר לֵיהּ. בְּמַפְקִיד. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. שָׁלֹשׁ יֵינוֹת הֵן. שֶׁרָאָה גוֹי מְנַסְּכוֹ וַודַּאי דַעֲבוֹדָה זָרָה מְטַמֵּא טוּמְאָה חֲמוּרָה כְשֶׁרֶץ. סְתָם יֵינוֹ שֶׁלְּגוֹי אָסוּר וְאֵינוֹ מְטַמֵּא. הִפְקִידוֹ אֶצְלוֹ בְחוֹתָם אֶחָד אָסוּר בִּשְׁתִיָיה וּמוּתָּר בַהֲנָאָה. אָמַר רִבִּי יִרְמְיָה קוֹמֵי רִבִּי זְעִירָה. חֲמִי מָה מַר. לֹא מַר אֶלָּא בְחוֹתָם. הָא בְלֹא חוֹתָם אָסוּר בִּשְׁתִיָיה וּבַהֲנָיָיה. הוֹרֵי רִבִּי לָעְזָר בִּמְיַיחֵד. וַהֲוָה רִבִּי זְעִירָה חֲדִי בָהּ. תַּמָּן תַּנִּינָן. אֵצֶל נָכְרִי כְּפֵירוֹתָיו. רִבִּי שִׁמְעוֹן אוֹמֵר. דְּמַאי. רִבִּי חֲנַנְיָה בְעָא קוֹמֵי רִבִּי מָנִי. מַה. כְּפֵירוֹתָיו מַמָּשׁ טַעֲמוֹ פוֹטֵר טֵבֵל בָּרוּר מִמָּקוֹם אַחֵר. אָמַר לֵיהּ. וּלְכֹל דְּבָהּ. וְלֹא עַל יְאוּת רִבִּי חֲנִינָה מַתְּרִס לְקִיבְּלֵיהּ. הִפְקִידוֹ אֶצְלוֹ בְחוֹתָם. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר אָסוּר. וְחַד אָמַר מוּתָּר. מַה פְלִיגִין. בָּהֲנָאָה. אֲבָל בִּשְׁתִיָיה אָסוּר. רַב אָמַר. חבי״ת אָסוּר. חמפ״ג מוּתָּר. חֲתִיכַת דָּג שֶׁאֵין בָּהּ סֵימָן. בָּשָׂר. יַיִן. תְּכֵלֶת. אָסוּר בְּחוֹתָם אֶחָד. חִלְתִּית. מוּרִיֵיס. פַּת. גְּבִינָה. מוּתָּר בְּחוֹתָם אֶחָד. אָמַר רִבִּי יוּדָן. טַעֲמָא דְרַב. כָּל שֶׁאִיסּוּרוֹ מִגּוּפוֹ אָסוּר בְּחוֹתָם אֶחָד. עַל יְדֵי תַעֲרוֹבֶת מוּתָּר בְּחוֹתָם אֶחָד. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּרַ בָּא רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן רִבִּי זְעִירָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַכֹּל מוּתָּר בְּחוֹתָם אֶחָד חוּץ מִן הַיַּיִן. וְחֶרֶס אַדְרִיָינִי. רִבִּי זְעִירָה בְשֵׁם רִבִּי יִרְמְיָה. הֲלָכָה כְרִבִּי מֵאִיר. הָא דְתַנֵּי. חֶרֶס אַדְרִיָינִי אָסוּר וְאִיסּוּרוֹ אִיסּוּר הֲנָיָיה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. אֵין אִיסּוּרוֹ אִיסּוּר הֲנָיָיה. רִבִּי יִרְמְיָה בָעָא קוֹמֵי רִבִּי זְעִירָא. אָהֵן בֶּגֶד דְּתַנִּינָן הָכָא מָהוּ. וְאִיקְפִּד לְקוּבְלֵיהּ. אָמַר לֵיהּ. אֲפִילוּ כְּמָאן דָּמַר תַּמָּן מוּתָּר וָכָא אָסוּר. תַּמָּן אֵין אִיסּוּרוֹ נִיכָּר. בְּרַם הָכָא אִיסּוּרוֹ נִיכָּר. וּמַהוּ לִסְמוֹךְ בּוֹ אֶת הַמִּיטָּה. רִבִּי לָעְזָר אָמַר. מוּתָּר. וְרִבִּי יוֹחָנָן אָמַר. אָסוּר. וְעוֹרוֹת לְבוּבִין. רִבִּי יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כֵּיצַד הוּא עוֹשֶׂה. קוֹרְעָהּ עַד שֶׁהִיא בַחַיִּים וּמוֹצִיא לִבָּהּ לָעֲבוֹדָה זָרָה. כֵּיצַד הוּא יוֹדֵעַ. רִבִּי הוּנָא אָמַר. בְּשָׁעָה שֶׁקּוֹרְעָהּ עַד שֶׁהִיא בַחַיִּים הוּא נִסְלָל וְנֶעֱגָל. לְאַחַר שְׁחִיטָה הוּא נִמְשָׁךְ. אָמַר רִבִּי יוֹסֵי. וְתִשְׁמַע מִינָּהּ. שָׁחַט בָּהּ סֵימָן אֶחָד. אַף עַל גַּב דְּתֵימַר. אֵין דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים נֶאֱסָר. וָכָא נֶאֱסָר. וּבָשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה מוּתָּר. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן אָמַר. לְהוֹצִיא מִדִּבְרֵי רִבִּי לִיעֶזֶר. שֶׁרִבִּי לִיעֶזֶר אוֹמֵר. מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. וְהַיּוֹצֵא אָסוּר. רִבִּי אַבִּינָּא בְּשֵׁם רַב יִרְמְיָה. בְּשֶׁהִכְנִיסוֹ לִפְנִים מִן הַקִּנְקֶלִּין. אֲבָל אִם לֹא הִכְנִיסוֹ לִפְנִים מִן הַקִּינְקֶלִּין אַף הַיּוֹצֵא מוּתָּר. בָּעֲבוֹדָה זָרָה שֶׁיֵּשׁ לָהּ קִינְקֶלִּין. אֲבָל בָּעֲבוֹדָה זָרָה שֶׁאֵין לָהּ קִינְקֶלִּין כָּל הַבַּיִת יִדּוֹן לְשֵׁם קִנְקֶלִּין. הַהוֹלְכִין בַּתַּרְפּוּת. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. תוֹרִיבֹס. מוֹלִיכִין עֲבוֹדָה זָרָה גְדוֹלָה אֶצֶל עֲבוֹדָה זָרָה קְטַנָּה. אִית תַּנָּיֵי תַנֵּי תַּרְפּוּת. מָּאן דְּאָמַר תַּרְפּוּת. תְּרָפִים. וּמָאן דָּמַר תַּרְבּוּת. תוֹרִיבוֹס. וְהַבָּאִין מוּתָּרִין. רִבִּי אַבִּינָּא בְּשֵׁם רַב יִרְמְיָה. בְּשֶׁאֵין חֲזִירָתָן כַּהֲלִיכָתָן. אֲבָל אִם הָיְתָה חֲזִירָתָן כַּהֲלִיכָתָן אַף הַבָּאִין אֲסוּרִין.

MISHNAH: The following Gentile properties are forbidden and the prohibition is of usufruct: Wine. 13:18 ) which biblically is forbidden for all usufruct. , and vinegar which originally was wine, and Hadrianic pottery, and heart-removed skins. Rabban Simeon ben Gamliel says, if the tear is circular they are forbidden, oblong permitted. Meat brought into a pagan Temple is permitted but what leaves is forbidden because it is sacrifice to the dead, the words of Rebbi Aqiba. 106:26 ; it describes all pagan sacrifices. . It is forbidden to trade with those who go to ugliness. HALAKHAH: “The following Gentile properties are forbidden,” etc. 8:5 (Notes 82–111). At places the text here is a reformulation, not a direct copy, of the text there; though it is not excluded that both might represent the same original by two very different paths of copying. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: Bitter, sweet, and hot are not under the rules of being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules of being uncovered or under those of libation wine. Rebbi Simon explains: The hot, spice wine) conditum . . The bitter, vermouth wine . And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the custudy of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules of being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Ze`ira, Rebbi (Joshua) [Hoshaia]; it is preferred since no Amora “R. Joshua” without patronymic is known. , Rebbi Abun bar Cahana, and Rebbi Ḥanianiah the colleague of the rabbis, went to visit him. They saw Rebbi Joshua ben Zeidal sitting there. They said, there is the master of the decision and the person of the happening, let us ask him. He said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules of being uncovered or under those of libation wine. One said to him, maybe that of Rebbi Simeon ben Laqish is for argument’s sake? He told them, it is for action and you can rely on it. When (they got up) [returned], the one in parenthesis is the text here. , Rebbi Ila was standing with Rebbi Abun bar Cahana and told him, if you did not prefer decisions, is this not a baraita ? As Rebbi Ḥiyya stated, “why is cooked wine of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so, “wine and vinegar which originally was wine.” 8:5 Notes 91–94. Rebbi Immi had guests. He said to them, if my cooked wine had not been left uncovered, would I not have served you? Rebbi Vivian said, bring it and we shall drink. He answered, he who wants to die should go and die in his own house. Bar Yudani had uncovered spice wine. He went and asked the rabbis who forbade it. But did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet, are not under the rules of being uncovered. The rabbis of Caesarea in the name of Rebbi Judah bar Titus: About one which consists of one to three parts ground [spices]. They asked before Rebbi Abbahu, what is the rule for uncovered cooked [wine]? He told them, Rebbi Joḥanan had a problem with carenum , Greek κάροινον, wine which by cooking has lost one third of its volume. Since the alcohol-producing bacteria die at 13% alcohol by volume, if the volume has shrunk by one third certainly all alcohol had evaporated and no alcohol was left in the fluid. and you are asking me this? They asked Rebbi Isaac and he forbade it to them. Then Rebbi Abbahu remembered that Rebbi Joḥanan had said, it is forbidden. (Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Eleazar.), the corresponding sentence reads: Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Eleazar: if he was entering and leaving it is permitted. This means that one may assume that no snake came out of its hole to eat from the food or drink the fluid if there was constant traffic in the room. The sentence really is needed to justify R. Abba bar Mamal’s ruling in the sentence after the next. Possibly it was deleted to indicate that the passage here should not be considered an exact copy of the text in Terumot . Terumot 8:5 Note 95 . The barrel of Ben Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamal, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Eleazar: if he was sleeping it is permitted. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, if he was sleeping it is forbidden. In is reasonable [to infer] that Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina. 8:5 Notes 96–101 ; the text is somewhat reformulated. Rebbi Yose ben Shaul understands it from the following occurrence. It happened that a woman loved to do good deeds but her husband hated good deeds. There came a poor man and she gave him to eat. While he was eating she noticed her husband; she made him climb and hid him in the upper floor. She returned to her husband who ate and fell asleep. There came a snake and ate from what was before him; her husband awoke from his sleep and wanted to eat. The one in the upper floor started to talk. That means if he was sleeping it is permitted. It was used to it. But is it not forbidden because of being alone? For they committed adultery, blood is on their hands . 23:37 . . Since he is not suspected of one he is not suspected of the other81b ). . 8:5 Notes 104–105 . A pious person happened to be insistent in the matter of uncovered [drinks]; he was smitten with a fever. They saw him preaching on the Day of Atonement with a flask of water in his hand. 8:5 Notes 102–103 . Although in the first part the Terumot text appears as the original, from here on the order of texts makes more sense. The only connection the present paragraph has with the others is the mention of the Day of Atonement (missing in Terumot ) which was introduced in the preceding one (and continues in the next one with the original theme.) It happened that a butcher in Sepphoris sold Jews carcasses and torn meats. Once on the eve of the day of Atonement before nightfall he drank a great deal of wine and became drunk. He went to the roof, fell down, and died. The dogs started to lick his blood; people came to ask Rebbi Ḥanina how to remove him from before them. He told them, it is written22:30 . , holy people you shall be to Me; torn meat on the fields you shall not eat, you must throw it to the dogs . This one robbed the dogs and fed the Jews carcasses and torn meat. Let them alone, they are eating from their own. 8:5 Notes 106–112 . These are the last paragraphs having a parallel there. A person’s amphora of wine became uncovered on the eve of the Great Fast. He went to pour it out; another person said to him, bring it and I shall drink it. He told him, it was uncovered. He answered, does not the Master of the Day exist? He had not finished tasting when he started shaking. