משנה: הַנּוֹדֵר מִן הַמְבוּשָּׁל מוּתָּר בַּצָּלִי וּבַשָּׁלוּק. אָמַר קוֹנָם תַּבְשִׁיל שֶׁאֵינִי טוֹעֵם אָסוּר בְמַעֲשֵׂה קְדֵירָה דַק וּמוּתָּר בְּעָבֶה. וּמוּתָּר בְּבֵיצָה טְרֹמֵיטָן וּבְדַלַּעַת הָֽרְמוּצָה. MISHNAH: One who makes a vow to abstain from cooked food is permitted roasted and scalded food1In rabbinic tradition, based on the Babli, שלק means “preserved by prolonged cooking” so that the food can be kept for a long time without refrigeration. But Rashba (Novellae ad loc.) makes a convincing argument, based on Terumot 10:6:2" href="/Jerusalem_Talmud_Terumot.10.6.2">Terumot 10:8 (Notes 103–104), that שלק is scalding (pouring hot water over the food), not cooking in a pot.. If one said, a qônām that I will not taste a cooked dish, he is forbidden fine dishes2Those which contain visible moisture. and permitted thick ones3If there is no more visible moisture and it can be eaten without bread (or today, without a fork).. Also he is permitted a soft boiled egg4Galen VI, 769 distinguishes kinds of eggs: ἑφθά “hard boiled”, τρομητά “trembling”, i. e. with solid egg white but soft yolk, which tremble if shelled, ῥοφητά “soft”, which can be sipped. In contrast to the Yerushalmi which identifies the last two kinds, the Nedarim.50b">Babli (50b) on the testimony of Samuel, a medical doctor, defines a trometa egg as a diagnostic egg made extra hard and indigestible by alternatingly cooking and freezing until it is small and hard, can be swallowed whole, and, when excreted, examined for traces of blood from stomach or intestines. and ash-gourd5Explained in the Halakhah..
הלכה: הַנּוֹדֵר מִן הַמְבוּשָּׁל כול׳. מַתְנִיתָא אָֽמְרָה שֶׁהַשָּׁלוּק קָרוּי מְבוּשָּׁל. דְּתַנִינָן. הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלֵק. וְקַרְייָא שֶׁהַצָּלוּי קָרוּי מְבוּשָּׁל. וַיְבַשְּׁלוּ אֶת הַפֶּסַח וגו׳. אִין תֵּימַר שְׁלֹּא כַהֲלָכָה. רִבִּי יוֹנָה בּוֹצְרַייָא אָמַר כַּמִּשְׁפָּט. מַתְנִיתָא אָֽמְרָה שֶׁהַשָּׁלוּק קָרוּי מְבוּשָּׁל. וְקַרְייָא אָמַר שֶׁהַצָּלִי קָרוּי מְבוּשָּׁל. וְהָתַנִּינָן. הַנּוֹדֵר מִן הַמְבוּשָּׁל מוּתָּר בַּצָּלִי וּבַשָּׁלוּק. אָמַר רִבִּי יוֹחָנָן. הָֽלְכוּ בַנְּדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. אָמַר רִבִּי יֹאשַׁיָּה. הָֽלְכוּ בַנְּדָרִים אַחַר לְשׁוֹן תּוֹרָה. מַה נְפִיק מִן בֵּינֵיהוֹן. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם בַּחַג. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אָסוּר בְּיוֹם טוֹב הָאַחֲרוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יֹאשַׁיָּה מוּתָּר. אַף רִבִּי יֹאשַׁיָּה מוֹדֶה שֶׁאָסוּר. לֹא אָמַר רִבִּי יֹאשַׁיָּה אֶלָּא לְחוֹמָרִין. HALAKHAH: “One who makes a vow to abstain from cooked food,” etc. 6This paragraph and the next are also in Erubin 3:1 (20d 1. 21) and Nazir 6:9:2-9" href="/Jerusalem_Talmud_Nazir.6.9.2-9">Nazir 6:11 (55c 1. 18). The argument of this paragraph is also in the Nedarim.49a">Babli, 49a, where the opinion of R. Joḥanan is declared to be that of the Tanna of the Mishnah. A Mishnah states that scalding is called cooking, as we have stated: “If he cooked the well-being offering or scalded it7Nazir 6:9:1" href="/Jerusalem_Talmud_Nazir.6.9.1">Mishnah Nazir 6:11. This refers to the ram which is the well-being offering of the nazir at the end of his period of sanctification. The verse, Numbers.6.18">Num. 6:18, requires the Cohen to take a limb “from the cooked ram”. The Mishnah accepts שָׁלוּק as cooked. Since the meat of the ram must be eaten immediately, it is clear that שלק cannot mean “to preserve by prolonged cooking”..” A verse [states] that “roasted” is called “cooked”82Chr. 35:13: “They cooked the pesaḥ in the fire as is the rule”; i. e., (Exodus.12.9">Ex. 12:9) “roasted in fire”. Cooked would have been “over the fire”.: “They cooked the pesaḥ” etc. If you say, against the rules, Rebbi Jonah from Bostra said, “as is the rule”. A Mishnah states that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage9The Nedarim.49a">Babli, 49a, states that R. Joshia disagrees with the Mishnah and forbids both roasted and preserved.. What is the difference between them? ‘A qônām that I shall not taste wine on Tabernacles.’ In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday10The eighth day of the fall festival which in popular consciousness is part of Tabernacles but in biblical terminology (Numbers.29.35">Num. 29:35) is a separate holiday.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions11He requires that both in biblical Hebrew and in the vernacular the terms should denote different things..
