Jerusalem Talmud Terumot Chapter 10

בָּצָל שֶׁנְּתָנוֹ לְתוֹךְ עֲדָשִׁים אִם שָׁלֵם מוּתָּר. אִם חִיתְּכוֹ בְּנוֹתֵן טַעַם. וּשְׁאָר כָּל הַתַּבְשִׁיל בֵּין שָׁלֵם בֵּין מְחוּתָּךְ בְּנוֹתֵן טַעַם. רִבִּי יְהוּדָה מַתִּיר בְּצַחֲנָה שֶׁאֵינוֹ אֶלָּא לִיטּוֹל אֶת הַזּוֹהֲמָה. תַּפּוּחַ שֶׁרִיסְּקוֹ וּנְתָנוֹ לְתוֹךְ עִיסָּה וְחִימִיצָהּ הֲרֵי זוֹ אֲסוּרָה. שְׂעוֹרִים שֶׁנָּפְלוּ לְתוֹךְ הַבּוֹר שֶׁל מַיִם אַף עַל פִּי שֶׁהִבְאִישׁוּ מֵימָיו מוּתָּרִין. בָּצָל שֶׁנְּתָנוֹ לְתוֹךְ עֲדָשִׁים כו׳. רִבִּי חִזְקִיָּה רַב אָחָא בְשֵׁם רִבִּי בָּא בַּר מָמָל מַתְנִיתִין בְּשֶׁהוֹצִיאוּ עֲדָשִׁים מֵימֵיהֶן שֶׁעֲדָשִׁים צוֹפְדּוֹת אוֹתוֹ שֶׁלֹּא יִבְלַע. וּכְמַה דְאַתְּ אָמַר עֲדָשִׁים צוֹפְדוֹת אוֹתוֹ שֶׁלֹּא יִבְלַע. וְדִכְוָותָהּ עֲדָשִׁים צוֹפְדוֹת אוֹתוֹ שֶׁלֹּא יִתֵּן. מַתְנִיתִין בְּבָצָל שֶׁל חוּלִין שֶׁנְּתָנוֹ לְתוֹךְ עֲדָשִׁין שֶׁל תְּרוּמָה. אֲבָל בְּבָצָל שֶׁל תְּרוּמָה שֶׁנְּתָנוֹ לְתוֹךְ עֲדָשִׁין שֶׁל חוּלִין לֹא בְדָא. בְּיָבֵשׁ אֲבָל בְּלַח אָסוּר. בְּבָצָל אֲבָל בְּקֵפַלּוֹטוֹת בֵּין לַח בֵּין יָבֵשׁ בֵּין שָׁלֵם בֵּין מְחוּתָּךְ אָסוּר. הֶעֱבִיר פְּטוּמָתוֹ כִמְחוּתָּךְ הוּא. הָיוּ שְׁנַיִם שְלֹשָׁה קְטַנִּים כִּמְחוּתָּכִין הֵן. הָדָא דְתֵימַר בְּשֶׁאֵין קְלִיפָתוֹ הַחִיצוֹנָה כְּדֵי לִיתֵּן טַעַם. אֲבָל אִם יֵשׁ בִּקְלִיפָה הַחִיצוֹנָה כְּדֵי לִיתֵּן טַעַם אָסוּר. תַּמָּן תַּנִּינָן דָּגִים שֶׁנִּתְבַּשְּׁלוּ עִם הַקֵּפַלּוֹטוֹת שֶׁל מַעֲשֵׂר שֵׁנִי וְהִשְׁבִיחוּ הַשֶּׁבַח לְפִי חֶשְׁבּוֹן. אָמַר רִבִּי הוֹשַׁעְיָה מַתְנִיתִין דְּלֹא כְרִבִּי יוּדָה דְּתַנִּינָן רִבִּי יוּדָה מַתִּיר בְּצַחֲנָה שֶׁאֵינָהּ אֶלָּא לִיטּוֹל אֶת הַזּוֹהֲמָה. רַבָּנִין דְּקַיְסָרִין בְּעָיָין. וְהָדָא דְאָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן כָּל הָאִיסּוּרִין מְשַׁעֲרִין אוֹתָן כִּילּוּ בָּצָל כִּילוּ קֵפַלּוֹט דְּלֹא כְרִבִּי יוּדָה. מוֹדֵי רִבִּי יוּדָה בְּבָצָל שֶׁל הֶקְדֵּשׁ וּמוֹדֵה רִבִּי יוּדָה בְּבָצָל שֶׁל עֲבוֹדָה זָרָה. תַּפּוּחַ שֶׁרִיסְּקוֹ וּנְתָנוֹ לְתוֹךְ עִיסָּה וְחִימִיצָהּ הֲרֵי זוֹ אֲסוּרָה. תַּנֵּי רִבִּי יוֹסֵי מַתִּיר. רִבִּי אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה מַה פְלִיגִין בִּמְחַמֵּץ בְּמֵימָיו אֲבָל בִּמְחַמֵּץ בְּגוּפוֹ מוּתָּר. כְּמַה דְּרִבִּי יוֹסֵי אָמַר תַּמָּן אֵין חִימּוּצוֹ חִימּוּץ בָּרוּר. כֵּן הוּא אוֹמֵר הָכָא אֵין תַּבְשִׁילוֹ תַּבְשִׁיל בָּרוּר. כָּל נוֹתְנֵי טַעַם בֵּין לִשְׁבָח בֵּין לִפְגָּם אָסוּר דִּבְרֵי רִבִּי מֵאִיר. רִבִּי שִׁמְעוֹן אוֹמֵר לִשְׁבָח אָסוּר לִפְגָּם מוּתָּר. אָמָר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה פְלִיגִין בְּשֶׁהִשְׁבִּיחַ וְאַחַר כָּךְ פָּגַם. אֲבָל פָּגַם וְאַחַר כָּךְ הִשְׁבִּיחַ אַף רִבִּי מֵאִיר מוֹדֶה. רִבִּי יוֹחָנָן אָמַר לֹא שַׁנְיָיה הִיא פָגַם הִיא הִשְׁבִּיחַ. הִיא הִשְׁבִּיחַ הִיא פָגַם הִיא הַמַּחְלוֹקֶת. תַּמָּן תַּנִינָן שְׂעוֹרִים שֶׁנָּפְלוּ לְתוֹךְ בּוֹר שֶׁל מַיִם אַף עַל פִּי שֶׁהִבְאִישׁוּ מֵימָיו מֵימָיו מוּתָּרִין. הָדָא מַתְנִיתִין מַה הִיא. רִבִּי יוֹחָנָן אָמַר בְמַחְלוֹקֶת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר דִּבְרֵי הַכֹּל. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר אִילֵּין שְׁמוּעָתָא הָכָא. רִבִּי יוֹחָנָן בְמַחְלוֹקֶת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר דִּבְרֵי הַכֹּל.