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: All poisons cause scab but the poison of a snake kills. Rebbi Ḥiyya said, one is not asked about uncovered [drinks]. Rebbi Jeremiah asked before Rebbi Ze`ira; as master of the ruling he asked him. Rebbi Ze`ira was dozing; he was sitting and eating in the evening. The light went out; he put his hand on the toman(a hemina , half a sextarius ) of wine. Sine the room was dark he held that the presence of a human in the room would not deter a snake from drinking the wine. Babli 30a . . They lit the light and found a snakelet like a hair curled around it. He said to it, evil one, was I not careful about you? Rebbi Immi said, one has to be careful with what the creatures are careful with: It is forbidden to put coins in one’s mouth, a bread under the armpit, a dish under one’s bed, and to stick a knife in an etrog , or a knife into a radish. Rebbi Yose ben Rebbi Bun said, all sweat that exudes from a human is deadly poison except the sweat of the face. Rebbi Yannai said, if you bit something off, you bit off soot. If you lose, you lose a pearl. If anybody asked Rebbi Jonathan he told him: Am I the guarantor of your life? Rebbi Simeon ben Laqish said, if you sold yourself for the games; as a gladiator. , you would sell yourself for an excessive price; but here for a very cheap price. Rebbi Assi, Rebbi Joḥanan in the name of Ben Bathyra: If libation wine fell into a cistern, it should be sold entirely to a Gentile except the value of the libation wine contained in it. Rebbi Assi in the name of Rebbi Joḥanan: Undetermined wine of a Gentile is forbidden but does not make impure. If he deposited it with him it is forbidden for drinking but permitted for usufruct. Rebbi Ze‘ira asked before Rebbi Yasa, how? If he segregated it? He told him, if he deposited it. Rebbi Abbahu came in the name of Rebbi Joḥanan: There are three kinds of wine. If he saw the Gentile pouring a libation, it is certainly pagan worship and induces severe impurity like a reptile 9:1. In the Babli, 30b/31a , the formulation is more correctly “severe impurity”. .Gentiles’ undetermined wine is forbidden but does not cause impurity. If he deposited with him with one seal it is forbidden to drink and permitted for usufruct. Rebbi Jeremiah said before Rebbi Ze‘ira: See what he said! He only said with a seal. Therefore without a seal it is forbidden for drinking and usufruct. Rebbi Eleazar instructed: if it was segregated; Rebbi Ze‘ira enjoyed it. There, we have stated 3:4. Demay is produce bought from a Jew who is suspected of not following rabbinic rules. He is presumed to have given heave, which is a small amount and the violation of whose prohibition is clearly a biblical deadly sin, but is suspected of neglecting all other rules (cf. Introduction to Tractate Demay ). The anonymous majority holds that Gentile produce in the Land of Israel is free from the rules of heave and tithes. (For the opinion of R. Simeon, cf. Demay 3:4 Note 91 ). Ṭevel is Jewish produce from which no heave or tithes have been taken, forbidden for any Jew after storage. : “With a Gentile, it is like his produce. Rebbi Simeon says, it is demay .” Rebbi Ḥananiah asked before Rebbi Mani: Does it mean, really like his produce? Freeing what would be ṭevel at another place? He said to him, for all that is in it. Rebbi Ḥanina was uselessly opposing him3:4, Notes 104–107 . In the opinion of the anonymous Tanna, since the obligation of ṭevel starts only after storage, initial storage by a Gentile removes the obligation completely. Since R. Mani (Mana I) was an Amora of the first generation, the name has to be Ḥanina in both occurrences unless one reads Mana (II) and Ḥanania in all occurrences here and the next paragraph.. The placing of the quote here can only be understood with the help of the Babli (31a ). In the preceding paragraph it was established that the Jew’s wine stored with the Gentile under certain conditions remains permitted for usufruct. Then the question is why wine does not follow the rules of produce, that if stored by the Gentile it follows the rules of Gentile produce. While for grain this implies release from the obligations of heave and tithes, for wine it should imply prohibition of all usufruct. The answer is given in the next paragraph (having no parallel in the Babli) that the person who frees grain from heave and tithes forbids wine stored with the Gentile for usufruct. . If he deposited with him with a seal. Rebbi Ḥananiah and Rebbi Mana, one says, prohibited, and one says, permitted. Where do they disagree? For usufruct. But for drinking it is forbidden. Rav said, ḥbyt is forbidden, ḥmpg and ḥampag . Babli 39a/b . is permitted. A piece of fish without distinguishing mark, meat, wine, and dark blue color, which by tradition must be dyed with the blood of a marine snail which can easily be counterfeit by (much cheaper) indigo, and therefore needs certification. (In modern Hebrew תכלת is light blue but classically very dark blue.) , are forbidden with a single seal; assa foetida, fish sauce; this also might have been made with wine, even though using only salt and water is cheaper. , bread, and cheese, are permitted with a single seal. Rebbi Yudan said, the reason of Rav is that anything which is forbidden in itself is forbidden with a single seal, if because of admixture it is permitted with a single seal. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Eleazar in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan; Rebbi Ze‘ira in the name of Rebbi Joshua ben Levi: Everything is permitted with a single seal except wine. “And Hadrianic pottery.” 3:2, Notes 64–76, since in the text “here” means ‘Orlah and “there” Avodah zarah . Nevertheless the order of sentences is too different and the text here cannot be considered as simply a copy of the text there. Rebbi Ze`ira in the name of Rebbi Jeremiah: does practice follow Rebbi Meïr? As it was stated, “Hadrianic pottery is prohibited and its prohibition is of usufruct, the words of Rebbi Meïr: R. Eliezer. , but the Sages say, its prohibition is not of usufruct.” Rebbi Jeremiah asked before Rebbi Ze‘ira: what is the status of the cloth about which we stated here, the treatise about the prohibition to use the fruits of a tree in the first three years of its growth. Mishnah ‘Orlah 3:1 states: “Cloth dyed with ‘orlah shell shall be burned.” R. Jeremiah asks, why do the Sages hold that libation wine absorbed in pottery is not forbidden for usufruct but dye from ‘orlah shells (e. g. walnut shells) absorbed in cloth make the entire cloth forbidden for usufruct? ? He was offended by this and told him, even for him who permits there, here it is forbidden. There, the prohibition is not visible, here the prohibition is visible. May one use it to support the legs of a couch? Rebbi Eleazar says it is permitted, Rebbi Joḥanan says it is forbidden, the attributions are switched. The Babli 32a cannot decide between the two traditions. . “And heart-removed skins.” Rebbi Jeremiah in the name of Rav: Practice follows Rabban Simeon ben Gamliel. How does he do it? He tears its heart out from the living animal for pagan worship. How does one know? Rebbi Ḥuna said, if it is torn out from the living animal it rebounds and becomes circular; after slaughter it becomes stretched. Rebbi Yose said, one can infer from this that if he slaughtered one sign, even though one says that nothing living can become prohibited, here it becomes prohibited. “Meat brought into a pagan Temple is permitted.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan said, to exclude the statement of Rebbi Eliezer, since Rebbi Eliezer says that the thoughts of a Non-Jew are about pagan worship 2:7 . He holds that even if a Jew correctly slaughters an animal for a Gentile the meat is forbidden since the Gentile owner in his mind dedicates the slaughter to his god. Practice follows R. Yose who holds that only the slaughterer’s intentions have any influence on the process of slaughtering. Babli 32b . . “But what leaves is forbidden.” Rebbi Abinna in the name of Rav Jeremiah: When he introduced it inside the lattice railing, “lattice gates” (of Temples, eic.) Babli 51b . . But if he did not introduce it inside the lattice railing it is permitted. That is about a pagan Temple which has a lattice railing. But if a pagan Temple has no lattice railing, the entire building is considered lattice railing. “Those who go in ugliness.” Rebbi Ḥiyya in the name of Rebbi Joḥanan, θόρυβος. One brings a large idol to a small idol. Some state תרפות.. 32:14 ), as also in rabbinic, “culture”. For תרפות compare Greek τράπεζα “table” including table dedicated to divinities with offerings of food (E. G.). He who says תרפות, idols. 13 , 16 ). Arabic ترف “to live the good life”. . He who says תרבות, θόρυβος. “But those who return are permitted.” Rebbi Abinnas in the name of Rav Jeremiah: If their returning is not like their going. But if their returning is like their going, also those returning are forbidden.

נוֹדוֹת הַגּוֹיִם וְקַנְקַנֵּיהֶם וְיֵין יִשְׂרָאֵל כָּנוּס בָּהֶן אֲסוּרִין וְאִיסּוּרָן אִיסּוּר הֲנָאָה דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אֵין אִיסּוּרָן אִיסּוּר הֲנָאָה. נוֹדוֹת הַגּוֹיִם וְקַנְקַנֵּיהֶם כול׳. נוֹדוֹת הַגּוֹיִם גְּרוּדוֹת הֲרֵי אֵילּוּ מוּתָּרוֹת. זְפוּתוֹת הֲרֵי אֵילּוּ אֲסוּרוֹת. גּוֹי עוֹבְדָן וְדוֹבְבָן וְיִשְׂרָאֵל עוֹמֵד עַל גַּבָּיו כּוֹנֵס לְתוֹכָן יַיִן וְאֵינוֹ חוֹשֵׁשׁ. וְחָשׁ לוֹמַר. שֶׁמָּא נִיסֵּךְ הוּא. אָמַר רִבִּי בָּא. אֵינוֹ מָצוּי לְנַסֵּךְ עַל גַּבֵּי דָּבַר מָאוּס. מֵעַתָּה אֲפִילוּ אֵין יִשְׂרָאֵל עוֹמֵד עַל גַּבָּיו. אֲנִי אוֹמֵר. שֶׁמָּא הֶחֱלִיף. קַנְקַנֵּי גוֹיִם חֲדָשׁוֹת מוֹתָּרוֹת אַף עַל פִּי שֶׁהֵן זְפוֹתוֹת. יְשָׁנוֹת אֲסוּרוֹת אַף עַל פִּי שֶׁאֵינָן זְפוֹתוֹת. הָכָא אַתְּ אָמַר זְפוּתוֹת מוּתָּרוֹת. וְהָכָא אַתְּ אָמַר זְפוּתוֹת אֲסוּרוֹת. אָמַר רִבִּי אַבָּהוּ. אֲנִי עָמַדְתִּי עַל זִפְתָּן שֶׁל קַנְקַנִּים וְאֵין נוֹתְנִין לְתוֹכָן חוֹמֶץ בְּשָׁעָה שֶׁזּוֹפְתִין אוֹתָן. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רַבָּנִן. יַיִן שֶׁאָסוּר בִּשְׁתִיָיה וּמוּתָּר בַּהֲנָאָה וּכְנָסוֹ לְתוֹךְ קַנְקַנִּים נַעֲשׂוּ הַקַּנְקַנִּים כְּיַיִן. פִּינָּהוּ וְכָנַס לְתוֹכוֹ יַיִן אַחֵר נַעֲשֶׂה יַיִן כְּקַנְקַנִּים. פִּינָּהוּ וְכָנַס לְתוֹכוֹ יַיִן אַחֵר הַיַּיִן אָסוּר וְהַקַּנְקַנִּין מוּתָּרִין. וְלָמָּה אָסוּר בִּשְׁתִיָיה וּמוּתָּר בַהֲנָאָה. בְּגִין דְּרִבִּי מֵאִיר אָמַר. אָסוּר בִּשְׁתִיָיה וּבַהֲנָיָיה. אָמַר רִבִּי בָּא. כְּשֶׁהָלַךְ רִבִּי עֲקִיבָה לְזִיפּוֹרִין אֲתוֹן שְׁאָלוּן לֵיהּ. קַנְקַנִּים שֶׁלְּגוֹיִם בַּמֶּה הִיא טַהֲרָתָן. אָמַר. מִזּוֹ לִימַּדְתִּי עֲלֵיהֶם. מָה אִם בְּשָׁעָה שֶׁאֵינָן זְפוּתוֹת אַתָּ מַר מוּתָּרִין. בְּשָׁעָה שֶׁהֵן זְפוּתוֹת אֶלָּא שֶׁנִּתְקַלְּפָה זִיפָתָן לֹא כָּל שֶׁכֶּן. וּכְשֶׁבָּאתִי אֶצֶל חֲבֵירַיי אָמְרוּ לִי. עַל יְדֵי זֶפֶת הֵן בּוֹלְעוֹת. כָּנַס הַגּוֹי לְתוֹכָן מַיִם יִשְׂרָאֵל כּוֹנֵס לְתוֹכָן מַיִם וְחוֹזֵר וְכוֹנֵס לְתוֹכוֹ יַיִן וְאֵינוֹ חוּשֵׁשׁ. כָּנַס הַגּוֹי לְתוֹכוֹ צִיר אוֹ מוּרִיֵיס יִשְׂרָאֵל כּוֹנֵס לְתוֹכָן יַיִן. כָּנַס הַגּוֹי לְתוֹכָן יַיִן יִשְׂרָאֵל כּוֹנֵס לְתוֹכָן צִיר אוֹ מוּרִיֵיס וְחוֹזֵר וְכוֹנֵס לְתוֹכָן יַיִן וְאֵינוֹ חוּשֵׁשׁ. רִבִּי יוֹחָנָן נְפַק לַפַּנְטִי דִּרִבִּי יוּדָן נְשִׂיָיא לְעַכּוֹ. אֲתוֹן שְׁאָלוּן לֵיהּ. קַנְקַנִּים בַּמֶּה הִיא טַהֲרָתָן. אָמַר. מִזּוֹ לִימַּדְתִּי עֲלֵיהֶם. מָה אִם בְּשָׁעָה שֶׁכָּנַס גוֹי לְתוֹכוֹ צִיר אוֹ מוּרִיֵיס יִשְׂרָאֵל כּוֹנְס לְתוֹכָן יַיִן. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשָׁעָה שֶׁמַּכְנִיסָן לָאוֹר לֹא כָּל שֶׁכֵּן. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בָּשָׁעָה שֶׁמַּשְׁחִיל אֶת זִיפְתָּן לֹא כָּל שֶׁכֵּן. קַיָימִין אִינּוּן. אִין קָמִין קָמִין. קַנְקַנִּין שֶׁאֵינָן זְפוּתוֹת. רִבִּי אַסִּי אָמַר. אֲסוּרוֹת. רִבִּי אִמִּי אָמַר מוּתָּרוֹת. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי אַסִּי מַקְשֵׁי. כִּי נָן אָמְרִין אָהֵן כּוּזָה לֹא בָלַע. רִבִּי בָּא אָמַר. רַב שֵׁשֶׁת שְׁאִיל. מָאן אֲנָן אָמְרִין הָאֵין דָהוֹן שֶׁלְּמֵימֵי רַגְלַיִם לֹא בָלַע. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי חֲנִינָה. קַנְקַנֵּי גוֹיִם מְמַלְּאָן מַיִם ג׳ יָמִים מֵעֵת לָעֵת. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי אַסִּי מַקְשֵׁי וְעָבְדִין כֵּן. רִבִּי יוֹסֵי מִמַּלְחַיָיא אֲעֵיל עוֹבְדָא קוֹמֵי רִבִּי מָנָא. אָמַר לֵיהּ. הָא לְשֶׁעָבַר. אָמַר לֵיהּ. שָׁרֵי. הָא לְכַתְּחִילָּה. אָמַר לֵיהּ. אָסִיר. רִבִּי יִרְמְיָה אֲזַל לְגוֹבְלָנָה. הוֹרֵי בְאִילֵּין פִּיתְרַיָיא רַבְרְבַיָיא. מְמַלֵּא אוֹתָן מַיִם ג׳ יָמִים מֵעֵת לָעֵת. אֲרָמַיָיא אִיתְבְּזָעַת זִיקֵיהּ וְקִיבְּלָהּ יִשְׂרָאֵל גַּו דִידֵיהּ. אֲתַא עוֹבְדָא קוֹמֵי רַבָּנִן. אָמְרֵי. מְמַלֵּא אוֹתָן מַיִם ג׳ יָמִים מֵעֵת לָעֵת. רִבִּי יָסָא אֲזַל לְצוֹר. חֲמָא יַתְהוֹן זָפְתִין זִיקוּקִין זְעִירִין וְיִשְׂרָאֵל זְבַנִּין. אֲמַר. מָאן שָׁרָא לְכוֹן. שְׁאָלוּן לְרִבִּי יִצְחָק וּלְרִבִּי מָנִי וְאָסְרוּן.