רִבִּי חִייָה בַּר בָּא אָמַר. רִבִּי יוֹחָנָן אָכִיל חֲלִיטָא וְאָמַר. לֹא טְעָמִית מָזוֹן בְּהָדָא יוֹמָא. וְהָא תַנִּינָן. הַנּוֹדֵר מִן הַמָּזוֹן מוּתָּר בְּמַיִם וּבְמֶלַח. פָּתַר לָהּ רִבִּי יֹאשִׁיָּה דְאָמַר. הִילְכוּ בִּנְדָרִים אַחַר לְשׁוֹן תּוֹרָה. וּמְנַיִין שֶׁכָּל־הַדְּבָרִים קְרוּיִין מָזוֹן. רִבִּי אָחָא בַּר עוּלָא אָמַר. וְעֶשֶׂר אֲתוֹנוֹת נוֹשְׂאוֹת בָּר וְלֶחֶם וּמָזוֹן. מַה תַלְמוּד לוֹמַר וּמָזוֹן. אֶלָּא מִיכָּן שֶׁכָּל־הַדְּבָרִים קְרוּיִין מָזוֹן. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan ate bake-meats12Cf. Ḥallah 1:5, Note 164; baked goods, not bread, made in the market. An exaggerated parallel to this is in the Berakhot.44a">Babli, Berakhot 44a. and said, I did not taste food on that day. But did we not state13Erubin 3:1. That Mishnah contradicts R. Joḥanan.: “He who made a vow not to eat food is permitted water and salt”? Explain it following Rebbi Joshia, who said, in matters of vows one follows biblical usage. And from where that everything is called food? Rebbi Aḥa bar Ulla said14Genesis.45.23">Gen. 45:23; the verse implies that “food” is different from grain and bread. The Berakhot.35b">Babli, Berakhot 35b, disagrees and defines as מזון any food made from grain.: “And ten female donkeys carrying grain, bread, and food.” Why does the verse say, “and food”? From here that everything is called food.