MISHNAH: An onion which one added to lentils, if whole it is permitted, if cut up it depends on transferring taste. Any other cooked food, whether whole or cut up, depends on transferring taste. Rebbi Jehudah permits in anchovies 2:20 ) or mishnaic “small salted fish in brine” ( Mishnah Nedarim 5:5 ), Arabic צחן. Maimonides chooses the first alternative, R. Simson the second. One has to wonder that the medical doctor Maimonides would think of saving spoiled food. If an entire onion of heave is put into the brine to absorb impurities, the anchovies remain profane according to R. Jehudah. where it only serves to remove pollutants. If a mashed apple is added to dough and it soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. HALAKHAH: “An onion which one added to lentils,” etc. Rebbi Ḥizqiah, Rav Aḥa in the name of Rebbi Abba bar Mamal said, our Mishnah [in case] after the lentils lost their sap; [then] the lentils shrink it so it will not absorb [any taste]. (As you say, lentils shrink it so it will not absorb.) Similarly, lentils shrink it so it will not give. The Mishnah speaks about a profane onion which he put into heave lentils; but not the case of a heave onion put into profane lentils. If it is dry, but moist is forbidden. An onion, but leeks are forbidden moist or dry, entire or cut up. If he removed the tip it is as if cut up. If there were two or three small ones, they are as if cut up. Only if the outer shell does not transmit taste. But if the outer shell transmits taste, it is forbidden. There 2:1. , we have stated: “If fish improved in value when cooked with leeks of second tithe, the increase is proportional and the fish b before cooking but now the whole is worth c > a + b , then some of the proceeds of the dish, ac/ ( a+b ), has to be used to buy food to be consumed according to the rules of second tithe. .” Rebbi Hoshaia said, that Mishnah does not follow Rebbi Jehudah, since we have stated: “Rebbi Jehudah permits in anchovies where it only serves to remove pollutants.” The rabbis of Caesarea asked: The saying of Rebbi Abbahu in the name of Rebbi Joḥanan 2:1 (fol. 53b), Orlah 1:4 (fol. 61a), 2:6 (fol. 62b), Nazir 6:1 (fol. 54d), 6:10 (fol. 55b). It is quoted in Babli Ḥulin 97b where the more lenient standard of 1 part forbidden in 61 permitted is established. , that all forbidden [food] is estimated as if it were onion, as if it were leeks, does this contradict Rebbi Jehudah? Rebbi Jehudah will agree regarding an onion of the Temple or an onion of idol worship. 3, fol. 5d. The text is also in Ḥallah 1:1 (fol. 57a), Pesaḥim 2:4 (fol. 29b). “If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated 36a/b . According to the Yerushalmi it is not clear whether what is induced by fruit juice falls under the legal category of “to turn sour;” this is the position of the Babli in Menaḥot 54a . In any case, the quote here cannot be from the Tosephta. : Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Just as Rebbi Yose says there. R. Yose will not agree that what happens if a dough is kneaded with pure apple juice is souring; therefore he holds that mixing dough with apple juice can have no legal consequences. , its souring is not clearly souring, so he says here 3:3: “One may not put an egg next to the samowar [that it should become a soft-boiled egg on the Sabbath] and one may not break it on [hot, exposed to the sun] towels [to make a fried egg on the Sabbath], but Rebbi Yose permits it.” , its cooking is not clearly cooking. “Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. Rebbi Simeon says, if it improves it is forbidden, if it spoils it is permitted.” Rebbi Simeon ben Laqish said, in what do they disagree? If it first improved but then spoiled. But if it spoiled and later improved, even Rebbi Meїr will agree. Rebbi Joḥanan said, there is no difference whether it spoiled and improved or improved and spoiled, it is a disagreement. There. , we have stated: “If barley grains fell into a cistern of water, even though they made it stink, the water is permitted.” What is the status of that Mishnah? Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody. Rebbi Yose ben Rebbi Abun said this tradition here: Rebbi Joḥanan said it is a disagreement; Rebbi Simeon ben Laqish said it is the opinion of everybody.

הָרוֹדֶה פַת חַמָּה וּנְתָנָהּ עַל פִּי חָבִית שֶׁל יַיִן שֶׁל תְּרוּמָה רִבִּי מֵאִיר אוֹסֵר וְרִבִּי יְהוּדָה מַתִּיר. רִבִּי יוֹסֵי מַתִּיר בְּשֶׁל חִטִּים וְאוֹסֵר בְּשֶׁל שְׂעוֹרִים מִפְּנֵי שֶׁהַשְּׂעוֹרִים שׁוֹאֲבוֹת. תַּנּוּר שֶׁהִסִּיקוֹ בְּכָמוֹן שֶׁל תְּרוּמָה וְאָפָה בוֹ אֶת הַפַּת הַפַּת מוּתָּר שֶׁאֵין טַעַם כָּמוֹן אֶלָּא רֵיחַ כָּמוֹן. אָמַר רִבִּי זְעִירָא בְּעוֹן קוֹמֵי רִבִּי יַנַּאי נְתָנוֹ עַל פִּי מְגוּפַת חָבִית מַהוּ. אָמַר לוֹן יַגִּיד עָלָיו רֵיעוֹ. מַהוּ יַגִּיד עָלָיו רֵיעוֹ. אָמַר רִבִּי יוֹסֵי כְּהָדָא דְתַנִּינָן תַּמָּן חָבִית מְלֵיאָה פֵירוֹת וּנְתוּנָה לְתוֹךְ הַמַּשְּׁקִין אוֹ שֶׁמְּלֵיאָה מַשְׁקִין וּנְתוּנָה לְתוֹךְ הַפֵּירוֹת. כְּמַה דְאַתְּ אָמַר תַּמָּן וְהוּא שֶׁיְּהֵא הַמַּשְׁקִין נוֹגְעִין בְּחָבִיּוֹת. וְהָכָא וְהוּא שֶׁתְּהֵא כִכָּר נוֹגַעַת בִּמְגוּפָה. אָמַר רִבִּי מָנָא וּמִינָהּ כְּמַה דְתֵימָא וְהוּא שֶׁיְּהוּ מַשְׁקִין נוֹגְעִין בְּחָבִיּוֹת עַצְמָהּ. וְאַף הָכָא וְהוּא שֶׁתְּהֵא כִכָּר נוֹגַעַת בִּמְגוּפָה עַצְמָהּ. מִילְתֵיהּ אָמַר אֲפִילוּ בְצוֹנֶנֶת. אָמַר רִבִּי בָא בְּצוֹנֶנֶת הֲוָה עוּבְדָא. וְהָא תַנִּינָן חַמָּה. אָמַר רַב חִסְדָּא שֶׁלֹֹּא תֹאמַר הוֹאִיל וְהַהֶבֶל כּוֹבֵשׁ יְהֵא מוּתָּר. כְּמָה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַיִם עוֹשִׂין פֵּירוֹת וּמַשְׁקִין אֵין עוֹשִׂין פֵּירוֹת דְּלֹא כְרִבִּי יוּדָה. אֶלָּא רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר מַיִם עוֹשִׂין פֵּירוֹת וַחֲסֵירִין וּמַשְׁקִין עוֹשִׂין פֵּירוֹת וְאֵינָן חֲסֵירִין. רִבִּי יְהוּדָה אוֹמֵר אֵין מַשְׁקִין עוֹשִׂין פֵּירוֹת כָּל עִיקָּר. וּמַה דְאָמַר רִבִּי יוֹחָנָן כְּשֶׁהָיִינוּ הוֹלְכִין אֶצֶל רִבִּי הוֹשַׁעְיָה רַבָּה לְקַיְסָרִין לִלְמוֹד תּוֹרָה הָיוּ נוֹתְנִין חֲמִטָתֵינוּ עַל גַּבֵּי קִבּוֹטִין שֶׁל מוּרִיֵיס וְהָיוּ טוֹעֲמִין בָּהּ טַעַם מוּרִיֵיס דְּלָא כְרִבִּי יוּדָה. מַהֲלִימִין הָיוּ. וְאֵין אָסוּר מִשּׁוּם גֶּזֶל בַּעַל הַבַּיִת. נוֹטְלִין הָיוּ רְשׁוּתוֹ שֶׁל בַּעַל הַבַּיִת. חִיטִּין מִלְּמַטָּן וּשְׂעוֹרִין מִלְּמַעֲלָן כְּשֵׁם שֶׁאֵין חִיטִּין שׁוֹאֲבוֹת כָּךְ אֵין הַשְּׂעוֹרִים שֹׁאֲבוֹת. שְׂעוֹרִים מִלְּמַטָּן וְחִיטִּים מִלְּמַעֲלָן כְּשֵׁם שֶׁהַשְּׂעוֹרִים שׁוֹאֲבוֹת כָּךְ הַחִיטִּים שׁוֹאֲבוֹת. מַהוּ לִצְלוֹת שְׁנֵי שְׁפוּדִין אֶחָד שֶׁל בָּשָׂר שְׁחוּטָה וְאֶחָד שֶׁל בָּשָׂר נְבֵילָה בְּתַנּוּר אֶחָד. רַב יִרְמְיָה אָמַר בְּשֵׁם רַב אָסוּר. וּשְׁמוּאֵל אָמַר בְשֵׁם לֵוִי מוּתָּר. פְּלִיגָא מַתְנִיתִין עַל רַב. אֵין צוֹלִין שְׁנֵי פְסָחִים בְּתַנּוּר אֶחָד מִפְּנֵי הַתַּעֲרוֹבוֹת. לֹא אָמְרוּ אֶלָּא מִפְּנֵי הַתַּעֲרוֹבוֹת. הָא שֶׁלֹּא מִפְּנֵי הַתַּעֲרוֹבוֹת לֹא. מֵי צִתְרִי רַב אָמַר אָסוּר וּשְׁמוּאֵל אָמַר מוּתָּר. אַיְיכִל שְׁמוּאֵל לְרַב מֵי צִתְרִי. הָדֵין טַוִויָּה רַב חִיָיה בַּר אַשִׁי בְשֵׁם רַב מַשְׁגֵּר לֵיהּ בְּחָרוּתָה.