MISHNAH: Gentiles’ wine skins and jugs containing an Israel’s wine are forbidden and their prohibition is one of usufruct, the words of Rebbi Meïr; but the Sages say that their prohibition is not one of usufruct. HALAKHAH: “Gentiles’ wine skins and jugs,” etc. “Rough Gentile wine skins are permitted; tarred ones are forbidden. If a Gentile made it and insulated it while a Jew was watching, one may fill it with wine without worry.” Should one not be afraid that possibly he made a libation? He will not usually make a libation in repugnant circumstances. Then even if no Jew was watching? I say, maybe he switched. “Gentile jugs, new ones are permitted even tarred; old are forbidden even if not tarred.” Here you say tarred are permitted and there you say tarred are prohibited. Rebbi Abbahu said, I investigated tarring of jugs; they do not use vinegar while tarring. Rebbi Jacob bar Aḥa in the name of the rabbis: If somebody puts wine which was forbidden to drink but permitted to use into jugs, the jugs become like the wine. If he removed it and put new wine into them, the wine becomes like the jugs. If he removed it and put new wine into them, the wine is forbidden but the jugs permitted. Why “forbidden to drink but permitted to use”? Because of Rebbi Meïr who said, forbidden to drink and for use. Rebbi Abba said, when Rebbi Aqiba went to the tar workers, they came and asked him, how does one purify Gentiles’ jugs? From the following I taught them, since they are permitted if not tarred, if they were tarred but the pitch was shaved off not so much more? But when I came to my colleagues they told me that they are absorbing because of the pitch. “If the Gentile filled it with water, the Jew fills it with water; then he fills it with wine without worry. It the Gentile filled it with fish fluid is a sauce in which pieces of fish are preserved. or fish sauce; this also might have been made with wine, even though using only salt and water is cheaper. the Jew may fill it with wine. If the Gentile filled it with wine, the Jew fills it with fish fluid or fish sauce, then he fills it with wine without worry.” Rebbi Joḥanan went to meet Rebbi Yudan the Prince at Acco. They came and asked him, how does one purify jugs? He said, from the following I taught them, since after the Gentile filled it with fish fluid or fish sauce the Jew fills it with wine. Rebbi Yasa in the name of Rebbi Joḥanan, if he puts them into the fire not so much more? Rebbi Ḥiyya in the name of Rebbi Joḥanan, if he strips off the tarring not so much more? Do they stand this? If they stand it, they stand. Untarred jugs, Rebbi Assi said, they are forbidden, Rebbi Immi said, they are permitted. Rebbi Jacob bar Aḥa said, Rebbi Assi questioned: do we say that a tankard does not absorb? Rebbi Abba said, Rav Sheshet asked, could we say that a vessel for urine does not absorb? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: One fills Gentiles’ jugs with water three days from time to time. Rebbi Jacob bar Aḥa said, Rebbi Assi asked, does one do this? Rebbi Yose from Malḥa brought a case before Rebbi Mana. He told him, that is what happened; he answered that it is permitted. Is that to start? He told him, it is forbidden. Rebbi Jeremiah went to Goblana; he instructed about large cups“flat dish or saucer; libation bowl” or Greek ποτήριον (cup, receptacle for offerings in temples; cup in the Eucharist) (Kohut). that one fills them with water three days from time to time. An Aramean’s leather bag split; the Jew received it into his. The case came before the rabbis who said, one fills them with water three days from time to time. Rebbi Yasa went to Tyre. He saw them tarring small leather bags and Jews bought them. He asked, who permitted you? They asked Rebbi Isaac and Rebbi Mani, who prohibited it.

הַחַרְצַנִּים וְהַזָּגִין שֶׁל גּוֹיִם אֲסוּרִין וְאִיסּוּרָן אִיסּוּר הֲנָאָה דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים לַחִין אֲסוּרִין יְבֵישִׁין מוּתָּרִין. הַחַרְצַנִּים וְהַזָּגִין שֶׁלְּגוֹיִם כול׳. רַב שֵׁשֶׁת בְּשֵׁם רַב. לַחִים אֲסוּרִין אֲפִילוּ בִּהֲנָאָה. יְבֵישִׁין מוּתָּרִין אֲפִילוּ בַּאֲכִילָה. וְהָא תַנִּינָן. אֵינוֹ נַעֲשֶׂה יֵין נֶסֶךְ עַד שֶׁיֵּרֵד לַבּוֹר. רִבִּי בָּא בְשֵׁם רִבִּי יוּדָה. בְּמֵשִׁלָם לְתוֹךְ הַבּוֹר הִיא מַתְנִיתָא. תַּמָּן תַּנִּינָן. וְכֵן בְּגֶפֶת חֲדָשָׁה. אֲבָל בִּישָׁנָה טָהוֹר. אֵי זוֹ הִיא חֲדָשָׁה. בְּתוֹךְ י״ב חוֹדֶשׁ. יְשָׁנָה לְאַחַר י״ב חוֹדֶשׁ.

MISHNAH: Gentiles’ grape kernels and skins are forbidden and the prohibition is of usufruct, the words of Rebbi Meïr. But the Sages say, moist they are forbidden, dry permitted. HALAKHAH: “Gentiles’ grape kernels and skins,” etc. Rav Sheshet in the name of Rav: Moist they are forbidden even for usufruct; dry they are permitted even to eat. But did we not state, “it does not become libation wine until it descends into the cistern”? Rebbi Abba in the name of Rebbi Judah: The Mishnah is about one who lowers them into the cistern. There we have stated:9:5 . “And so it is with new solid matter of olives; but old one is pure.” What is new? Within twelve months. Old, after twelve months.

הַמּוּרִיֵיס וְהַגְּבִינָה וְתֵיריָיקֵי שֶׁל גּוֹיִם אֲסוּרִין וְאִיסּוּרָן אִיסּוּר הֲנָאָה דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אֵין אִיסּוּרָן אִיסּוּר הֲנָאָה: הַמּוּרִיֵיס וְהַגְּבִינָה כול׳. יַיִן לְמוּרִיֵיס רִבִּי מַתִּיר. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹסֵר. לְפִיכָךְ אִם עָבַר וְנָתַן רִבִּי אוֹסֵר לַזָּרִים. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן מַתִּיר לַזָּרִים. רִבִּי מָנָא בַּר תַּנְחוּם בָעֵי. כְּדִבְרֵי מִי שֶׁהוּא מַתִּיר לַזָּרִים. וּמוּרִיֵיס הַגּוֹי לָמָּה הוּא אָסוּר. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּרַ בָּא. מִשּׁוּם תַּבְשִׁילֵי גוֹיִם. וְהָתַנֵּי. אוּמָּן מוּתָּר. שֶׁאֵינוֹ אוּמָּן אָסוּר. אוּמָּן מוּתָּר לֹא בְשֶׁאֵינוֹ מְבוּשָּׁל. וְדִכְוָותָהּ שֶׁאֵינוֹ אוּמָּן אָסוּר אַף עַל פִּי שֶׁמְּבוּשָּׁל. מַאי כְדוֹן. אֶת שֶׁהוּא לִיטּוֹל אֶת הַזּוֹהֲמָא מַחְמַת עֲבוֹדָה זָרָה אָסוּר. הָדָא אָמְרָה. הֲנָאַת עֲבוֹדָה זָרָה אֲסוּרָה וַהֲנָאַת תְּרוּמָה מוּתֶּרֶת. אָמַר רִבִּי יוֹחָנָן בַּר מַדְיָיא. כְּדִבְרֵי מִי שֶׁהוּא אוֹמֵר אוּמָּן מוּתָּר וּבִלְבַד בְּיוֹדְעוֹ. וְרִבִּי יוֹחָנָן וְרִבִּי לָעְזָר. חַד אָמַר. מִפְּנֵי שֶׁמְמָעֲטוֹ מִמִּידָּתוּ. וְחַד אָמַר. מִפְּנֵי שֶׁמְמָעֲטוֹ מִשּׁוֹתָיו. וְלֹא יָדְעִין מָאן מַר דָּא וּמָאן מַר דָּא. מִן מַה דָמַר רִבִּי יוֹחָנָן. מִחְלְפָה שִׁיטָּתֵהּ דְּרִבִּי יוּדָה. וָמַר רִבִּי לָעְזָר. אֵינָהּ מֻחְלֶפֶת. תַּמָּן בְּכֹהֵן וְהָכָא בִּבְעָלִים. הֲוֵי דְּרִבִּי יוֹחָנָן דּוּ אָמַר. מִפְּנֵי שֶׁמְמָעֲטוֹ מִשּׁוֹתָיו.

MISHNAH: Fish sauce; this also might have been made with wine, even though using only salt and water is cheaper. , cheese, and theriac., φάρμακα “medicines made from poisonous beasts (θηρίον)”. It is possible however that ותרייקי is an error for בתנייקי “Bithynian”, which in the Mishnah in the Babli and the independent Mishnah mss. characterizes the kind of cheese which if made by Gentiles is forbidden for usufruct; cf. Note 431 . of Gentiles are forbidden and the prohibition is of usufruct, the words of Rebbi Meïr. But the Sages say, theitr prohibition is not of usufruct. HALAKHAH: “Fish sauce, cheese,” etc.11:1 ( ת , Notes 11–23). However, the first paragraph is a reformulation and explanation of that text as noted by S. Lieberman ( Tosefta kiFshutah Terumot p. 454). The second paragraph also belongs to Terumot 2:5 ( תּ , Notes 118–119). The quote refers to a baraita similar to Tosephta Terumot 9:6 . According to Rebbi one puts wine into muries to improve its taste. This is a legitimate use of wine as food; therefore the Cohen may use his heave wine, sanctified food which has to be consumed in purity as a religious duty, to improve his muries. On the other hand, since the improved taste is noticeable, the entire muries now must be eaten under the rules of heave. R. Eleazar holds that wine is used in muries only to clean it from contaminations. To use heave wine for this purpose is sinful since it destroys sanctified drink. But if heave wine was used in this illegitimate way, it was destroyed and therefore lost its sanctity. The muries is profane and may be eaten by lay people in impurity. “Wine in muries , Rebbi permits but Rebbi Eleazar ben Rebbi Simeon forbids.” Therefore, if somebody transgressed and put it in, Rebbi forbids it to laymen but Rebbi Eleazar ben Rebbi Simeon permits it to laymen.” Rebbi Mana bar Tanḥum asked: Following him who permits for laymen, why is muries of Gentiles forbidden? Rebbi Jeremiah in the name of Rebbi Ḥiyya ber Abba, it is forbidden as being cooked by Gentiles. But did not [Rebbi Yose] texts. state: “From a professional 4:13 . The Leiden ms. in Terumot reads המין “trustworthy”, which in editio princeps became an unintelligible חמין “hot”. The reading of ג , אמון may be read either as אָמוֹן “craftsman” with the Leiden ms. here or אֵמוּן “trustworthiness” with the text in Terumot . it is permitted, from a non-professional it is forbidden.” From a professional it is permitted, is that not if it is not cooked? Similarly, from a non-professional it is forbidden even if cooked. What about it? If it is to remove contamination it is forbidden because of pagan worship. This implies that usufruct of pagan worship is forbidden, usufruct of heave is permitted. Rebbi Joḥanan bar Madia said, following him who said from a professional it is permitted, only if he knows him carries a rabbinic certification that no wine was used in its production. . Rebbi Joḥanan and Rebbi Eleazar. One says because he diminishes its volume, the other says because he reduces the number of drinkers 11:1: “One may not cook heave wine because he diminishes its volume; R. Jehudah permits since he improves it.” But some people do not want to drink alcohol-free cooked wine. The problem really is whether the vintner is permitted to cook his wine before he gave heave since (a) with the diminution in volume of the wine he diminishes the volume of heave to be taken and (b) not every Cohen may be willing to accept cooked heave wine. . We do not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, it was not inverted, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers.

