משנה: 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׃ MISHNAH: The following are permitted to eat: Milk which a Gentile milked while a Jew saw him, and honey, and broken grapes403Table grapes transported in baskets, not vine grapes transported in barrels. In the first case, juice dripping from broken grape berries is lost. In the second case the juice is collected in the barrel and poured into the wine press; this juice follows all the rules of wine and becomes forbidden by the Gentile’s touch. (even though they drip they do not prepare for impurity.404Any vegetable food cannot become impure as long as it is connected to the ground. After harvest it can become impure once it comes into contact with water (Leviticus.11.38">Lev. 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 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 sauce containing a whole fish344Fluid obtained by squeezing fish., and a leaf of asa foetida205A medical concoction on vegetal basis but for which (forbidden) wine might have been used., and rolled olives405It seems that the correct reading is that of the Arukh: 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 forbidden406He thinks that standard technology is to soften the olives by vinegar before removing the pits (Avodah Zarah 5:3" href="/Tosefta_Avodah_Zarah.5.3">Tosephta 4:8).. Locusts from the basket are forbidden407One assumes that the store will sprinkle the dead locusts on display with vinegar to keep them looking fresh (Avodah Zarah 5:6" href="/Tosefta_Avodah_Zarah.5.6">Tosephta 4:12)., from storage permitted; similarly for heave408A Cohen, who certainly is Jewish, has a food store and therefore can legally refreshen his locusts with vinegar or wine. If he is suspected of illegally using his heave wine or vinegar, which by biblical decree must be eaten by the Cohen in purity and should not be used commercially, to sprinkle on locusts for sale, he has to be treated the same as a Gentile seller of the same..
הלכה: אֵילּו מוּתָּרִין בַּהֲנָייָה כול׳. אָמַר רִבִּי לָֽעְזָר. הָדָא דְאַתְּ אָמַר. בְּתַבְשִׁיל שֶׁאֵין דַּרְכּוֹ לָתֵת לְתוֹכוֹ יַיִן וָחוֹמֶץ. הָא דָבָר בָּרִיא שֶׁנָּתַן אָסוּר אֲפִילוּ בַהֲנָאָה. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. יִשְׂרָאֵל וְגוֹי שֶׁהֵן שׁוֹפְתִין בִּקְדֵירָה. יִשְׂרָאֵל שׁוֹפֵת וְהַגּוֹי מְנָעֵר. מִי מַחֲזִיר. סָֽבְרִין 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. HALAKHAH: “The following are permitted for usufruct,409This looks like a misquote from the Mishnah but probably is not since the following statement of R. Eleazar makes sense only if it relates to usufruct, not to food eaten by Jews.” 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 usufruct410Since one refers to dishes produced by Gentiles they are forbidden as Gentile cooking. The only question is whether a Jew may use them as objects of trade. He may do that only if in the standard cook books no addition of wine or vinegar is required. In any case, if it is known that wine or vinegar was added it is forbidden for usufruct. If nothing is known but the standard recipe does not call for wine it is a legitimate object of trade.. 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 stirs411The Babli 38b declares that there is no prohibition of Gentile cooking if either the Jew puts it on the fire and the Gentile cooks or the Gentile puts it on the fire and the Jew cooks.. Who puts it back? One would say that the Jew puts it back412Since the Yerushalmi requires that the Jew put the dish on the fire it is obvious that he has to put it back if for some reason the pot was taken off the fire.. Rebbi Benjamin bar Levai said, only if it is cooked like Ben-Drosai’s413“The trampler”, a famous robber who always was on the run and therefore could eat his meat only rare. “Ben Derosai’s food” is rare, cooked one-third of normal cooking time. 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 back414Any food cooked rare is no longer subject to the rules of Gentile cooking. Babli 38a, Shabbat.20a">Šabbat 20a..
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 עָֽבְדַת לַחְלוּחִי שָׁרְייָא. וְאִילֹא אֲסִירָה. What is alec? Rav said, soltanit415There is no linguistic evidence for translating either sardine or herring. All one has to go on is a remark in the Babli 29a that 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, ḥafitha416This kind of fish likewise has not been identified. In Cant. rabba ad 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.
אֵי זוֹ הַטָּרִית שֶׁאֵינָהּ טְרוּפָה. כָּל־שֶׁהָרָאשִׁים וְהַשִּׁזְרוֹת שֶׁלָּהּ קַייָמִין. רִבִּי לָֽעְזָר 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 קַייָמִין. 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. What is uncut triton? Any where heads and spines exist417Babli 40a, opinion of Rav Huna.. 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 Assi190This is the Babli’s name of R. Yasa who later is quoted with his Galilean name. Note also in the first part Babylonian הנאה for Galilean הנייה. asked, would it not be reasonable that one amphora be permitted but the other amphoras be forbidden? But it was by a pretext.418Since all of the amphoras came from the same source, he had reason to assume that all of them were made by the same rule. 419The following sentences are from Terumot 10:5:6" href="/Jerusalem_Talmud_Terumot.10.5.6">Terumot 10:7, Notes 91–94. The common topic are subterfuges to stretch permissions over the reasonable limit. (A sale)420In Terumot 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 pretext421Divorce documents can only be signed by Jews. In the diaspora, one must accept also Jewish witnesses with Latin and Greek names; therefore the appearance of foreign names on documents is no reason for attacking the genuineness of a document under any circumstance. This is a subterfuge.?