MISHNAH: If somebody takes hot pitta bread out of the oven and deposits it on the mouth of an amphora of heave wine, Rebbi Meїr forbids and Rebbi Jehudah permits. Rebbi Yose permits in the case of wheat and forbids in the case of barley because barley absorbs. If an oven was heated with heave cumin and one baked bread in it, the bread is permitted since it absorbs not the taste of cumin but the smell of cumin. HALAKHAH: Rebbi Zeїra said, they asked before Rebbi Yannai: What [are the rules] if he put it on the plug of the amphora? He said to them ( Job 36:33 ): “Its neighbor will inform about it.” What means, “its neighbor will inform about it”? Rebbi Yose said, that which we have stated there 3:2–3: “2. An amphora full of fruits added to fluids, or one full of fluids added to fruits; if they absorbed, all those which absorbed are prepared. They spoke about water, wine, and vinegar, but the rest of the fluids are pure. R. Neḥemiah declares legumes pure because legumes do not absorb. 3. If somebody takes hot pitta bread out of the oven and deposits it on the mouth of an amphora of wine, Rebbi Meїr declares it impure but Rebbi Jehudah declares it pure. Rebbi Yose declares it pure in the case of wheat and impure in the case of barley because barley absorbs.” For preparation of solid food for impurity, cf. Demay , Chapter 2, Note 141 . For the impurity of fluids, Demay , Chapter 2, Notes 136–137 . The amphora contains fruit not prepared for impurity. Since the walls of a clay amphora are porous, the fruits inside (or outside) may get moist. Since human action puts the amphora into the fluid, the moisture prepares for impurity. This applies only to water and wine; the rest of the impure fluids (olive oil, date honey, and human body fluids) are viscous and do not penetrate a clay wall. In Mishnah 3, the wine is impure. Bread, being made with water, is always prepared for impurity. R. Meїr holds that the bread will receive the taste of the wine by absorbing particles evaporated from the wine. Since he holds that all smells transfer prohibitions and impurity, the bread must be impure. : “An amphora full of fruits added to fluids, or one full of fluids added to fruits.” As you say there, only if the fluids touch the amphora; so here only if the loaf touches the plug. Rebbi Mana said, from this it follows as you say there, only if the fluids touch the amphora itself; so here only if the loaf touches the plug itself. His opinion implies, even [if the pitta] is cold. Rebbi Abba said, the problem was about a cold one. But did we not state “hot”? Rav Ḥisda said, that one should not say since the vapor absorbs it should be permitted. Following Rebbi Simeon ben Laqish, water acts on fruits, [other] fluids do not act on fruits, against Rebbi Jehudah 3:2 not quoted in our text, that only water and wine (table wine or vinegar) can influence the status of fruits through a clay wall. Everybody agrees that viscous fluids cannot act through the clay wall. The only problem is wine, which in the anonymous Mishnah 2 is equated with water but in Mishnah 3, R. Jehudah denies that it can act on bread. “Other fluids” here means the fluids excluded in Mishnah 2 plus wine. The statement of R. Simeon ben Laqish seems to point to an inconsistency in the position of R. Jehudah. ! But Rebbi Simeon ben Laqish says, water acts on fruits and loses fluid volume, [other] fluids act on fruits and do not lose volume. Rebbi Jehudah says, [other] fluids do not act on fruits at all. And what Rebbi Joḥanan said, when we went to Caesarea to study Torah with the Great Rebbi Hoshaia, we put our flat-cake on boxes, cf. Demay p. 384. of fish sauce and we tasted there the taste of fish sauce. Is this against Rebbi Jehudah 3:2 determines practice following R. Meїr, against our rules that R. Jehudah is the greater authority than R. Meїr. ? They put it into the brine. Is that not forbidden because they rob the owner? They had obtained the owner’s permission. Wheat below and barley above; just as wheat does not absorb so the barley will not absorb. Barley below and wheat above, just as barley absorbs so wheat will absorb. May one roast two spits together in one oven, one of kosher meat and one of carcass meat? Rav Jeremiah said in the name of Rav, it is forbidden. Samuel said in the name of Levi, it is permitted. A baraita 5:11 . disagrees with Rav: “One may not roast two Passover sacrifices together in one oven because they could be mixed up. 12:8 , 9 . It is permitted to roast the sacrifice in an oven because the oven serves only to intensify the fire. It is forbidden to roast the sacrifice in a closed oven since then it also would be roasted by the heat stored in the walls. .” They said only, because they could be mixed up; therefore, not if they could not be mixed up96a/b . In both Talmudim, practice follows Levi. . Calamint water, Rav said it is forbidden, Samuel said it is permitted. Samuel served Rav calamint water has been defined as calamint at the end of Ševi‘it 7:2. Calamint is a weed that may be used as spice. Since it is food only by the intent of the person collecting it, it is not subject to heave, certainly not outside the Land. So if somebody in Babylonia gave heave from calamint, any drink made from it is permitted to everybody. We have a principle that if a person thinks of something permitted as forbidden, another person may not serve him what he thinks is forbidden. If Samuel disregarded this injunction, he must have thought that Rav’s position did not merit attention, or he managed to convince Rav of his error. . That inner part, Rav Ḥiyya bar Ashi in the name of Rav: One fires it with dry branches.