אָמַר רִבִּי יְהוּדָה שָׁאַל רִבִּי יִשְׁמָעֵאל אֶת רִבִּי יְהוֹשֻׁעַ כְּשֶׁהָיוּ מְהַלְּכִין בַּדָּרֶךְ מִפְּנֵי מָה אָסְרוּ גְּבִינוֹת הַגּוֹיִם. אָמַר לוֹ מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבָה שֶׁל נְבֵילָה. אָמַר לוֹ וַהֲלֹא קֵיבַת עוֹלָה חֲמוּרָה מִקֵּיבַת נְבֵילָה וְאָמְרוּ כֹּהֵן שֶׁדַּעְתּוֹ יָפָה שׂוֹרְפָהּ חַיָּה וְלֹא הוֹדוּ לוּ אֶלָּא אָמְרוּ לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר וְאָמַר לוֹ מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ אִם כֵּן לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּיאוֹ לְדָבָר אַחֵר אָמַר לוֹ יִשְׁמָעֵאל אָחִי הֵיאָךְ אַתָּה קוֹרֵא כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן אוֹ כִּי טוֹבִים דּוֹדַיִיךְ. אָמַר לוֹ כִּי טוֹבִים דּוֹדַיִיךְ. אָמַר לוֹ אֵין הַדָּבָר כֵּן שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: אָמַר רִבִּי יְהוּדָה שָׁאַל רִבִּי יִשְׁמָעֵאל אֶת רִבִּי יְהוֹשֻׁעַ כול׳. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּרַ בַּא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִפְּנֵי עֲגָלִים שֶׁשָּׁם נִשְׁחָטִין לְשֵׁם עֲבוֹדָה זָרָה. שָׁמַע רִבִּי יוֹחָנָן וָמַר. יָפֶה לִימְּדָנוּ רִבִּי. שֶׁכֵּן הַשּׁוֹחֵט בְּהֵמָה לַעֲבוֹדָה זָרָה אֲפִילוּ פִּירְשָׁהּ אָסוּר. רִבִּי יוֹחָנָן בָעֵי. מָצָא בָהּ טַבַּעַת. אָמַר רִבִּי יוֹסֵי. טַבַּעַת בְּעֵינָהּ הִיא. פִּירְשָׁהּ גּוּפָהּ הִיא. רִבִּי חִיָיה בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. אֵין מַעֲמִידִין לֹא בְקֵיבַת הַנְּבֵילָה וְלֹא בְקֵיבַת הַגּוֹי. חָזְרוּ לוֹמַר. מַעֲמִידִין בְּקֵיבַת הַנְּבֵילָה וְאֵין מַעֲמִידִין בְּקֵיבַת הַגּוֹי. רִבִּי בָּא בַּר זַבְדָּא רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. זוֹ לְהוֹצִיא מִדִּבְרֵי רִבִּי לִיעֶזֶר. שֶׁרִבִּי לִיעֶזֶר אוֹמֵר. שֶׁמַּחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָתָא רִבִּי אַסִּי בְשֵׁם רִבִּי יוֹחָנָן. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. מַעֲמִידִין בְּקֵיבַת הַנְּבֵילָה וְלֹא בְקֵיבַת הַגּוֹי. חָזְרוּ לוֹמַר. מַעֲמִידִין בֵּין בְּקֵיבַת נְבֵילָה בֵּין בְּקֵיבַת הַגּוֹי. לִישָׁן מַתְנִיתָא מְסַיְיעָא לְרִבִּי חִיָיה בַּרַ בָּא. קֵיבַת הַנָּכְרִי וְשֶׁלַּנְּבֵילָה אֲסוּרָה כְמִשְׁנָה הָרִאשׁוֹנָה. טְרֵיפָה שֶׁיָּנְקָה מִן הַכְּשֵׁירָה קֵיבָתָהּ מוּתֶּרֶת כְּמִשְׁנָה הָאַחֲרוֹנָה. כְּשֵׁירָה שֶׁיָּנְקָה מִן הַטְּרֵיפָה קֵיבָתָהּ אֲסוּרָה כְּמִשְׁנָה הָאַחֲרוֹנָה. וַאֲפִילוּ דְּיִסְבְּרוּן בֵּית שַׁמַּי כְּבֵית הִלֵּל בַּמִּשְׁנָה הָרִאשׁוֹנָה הֲוֵי בֵיצָה גִּידוּלֵי גוּפָהּ. קֵיבָה מִמָּקוֹם אַחֵר בָּאָת. וְאַתְיָיא כַּיי דָּמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. מַעֲשֶׂה בִבְנוֹ שֶׁלְרִבִּי יְהוּדָה בֶּן שַׁמּוּעַ שֶׁבִּקְעוּ לָהֶן זְאֵיבִים יוֹתֵר מִשְּׁלֹשׁ מֵאוֹת צֹאן. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ קֵיבוֹתֵיהֶן. אָמְרוּ. בֵּיצָה גִּידוּלֵי גוּפָהּ. קֵיבָה מִמָּקוֹם אַחֵר בָּאָת לוֹ. מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ כול׳. חֲבֵרַיָיה בְשֵׁם רִבִּי. דּוֹדִים דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה וַחֲבִיבִים יוֹתֵר מִדִּבְרֵי תוֹרָה. וְחִכֵּךְ כְּיֵין הַטּוֹב. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. דּוֹדִים דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה וַחֲבִיבִים יוֹתֵר מִדִּבְרֵי תוֹרָה. כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן. רִבִּי בָּא בַּר כֹּהֵן בְשֵׁם בַּר פָּזִי. תֵּדַע לָךְ שֶׁדִּבְרֵי סוֹפְרִין חֲבִיבִין יוֹתֵר מִדִּבְרֵי תוֹרָה. שֶׁהֲרֵי רִבִּי טַרְפוֹן אִילּוּ לֹא קָרָא לֹא הָיָה עוֹבֵר אֶלָּא בַּעֲשֵׂה. מִפְּנֵי שֶׁעָבַר עַל דִּבְרֵי בֵית הִלֵּל חַיָיב מִיתָה. עַל שֵׁם וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ. תַּנֵּי רִבִּי יִשְׁמָעֵאל. דִּבְרֵי תוֹרָה יֵשׁ בָּהֶן אִיסּוּר וְיֵשׁ בָּהֶן הֵיתֵר וְיֵשׁ בָּהֶן קַלִּין וְיֵשׁ בָּהֶן חֲמוּרִין. אֲבָל דִּבְרֵי סוֹפְרִין כּוּלָּן חוֹמֶר. דְּתַנִּינָן תַּמָּן. הָאוֹמֵר. אֵין תְּפִילִּין. לַעֲבוֹר עַל דִּבְרֵי תוֹרָה. פָּטוּר. חָמֵשׁ טוֹטָפוֹת. לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים. חַיָיב. רִבִּי חֲנִינָה בְשֵׁם רִבִּי אִידִי בְשֵׁם רִבִּי תַנְחוּם בֵּרִבִּי חִיָיה. חֲמוּדִין דִּבְרֵי זְקֵינִים מִדִּבְרֵי נְבִיאִים. דִּכְתִיב אַל תַּטִּיפוּ יַטִּיפוּן. וּכְתִיב אַטִּיף לְךָ לַיַּין וְלַשֵּׁכָר. נָבִיא וְזָקֵן לְמָה הֵן דּוֹמִין. לַמֶּלֶך שֶׁשִּׂילַּח שְׁנֵי סֵימָנְטֵירִין שֶׁלּוֹ לִמְדִינָה. עַל אֶחָד מֵהֶן כָּתַב. אִם אֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי וְסֵימַנְטֵירִין שֶׁלִּי אַל תַּאֲמִינוּ לוֹ. וְעַל אֶחָד מֵהֶן כַָּתַב. אַף עַל פְּי שֶׁאֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי וְסֵימַנְטֵירִין שֶׁלִּי הֶאֱמִינוּ לוֹ. כָּךְ בְּנָבִיא כָתוּב וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת. בְּרַם הָכָא. עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוּן בַּר בָּא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִפְּנֵי שֶׁרוֹב עֲגָלִים שֶׁשָּׁם נִשְׁחָטִין לְשֵׁם עֲבוֹדָה זָרָה. שָׁמַע רִבִּי יוֹחָנָן וָמַר. יָפֶה לִימְּדָנוּ רִבִּי. שֶׁכֵּן הַשּׁוֹחֵט בְּהֵמָה לַעֲבוֹדָה זָרָה אֲפִילוּ פִּירְשָׁהּ אָסוּר. רִבִּי יוֹחָנָן בָעֵי. מָצָא בָהּ טַבַּעַת. אָמַר רִבִּי יוֹסֵי. טַבַּעַת בְּעֵיְינָהּ הִיא. פִּירְשָׁהּ גּוּפָהּ הִיא. מַה שׂוֹרְפָהּ. גָּמִי לָהּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בְּכוֹס זוֹהֵם. הָדָא אָמְרָה. הַשּׁוֹתֶה בְכוֹס זוֹהֵם לֹא נֶהֱנֶה וְלֹא מוֹעֵל. מִפְּנֵי מַה לֹא גִילָּה לוֹ. אָמַר רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁבְּקָרוֹב אָסְרוּם. וְרִבִּי יִשְׁמָעֵאל הָיָה קָטָן. רִבִּי חוֹנִיָיה אָמַר. רִבִּי חָמָא בַּר עוּקְבָּא מַקְשֵׁי. אִם לְהַפְלִיגוֹ בִדְבָרִים הָיָה מְבַקֵּשׁ הָיָה לוֹ לְהַשִּׂיאוֹ בֶּחָמֵשׁ הַשִּׂאוֹת שֶׁבַּתּוֹרָה. וְאֵילּוּ הֵן. שְׁאֵת. אָרוּר. מָחָר. מְשׁוּקָּדִים. וְקָם. הֲלֹא אִם תֵּיטִיב שְׂאֵת אוֹ שְׂאֵת אִם לֹא תֵיטִיב. כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר אָרוּר אוֹ אָרוּר אַפָּם כִּי עָז. וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ צֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אוֹ מָחר אָנֹכִי נִצָּב עַל רֹאשׁ הַגִּבְעָה. וּבַמְּנוֹרָה אַרְבָּעָה גְבִיעִים מְשׁוּקָּדִים או מְשׁוּקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶ‍יהָ. וַיֹּאמֶר יְי אֶל מֹשֶׁה הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם אוֹ וְקָם הָעָם הַזֶּה וְזָנָה. רִבִּי תַּנְחוּמָא מוֹסִיף הָדָא. וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָּׂדֶה כְּשָׁמְעָם אוֹ כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים. אָמַר רִבִּי לָא. יֵשׁ דְּבָרִים שֶׁמַּשִּׁיקִין עֲלֵיהֶן אֶת הַפֶּה. הֵיכְמַה דְאַתְּ אָמַר יִשָּׁקֵינִי מִנְּשִׁיקוֹת פִּיהוּ. אָמַר רִבִּי יִצְחָק. כָּתוּב וְאוֹתִי צִוָּה יְי. אוֹתִי וְאוֹתִי. נֶאֶמְרוּ לִי דְבָרִים שֶׁנֶּאֶמְרוּ לָכֶם. וְנֶאֶמְרוּ לִי דְבָרִים שֶׁנֶּאֶמְרוּ בֵינִי לְבֵין עַצְמִי. רִבִּי שִׁמְעוֹן בֶּן חַלְפּוּתָא רִבִּי חַגַּי בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. כְּבָשִׂים לִלְבוּשֶׁךָ וּמְחִיר שָׂדֶה עַתּוּדִים. כְּבָשִׁים כְּתִיב. הָא כֵיצַד. בְּשָׁעָה שֶׁתַּלְמִידִין קְטַנִּים כְּבוֹשׁ לִפְנֵיהֶן דִּבְרֵי תוֹרָה. הִגְדִּילוּ וְנַעֲשׂוּ כָעַתּוּדִים גַּלֵּה לָהֶם רָזֵי תוֹרָה. וְדָא מְסַיְיעָה לְמַה דְתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. מָה הַסִּימָה הַזֹּאת אֵינָהּ נִגְלֵית לְכָל בִּרְיָיה כָּךְ אֵין לְךָ רְשׁוּת לְשַׁקֵּעַ אֶת עַצְמָךְ בְּדִבְרֵי תוֹרָה אֶלָּא לִפְנֵי בְנֵי אָדָם כְּשֵׁירִין.