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. Ulla the leatherworker422Accadic aškapu. stated before Rebbi Dosa, an impure fish has live births, a pure fish lays eggs423Babli 40a, Bekhorot.7b">Bekhorot 7b.. He started again and stated, fish intestines and fish innards are eaten only upon certification by an expert424Babli 40a. 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 laid425In the Babli 40a the question is asked by Ulla (ben Ismael) to R. Dositheos of Bire and answered by R. Ze`ira correctly that all lay eggs but some impure fish hatch their eggs in their body (clearly excluding mammals). It is not impossible to read the same meaning into the statement here.. Rebbi Abba in the name of Rav Jehudah, if one tells you, I salted them, he may be believed426Babli 40b. If he asserts that he checked the fish and they were of the pure kind, he does not have to be an expert. 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 elongated427In the Babli, 40a, it is asserted that impure fish eggs are symmetrical ovaloid, pure fish eggs asymmetrical.. He showed him a salpe428Greek σάλπη, Latin salpa, -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.
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. It was stated: One buys fish intestines and fish innards only upon certification by an expert429Avodah Zarah 5:7" href="/Tosefta_Avodah_Zarah.5.7">Tosephta 4:13, Babli 39b.. One buys dark blue wool only upon certification by an expert204,Woolen threads for use in the ṣiṣit, 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.)430Menachot.42b">Babli Menaḥot 42b.. One buys Bithynian431The translation assumes that ותינייקי is a scribal error for בתינייקי “Bithynian”, which in the Mishnah in the Babli (Note 270) characterizes cheese which is forbidden for usufruct if produced by Gentiles. In the Tosephta ed. 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 expert429Avodah Zarah 5:7" href="/Tosefta_Avodah_Zarah.5.7">Tosephta 4:13, Babli 39b.. One buys wine in Syria only upon certification by an expert429Avodah Zarah 5:7" href="/Tosefta_Avodah_Zarah.5.7">Tosephta 4:13, Babli 39b.. One buys meat without a mark only upon certification by an expert429Avodah Zarah 5:7" href="/Tosefta_Avodah_Zarah.5.7">Tosephta 4:13, Babli 39b.. But all one may eat at a person’s who is not an expert without worry429Avodah Zarah 5:7" href="/Tosefta_Avodah_Zarah.5.7">Tosephta 4:13, Babli 39b..
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. טַלְייָא דְּלֵוִי צַנְבָּרַייָא הֲוָה מַזְבִּן פֵּירִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. עַבְדּוֹ שֶׁלְּנֶאֱמָן כְּנֶאֱמָן. גֶּרְמָנָא עַבְדֵּיהּ דְּרִבִּי יוּדָן נְשִׂייָא הֲוָה לֵיהּ תּוֹכְלָא. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. עַבְדּוֹ שֶׁל מוּמְחֶה כְּמוּמְחֶה. Rebbi Aha, Rebbi Tanḥum in the name of Rebbi Joshua ben Levi: If one sent asa foetida he is trustworthy432If a person sends a gift to another of a substance whose kosher status might be questionable, the recipient may assume that the gift was kosher, otherwise it would not have been sent without proper warning. Babli 39b.. 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 produce433The lad was a slave. The question was whether the buyer of produce may assume that heave and tithes were taken from produce sold by the servant of a person who himself was known to be trustworthy in matters of heave and tithes. Since the slave’s owner would not tolerate untithed produce in his house, one must assume that any produce sold by his slave was tithed. Babli 39a.. 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 expert434This is parallel to the previous case. Since R. Jehudah the Prince would not tolerate fake blue wool on his property, one may buy blue wool threads from his slave even if the latter was uneducated..
וּמֶלַח סַלוֹקָנְרִית. אִית תַּנָּייֵ 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. “And salqonarit salt.” Some Tannaïm state, black one is forbidden but white permitted. But some Tannaïm state, white one is forbidden but black permitted435One of these is R. Meïr, the other R. Jehudah, but Babli 39b and Avodah Zarah 5:1-2" href="/Tosefta_Avodah_Zarah.5.1-2">Tosephta 4:12 give contradictory attributions. One has to assume that the editors of the Yerushalmi refrained from attaching names to the traditions since they knew about differing attributions.. 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 Ḥanania436He is the previously mentioned R. Ḥanania ben Gamliel, Babli 39b. said, we had a neighbor who was mixing it with pig fat.
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. 437In this paragraph one gives example of technical terms used in Mishnaiot which are essentially the same. The list is made to explain the term זֵיתֵי קֻלוּסְקָא הַמְגוּלְגָּלִין which however is somewhat different in combining two expressions which are translations of one another (Avodah Zarah 2:9:9" href="/Jerusalem_Talmud_Avodah_Zarah.2.9.9">Note 405). Coverings are the same as protuberances438In Mishnah Ahilut 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 hulled439Mishnah Šabbat 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 covers440Kelim 8:9" href="/Mishnah_Kelim.8.9">Mishnah Kelim 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 grooves441Parah 2:5" href="/Mishnah_Parah.2.5">Mishnah Parah 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 pieces442Kelim 22:1" href="/Mishnah_Kelim.22.1">Mishnah Kelim 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,405It seems that the correct reading is that of the Arukh: 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..
וְהַשְּׁלוּחִין אֲסוּרִין. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן אָמַר. מִין הוּא וְהֵן נוֹתְנִין לְתוֹכָן חוֹמֶץ שֶׁיְּהוּ חוֹלְצִין אֶת גַּלְעִינֵיהֶן. “The pitted are forbidden.” Rebbi Ḥiyya in the name of Rebbi Joḥanan said, it is a variety443A kind of olives which can easily be freed of its pits. The name refers to the root שלח I “to strip off”. and they put vinegar on them to be able to remove their pits.