תִּלְתָּן שֶׁנָּפְלָה לִתוֹךְ הַבּוֹר שֶׁל מַיִם בִּתְרוּמָה וּבְמַעֲשֵׂר שֵׁנִי אִם יֵשׁ בְּזֶרָע כְּדֵי לִיתֵּן טַעַם אֲבָל לֹא בְעֵץ. וּבַשְּׁבִיעִית וּבְכִלְאֵי הַכֶּרֶם וְהֶקְדֵּשׁ אִם יֵשׁ בְּזֶרֵע וּבְעֵץ כְּדֵי לִיתֵּן טַעַם. מִי שֶׁהָיוּ לֹו חֲבִילֵי תִלְתָּן שֶׁל כִּלְאֵי הַכֶּרֶם יִדָּלֵקוּ. הָיוּ לוֹ חֲבִילֵי תִלְתָּן שֶׁל טֵבֵל כּוֹתֵשׁ וּמְחַשֵּׁב כַּמָּה זֶרַע יֵשׁ בָּהֶן וּמַפְרִישׁ אֶת הַזֶּרַע וְאֵינוֹ צָרִיךְ לְהַפְרִישׁ אֶת הָעֵץ. אִם הִפְרִישׁ לֹא יֹאמַר אֶכְתּוֹשׁ וְאֶטּוֹל אֶת הָעֵץ וְאֶתֵּן אֶת הַזֶּרַע אֶלָּא נוֹתֵן אֶת הָעֵץ עִם הַזֶּרַע. וְאֵין עֵץ פּוֹגֵם וְחוֹזֵר וּפוֹגֵם. מַתְנִיתִין כְּמָאן דְּאָמַר נוֹתֵן טַעַם לִפְגָם אָסוּר. וַאֲפִילוּ כְּמָאן דְּאָמַר נוֹתֵן טַעַם לִפְגָם מוּתָּר מוֹדֵי הוּא הָכָא שֶׁהוּא אָסוּר. לָמָּה כָּל דָּבָר שֶׁנָּפְלָה לְתוֹכוֹ תִּלְתָּן הוּא מַשְׁבִּיחַ. וְכַמָּה הִיא חֲבִילָה עֶשְׂרִים וַחֲמִשָּׁה זֵירִין. אָמַר רִבִּי יוֹחָנָן וְאַרְבָּעָה מִינְהוֹן מִיטָּה. מִילְתֵיהּ אָמְרָה עַד שֶׁהֵן בַּחֲבִילוֹת הֵן נִטְבָּלוֹת. מֵעַתָּה וַאֲפִילוּ שִׁבֳּלִים. אֵין מַכְנִיסָן לְכֵן. וַהֲלֹא חַבִּיוֹת מַכְנִסָן לְכֵן. אֵין גִּידּוּלֵיהֶן לְכֵן. וְאֵלּוּ מַכְנִסָן לְכֵן וְגִידּוּלֵיהֶן לְכֵן.

MISHNAH: Fenugreek that fell into a water cistern, for heave and second tithe if the seeds are enough to impart taste, disregarding the wood. But for the Sabbatical, kilaim in a vineyard, and dedicated seeds, if seeds and wood together impart taste. If somebody had bundles of fenugreek of kilaim from a vineyard, they should be burned. If he had bundles of fenugreek from ṭevel 13a ), stalks of fenugreek are not subject to heave and tithes; the obligation of heave starts only after the separation of seeds from the stalks by threshing (“pounding” in the Mishnah.) Therefore, the situation of the Mishnah can happen only if no heave was given but the farmer irregularly gave First Tithe to the Levite before separating the seeds from the stalks. The tithe bundles in the hand of the Levite are now ṭevel for Heave of the Tithe; the Levite has to prepare them by pounding and then give the Cohen his due. But if he simply hands one bundle out of ten to the Cohen, it becomes heave and he may not go back on his word and try to take the stalks for himself. , he pounds them and computes how much seed this contains and separates the seeds but not the wood. If he separated, he should not say I shall pound, take the wood, and give the seeds but he gives seeds with the wood. HALAKHAH: Does not the wood spoil repeatedly? Our Mishnah follows him who says that anything that spoils is forbidden. But even according to him who says anything that spoils is permitted, he agrees here that it is forbidden. Why? Fenugreek improves anything into which it falls. How much is a bundle? 25 plants 3:6 ). Also, a contract for delivery of bundles of fenugreek requires delivery of bundles of 25 each. . Rebbi Joḥanan said, four to a bed18:9 ), it means groups of four. . It implies that they become ṭevel in bundles. Why not single ears? One never gathers for that. But may grains be gathered thus? One does not grow for that. But these, one gathers for this, one grows for this.

זֵיתֵי חוּלִין שֶׁכְּבָשָׁן עִם זֵיתֵי תְרוּמָה פִּיצּוּעֵי חוּלִין עִם פִּיצּוּעֵי תְרוּמָה פִּיצּוּעֵי חוּלִין עִם שְׁלֵימֵי תְרוּמָה אוֹ בְמֵי תְרוּמָה אָסוּר. אֲבָל שְׁלֵימֵי חוּלִין עַם פִּיצּוּעֵי תְרוּמָה מוּתָּר. אָמַר רִבִּי יוֹנָה זֹאת אוֹמֶרֶת פְּצוּעִין בּוֹלְעִין וּפוֹלְטִין וְחוֹזְרִין וּבוֹלְעִין. שְׁלֵימִין וּבוֹלְעִין וּפוֹלְטִין וְעוֹד אֵינָן בּוֹלְעִין. הָדָא אָמְרָה לֹא לִשְׁבָח וְלֹא לִפְגָם אָסוּר. מַתְנִיתִין דְּרִבִּי שִׁמְעוֹן דְּרִבִּי שִׁמְעוֹן אוֹמֵר נוֹתֵן טַעַם לִפְגָם אָסוּר. וְהָא רִבִּי שִׁמְעוֹן אָמַר נוֹתֵן טַעַם לִפְגָם מוּתָּר. כְּהָדָא רִבִּי שִׁמְעוֹן אוֹמֵר כְּרוּב שֶׁל שִׁקְיָא שֶׁשְּׁלָקוֹ עִם כְּרוּב שֶׁל בַּעַל אָסוּר מִפְּנֵי שֶׁהוּא בוֹלֵעַ.

