משנה: 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׃ 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 oil339Olive oil., and anything preserved by cooking340Even if the Gentile cooked with the Jew’s vessels under his control, as long as no Jew participated in the cooking process.. Rebbi and his court permitted oil. Preserves in which usually wine is used341Preserves made with spices without cooking, such as Sauerkraut, 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 vinegar342Vinegar is not wine, but vinegar made from grapes is forbidden., and pieces of triton343The Latin name of a kind of sea fish mentioned by Pliny; in Greek it is the name of sea gods. Since the fish is cut in little pieces one cannot ascertain that no forbidden fish (without fins and scales) was used., and fish sauce344Fluid obtained by squeezing fish. not containing a whole fish, and hallec345“Fish sauce (garum) prepared from small fish” (Lewis and Short’s Latin Dictionary)., and a lump of asa foetida205A medical concoction on vegetal basis but for which (forbidden) wine might have been used., and salqonarit salt346Musaphia reads סלקונדית and explains as sal conditum, 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:
הלכה: 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. פָּעֲלַייָא הֲווֹן בְּחַקְלַיָּא. אִיתְגַּלְייַת קוּלְתָא דְּמַיָּא. אַשְׁתּוֹן קַמָּייָא וְאַנְּכוֹן. תִּינְייָנֵי וּמַייתִין. אֲנִי אוֹמֵר. אִירֶס שׁוֹקֵעַ הָיָה. בְּיוֹמוֹי דְּרִבִּי יִרְמְיָה אִיתְגַּלְייָן גִּיגִייָתָיָּה דְּסִדְרָא רוֹבָא. אִישׁתּוֹן קַמַּייָא וְלָא אִינְּכוֹן. תִּינְייָנֵי וּמֵיתוּ. אֲנִי אוֹמֵר. אֶרֶס שׁוֹקֵעַ הָיָה. וְתַנֵּי כֵן. אֲבַטִּיחַ שֶׁנִּיקָר וְאָֽכְלוּ מִמֶּנּוּ עֲשָׂרָה בְנֵי אָדָם וְכֵן יַיִן שֶׁנִּתְגַּלֶּה וְשָׁתוּ מִמֶּנּו עֲשָׂרָה בְנֵי אָדָם אָסוּר לוֹכַל וְלִשְׁתּוֹת אַחֲרֵיהֶן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הָיָה. HALAKHAH: “The following matters of Gentiles are forbidden,” etc. 347Parallels to these two paragraphs are in Terumot 8:3:22-23" href="/Jerusalem_Talmud_Terumot.8.3.22-23">Terumot 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]348The text of the Leiden ms. in parentheses has to be corrected by the text of ג in brackets and the parallels. Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is Gentile’s milk forbidden? Because of uncovering158In both Talmudim it is assumed that a snake will drink from uncovered unattended fluids and in the process poison the drink for humans. Then the drink cannot be used, neither can it be sold since this would be “putting a stone in the path of a blind person.” This makes uncovered unattended wine almost as forbidden as wine used for pagan practices.. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison given between the holes349One seems to assume that the poison will be separated out in the process of solidification making hard cheese. But if the cheese has holes the poison will accumulate there and there may be small holes not directly visible.. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net350Babli 30b.. Workers were in the field. The water pitcher was uncovered. The first ones drank and were [not]350aIn brackets is the addition of ג. disabled. The second ones died. I say that it was sinking poison. In the days of Rebbi Jeremiah the barrels of the great assembly351The half-yearly reunion of all members of the Academy. were uncovered. The first ones drank and were not disabled. The second ones died. I say that it was sinking poison. It was stated thus352Tosephta Terumot 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.”
אָמַר רִבִּי יִרְמְיָה. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם תַּעֲרוֹבֶת בְּהֵמָה טְמֵאָה. וְתַנֵּי כֵן. יִשְׂרָאֵל יוֹשֵׁב בָּעֶדֶר וְהַגּוֹי חוֹלֵב וּמֵבִיא לוֹ וְאֵינוֹ חוֹשֵׁשׁ. Rebbi Jeremiah said, why is Gentile’s milk forbidden? Because of admixture from forbidden animals353Babli 35b. This is the only explanation given in the Babli where also it is noted that making cheese from the milk does not solve the problem.. It was stated so354Avodah Zarah 5:5-6" href="/Tosefta_Avodah_Zarah.5.5-6">Tosephta 4:11; Babli 30b.: “There is nothing to worry if the Jew sits with the herd while the Gentile milks and brings to him.”