MISHNAH: Rebbi Jehudah said, Rebbi Ismael asked Rebbi Joshua when they were walking on a road, why did they forbid Gentiles’ cheeses? He told him, because they make them with stomach of cadaver20). . He answered him, is not the stomach of an elevation offering. 1:9 ). Eating from a cadaver is a simple infraction which requires no sacrifice; eating from an animal dedicated as elevation sacrifice is both an infraction and larceny requiring a sacrifice. more serious than the stomach of a cadaver and they said, a Cohen who is not repulsed may burn it raw; they did not agree to this but said one has no usufruct. 7:8 ) as a practical rule. but does not commit larceny. He gave a second argument and said, because they curd it with stomach content of calves for pagan worship. He retorted, then why did they not forbid it for usufruct? He deflected him to an other subject and said to him, my brother Ismael, how do you read, for your (m.) friends are better than wine , or for your (f.) friends are better than wine . 1:2 . Since the Song is read as a dialogue between God (m.) and Israel (f.), the theological interpretation depends on the vocalization which was not directly expressible before the invention of vowel signs. The interpretation given in the Halakhah requires the identification of דּוֹדִים as “friends, lovers” rather than “friendship, love.” ? He told him, for your (f.) friendship is better . He answered, it is not so since the next verse implies it, by the scent of your (m.) good oils . 1:3 . As in most cases, the proof is from the part of the verse not quoted. The verse ends: therefore girls love you . Since the Song of Songs clearly celebrates heterosexual love, the speaker must be a female addressing a male. The following interpretation of the Mishnah follows S. Naeh [שלמה נאה, טובים דודיך מיין, מבט חדש על משנת ע״ז ב:ה; מחקרים בתלמוד ובמדרש, ספר זכרון לתירצה ליפשיץ, י-ם 2005 ע' 434-411.]. There are two problems. What is the relationship of the Mishnah 7 and the first part of Mishnah 8 to the second part of Mishnah 8? Also the discussion in Mishnah 8 does not seem to make sense. Since Cant . 1:2 starts: May he kiss me with kisses of his mouth , it should be clear that the speaker is the female. Why should R. Ismael, who everywhere else requires that a verse be interpreted according to its plain sense, suddenly switch speakers in middle sentence? Why does R. Joshua refer to 1:3, when a referral to 1:2 would be more appropriate? The unvocalized text of 1:2–3 has a chiastic structure: It starts clearly with the masculine, has a middle section which could be read in the masculine or the feminine, and ends again with the masculine. R. Ismael proves convincingly that there is no biblical basis for the prohibition of Gentile cheese; it is purely rabbinical. It can be regarded as a “fence around the law” only with regard to the prohibition of intermarriage, since it is designed to make social intercourse between Jews and Gentiles as difficult as possible. Then the question arises as to the status of the much more important prohibitions oil and wine. The prohibition of oil clearly is rabbinical even though it is mentioned as particularly meritorious in Daniel ; no reason could be found in dietary laws to prohibit Gentile cold pressed virgin olive oil. While wine actually used for pagan libations is biblically forbidden, the extension of the prohibition to almost any wine moved in any way by a Gentile, even one adhering to a faith not practicing libations (or even prohibiting the drinking of wine), must be considered rabbinical. Now wine in mentioned in v. 1:2 and oil in v. 1:3. The discussion between Rabbis Ismael and Joshua is about the status of the prohibitions of wine and oil. As mentioned in Note 306 , any rabbinic reference to the Song of Songs unquestionably reads sentences put into the mouth of the female as coming from the congregation of Israel (as represented by its rabbinical leaders) and that of the male as referring to God. R. Joshua asks R. Ismael about his opinion about the actual rules referring to Gentile wine. The latter, by putting the reference to wine in the mouth of the male, asserts that the prohibition of Gentile wine essentially is God’s decree, is biblical. R. Joshua, the overriding authority, informs him that the references to wine and oil have equal status; since the prohibition of oil in almost all cases has no pentateuchal basis, the prohibition of wine also in almost all cases is purely rabbinical (Cf. Halakhah 5:4, Note 67 ). . HALAKHAH: “Rebbi Jehudah said, Rebbi Ismael asked Rebbi Joshua,” etc. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Because [most] calves there Gentile cheese as forbidden for usufruct. Babli 34b . are slaughtered in the name of pagan worship. Rebbi Joḥanan heard this and said, my teacher taught us well, since if one slaughters for pagan worship even its excrement is forbidden. Rebbi Joḥanan asked, if one found a ring in it? Rebbi Yose said, a ring is recognizable; excrement is part of its body. 1:1 (60a ll. 39–54, ב ) and a Genizah text ( Yerushalmi Fragments , pp. 156–157, בּ ) of the same. The source clearly is the Beṣah text even though the argument is from Avodah zarah and the reference to Beṣah is a side remark. “Gentile’s stomach content” naturally means “stomach content of animal slaughtered by a Gentile.” Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Abba bar Zavda, Rebbi Samuel bar Rav Isaac asked: Does this negate the declaration of Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship text seems better: Does this (i. e., the prohibition of Gentile rennet) follow R. Eliezer (whom practice does not follow in general) since it treats Gentile rennet as more problematic than the one derived from a carcass? Since here practice is said to follow R. Eliezer, the tradition seems questionable; one has to search for parallel traditions either to confirm or to reject. ? Rebbi (Assi) [Yasa] came in the name of Rebbi Joḥanan: Originally, they said, one does curdle [neither] with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. The language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. (The stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching; the stomach contents of a qualified animal which suckled from a torn one are forbidden following the later teaching.) [The stomach contents of a qualified animal which suckled from a torn one are forbidden following the former teaching, and the stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching.] and prohibit as torn only the victims of predator attacks as described by the verse, Ex. 22:30 .) And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside1:1 which states that the House of Shammai permit the use on the holiday of an egg laid on that day while the House of Hillel forbid it. The problem is to understand the position of the House of Hillel since the preparation of food is permitted on a holiday ( Ex . 12:16 ). According to the Babli and one opinion in the Yerushalmi the prohibition applies only to eggs laid by chickens raised to produce eggs. Then the mother was not food at the start of the holiday. While the egg is food according to everybody, for the House of Hillel it cannot change its character from non-food to food on the holiday. Then the question is raised why milk which is prohibited as food before being ingested by a ruminant becomes permitted by the animal’s stomach. In this question, the revised ruling in matters of rennet would agree with the stance of the House of Shammai. But the answer is that the two cases cannot be compared; the stomach contents of an animal never were part of the animal and do not have the latter’s status. . It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the son[s] of (Rebbi) Jehudah ben Shamua that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside. “Because they curdle it,” etc. 1:7 (Notes 182-191) and Sanhedrin 11:6 (Notes 54-57); Midrash Cant. 1(18). The Geniza fragment ends here on line 2. The colleagues in the name of Rebbi [Joḥanan]: The words of the Sopherim are related to the words of Scripture and are (more pleasant than) [pleasant like] the words of Scripture; your throat is like good wine 7:10 ; Babli 35a . . Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friends are better than wine 1:7 . . Rebbi Abba bar Cohen in the name of Bar Pazi: You may know that the words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon. 1:2 . did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake . 10:8 . . Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe, since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥanina in the name of Rebbi Idi in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach 2:6 . . And it is written, I shall preach to you for wine and liquor 2:11 . . The relation of prophet and scholar can be compared to the case of a king who sent two seals, persons authorized to use the imperial mail. to a province. About one of them he wrote, if he does not show you my seal and σημαντήριον, do not believe him. About the other he wrote, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle . 13:2 . . But here it is written, according to the teachings that they will teach you . 17:11 . . Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Because most calves there Gentile cheese as forbidden for usufruct. Babli 34b . are slaughtered in the name of pagan worship. Rebbi Joḥanan heard this and said, my teacher taught us well, since if one slaughters an animal for pagan worship even its excrement is forbidden. Rebbi Joḥanan asked, if one found a ring in it? Rebbi Yose said, a ring is recognizable; excrement is part of its body. What means “burns it”? He slurps it. 1(17) גמיע. . Rebbi Simeon ben Laqish said, in a dirty cup. This implies that one who drinks from a dirty cup neither benefits nor commits larceny. Why did he not tell him? Because they prohibited it recently and Rebbi Ismael was young. Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject, he should have removed him to the five indeterminate places in the Torah. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma 52a/b , Gen. rabba 80(5 ) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant . 1(18), Mekhilta dR. Ismael, Amaleq 1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ 26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.] , which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well 4:7 . They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת. . For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong 49:6–7 . It is a question whether to read one or two sentences. . Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill . 17:9 . . On the candelabra four cups almond shaped or almond shaped their knobs and their flowers . 25:34 . . The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore . 31:16 . . Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended . 34:7 . Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al . (Berlin 1934) which opts for the second. . Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth . 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker. . Rebbi Isaac said, and me did the Eternal command . 4:14 . Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.) . “Me, and me.” Things were said to me that were said to you. And things were said to me alone. Rebbi Simeon ben Ḥalfuta, Rebbi Ḥaggai in the name of Rebbi Joḥanan. Lambs for your clothing; the price of a field are rams . 27:26 . . It is written “suppressings”. How is this? If the students are young, suppress before them the secrets of the Torah. If they grew and became like rams, reveal to them the secrets of the Torah. This lends support to what Rebbi Simoen ben Ioḥai stated: And these are the laws which you shall put before them . 21:1 . . Just as this putting is not revealed to everybody. 21–22 are not to be told to Gentiles nor applied to their suits. so you do have permission to immerse yourself in words of the Torah only before legitimate people.

אֵילּו דְבָרִים שֶׁל גוֹיִם אֲסוּרִין וְאֵין אִיסּוּרָן אִיסּוּר הֲנָאָה חָלָב שֶׁחֲלָבוֹ גּוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ הַפַּת וְהַשֶּׁמֶן שֶׁלָּהֶן וּשְׁלָקוֹת. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשָּׁמֶן. כְּבָשִׁין שֶׁדַּרְכָּן לָתֵת בָּהֶן יַיִן וָחוֹמֶץ וְטָרִית טְרופָה וְצִיר שֶׁאֵין בָּהּ דָּגָה וְהַחִילֶּק וְקוֹרֶט שֶׁל חִלְתִּית וּמֶלַח סַלוֹקָנְרִית הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִיסּוּרָן אִיסּוּר הֲנָאָה: אֵילּו דְבָרִים שֶׁלְּגוֹיִם אֲסוּרִין כול׳. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. רִבִּי בָּא בַּר רַב יְהוּדָה רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם גִּילּוּי. וְיַעֲמִיד. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִפְּנֵי הָאֶירֶס הַנָּתוּן בֵּין הַנְּקָבִים. וְתַנֵּי כֵן. ג׳ אִירְסִים הֵן. אֶחָד צַף וְאֶחָד שׁוֹקֵעַ וְאֶחָד דּוֹמֶה לִשְׂבָכָה. פָּעֲלַיָיא הֲווֹן בְּחַקְלַיָּא. אִיתְגַּלְיַית קוּלְתָא דְּמַיָּא. אַשְׁתּוֹן קַמָּיָיא וְאַנְּכוֹן. תִּינְיָינֵי וּמַייתִין. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הָיָה. בְּיוֹמוֹי דְּרִבִּי יִרְמְיָה אִיתְגַּלְיָין גִּיגִיָיתָיָּה דְּסִדְרָא רוֹבָא. אִישׁתּוֹן קַמַּיָיא וְלָא אִינְּכוֹן. תִּינְיָינֵי וּמֵיתוּ. אֲנִי אוֹמֵר. אֶרֶס שׁוֹקֵעַ הָיָה. וְתַנֵּי כֵן. אֲבַטִּיחַ שֶׁנִּיקָר וְאָכְלוּ מִמֶּנּוּ עֲשָׂרָה בְנֵי אָדָם וְכֵן יַיִן שֶׁנִּתְגַּלֶּה וְשָׁתוּ מִמֶּנּו עֲשָׂרָה בְנֵי אָדָם אָסוּר לוֹכַל וְלִשְׁתּוֹת אַחֲרֵיהֶן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הָיָה. אָמַר רִבִּי יִרְמְיָה. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם תַּעֲרוֹבֶת בְּהֵמָה טְמֵאָה. וְתַנֵּי כֵן. יִשְׂרָאֵל יוֹשֵׁב בָּעֶדֶר וְהַגּוֹי חוֹלֵב וּמֵבִיא לוֹ וְאֵינוֹ חוֹשֵׁשׁ. פִּיתָּן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹנָתָן. פַּת מֵהֲלָכוֹת שֶׁלְּעִימְעוּם הִיא. כָּךְ אֲנִי אוֹמֵר. מְקוֹם שֶׁפַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הוּא שֶׁתְּהָא פַת גּוֹיִם אֲסוּרָה. וִעִימְעֲמוּ עָלֶיהָ וְהִתִּירוּהָ. אוֹ מְקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הוּא שֶׁתְּהָא פַת גּוֹיִם מוּתֶּרֶת. וִעִימְעֲמוּ עָלֶיהָ וְאַסְּרוּהָ. אָמַר רִבִּי מָנָא. וְכִי יֵשׁ עִימְעוּם לְאִיסּוּר. וּפַת לֹא כְתַבְשִׁילֵי גוֹיִם הוּא. כָּךְ אָנוֹ אוֹמְרִים. מְקוֹם שֶׁאֵין תַּבְשִׁילֵי יִשְׂרָאֵל מְצוּיִין בְּדִין הוּא שֶׁיְּהוּ תַבְשִׁילֵי גּוֹיִם מוּתָּרִין. אֶלָּא כֵינִי. מְקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הוּא שֶׁתְּהֵא פַת גּוֹיִם אֲסוּרָה. וִעִימְעֲמוּ עָלֶיהָ וְהִתִּירוּהָ מִפְּנֵי חַיֵּי נֶפֶשׁ. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא. כְּדִבְרֵי מִי שֶׁהוּא מַתִּיר וּבִלְבַד מִן הַפְּלָטֵר. וְלֹא עָבְדִין כֵּן. אָמְרוּן קוֹמֵי רִבִּי חִיָיה רוֹבָה. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כֵן. אוֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף וַאֲכַלְתֶּם וגו׳. מַה מַיִם לֹא נִשְׁתַּנּוּ מִבְּרִיָיתָן אַף כָּל דָּבָר שֶׁלֹּא נִשְׁתַּנֶּה מִבְּרִיָיתוֹ. הָתִיבוּן. הֲרֵי מוּטַלְיָא וּפַנְקְרֵיסִין וְקוּבָטִיּוֹת וּקְלָיוֹת וְחַמִּים שֶׁלָּהֶן הֲרֵי אֵילּוּ מוּתָּרִין. נִיחָא כוּלְּהוֹן שֶׁהֵן יְכוֹלִין לְהִישָּׁרוֹת לַחֲזוֹר לִכְמוֹת שֶׁהָיוּ. קְלָיוֹת לָמָּה. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. כָּל אוֹכֶל שֶׁהוּא נֶאֱכָל כְּמוֹת שֶׁהוּא כְחַי אֵין בּוֹ מִשּׁוּם בִּישּׁוּלִי גוֹיִם. עִם הַפַּת יֵשׁ בּוֹ מִשּׁוּם בִּישּׁוּלִי גוֹיִם. מַה מְקַיֵים רִבִּי חִיָיה רוֹבָה אוֹכֶל תִּשְׁבְּרוּ מֵאִתָּם. בָּאוֹכֶל תְּשַׁבְּרוּ. הֶאֱכָלָתוֹ שִׁבַּרְתּוֹ. אִם הָיָה קָשֶׁה עָלֶיךָ בָּאוֹכֶל תְּשַׁבְּרוֹ וְאִם לָאו הַכְרֶה (הַרְבֶּה) עָלָיו כֶּסֶף. אָמְרִין. כֵּן הֲוָה רִבִּי יוֹנָתָן עֲבִיד. כַּד הֲוָה בַּר נַשׁ רַב עֲלִיל לָקַרְתָּא הֲוָה מְשַׁלַּח לֵיהּ אִיקְרִין. דְּאִין אֲתַא דַיֵּן דְּיָתֹם אוֹ דַיֵּן דְּאַרְמְלָא יִשְׁכַּח אַפִּין מְפַיְיסָא. מִי אָסַר אֶת הַשֶּׁמֶן. רַב יְהוּדָה אָמַר. דָּנִיֵּאל אֲסָרוֹ. וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ וגו׳. וּמִי הִתִּירוֹ. רִבִּי הִתִּירוֹ וּבֵית דִּינוֹ. בִּשְׁלֹשָׁה מְקוֹמוֹת נִקְרָא רִבִּי יְהוּדָה הַנָּשִׂיא. רַבּוֹתֵינוּ. בְּגִיטִּין וּבַשֶּׁמֶן וּבְסַנְדָּל. וְקָרוּ לֵיהּ בֵּי דִינָא דְשָׁרוּ מִישְׁחָא. כָּל בֵּית דִּין דְּשָׁרוּ ג׳ דְבָרִים נִקְרָא בֵּי דִינָא שָׁרִיָּא. אָמַר רִבִּי יוּדָן. בֵּית דִּינוֹ חָלוּק עָלָיו בְּגִיטִּין. מָהוּ שֶׁתְּהֵא מוּתֶּרֶת לְהִינָּשֵׂא. רִבִּי חַגַּיי אָמַר. מוּתֶּרֶת לְהִינָּשֵׂא. רִבִּי יוּסֵי אָמַר. אֲסוּרָה לְהִינָּשֵׂא. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיה בְשֵׁם רִבִּי חֲנִינָה וְאָמְרֵי לָהּ בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שֶׁהָיוּ עוֹלִין לְהַר הַמֶּלֶךְ וְנֶהֱרָגִין עָלָיו. יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָּא נְחַת לְנְצִיבִין. אַשְׁכַּח שִׂמלַאי הַדְּרוֹמִי יְתִיב דְּרַשׁ. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. אָמַר שְׁמוּאֵל אֲבָל. רַב לָא קְבִיל עֲלֵיהּ מֵיכוּל. אֲמַר לֵיהּ שְׁמוּאֵל. אֲכוֹל. דִּלָא כֵן אֲנָא כְתַב עָלֶיָךָ זָקֵן מַמְרֵא. אֲמַר לֵיהּ. עַד דַּאֲנָא תַּמָּן אֲנָא יְדַע מָאן עִרֵר עֲלֵיהּ שִׂמְלַאי הַדְּרוֹמִי. אֲמַר לֵיהּ. מַר בְּשֵׁם גַּרְמֵיהּ לֹא בְשֵׁם רִבִּי יודָן נְשִׂיָיא. אַטְרַח עֲלוּי וְאָכַל. רִבִּי יוֹחָנָן בָּעֵי. וְלֹא כֵן תַּנִּינָן. שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵירוֹ עַד שֶׁיְּהֵא גָדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּינְיָין. וְרִבִּי וּבֵית דִּינוֹ מַתִּירִין מַה שֶׁאָסַר דָּנִיֵּאל וַחֲבֵירָיו. רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. אָמַר רִבִּי יוֹחָנָן. מְקוּבָּל אֲנִי מֵרִבִּי לָעְזָר בֵּירִבִּי צָדוֹק שֶׁכָּל גְּזֵירָה שֶׁבֵּית דִּין גּוֹזְרִין וְאֵין רוֹב צִּיבּוּר מְקַבְּלִין עֲלֵיהֶן אֵינָהּ גְּזֵירָה. בָּדְקוּ וּמָצְאוּ בִּגְזֵירָתוֹ שֶׁלְּשֶׁמֶן וְלָא מָצְאוּ שֶׁקִּיבְּלוּ רוֹב הַצִּיבּוּר עֲלֵיהֶן. בֵּיצָה צְלוּיָה שֶׁלָּהֶן. בַּר קַפָּרָא שָׁרִי. חִזְקִיָּה אָסַר. עַד כְּדוֹן בְּשֶׁנִּצְלֵית לְדַעַת. נִצְלֵית שֶׁלֹּא לְדַעַת. נִישְׁמְעִינָהּ מִן הָדָא. מַעֲשֶׂה שֶׁנָּפְלָה דְּלֵיקָה בְּאִשַׁת קָנִים וּבַאֲגַם תְּמָרִים וְהָיוּ שָׁם חֲגָבִים וְנִצְלוּ. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי מָנָא וְאָסַר. אָמַר רִבִּי אַבָּהוּ. מָשּׁוּם תַּעֲרוֹבֶת חֲגָבִים טְמֵאִים. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְהָדָא מִן חֲמִירְתָא דְרַב. רַב נְחַת לְתַמָּן חַמְתּוֹן מְקַלְלִין וַחֲמַר עֲלֵיהוֹן. חַד בַּר נַשׁ הֲוָה טָעִין קוּפָּד מְהַלֵּךְ בְּשׁוּקָא. אֲתַת דַיְיתָא וַחֲטַפְתָּא מִן יָדֵיהּ אֲתַר תּוּתֵיהּ. אֲזַל בָּעֵי מִיסְבִינֵיהּ. אֲמַר לֵיהּ רַב. אֲסִיר לָךְ. דָּנָא אֲמַר דִּנְבֵילָה הֲוָת טְעִינָה וַאֲתַר תָּתָּה וּנְסִיבַת דֵּין תְּחוּתוּי. חַד בַּר נַשׁ אֲזַל בָּעֵי מְשַׁזְגָּא אֵיסְקוֹפְתָּה גַו נַהֲרָא. אַנְשִׁיתָהּ וּסְלַק לֵיהּ. אֲזַל בָּעֵי מִיסְבִינֵיהּ. אֲמַר לֵיהּ רַב. אֲסִיר לָךְ. דָּנָא אֲמַר הַהִיא שְׁטָפָהּ נַהֲרָא וְאַיְיתִי חוּרִי דִנְבֵילָה תוּתֵיהּ. תּוּרְמוּסִין שֶׁלָּהֶן מָה הֵן. רִבִּי אוֹסֵר. גָּנִיבָה מַתִּיר. אָמַר רִבִּי. אֲנִי זָקֵן וְהוּא זָקֵן. אֲנִי עֲלַת עַל לִיבִּי לֶאֱסוֹר וְהוּא עֲלַת עַל דַּעְתּוֹ לְהַתִּיר. רִבִּי מָנָא בַּר תַּנְחוּם אֲזַל לְצוֹר וְהִתִּיר תּוּרְמוּסִין שֶׁלָּהֶן. רִבִּי חִיָיה בַּר בָּא אֲזַל לְצוֹר וְאַשְׁכַּח לְרִבִּי מָנָא בַּר תַּנְחוּם שֶׁהִתִּיר תּוּרְמוּסִין שֶׁלָּהֶן. אֲתַא גַבֵּי רִבִּי יוֹחָנָן. אֲמַר לֵיהּ. מַה מַעֲשֶׂה אִירַע לְיָדָךְ. אֲמַר לֵיהּ. אַשְׁכָּחִית לְרִבִּי מָנָא בַּר תַּנְחוּם שֶׁהִתִּיר תּוּרְמוּסִין שֶׁלָּהֶן. אָמַר לֵיהּ. וְלֹא פָגַעְתָּ בֵיהּ. אָמַר לֵיהּ. אָדָם גָּדוֹל הוּא וְהוּא יוֹדֵעַ לְמַתֵּק אֶת הַיָּם הַגָּדוֹל. אָמַר לוֹ. לָאו בְּנִי. חֶשְׁבּוֹן מַיִם הוּא יוֹדֵעַ. וּבְשָׁעָה שֶׁהַמַּיִם מְקַלְּסִין אֶת בּוֹרְאָן הֵן מִתְמַתְקִין. אָמַר רִבִּי יִצְחָק בַּר לָעְזָר. בָּא לוֹמַר גְּנִייוֹ וְאָמַר שִׁבְחוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. חֶשְׁבּוֹן גָּדוֹל הוּא. רִבִּי זַכַּאי דַּאֲלֶכְּסַנְדְּרִיאָה הֲוָה יְדַע לָהּ. אֲמַר. וְאִי בָעִית יְלַפְתָּהּ מִינֵּיהּ. חָלוּט שֶׁלָּהֶן מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי אִמִּי סְלַק עִם רִבִּי יוּדָן נְשִׂיָיא לְחַמְתָּא דְגָדֵר וְהִתִּיר חָלוּט שֶׁלָּהֶן. רִבִּי בָּא בַּר מָמָל בָּעֵי. מַה בֵּין חָלוּט לְתוּרְמוּסִין. אָמַר רִבִּי יוֹסֵי. חָלוּט מְחוּסָּר מַעֲשֶׂה יְדֵי הָאוֹר הוּא. תּוּרְמוּסִין אֵינָן מְחוּסָּר מַעֲשֶׂה יְדֵי הָאוֹר הוּא. חֲוַורְנָס אֵין בּוֹ מִשׁוּם בִּישּׁוּלֵי גוֹיִם וְיוֹצְאִין בּוֹ מִשּׁוּם עֵירוּבֵי תַבְשִׁילִין. רִבִּי בָּא בְשֵׁם רַב אִתַּי. מַרְטִיסָה אֵין בּוֹ מִשׁוּם בִּישּׁוּלֵי גוֹיִם וְיוֹצְאִין בּוֹ מִשּׁוּם עֵירוּבֵי תַבְשִׁילִין. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רַב הוּנָא. כָּל אוֹכֶל שֶׁהוּא נֶאֱכָל חַי כְּמוֹת שֶׁהוּא אֵין בּוֹ מִשּׁוּם בִּישּׁוּלִי גוֹיִם וְיוֹצְאִין בּוֹ מִשּׁוּם עֵירוּבֵי תַבְשִׁילִין.