MISHNAH: Profane olives preserved with heave olives, if they were broken profanes with broken heaves, broken profanes with whole heaves, or preserves in heave fluid, are forbidden. But whole profanes with broken heaves are permitted. HALAKHAH: Rebbi Jonah said, this implies that broken [olives] absorb, release, and absorb again; whole [olives] absorb, release, but do not absorb again. That means, if it is neither improving nor spoiling it is forbidden. The Mishnah is Rebbi Simeon’s, for Rebbi Simeon says if its taste spoils, it is forbidden. But did Rebbi Simeon not say, if its taste spoils, it is permitted 2:5 (fol. 62a); a slightly shortened version is in Avodah Zarah 5:3 (fol. 44d); Babli Avodah Zarah 67b/68a . ? Following what Rebbi Simeon says, irrigated cabbage preserved with unirrigated cabbage is forbidden because it absorbs.

דָּג טָמֵא שֶׁכְּבָשׁוֹ עִם דָּג טָהוֹר וְכָל גָּרָב שֶׁהוּא מַחֲזִיק סְאָתַיִם אִם יֵשׁ בּוֹ מִשְׁקַל עֲשָׂרָה זוּזֵי בִּיהוּדָה שֶׁהֵן חָמֵשׁ סְלָעִים בַּגָּלִיל דָּג טָמֵא צִירוֹ אָסוּר. רִבִּי יְהוּדָה אוֹמֵר רְבִיעִית בְּסָאתַיִם. רִבִּי יוֹסֵי אוֹמֵר אֶחָד מִשִּׁשָּׁה עֶשְׂרֵה שֶׁבּוֹ. חֲגָבִים טְמֵאִים שֶׁנִּכְבְשׁוּ עִם חֲגָבִים טְהוֹרִים לֹא פָסְלוּ אֶת צִירָן. הֵעִיד רִבִּי צָדוֹק עַל צִיר חֲגָבִים טְמֵאִים שֶׁהוּא טָהוֹר. תַּנֵּי רִבִּי יוּדָה בַּר פָּזִי דְּבַר דְּלָיָה דָּג טָהוֹר טָפֵל שֶׁכְּבָשׁוֹ עִם דָּג טָמֵא מְלִיחַ אָסוּר. וְהָתַנֵּי רִבִּי חִיָיה מַדִיחוֹ וּמוּתָּר. אָמַר רִבִּי מָנָא מָאן דְּאָמַר מוּתָּר בְּשֶׁכְּבָשָׁן שְׁתֵּיהֶן כְּאַחַת. מָאן דְּאָמַר אָסוּר בְּשֶׁכְּבָשָׁן זֶה אַחַר זֶה. תֵּדַע לָךְ שֶׁהוּא כֵן דְּתַנִּינָן אוֹ בְמֵי תְרוּמָה אָסוּר לֹא בִּשֶׁכְּבָשָׁן זֶה אַחַר זֶה. וְכָל גָּרָב שֶׁמַּחֲזִיק סְאָתַיִם. כַּמָּה סְאָתָה עָבְדָא עֲשָׂרָה וְאַרְבָּעָה לוֹגִין. וְכַמַּה לוֹגָא עֲבִיד תַּרְתֵּין לִיטְרִין. וְכַמָּה לִיטְרָא עָבְדָא מֵאָה זִינִין נִמְצָא כָּל זִין וְזִין אַחַת מִתֵּשַׁע מֵאוֹת וְשִׁשִּׁים. הוֹרֵי רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן בְּעַכְבָּרָא חַד לְאֶלֶף. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה רוֹבַע צִיר בִּסְאָתַיִם צִיר. וַהֲלֹא אֵין צִיר דָּג טָמֵא [מַצִּיל]. אָמַר רִבִּי אַבָּהוּ חָשְׁבִית יָתָהּ קָרוֹב לְמָאתַיִם. רִבִּי אִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בַּר חִיָיה רוֹבַע צִיר בִּסְאָתַיִם דָּגִים וְצִיר. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יֹאשַׁיָּה וְהוֹרֵי כֵן. וְתַנֵּי כֵן בְּמַה דְבָרִים אֲמוּרִים בִּזְמַן שֶׁשּׁוֹלֶה רִאשׁוֹן רִאשׁוֹן וּמַנִּיחַ לְפָנָיו שֶׁמּוּתָּר לַעֲשׂוֹת כְּסֶדֶר הַזֶּה. אֲבָל אִם הָיָה שׁוֹלֶה רִאשׁוֹן רִאשׁוֹן וּמַנִּיחַ לַאֲחָרָיו אֲפִילוּ יוֹתֵר מִכְּסֶדֶר הַזֶּה מוּתָּר. עַל יְדֵי עִילָּה גְּבוּנְתָה אִיקַלְקֵלַת. שָׁאַל רִבִּי חַגַּיי לְרִבִּי בָּא בַּר זַבְדָּא אָמַר לֵיהּ דָּבָר שֶׁל רַבִּים אֵינוֹ נֶאֱסָר. רִבִּי יַעֲקֹב בַּר זַבְדִּי אָמַר רִבִּי יִצְחָק שָׁאַל וְאִילֵּין אִגַּרְתָּא לֹא גַיֻיס לוּקֹס כְּתִיב בָּהֶן וְאַתְּ אָמַר עַל יְדֵי עִילָּה. הֵעִיד רִבִּי צָדוֹק עַל צִיר חֲגָבִים טְמֵאִים שֶׁהוּא טָהוֹר. מַהוּ טָהוֹר טָהוֹר מִלְּהַכְשִׁיר. הָא לְטַמֵּא אֲפִילוּ כָּל שֶׁהוּא מְטַמֵּא.