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 עָֽבְדִין כֵּן. 355There are three parallels to this text, in Ševi`it 8:5 (Notes 57–62), Ma`aser Šeni 3:1 (Notes 2–3, מ), and Šabbat1 (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?]356Added from the three identical texts; most of the paragraph is taken up by the questions of R. Yose and R. Mana; only at the end the correct answer is spelled out.
The practice of obfuscation is that the rabbis have to justify the popular disregard of their prohibition. 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 prohibition357As shown in the Mishnah, rabbinic prohibitions do not need justification, only permissions which are inconsistent with general prohibition, such as to permit bread while prohibiting all other kinds of Gentile cooking.? 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 permitted358The texts in Ševi`it, 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 store359Greek πρατήρ “seller”. Lieberman reads πωλητήριον “retail store”, Kohut Latin panetarius “bread merchant”.; but one does not do this360But eats also privately baked Gentile bread; forbidden in the Babli 35b..
אָֽמְרוּן קוֹמֵי רִבִּי חִייָה רוֹבָה. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כֵן. אוֹכֶל תִּשְׁבְּר֧וּ מֵֽאִתָּ֛ם בַּכֶּ֖סֶף וַֽאֲכַלְתֶּ֑ם וגו׳. מַה מַיִם לֹא נִשְׁתַּנּוּ מִבְּרִייָתָן אַף כָּל־דָּבָר שֶׁלֹּא נִשְׁתַּנֶּה מִבְּרִייָתוֹ. 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 מְקַייֵם רִבִּי חִייָה רוֹבָה אוֹכֶל תִּשְׁבְּר֧וּ מֵֽאִתָּ֛ם. בָּאוֹכֶל תְּשַׁבְּרוּ. הֶאֱכָלָתוֹ שִׁבַּרְתּוֹ. אִם הָיָה קָשֶׁה עָלֶיךָ בָּאוֹכֶל תְּשַׁבְּרוֹ וְאִם לָאו הַכְרֶה (הַרְבֶּה) עָלָיו כֶּסֶף. אָֽמְרִין. 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 מְפַייְסָא. 361Šabbat 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, etc362Deuteronomy.2.28">Deut.2:28. 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 beans363The list also appears in Avodah Zarah 5:5-6" href="/Tosefta_Avodah_Zarah.5.5-6">Tosephta 4:11. In the Babli 38b the word is explained as meaning either φάσηλος or שעועית, both meaning “bean”., פנקריסין365The word is unexplained. In the Babli, loc. cit., and similarly in the Tosephta, it appears asקפריסין “capers”. and קובטיות366In the Babli קפלוטות “leeks”. In Tosephta קפטאות, קפאטיות. N. Brüll (Jahrbücher für jüdische Geschichte und Literatur 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 Rav367Babli 38a, 59a; Shabbat.51a">Šabbat51a, Bava qamma11a, Yevamot.12b">Yebamot12b. Also Nedarim 6:1:2-7" href="/Jerusalem_Talmud_Nedarim.6.1.2-7">Yerushalmi Nedarim6:1 (39c l. 44).: Any food which can be eaten alone raw is not in the category of Gentile cooking368The Šabbat 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 cooking369This restriction is found neither in the Šabbat text nor the Babli. It also contradicts the insertion in the Šabbat text (Avodah Zarah 2:8:13" href="/Jerusalem_Talmud_Avodah_Zarah.2.8.13">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)370Reading of the corrector of L. The scribe wrote as in the Šabbat text and G. with him money. They said, that is what Rebbi Jonathan did. When a superior371A superior Roman judge; cf. Introduction to Tractate Neziqin p. 4, remark about R. Jonathan. came to [his]372Readings of G and the Šabbat 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.