MISHNAH: The following matters of Gentiles are forbidden but their prohibition is not of usufruct: Milk which the Gentile milked when no Jew was seeing him, bread, their oil, and anything preserved by cooking. Rebbi and his court permitted oil. Preserves in which usually wine is used, where wine might have been added. The wine is forbidden but there is no danger that it might have been used for pagan rituals. , and vinegar, and pieces of triton , and fish sauce not containing a whole fish, and hallec ) prepared from small fish” (Lewis and Short’s Latin Dictionary). , and a lump of asa foetida , and salqonarit salt, spiced salt (mentioned by Pliny xxxi,87 and in Diocletian’s price edict. A recipe is given by Apicius.) Kohut proposes salcenarium Medieval Latin “used for pickling”. Also consider sal candidum “white salt” (E. G.). ; these are forbidden but their prohibition is not of usufruct: HALAKHAH: “The following matters of Gentiles are forbidden,” etc. 8:5 (Notes 135–142 ) and Šabbat 1:(3d line 2). The text in Terumot is a copy of the text in Šabbat ; the text here is somewhat different. Why is Gentile’s milk forbidden? Rebbi Abba (son of) [in the name of] Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison given between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net. Workers were in the field. The water pitcher was uncovered. The first ones drank and were [not] disabled. The second ones died. I say that it was sinking poison. In the days of Rebbi Jeremiah the barrels of the great assembly were uncovered. The first ones drank and were not disabled. The second ones died. I say that it was sinking poison. It was stated thus 7:17 . : “If a watermelon was pecked and ten people ate from it or wine was uncovered and ten people drank from it, it is forbidden to eat or drink after them; I say that there is sinking poison.” Rebbi Jeremiah said, why is Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew sits with the herd while the Gentile milks and brings to him.” 8:5 (Notes 57–62), Ma`aser Šeni 3:1 (Notes 2–3, מ ), and Šabbat 1 (3c l. 55, ש ). The Genizah text here, and the texts in Ma`aser Šeni and Šabbat are clearly copies of one and the same original; the text in Ševi`it is slightly different in wording but identical in meaning. Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan. Bread is of the practices of obfuscation. [Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation?] Do I say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it is logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it is logical that Gentile cooking should be permitted, Ma`aser Šeni , and Šabbat add: “and they obfuscated about it and forbade it.” But the illegible space in ג is not sufficient for this addition; one has to assume that it never was in the Avodah zarah text. ? But it must be the following: At a place where Jewish bread is not available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store “bread merchant”. ; but one does not do this. 1 (3c line 65). The Geniza fragment (ג) ends at the mention of Rav. Another fragment, in much better shape, edited by J. N. Epstein [ Tarbiz 3(1932) 15-26 (G)] starts at the second mention of Deut. 2:28. They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Ioḥai stated thus: Food you shall buy from them with money and eat , etc2:28 . In the Babli, 37b , a statement of R. Joḥanan. The Babli (38a ) negates a biblical base for the prohibition of Gentile cooking. . As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין., and similarly in the Tosephta, it appears asקפריסין “capers”. and קובטיות 5) proposes copta قُباط “fig preserve”. This agrees well with the quote in the Babli since, as stated later also here, all preserves made from fruit which also is eaten raw are not under the prohibition of Gentile cooking. The only problem is that the next sentence implies that the word describes a dried fruit or vegetable which can be returned more or less to its original state but soaking. , roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. But roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav51a , Bava qamma 11a , Yebamot 12b . Also Yerushalmi Nedarim 6:1 (39c l. 44). : Any food which can be eaten alone raw is not in the category of Gentile cooking text adds: And it may be used for eruv tavšilin (a symbolic act which turns a common courtyard or a dead-end alley into a private domain, or which lets one prepare cooked food for the Sabbath on a holiday which falls on a Friday); this formulation may be taken from the end of the Halakhah . (With bread it is in the category of Gentile cooking text nor the Babli. It also contradicts the insertion in the Šabbat text ( Note 368 ). Either it is spurious or the text here disagrees with the text there. .) How does Rebbi Ḥiyya explain food you shall buy from them ? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise trade (ply him) text and G. with him money. They said, that is what Rebbi Jonathan did. When a superior p. 4, remark about R. Jonathan. came to [his] text. town, he sent him an honor gift, that if a suit involving an orphan or a widow came he would have a way to mollify him. I, 3d line 16 ff., ש . While the sentence order there differs from here, the fact that G while following the sentence order of L very often follows the formulation of ש indicates that the two texts are essentially the same. Who forbade the oil? Rav Jehudah said, Daniel forbade it. Daniel was careful , etc. 1:8 . The verse does not seem to mention olive oil. As the Babli explains (36a ), the argument is from the continuation, that he would not defile himself by the king’s solid food and the wine of his drinks , where the plural drinks refers both to wine (whose prohibition is generally accepted) and oil (where Daniel’s action rather is an act of personal piety.) In any case, the prohibition of Gentile olive oil never was considered to have any biblical basis. . And who permitted it? Rebbi permitted it and his court36a . . At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents7:3, Notes 49–64 . The essence of the controversy is whether a divorce document subject to a certain condition is only valid after the condition has been satisfied or is valid immediately but not actionable unless the condition be satisfied. The simplest example is that of a sick childless man who wants to shield his wife from levirate marriage (or prevent her from marrying his brother) by writing a bill of divorce valid if he should die from his disease. If he stipulates that divorce be “from today if I shall die”, the divorce is unquestionably valid. If he omits “from today” then for Rebbi it is valid, for the rabbis it is invalid since a dead person cannot divorce. , oil, and a sole3:4, Notes 93–98 . The “sole” is the result of a miscarriage where no features are recognizable in the aborted fetus. For the rabbis, the woman is subject to all disabilities of a woman who gave birth to a male and a female ( Lev . 12:1–8 ), for Rebbi and his court only if human features were recognizable. . They called him “the court which permitted oil.” Any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. (Note 54) which thereby is shown to be the source of the preceding sentences, and refer to Mishnah Giṭtin 7:10 about a man who gave his wife a bill of divorce valid if he should not return within 12 months, and notice was received of his death. Does she have to wait the full 12 months or not? May she be allowed to remarry? Rebbi Ḥaggai said, she is allowed to remarry. Rebbi Yose said, she is forbidden to remarry. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Ḥanina, but some say in the name of Rebbi Joshua ben Levi: They were climbing up King’s Mountain and were killed about it I, 3c l.37, Babli 17b ) it must refer to the situation there. The exact meaning of “King’s mountain” as a geographical entity has not been determined. . Isaac bar Samuel bar Martha went down to Nisibis. He met Simlai the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel said, true! Rav did not accept on himself to eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder8:6, Note 64 . . He answered him, when I still was there I knew who complained about it, Simlai the Southerner. He told him, he said it in the name of himself, not in the name of Rebbi Jehudah the Prince. He bothered him and he ate. Rebbi Joḥanan asked: Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”1:5 . ? And Rebbi and his court permit what Daniel and his companions forbade? Rebbi Joḥanan follows his own opinion: Rebbi Joḥanan said, I have a tradition in the name of Rebbi Eleazar ben Rebbi Ṣadoq that any restrictive edict passed by a court which is not accepted by the majority of the public is not an edict. They checked and found in the matter of the edict about oil and did not find that a majority of the public followed it. Their roasted egg, Bar Qappara permitted, Ḥizqiah forbade. So far if it was roasted intentionally. If it was roasted unintentionally? Let us hear from the following: There was a fire in an under-growth of reeds and a swamp of date palms where there were locusts which were roasted. The case came before Rebbi Mana, who forbade them. Rebbi Abbahu said, because of admixture of impure locusts. Rebbi Yose ben Rebbi Abun said, and this is of the stringencies of Rav. Rav returned there and saw them taking things lightly and was restrictive with them. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and it dropped off under him. He went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead24b s. v . אתא. . A man went to wash a piece of meat7:3 (50c l. 47). Sokoloff in his Dictionary of Jewish Palestinian Aramaic accepts also Jastrow’s explanation “an object on which the meat was hung” but this seems to be excluded by the context. in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place95a–b . . What is the status of their lupines? Rebbi forbids, Ganiba permits. Rebbi said, I am an Elder and he is an Elder. It came to my mind to forbid; it was his opinion to permit. Rebbi Mana bar Tanḥum went to Tyre and permitted their lupines. Rebbi Ḥiyya bar Abba went to Tyre and found that Rebbi Mana had permitted their lupines. He returned to Rebbi Joḥanan who asked him, what case came to your hands? He told him, I found that Rebbi Mana had permitted their lupines. He asked him, did you not hit him? He answered, he is an important personality and knows how to sweeten the waters of the Great Sea. He told him, no, my son. He knows how to compute the waters; when the waters come together to acclaim their Creator on Ps. 93:4. they sweeten themselves. Rebbi Isaac bar Eleazar said, he starts to speak his disgrace and tells his praise! Rebbi Yose ben Rebbi Abun said, it is a difficult computation; Rebbi Zakkai of Alexandria knows it. He said, if you want, you may learn it from him. What is the rule for their parboiled [food]? Let us hear from the following: Rebbi Immi went with Rebbi Jehudah to the hot springs of Gadara and permitted their parboiled [food]. Rebbi Abba bar Mamal asked, what is the difference between parboiled and lupines? Rebbi Yose said, parboiled is missing action by fire; lupines are not missing action by fire. Ḥawarnas as “hash” (Jastrow) on basis of Arabic رطس “to hit somebody with one’s hand”; it may be somewhat better to rewrite חוורנס as Babylonian הרסנא “sauce made out of ground sardines” (Jastrow) since Palestinian ח often corresponds to Babylonian ה. Also compare Latin arvina “grease, fat,” and moretum , Greek μυρτοτός, a country dish (E. G.). is not forbidden because of Gentile cooking and one may use it for eruv tavšilin text adds: And it may be used for eruv tavšilin (a symbolic act which turns a common courtyard or a dead-end alley into a private domain, or which lets one prepare cooked food for the Sabbath on a holiday which falls on a Friday); this formulation may be taken from the end of the Halakhah . Martisa as “hash” (Jastrow) on basis of Arabic رطس “to hit somebody with one’s hand”; it may be somewhat better to rewrite חוורנס as Babylonian הרסנא “sauce made out of ground sardines” (Jastrow) since Palestinian ח often corresponds to Babylonian ה. Also compare Latin arvina “grease, fat,” and moretum , Greek μυρτοτός, a country dish (E. G.). is not forbidden because of Gentile cooking and one may use it for eruv tavšilin . Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking and one may use it for eruv tavšilin text adds: And it may be used for eruv tavšilin (a symbolic act which turns a common courtyard or a dead-end alley into a private domain, or which lets one prepare cooked food for the Sabbath on a holiday which falls on a Friday); this formulation may be taken from the end of the Halakhah .