MISHNAH: If an impure fish was preserved with a pure fish, if in any keg. containing two seah the impure fish weighed ten zuz in Judea which are five tetradrachmas 3(9), “Ten zuz in Judea which equal ten tetradrachmas in Galilee.” in Galilee, the sauce is forbidden. Rebbi Jehudah says, a quarter [ log ] in two seah equals 24 log , this is 1/196 whereas the first Tanna allows only 1/960 of contamination ( Note 81 ). . Rebbi Yose said, one sixteenth of it as “it”. Since the garab contains 9600 zuz (Notes 78–81), 1/16 of it would be 600 zuz and the 10 zuz given in the Mishnah are 1/60 of this quantity. Therefore, R. Yose asserts that in this case also the mixture is permitted if the kosher food is as least 60 times the quantity of the forbidden. . Impure locusts preserved with pure locusts do not forbid the fluid exuding. 11:22 . from the latter. 7 :2 Rebbi Ẓadoq testified that the fluid exuding from impure locusts. 11:22 . The only Jewish group with a continued tradition of identification of the edible locust is Yemenite Jewry. In Yemen, locusts were only eaten roasted. is pure. HALAKHAH: Rebbi Jehudah bar Pazi stated from Bar Delaiah: “Unsalted pure fish preserved with salted impure fish is forbidden”. But did we not state: “He washes it and it is permitted” 3(6) it is stated: ( Lev . 11:9 ) “Those you shall eat,” to include pure fish preserved with impure. The Babli ( Avodah Zarah 40a ) reports on a disagreement on whether the fluid oozing out from non-kosher seafood is forbidden. It decides that it is forbidden; a decision accepted by R. Zeïra. ? Rebbi Mana said, he who said it is permitted, when he preserved them simultaneously; he who said it is prohibited when he preserved them one after the other. You can understand that this is so, since we have stated “in heave fluid it is forbidden;” [is that] not when he preserved one after the other? “Any keg containing two seah ”. How much is in a seah ? [24] (14) log vol. 1, No. 281, reads “24”. A seah is 6 qab , each qab is 4 log . . How much is in a log ? 2 pounds(Jerusalem 1975), 11 read zin , 1 ziz (reading also of the Rome ms. in the Halakhah), and 12 zuz in the Mishnah text. Therefore, zin here equals zuz in the Mishnah. . How much is in a pound? 100 zin refers to volume and pound to weight, one has to assume that the volume of 1 log of water weighs 2 Jerusalem pounds. Under the Julian-Claudian dynasty, a denar ( zuz ) was 1/96 of a Roman 1b. of 12 Troy oz., (about 345 g). It follows from the text that this denar was 1/100 of a smaller pound. . It turns out that each single zin corresponds to one in 960 1/9600 of 2 seah , and 10 zin of impure fish make the 2 seah forbidden, it follows that each single zin of impure fish contaminates 960 times its weight or volume. (Explanation of R. Solomon ibn Adrat.) . Rebbi Yose ben Rebbi Abun instructed at Akhbara: one in a thousand. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: A quarter [ log ]” which is a dry measure equal to one log in liquid measure. But since the Yerushalmi here follows R. Jehudah in the Mishnah, one has to understand “quarter log ”. of fish sauce in two seah of fish sauce. But the sauce of an impure fish never can save 99b ). It never can contribute to the 196 times the permitted food has to exceed the forbidden. ! Rebbi Abbahu said, I computed that close to 200 2, p. 440) accepts an explanation that R. Abbahu determined that the sauce exuded by 10 zin impure fish will be about 1/200 of a garab of fish and sauce. In the Babli ( Ḥulin 99b ), R. Yose bar Ḥanina implies that the anonymous Tanna also accepts R. Jehudah’s opinion about fish sauce and requires 1/960 only for the fish itself. This also is the position of the Yerushalmi which distinguishes between the impure fish, discussed in the preceding paragraph, and fish sauce. . Rebbi Ila in the name of Rebbi Simeon bar Ḥiyya, a quarter [ log ] of fish sauce in two seah of fish and fish sauce. A case came before Rebbi Joshia and he instructed accordingly 99b ) accepts the ruling of R. Jehudah in the interpretation of R. Abbahu which counts only the amount of sauce. . We have stated thus: “When has this been said? If he scoops out piece by piece and puts them before himself, he has to proceed in the way indicated of impure fish, all is forbidden. But if he scooped out and threw the impure away, so that at no time there are 10 zin of impure fish before him, the fish fluid itself is bland and does not forbid anything even if the total sum of impure fish would have been greater than 10 zin . (Explanation of R. S. Lieberman.) . But if he scoops out piece by piece and throws them away, even more than was indicated is permitted.” 2:10 (fol. 42a). In that text, instead of גבונתא one reads זבונתא “merchandise”. Since both texts speak about food that possibly is forbidden, the reading here seems preferable (but גבונתא possibly does not mean “cheese”.) In Avodah Zarah , the paragraph follows a lenient ruling of Rebbi referring to a shipload of wine amphoras. In both cases, it is not clear whether the expression “by some pretext” refers to the previous very lenient statement (and should be translated “as a subterfuge”) or to the following. Therefore, it is left to the reader to decide where or whether to split both paragraphs. By some pretext, cheese was mixed up. Rebbi Ḥaggai asked Rebbi Abba bar Zavda. He said to them, the property of the public cannot be forbidden Chapter 8, Note 132 . Here it is extended to mixed cargo on a common carrier. This is a subterfuge. . Rebbi Jacob bar Zavdi said, Rebbi Isaac asked: Is not Caius Lycus written on these documents, and you say, by a pretext 1:1 (fol. 43b) that a divorce document is valid even if its witnesses sign with Roman (Caius) or Greek (Λύκος “wolf”) names. It is stated there that this refers only to divorce documents executed outside the Land since the Jews of the diaspora have Gentile names and, therefore, there is a presumption that the document was signed by Jews. Since without the document the divorced wife could never remarry, it is the duty of the rabbinic court of her home town to find ways to validate a divorce document for which no replacement could be demanded from overseas. This is a situation in which the rabbis would be forced to find pretexts to declare the document valid. However, the statement is an absolute one, valid also for cases in which there is no urgency. ? “Rebbi Ẓadoq testified that the fluid exuding from impure locusts is pure. Chapter 2, Note 141 . ” In what respect is it pure? It is pure not to prepare. But to make impure 7:2 .) , the most minute amount makes impure.