מִי אָסַר אֶת הַשֶּׁמֶן. רַב יְהוּדָה אָמַר. דָּנִיֵּאל אֲסָרוֹ. וַיָּ֤שֶׂם דָּֽנִיֵּאל֙ עַל־לִבּ֔וֹ וגו׳. 373The following also is in Šabbat 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, etc374Daniel.1.8">Dan. 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..
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. And who permitted it? Rebbi permitted it and his court375Babli36a.. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents376Gittin 7:3:2-4" href="/Jerusalem_Talmud_Gittin.7.3.2-4">Giṭtin7:3, 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 sole377Niddah 3:4:3" href="/Jerusalem_Talmud_Niddah.3.4.3">Niddah3:4, 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 (Leviticus.12.1-8">Lev. 12:1–8), for Rebbi and his court only if human features were recognizable.. They called him “the court which permitted oil.378In the other two sources: Should he not be called “a permissive court” (a pejorative term) since …“” 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. 379These two sentences really do not belong here; they are copied from the text in Giṭtin(Note 54) which thereby is shown to be the source of the preceding sentences, and refer to Gittin 7:8:1" href="/Jerusalem_Talmud_Gittin.7.8.1">Mishnah Giṭtin7:10 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.
רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִייָה בְשֵׁם רִבִּי חֲנִינָה וְאָֽמְרֵי 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 נְשִׂייָא. אַטְרַח עֲלוּי וְאָכַל. 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 it380In ש, this immediately follows the statement that Daniel forbade Gentile oil and invalidates it. It is not clear what danger there was in getting Gentile oil but since both Talmudim declare the prohibition of Gentile oil to be of the 18 prohibitions promulgated in the run-up to the first revolt against the Romans (Šabbat 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 Simlai381In the Babli and ש, as well as in the quote from the Yerushalmi in Avodah Zarah 36a:6:1" href="/Tosafot_on_Avodah_Zarah.36a.6.1">Tosaphot 36a, s.v. אשר, R. Simlai. Babli 37a. This dates “R. Jehudah” here as R. Jehudah II. For “Southerner” the Babli has “from Lydda”, which is taken as a pejorative term. the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel said, true382In the two other sources, probably correctly, “Samuel accepted this and ate.”! Rav did not accept on himself to eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder383Cf. Sanhedrin 8:6:5" href="/Jerusalem_Talmud_Sanhedrin.8.6.5">Sanhedrin8:6, Note 64.. He answered him, when I still was there384When Rav was studying in Galilee under Rebbi (Jehudah I) and R. Ḥiyya the Elder. I knew who complained about it, Simlai the Southerner. He told him385Rav to Samuel. In the Babli. 37a, R. Simlai is described as being critical of the decision to allow Gentile oil., he said it in the name of himself, not in the name of Rebbi Jehudah the Prince. He bothered him and he ate386Rav ate in order to sustain the authority of the Patriarchate..
רִבִּי יוֹחָנָן בָּעֵי. וְלֹא כֵן תַּנִּינָן. שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵירוֹ עַד שֶׁיְּהֵא גָדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּינְייָן. וְרִבִּי וּבֵית דִּינוֹ מַתִּירִין מַה שֶׁאָסַר דָּנִיֵּאל וַחֲבֵירָיו. רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. אָמַר רִבִּי יוֹחָנָן. מְקוּבָּל אֲנִי מֵרִבִּי לָֽעְזָר בֵּירִבִּי צָדוֹק שֶׁכָּל־גְּזֵירָה שֶׁבֵּית דִּין גּוֹזְרִין וְאֵין רוֹב צִּיבּוּר מְקַבְּלִין עֲלֵיהֶן אֵינָהּ גְּזֵירָה. בָּֽדְקוּ וּמָֽצְאוּ בִּגְזֵירָתוֹ שֶׁלְּשֶׁמֶן וְלָא מָֽצְאוּ שֶׁקִּיבְּלוּ רוֹב הַצִּיבּוּר עֲלֵיהֶן. 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”387Eduyot 1:5" href="/Mishnah_Eduyot.1.5">Mishnah Idiut1:5.? 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 edict388In the Babli 36a: It is forbidden to promulgate a decree that the majority of the public cannot accept.. They checked and found in the matter of the edict about oil and did not find that a majority of the public followed it389Babli 36a. This proves conclusively that the original prohibition of oil was relatively recent and purely rabbinic..