אֵילּו מוּתָּרִין בַּאֲכִילָה חָלָב שֶׁחֲלָבוֹ גוֹי וְיִשְׂרָאֵל רוֹאֵהוּ וְהַדְּבָשׁ. וְהַדַּבְדָּבְנִיּוֹת אַף עַל פִּי שֶׁמְּנַטְּפוֹת אֵין בָּהֶן מִשּׁוּם הֶכְשֵׁר מַשְׁקֶה. וּכְבָשִׁים שֶׁאֵין דַּרְכָּן לָתֵת בָּהֶן יַיִן וָחוֹמֶץ. וְטָרִית שֶׁאֵינָהּ טְרוּפָה וְצִיר שֶׁיֶּשׁ בּוֹ דָּגָה וְעָלֶה שֶׁל חִלְתִּית וְזֵיתֵי קֻלוּסְקָא הַמְגוּלְגָּלִין. רִבִּי יוֹסֵי אוֹמֵר הַשְּׁלוּחִין אֲסוּרִין. וְהַחֲגָבִים מִן הַסְּלִילָה אֲסוּרִין וּמִן הַהֶפְתֵּק מוּתָּרִין. וְכֵן לַתְּרוּמָה: אֵילּו מוּתָּרִין בַּהֲנָיָיה כול׳. אָמַר רִבִּי לָעְזָר. הָדָא דְאַתְּ אָמַר. בְּתַבְשִׁיל שֶׁאֵין דַּרְכּוֹ לָתֵת לְתוֹכוֹ יַיִן וָחוֹמֶץ. הָא דָבָר בָּרִיא שֶׁנָּתַן אָסוּר אֲפִילוּ בַהֲנָאָה. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. יִשְׂרָאֵל וְגוֹי שֶׁהֵן שׁוֹפְתִין בִּקְדֵירָה. יִשְׂרָאֵל שׁוֹפֵת וְהַגּוֹי מְנָעֵר. מִי מַחֲזִיר. סָבְרִין מֵימַר. יִשְׂרָאֵל מַחֲזִיר. אָמַר רִבִּי בִנְיָמִין בַּר לִיוַאי. וְהוּא שֶׁנִּתְבַּשֵּׁל כְּמַאֲכָל בֶּן דְּרוֹסַאי. רִבִּי יוֹסֵי בָעֵי. אִם בְּשֶׁנִּתְבַּשֵּׁל כַּאֲכִילַת בֶּן דְּרוֹסַאי לָמָּה לֵיהּ יִשְׂרָאֵל מַחֲזִיר. אֲפִילוּ הַגּוֹי מַחֲזִיר. אֵי זֶהוּ הַחִילֵק. רַב אָמַר. סוֹלְתָנִיתָא. אָמַר רִבִּי יוֹחָנָן. הוּא חִילֵק הוּא טָרִית טְרוּפָה. רִבִּי זְעִירָא כַּהֲנָא בַּר תַחְלִיפָא חָנָן בַּרַ בָּא בְשֵׁם רַב. לִחְלוּחָתָא אֲסוּרָה מִשּׁוּם תַּעֲרוֹבֶת דָּגִים טְמֵאִים. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. הָדָא דְתֵימַר. בְּמָקוֹם שֶׁאֵין הַמַּיִם מְהַלְּכִין. אֲבָל בְּמָקוֹם שֶׁהַמַּיִם מְהַלְּכִין אֵין דָּג טָהוֹר מְהַלֵּךְ עִם דָּג טָמֵא. וְהָא יַמָּא דְטִיבֵּרִיָּה כְּגוֹן הַמַּיִם הַמְּהַלְּכִין הֵן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וּבִלְבַד בְּשָׁעָה שֶׁהַדָּג טוֹרֵף. שְׁמוּאֵל אָמַר. הָדָא חֲפִיתָה יְהַבֵיהּ גַּו קְלִיפָּתָהּ. אִין עָבְדַת לַחְלוּחִי שָׁרְיָיא. וְאִילֹא אֲסִירָה. אֵי זוֹ הַטָּרִית שֶׁאֵינָהּ טְרוּפָה. כָּל שֶׁהָרָאשִׁים וְהַשִּׁזְרוֹת שֶׁלָּהּ קַיָימִין. רִבִּי לָעְזָר בְשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה בִּסְפִינָּה אַחַת מִשֶׁלְּבֵית רִבִּי שֶׁהָיוּ בָהּ יוֹתֵר מִשְּׁלשׁ מֵאוֹת חָבַיּוֹת. וּבָדַק רִבִּי אֶת כּוּלְּהוֹן וְלֹא מָצָא אֶלָּא אַחַת שֶׁהָרָאשִׁים וְהַשִּׁזְרוֹת שֶׁלָּהּ קַיָימִין. וְהִתִּיר אֶת כּוּלְּהֹן. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי אַסִּי מַקְשֵׁי. לֹה מִסְתַּבְּרָה דְלֹא אוֹתָהּ חָבִית תְּהֵא מוּתֶּרֶת וּשְׁאָר כָּל חָבִיּוֹת יְהוּ אֲסוּרוֹת. אֶלָּא עַל יְדֵי עִילָּא. זִבִינְתָא אִיתְקַלְקְלָת. שָׁאָל רִבִּי חַגַּיי לְרִבִּי בָּא בַּר זַבְדָּא. אָמַר לֵיהּ. אֵין דָּבָר שֶׁלְּרַבִּים נֶאֱסָר. רִבִּי יַעֲקֹב בַּר זַבְדִּי אָמַר. רִבִּי יִצְחָק מַקְשֵׁי. וְאִילֵּין אִיגַּרְתָּא לֹא גַּויֻם לוּקִין כְּתִיב בָּהֶן. וְאַתְּ אָמַר. עַל יְדֵי עִילָּא. וְהָכָא עַל יְדֵי עִילָּא. תַּנֵּי עולָּא שַׁכָּפָא קוֹמֵי רִבִּי דוֹסָא. דָּג טָמֵא מַשְׁרִיץ. דָּג טָהוֹר מַטִּיל בֵּיצִים. חָזַר וְתַנָּא קוֹמוֹי. מֵעֵי דָגִים וְקִירְבֵי דָגִים אֵינָן נֶאֱכָלִין אֶלָּא עַל פִּי מוּמְחֶה. אָמַר לֵיהּ. חֲזוֹר בָּךְ. הָדָא תְנִי אוֹ הָדָה. הֲוָה בָּעֵי מִיחְזוֹר בֵּיהּ. אָמַר לֵיהּ רִבִּי זְעִירָא. לֹא תַחֲזוֹר בָּךְ. בִּיצִיאָתָן הֵן נִגְמָרוֹת. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. אִם אָמַר לָךְ. מְלַחְתִּים. נֶאֱמָן. נָתָן בַּר בָּא אָמַר קוֹמֵי שְׁמוּאֵל. יְדַע אֲנָא מִפְרְשָׁה בֵין עוּבָּרֵי דָגִים טְמֵאִין לְעוּבָּרֵי דָגִים טְהוֹרִין. עוּבָּרֵי דָגִים טְמֵאִים עֲגוֹלִין. עוּבָּרֵי דָגִים טְהוֹרִין אֲרוֹכִין. אַחֲוֵי לֵיהּ הָדָא סַלְפִּיתָא. אָמַר לֵהּ. כָּזֶה מָהוּ. אָמַר לֵיהּ. טָמֵא. אָמַר לֵיהּ. לֹא בִּישׁ לִי דְּאָמַרְתָּ עַל טָהוֹר טָמֵא. אֶלָּא סוֹפָךְ דְאָמַר עַל טָמֵא טָהוֹר. תַּנֵּי. אֵין לוֹקְחִין מֵעֵי דָגִים וְקִירְבֵי דָגִים אֶלָּא עַל פִּי מוּמְחֶה. אֵין לוֹקְחִין תְּכֵלֶת אֶלָּא עַל פִּי מוּמְחֶה. אֵין לוֹקְחִין גְּבִינָה ותינייקי אֶלָּא עַל פִּי מוּמְחֶה. אֵין לוֹקָחִין יָיִן בְּסוּרִיָּא אֶלָּא עַל פִּי מוּמְחֶה. אֵין לוֹקְחִין בָּשָׂר שֶׁאֵין בּוֹ סֵימָן אֶלָּא עַל פִּי מוּמְחֶה. וְכוּלָּן נֶאֱכָלִין אֶצֶל מִי שֶׁאֵינוֹ מוּמְחֶה וְאֵינוֹ חוֹשֵׁשׁ. רִבִּי אָחָא רִבִּי תַּנְחוּם בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שִׁילַּח לוֹ חִלְתִּית נֶאֱמָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שִׁילַּח לוֹ תְּכֵלֶת נֶאֱמָן. טַלְיָיא דְּלֵוִי צַנְבָּרַיָיא הֲוָה מַזְבִּן פֵּירִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. עַבְדּוֹ שֶׁלְּנֶאֱמָן כְּנֶאֱמָן. גֶּרְמָנָא עַבְדֵּיהּ דְּרִבִּי יוּדָן נְשִׂיָיא הֲוָה לֵיהּ תּוֹכְלָא. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. עַבְדּוֹ שֶׁל מוּמְחֶה כְּמוּמְחֶה. וּמֶלַח סַלוֹקָנְרִית. אִית תַּנָּיֵי תַנֵּי. שְׁחוֹרָה אֲסוּרָה וּלְבָנָה מוּתֶּרֶת. אִית תַּנָּיֵי תַנֵּי. לְבָנָה אֲסוּרָה וּשְׁחוֹרָה מוּתֶּרֶת. מָאן דָּמַר. שְׁחוֹרָה אֲסוּרָה. שֶׁנּוֹתֵן לְתוֹכָהּ שֶׁרֶץ שָׁחוֹר. וּמָאן דָּמַר. לְבָנָה אֲסוּרָה. שֶׁנּוֹתֵן לְתוֹכָהּ שֶׁרֶץ לָבָן. רִבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל אָמַר מִשּׁוּם רִבִּי יְהוּדָה בֶּן גַּמְלִיאֵל. זוֹ וְזוֹ אֲסוּרָה. אָמַר רִבִּי חֲנַנְיָה. שָׁכֵן חַד הֲוָה לָנָא וְהָיָה נוֹתֵן לְתוֹכָהּ שׁוּמָּן שֶׁלְּחַזִּיר. הֵן סְכָכוֹת הֵן פְּרָעוֹת. הֵן רְפָפוֹת הֵן רְעָלוֹת. הֵן אִיסְטָגִיּוֹת הֵן סָפָיוֹת. הֵן כּוֹסוּת הֵן גּוּמוֹת. הִיא מָקוֹם תַּחַת הַכּוֹסוֹת הִיא מְקוֹם הֲנָחַת חֲתִיכוֹת. הֵן זֵיתֵי קֻלוּסְקָא הֵן זֵיתִים מְגוּלְגָּלִין. וְהַשְּׁלוּחִין אֲסוּרִין. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן אָמַר. מִין הוּא וְהֵן נוֹתְנִין לְתוֹכָן חוֹמֶץ שֶׁיְּהוּ חוֹלְצִין אֶת גַּלְעִינֵיהֶן.

MISHNAH: The following are permitted to eat: Milk which a Gentile milked while a Jew saw him, and honey, and broken grapes (even though they drip they do not prepare for impurity.. 11:38 ). Juice is treated as water in this respect. But the verse reads, if water is poured on vegetables , this is read to imply that contact with water makes vegetables susceptible to impurity only if it was poured intentionally or at least if the wetting was agreeable to the owner ( Sifra Šemini Pereq 11). Therefore juice which flows out of table grapes does not prepare for impurity since it is lost, but juice flowing from wine grapes does prepare for impurity since it is not lost and eases the work of wine pressing. ) Preserves in which usually wine or vinegar is not used, and uncut triton , and fish sauce containing a whole fish, and a leaf of asa foetida , and rolled olives: זיתי קלוסטא המגולגלים and the expression is a double Greek-Hebrew, the olives are “rolled” (or “apt to be rolled”) Greek κυλιστός and Hebrew “rolled”. Cf. E. and H. Guggenheimer, Notes on the Talmudic Vocabulary, Lešonenu 37 (1973) pp. 23–25. ; Rebbi Yose says, the pitted ones are forbidden. Locusts from the basket are forbidden, from storage permitted; similarly for heave. HALAKHAH: “The following are permitted for usufruct,” etc. Rebbi Eleazar said, about a dish in which usually one does not add wine or vinegar. Therefore if it is certain that he added, it is forbidden even for usufruct. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a Jew and a Gentile put a pot on the fire, the Jew puts it down and the Gentile stirs. Who puts it back? One would say that the Jew puts it back. Rebbi Benjamin bar Levai said, only if it is cooked like Ben-Drosai’s food. Rebbi Yose asked, if it is cooked like Ben-Drosai’s food, why does the Jew have to put it back? Even the Gentile may put it back 20a . . What is alec? Rav said, soltanit is forbidden because it is a small fish caught together with non-kosher fish. Cf. Latin solea “sole” (also the fish). . Rebbi Joḥanan said, alec and cut-up triton follow the same rules. Rebbi Ze`ira, Cahana bar Taḥlifa, Ḥanan bar Abba in the name of Rav: Its mucus is forbidden because of admixture from prohibited fish. Rebbi Abba in the name of Rav Jehudah: This you say at a place were water is not running. But in running water no impure fish associates with pure fish. The Sea of Genezareth is similar to running water. Rebbi Yose ben Rebbi Abun said, only at times when the fish bites. Samuel said, ḥafitha 1:4 it is noted that it is a jumping fish. Arabic حٍفث is a large non poisonous snake. one judges according to its shell. If it produces mucus it is permitted, otherwise forbidden. What is uncut triton? Any where heads and spines exist. Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that on a ship of the House of Rebbi there were more than 300 amphoras. Rebbi checked them all out and found only one where heads and spines were found. He permitted all of them. Rebbi Jacob bar Aḥa said, Rebbi Assi asked, would it not be reasonable that one amphora be permitted but the other amphoras be forbidden? But it was by a pretext. 10:7, Notes 91–94 . The common topic are subterfuges to stretch permissions over the reasonable limit. (A sale) one reads “cheeses”, ג for ז, a not infrequent misreading. While the principle of R. Abba bar Zavda refers to public property, here he applied it to loads on a common carrier. This is a subterfuge. was mixed up. Rebbi Ḥaggai asked Rebbi Abba bar Zavda who said to him, the property of the public cannot be forbidden. Rebbi Jacob bar Zavdi said, Rebbi Isaac asked: Is not Cajus Lycus written on these documents, and you say, by a pretext? Ulla the leatherworker. stated before Rebbi Dosa, an impure fish has live births, a pure fish lays eggs 7b . . He started again and stated, fish intestines and fish innards are eaten only upon certification by an expert. He told him, change your statement! This one state or that one. Rebbi Ze`ira said to him, do not change your statement. They are finished only upon being laid. Rebbi Abba in the name of Rav Jehudah, if one tells you, I salted them, he may be believed Nathan bar Abba said before Samuel, I know how to distinguish between fetuses of impure fish and fetuses of pure fish. The fetuses of impure fish are spherical, the fetuses of pure fish are elongated. He showed him a salpe , - ae , “stock-fish”. ; he asked him, what is its status? He answered, impure. He told him, not only am I aggravated that you said impure of what is pure but at the end you will say pure of what is impure. It was stated: One buys fish intestines and fish innards only upon certification by an expert. One buys dark blue wool only upon certification by an expert, which by tradition must be dyed with the blood of a marine snail which can easily be counterfeit by (much cheaper) indigo, and therefore needs certification. (In modern Hebrew תכלת is light blue but classically very dark blue.) 42b . . One buys Bithynian. princeps בית היניקאי, Erfurt ms. ובית הינייקי, Vienna ms. missing. The Vienna text is the only one agreeing with the Mishnah as printed in the Yerushalmi editions. cheese only upon certification by an expert. One buys wine in Syria only upon certification by an expert. One buys meat without a mark only upon certification by an expert. But all one may eat at a person’s who is not an expert without worry. Rebbi Aha, Rebbi Tanḥum in the name of Rebbi Joshua ben Levi: If one sent asa foetida he is trustworthy. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joṣhua ben Levi: If one sent dark blue wool he is trustworthy. The lad of Levi of Ṣanbar was selling produce. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The slave of a trustworthy person is trustworthy. Germanus the slave of Rebbi Jehudah the Prince had dark blue wool. Rebbi Yasa in the name of Rebbi Joḥanan: The slave of an expert is like an expert. “And salqonarit salt.” Some Tannaïm state, black one is forbidden but white permitted. But some Tannaïm state, white one is forbidden but black permitted. He who said black one is forbidden, because one puts a black crawling thing in it. He who said white one is forbidden, because one puts a white crawling thing in it. Rebbi Ḥanania ben Gamliel said in the name of Rebbi Jehudah ben Gamliel, both are forbidden. Rebbi Ḥanania said, we had a neighbor who was mixing it with pig fat. Coverings are the same as protuberances 8:2 it is explained that סְכָכוֹת refers to trees giving shade and פְּרָעוֹת to bushes growing out of a stone wall. Both transmit “tent” impurity. . Veiled is the same as hulled 6:6: On a Sabbath, a Jewish woman in Arabia may walk in the public domain veiled and in Persia hulled. . Roofs are the same as covers 8:9 . An oven ( furnus ) may become impure if according to R. Jehudah it has a roof (στέγη), according to Rabban Gamliel if it has a platform (שְׂפָיוֹת). . Cups are the same as grooves 2:5 : Two black hairs growing in the same groove disqualify a red cow; R. Jehudah says in the same cup. . A place under cups is a place for putting down pieces 22:1 : A table or tripod (portable pieces of furniture which may become impure if whole) which were damaged but were covered with a marble top (which cannot become impure) still may become impure if the cover excludes a place for putting there cups (majority opinion) or pieces (R. Jehudah). . Κυλιστόι olives are rolled olives,: זיתי קלוסטא המגולגלים and the expression is a double Greek-Hebrew, the olives are “rolled” (or “apt to be rolled”) Greek κυλιστός and Hebrew “rolled”. Cf. E. and H. Guggenheimer, Notes on the Talmudic Vocabulary, Lešonenu 37 (1973) pp. 23–25. . “The pitted are forbidden.” Rebbi Ḥiyya in the name of Rebbi Joḥanan said, it is a variety and they put vinegar on them to be able to remove their pits.