כָּל הַנִּכְבָּשִׁין זֶה עִם זֶה מוּתָּרִין אֶלָּא עִם הַחִיסִּית. חִיסִּית שֶׁל חוּלִין עִם חִיסִית שֶׁל תְּרוּמָה יָרָק שֶׁל חוּלִין עִם חִיסִית שֶׁל תְּרוּמָה אָסוּר. אֲבָל חִיסִּית שֶׁל חוּלִין עִם יָרָק שֶׁל תְּרוּמָה מוּתָּר. רִבִּי יוֹסֵי אוֹמֵר כָּל הַנִּשְׁלָקִין עִם הַתָּרְדִין אֲסוּרִין מִפְּנֵי שֶׁהֵן נוֹתְנִין טַעַם. רִבִּי שִׁמְעוֹן אוֹמֵר כְּרוּב שֶׁל שִׁיקְיָא עִם כְּרוּב שֶׁל בַּעַל אָסוּר מִפְּנֵי שֶׁהוּא בוֹלֵעַ. רִבִּי עֲקִיבָה אוֹמֵר כָּל הַמִּתְבַּשְּׁלִין זֶה עִם זֶה מוּתָּרִין אֶלָּא עִם הַבָּשָׂר. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר כָּבֵד אוֹסֶרֶת וְאֵינָהּ נֶאֱסֶרֶת מִפְּנֵי שֶׁהִיא פוֹלֶטֶת וְאֵינָהּ בוֹלַעַת. בֵּיצָה שִׁנִּיתַּבְּלָה בְתַבְלִין אֲסוּרִין אֲפִילוּ חֶלְמוֹן שֶׁלָּהּ אָסוּר מִפְּנֵי שֶׁהוּא בוֹלֵעַ. מֵי כְּבָשִׁים וּמֵי שְׁלָקוֹת שֶׁל תְּרוּמָה אֲסוּרִין לְזָרִים. אָמַר רִבִּי יוֹחָנָן לֵית כָּאן נִכְבָּשִּׁין אֶלָּא נִשְׁלָקִין. כָּבוּשׁ [כְּרוֹתֵחַ] הוּא. רִבִּי חֲנִינָה תִּירְתָא בְשֵׁם רִבִּי הוֹשַׁעְיָה חִסִּית בְּחִסִּית מִין בְּמִינוֹ רִבִּי עֲקִיבָה מַתִּיר וַחֲכָמִים אוֹסְרִין. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן מוֹדִין חֲכָמִים לְרִבִּי עֲקִיבָה בְּבָשָׂר בְּבָשָׂר שֶׁהוּא מוּתָּר. אָמַר רִבִּי זְעִירָא לְרִבִּי יָסָא וְאִילּוּ לֹא אִתְאֲמָרָת הָדָא לֹא הֲוִינָן יַדְּעִין דְּהוּא כֵן. וְדִילְמָא לֹא אִתְאֲמָרָת אֶלָּא מוֹדֵי רִבִּי עֲקִיבָה לַחֲכָמִים בְּבָשָׂר בְּבָשָׂר שֶׁהוּא אָסוּר. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן מוֹדֵי רִבִּי עֲקִיבָה לַחֲכָמִים בְּבָשָׂר בְּבָשָׂר שֶׁהוּא אָסוּר. רִבִּי חִינְנָה שָׁמַע לָהּ מִן דְּבַתְרָהּ רִבִּי עֲקִיבָה אוֹמֵר כָּל הַמִּתְבַּשְּׁלִין זֶה עִם זֶה מוּתָּרִין חוּץ מִן הַבָּשָׂר. הָא בָּשָׂר בְּבָשָׂר אָסוּר. דִּילְמָא אִתְאֲמָרָת אֶלָּא מוֹדִין חֲכָמִים לְרִבִּי עֲקִיבָה בְּבָשָׂר בְּבָשָׂר שֶׁהוּא אָסוּר. רִבִּי חֲנַנְיָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן מוֹדִין חֲכָמִים לְרִבִּי עֲקִיבָה בְּבָשָׂר בְּבָשָׂר שֶׁהוּא אָסוּר. אָמַר רִבִּי יוֹסֵי הֲוֵינָן סָבְרִין מֵימַר שֶׁל בַּעַל בּוֹלֵעַ מִן מַה דְאָמַר רַב הוּנָא סַב מִן אִיבָּהּ וְהַב לִפְלוּפָהּ. הָדָא אָמְרָה שֶׁל שַׁקִּי בוֹלֵעַ. רִבִּי יִרְמְיָה בָּעֵי שְׁלָקָהּ בְּחָלָב מַהוּ. רִבִּי זְעִירָא לֹא אָכַל כָּבֵד מִיָּמָיו. שְׁלָקָהּ רִבִּי בָּא וְאוֹכְלָה לֵיהּ. וְאִית דְּאָמַר מְלָחָהּ רִבִּי בָּא וְאוֹכְלָה לֵיהּ. חֶלְמוֹן אָסוּר מִפְּנֵי שֶׁהוּא בוֹלֵעַ. תַּנִּי בַּר קַפָּרָא חֶלְמוֹן אָסוּר וְכָל שֶׁכֵּן חֲלֵב בֵּיצִים. יִצְחָק רַבָּה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בֵּיצִים שֶׁשְּׁלָקָן וּמָצָא בָהֶן אֶפְרוֹחַ בְּנוֹתֵן טַעַם. רִבִּי זְעִירָא רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. רִבִּי זְעִירָא אָדָא בַּר גֵּרְשׁוֹן רִבִּי בִּירַיי רִבִּי לֵוִי בַּר פְּלָטָא זָקֵן אֶחָד בְשֵׁם רִבִּי שִׁשִּׁים וְאַחַת אֲסוּרוֹת. שִׁשִּׁים וּשְׁתַּיִם מוּתָּרוֹת. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן הֵעִיד אָדָא חֲבֵירֵינוּ לְפָנֵינוּ בְּשִׁשִּׁים. וְאָמַר מִי שֶׁיָּבִיא לִי יוֹתֵר מִשִּׁשִּׁים מַכְשֵׁר אָנָא. אָמְרִין לְשִׁמְעוֹן בַּר וָוא אָמַר אַתְּ הָכֵין וְאִינּוּן אָמְרִין הָכֵין. אָמַר לוֹן אֲנָא מַה דְשָׁמְעִית וְאִינּוּן מַה דְשָׁמְעוּן. שִׁמְעוֹן בַּר וָוא אָמַר קוֹמֵי רִבִּי חֲנִינָה [בְשֵׁם רִבִּי חִיָיה רַבָּה עַד שְׁלֹשִׁים וְאָמַר לֵיהּ גִּיזְמָה שִׁמְעוֹן בַּר בָּא בְּשֵׁם רִבִּי חֲנִינָה] מַעֲשֶׂה בָא לִפְנֵי רַבָּן גַּמְלִיאֵל בְּרִבִּי אָמַר לֵיהּ אֲנָא לֹא מוֹדֵי בְּאַרְבָּעִים וְשֶׁבַע וַאֲנָא מוֹדֶה בְּאַרְבָּעִים וְחָמֵשׁ. רִבִּי חִיָיה בְּשֵׁם רִבִּי חֲנִינָא מַעֲשֶׂה בָא לִפְנֵי רִבִּי וְאָמַר אִית תַּמָּן חֲמִשִּׁין. רִבִּי חִיָיא בְשֵׁם רִבִּי חֲנִינָה וְהַיֶּרֶק וְהַקְּלִיפִּין וְהַמַּיִם מִצְטָרְפִין. אָמַר רִבִּי זְעִירָא וְאִיסּוּר מִתּוֹכָן. אָמַר רַב הוּנָא קְלִיפֵּי אִיסּוּר מַעֲלִין אֶת הַהֵיתֵר. רִבִּי זְעִירָא הָדָא דְתֵימַר וְהוּא שֶׁשְּׁלָקָן בִּקְלִיפֵּיהֶן שְׁלוּקוֹת בִּשְׁלוּקוֹת אֲבָל שְׁלָקָן בֵּיצִים קְלוּפוֹת בִּשְׁאֵינָן קְלוּפוֹת אוֹ שְׁאֵינָן קְלוּפוֹת בִּקְלוּפוֹת שְׁלוּקוֹת בִּשְׁאֵינָן שְׁלוּקוֹת צְרִיכִין שִׁיעוּר אַחֵר. גִּיעוּלֵי בֵיצִים מוּתָּרִין שׁוֹרוֹ עִיבַּר וְלֹא יַגְעִיל. בֵּצִים שֶׁהִקְרִימוּ הֲרֵי אֵלּוּ אֲסוּרוֹת מוּזָרוֹת הַנֶּפֶשׁ הַיָּפָה תֹאכַל. מָצָא בָּהֶן דָּם קוֹלֵף מְקוֹם הַדָּם. רִבִי זְעִירָא סְלַק מְבַקְּרָה לְרִבִּי חִיָיא בְּרֵיהּ דְּרִבִּי יִצְחָק עֲטוֹשַׁיָיה אַשְׁכְּחֵיהּ יְתִיב. אָמַר לֹא שָׁנוּ אֶלָּא בְּלוּבַּן חֶלְמוֹן אֲבָל בְּלוּבַּן חֶלְבּוֹן מוּתָּר. [הוּא] סָבַר דְּהִיא גַּבֵּיהּ מִן אַבְהָתֵיהּ. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן בֵּין חֶלְבּוֹן בֵּין חֶלְמוֹן אָסוּר. תַּנֵּי רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל חֶלְמוֹן אָסוּר חֶלְבּוֹן מוּתָּר. אָמַר רִבִּי זְעִירָא הֵן דְּאָמַר בְּחֶלְמוֹן אָסוּר בְּשֶׁנִּמְצָא בִּמְקוֹם זְכָרוּתוֹ שֶׁל חֶלְמוֹן וַאֲפִילוּ חֶלְמוֹן וְהוּא שֶׁנִּמְצָא בִּמְקוֹם זְכָרוּתוֹ שֶׁל מוֹחַ שֶׁמִּמֶּנּוּ אֶפְרוֹחַ נוֹצַר. תָּמַּן תַנִּינָן אֵילּוּ פוֹסְלִין וְלֹא מַעֲלִין. הַמַּיִם בֵּין טְהוֹרִין בֵּין טְּמֵיאִין. מֵי כְּבָשִׁים מֵי שְׁלָקוֹת וְהַתֶּמֶד עַד שֶׁלֹּא הֶחֱמִיץ. הָכָא אַתְּ עֲבַד לֵיהּ אוֹכֶל וְהָכָא אַתְּ עֲבִיד לֵיהּ מַשְׁקֶה. אָמַר רִבִּי מָנָא כָּאן בְּקָשִׁין כָּאן בְּרַכִּין. כָּאן בְּאוֹכֶל כָּאן בְּמַשְׁקֶה. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אֲפִילוּ תֵימַר כָּאן וְכָאן בְּקָשִׁים וְכָאן וְכָאן בְּרַכִּין. נוֹתְנִין טַעֲמִים בִּתְרוּמָה וְאֵין נוֹתְנִין טַעֲמִים בְּמִקְוֶה.