בֵּיצָה צְלוּיָה שֶׁלָּהֶן. בַּר קַפָּרָא שָׁרִי. חִזְקִיָּה אָסַר. עַד כְּדוֹן בְּשֶׁנִּצְלֵית לְדַעַת. נִצְלֵית שֶׁלֹּא לְדַעַת. נִישְׁמְעִינָהּ מִן הָדָא. מַעֲשֶׂה שֶׁנָּֽפְלָה 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 דַייְתָא וַחֲטַפְתָּא מִן יָדֵיהּ אֲתַר תּוּתֵיהּ. אֲזַל בָּעֵי מִיסְבִינֵיהּ. אֲמַר לֵיהּ רַב. אֲסִיר לָךְ. דָּנָא אֲמַר דִּנְבֵילָה הֲוָת טְעִינָה וַאֲתַר תָּתָּה וּנִסִיבַת 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 וְאַייְתִי חוּרִי דִנְבֵילָה תוּתֵיהּ. Their roasted egg, Bar Qappara permitted, Ḥizqiah forbade390Babli 38b. The egg is roasted in its shell so that there are no problems of non-kosher admixtures. It is not impossible to eat an egg raw.. 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 Mana391R. Mana I., who forbade them. Rebbi Abbahu said, because of admixture of impure locusts392Babli 38a.. 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 them393He used his office as overseer of Jewish markets to enforce strict rabbinic rules.. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and it dropped off394As recognized by J. N. Epstein, Aramaicאתֿר is Af`el of Aramaicנתֿר Hebrew נשר. 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 instead395This is a case of “meat which had been lost sight of” which must be treated as non-kosher; it cannot be sold as kosher meat. Quoted in Tosaphot Bava meṣi`a24b s. v. אתא.. A man went to wash a piece of meat396The translation is a guess based on the context; the word itself is unexplained. It appears only here and in the exact parallel Šeqalim7:3 (50c l. 47). Sokoloff in his Dictionary of Jewish Palestinian Aramaic2 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 place397A similar story in the Chullin.95">Babli Ḥulin95a–b..
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 חִייָה 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 לָֽעְזָר. בָּא לוֹמַר גְּנִייוֹ וְאָמַר שִׁבְחוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. חֶשְׁבּוֹן גָּדוֹל הוּא. רִבִּי זַכַּאי דַּאֲלֶכְּסַנְדְּרִיאָה הֲוָה יְדַע לָהּ. אֲמַר. וְאִי בָעִית יְלַפְתָּהּ מִינֵּיהּ. What is the status of their lupines398They cannot be eaten raw; according to Yerushalmi rules cooked lupines should be forbidden as Gentile’s cooking. But Ganiba was a Babylonian and the Babli has a second category of food exempted from the rules: coarse food not eaten in polite society (Babli 38a, rules of the autochthonous academy of Pumbedita.) The paragraph makes clear that this tradition never was accepted in the domain of influence of the Academy of Tiberias.? 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 him399Here ends the second Genizah fragment., no, my son. He knows how to compute the waters; when the waters come together to acclaim their Creator400Cf. Midrash Tehillim 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.
חָלוּט שֶׁלָּהֶן מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי אִמִּי סְלַק עִם רִבִּי יוּדָן נְשִׂייָא 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. What is the rule for their parboiled [food]401Scalding is not boiling; while the food is prepared it is not cooked.? 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.
חֲווַרְנָס 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. Ḥawarnas402These two words are unexplained; they can be given sense only by radical emendation. It takes some imagination to define 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 tavšilin368The Šabbat 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. Martisa402These two words are unexplained; they can be given sense only by radical emendation. It takes some imagination to define 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 tavšilin368The Šabbat 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.