MISHNAH: All those which are pickled one with the other are permitted except with bulb plants. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden. But profane bulb plant with heave vegetable is permitted. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen. HALAKHAH: Rebbi Joḥanan said, one does not speak of pickled [food] but of that cooked in water. Pickled is like being hot. Rebbi Ḥanina Tortayya in the name of Rebbi Hoshaiah: Bulb vegetables with bulb vegetables, a kind with itself, Rebbi Aqiba permits but the Sages forbid. Rebbi Assi in the name of Rebbi Joḥanan: The Sages agree with Rebbi Aqiba that meat with meat is permitted. Rebbi Zeїra said to Rebbi Assi: If that had not been said, we would not know that it is so, but maybe it was said as follows: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Abbahu came in the name of Rebbi Joḥanan: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Ḥinena understood it from the next Mishnah: “Rebbi Aqiba says, all those which are cooked together are permitted except with meat.” Therefore, “meat with meat is forbidden.” Maybe it was formulated as: The Sages agree with Rebbi Aqiba that meat with meat is forbidden. Rebbi Ḥinena: Rebbi Abbahu in the name of Rebbi Joḥanan, the Sages agree with Rebbi Aqiba that meat with meat is forbidden. Rebbi Yose said, we were of the opinion that the unirrigated [cabbage] absorbs. Since Rav Huna said, take away its growing parts and get moisture; this shows that the irrigated absorbs. Rebbi Jeremiah asked: What is the rule if he cooked it in milk 3:10, Note 156, Babli Baba Batra 23b . In this case, it proves that the rule of R. Joḥanan ben Nuri leads to an impossible consequence; it cannot possibly be true. ? Rebbi Zeїra never in his life ate liver 111a ). . Rebbi Abba cooked it in water and ate it; some say Rebbi Abba salted and ate it. “Yolk is forbidden because it absorbs.” Bar Qappara stated: Yolk is forbidden and certainly egg white. Isaac Rabba I #452. The Rome ms. has Jacob Rabba; possibly the source had only י״ר as metathesis fromר״י . An equivalent statement is in Tosephta 9:5 ; that Tosephta clearly was unknown to the compilers of the Yerushalmi. in the name of Rebbi Simeon ben Laqish: If eggs were cooked in water and a chick was found in one of them, it is [judged] by the taste it gives. Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon 98a , he appears as R. Idi bar Gershom; in Or Zarua‘ as R. Ada bar Gershom. [The reading in the printed Babli, R. Idi bar Idi bar Gershom, is not confirmed by any ms.] , Rebbi Birai 98a , he appears as R. Biriam. , Rebbi Levi bar Plautus or Greek πρῶτος “first”, used as name of a first-born son. For other examples of names in Greek corresponding to Jewish but not Greek usage, cf. E. and H. Guggenheimer, Jewish Family Names and Their Origins , Hoboken NJ 1992; Etymologisches Lexikon der jüdischen Familiennamen , München 1996. , an elder 98a , “an elder by the name of R. Jacob.” in the name of Rebbi: 61 are forbidden, 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada testified before us: 60 98a . The food is permitted if not more than one part in 60 is forbidden. . He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty: 60. It is impossible to determine the correct version; R. Ḥanina thinks either that 30 is much too small or that 60 is much too large. . He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father:אבא . This reading has been translated. did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50? Rebbi Ḥiyya in the name of Rebbi Ḥanina: Vegetables, shells, and water are counted. Rebbi Zeїra said, even if the inside is forbidden. Rav Huna said, the shells of the forbidden help the permitted. Rebbi Zeїra: That is, if he cooked them in their shells, cooked with cooked. But if he cooked shelled eggs with unshelled in water, or unshelled with shelled, cooked with uncooked, that needs a different measure. Unimpregnated eggs are permitted: ( Job 21:10 ) “His steer made pregnant, he will not miss impregnating.” Eggs that started developing are forbidden. Twisted ones, he who likes it may eat them. If one found blood in them, one shaves off the place of the blood. Rebbi Zeїra went to visit Rebbi Ḥiyya, the son of Rebbi Isaac Aṭoshiyya. He found him sitting. He said, they taught only for yolk, but in the egg white 64b , והוא), לובן is missing altogether but this cannot be used as a witness to the text. it is permitted. He thought that he had heard it from his ancestor. Rebbi Abbahu came in the name of Rebbi Joḥanan: Both egg white and yolk are forbidden. Rebbi Ḥalaphta ben Shaul stated: Yolk is forbidden, egg white permitted is in the Babli, Ḥulin 64b , in the name of R. Dositheos ben Patricius. . Rebbi Zeїra said, he who says yolk is forbidden if it is found at the male part of the yolk; this applies even to yolk, but only if it is found on its male part since from there the development of the chick starts. cit . 135), the text reads: “Rebbi Zeїra said, what was said about yolk being forbidden [with a blood spot], if it is found at the male part of the yolk.” The second part seems to be another version of the same tradition. The “male part” of the yolk is the place where the yolk meets the thicker part of the egg white strung from a vertex to the yolk. . There 7:2. , we have stated: “The following disable and do not fill, or ritual bath, must contain at leat 40 seah of natural water, cf. Chapter 4, Note 112 . Fluids other than water have no influence on the miqweh but water either drawn in a vessel or used for other purposes in the volume of at least three log makes the miqweh unusable. If there were 40 seah minus 2 log in the miqweh , adding 2 log of water as described in the Mishnah will not produce 40 seah of usable water, it does not “fill”, and the miqweh is still deficient. : Water, whether pure or impure, pickling water, cooking water, afterwine before it became vinegar.” Here, you treat it as food, there as fluid, they would neither disable nor fill. . Rebbi Mana said, here when it is thick, there when it is thin. Rebbi Yose ben Rebbi Abun said, you may even say in both cases thick or thin. Taste counts for heave but not for a miqweh .