הַנּוֹדֵר מִן הַמְבוּשָּׁל מָהוּ שֶׁיְּהֵא מוּתָּר מִן הַמְעוּשָּׁן. מָהוּ שֶׁיְּהֵא מוּתָּר בִּמְטוּגָּן. מָהוּ שֶׁיְּהֵא מוּתָּר בְּתַבְשִׁיל שֶׁנִּתְבַּשֵּׁל בְּה מֵי טִבֵּרִיָּה. רַבָּנִין דְּקַיְסָרִין שְׁאָלוּן. מְעוּשָׁן מָהוּ שֶׁיְּהֵא בוֹ מִשּׁוּם בִּישּׁוּלֵי גּוֹיִם. מָהוּ שֶׁיְּהֵא בוֹ מִשּׁוּם תַּבְשִׁילֵי שַׁבָּת. מָהוּ שֶׁיְּהֵא בוֹ מִשּׁוּם בָּשָׂר בְּחָלָב. מָהוּ שֶׁיְּטַבֵּל לְמַעְשְׂרוֹת. הַנּוֹדֵר מִן הַמְעוּשָּׁן מָהוּ שֶׁיְּהֵא מוּתָּר בְּתַבְשִׁיל. רִבִּי בָּא רַב יְהוּדָה בְשֵׁם דְּבֵית רַב אַסִּי. חֲבִיצָא אֵין בּוֹ מִשּׁוּם בִּישּׁוּלֵי גּוֹיִם וְיוֹצְאִין בּוֹ מִשֵּׁם עֵירוּבֵי תַבְשִׁילִין. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב חוּנָה. כָּל־אוֹכֶל שֶׁהוּא נֶאֱכָל חַי כְּמוֹת שֶׁהוּא אֵין בּוֹ מִשּׁוּם בִּישּׁוּלֵי גּוֹיִם וְיוֹצְאִין בּוֹ מִשֵּׁם עֵירוּבֵי תַבְשִׁילִין. May one who made a vow not to have anything cooked be permitted smoked? May he be permitted fried? May he be permitted anything cooked in the hot springs of Tiberias16If a pot is immersed in a hot spring, is the food cooked by human action? If it is not by human action, it cannot be sanctioned.? The rabbis of Caesarea asked: Is anything smoked forbidden because of Gentile cooking17In the opinion of the Yerushalmi [Šabbat 1 (3c 1. 65), Avodah zarah 2:9 (41d 1. 35)] it is a biblical prohibition, based on Deuteronomy.2.28">Deut. 2:28 to eat Gentile food which is in a state different from raw and not prepared with the help of a Jew. In the opinion of the Babli, Avodah zarah 37b/38a, this is a purely pharisaic-rabbinic restriction for which the verse serves as a crutch. The question now is whether hanging anything in a chimney over a smoky fire which was not lit for the purpose of cooking would be considered cooking anyhow.? Is it forbidden because of cooking on the Sabbath? Is it forbidden because of meat and milk? Does it cause ṭevel for tithes18This is always the same question. Cooking is forbidden on the Sabbath (Mishnah Šabbat 7:2) parallel to baking. Since baking cannot be replaced by smoking, there is a question. Similarly, it is forbidden to cook milk and meat together (Exodus.23.19">Ex. 23:19; 34:26; Deuteronomy.14.21">Deut. 14:21).
Cooking untithed food makes the food forbidden until heave and tithes have been taken. {While the Mishnah (Ma‘serot 4:1) only states that preserving by prolonged cooking creates the obligation, the formulation in the Halakhah is “fire creates the obligation”. In the first formulation, preserving by smoking might be excluded, in the second it is included.) The questions are unanswered since in matters of biblical prohibitions a doubt must be resolved in a restrictive decision.? If somebody made a vow not to have anything smoked, is he permitted cooked? Rebbi Abba, Rav Jehudah in the name of the House of Rav Assi: Ḥabiṣ19Arabic خَبِيص “a delicacy made from dates, cream, and starch”. is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Anything which can be eaten raw is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn20In the Babli, Avodah zarah 38a, in the name of Rav, Rav Huna’s teacher..
הַנּוֹדֵר מִן הַמְבוּשָּׁל מָהוּ שֶׁיְּהֵא מוּתָּר בְּעָבֶה. נִישְׁמְעִינָהּ מִן הָדָא. אָסוּר בְמַעֲשֵׂה קְדֵירָה רַךְ וּמוּתָּר בְּעָבֶה. מָה אִם תַּבְשִׁיל שֶׁהוּא נֶאֱסָר בְּצָלוּי וּבְשָׁלוּק מוּתָּר בְּעָבֶה. מְבוּשָּׁל שֶׁהוּא מוּתָּר בְּצָלוּי וּבְשָׁלוּק אֵינוֹ דִין שֶׁיְּהֵא מוּתָּר בְּעָבֶה. וְיֵשׁ קַל וַחוֹמֶר בִּנְדָרִים. אֶלָּא כֵינִי. תַּבְשִׁיל שֶׁאָסוּר בְּצָלוּי וּבְשָׁלוּק אָסוּר בְּעָבֶה מְבוּשָּׁל. מְבוּשָּׁל שֶׁאָסוּר בְּצָלוּי וּבְשָׁלוּק מוּתָּר בְּעָבֶה. Reading of Rashba (Novellae ad 49a)22This is a coherent text which makes sense. However, the substitution of צלי for צלוי indicates that the text was copied without attention to the intricacies of Yerushalmi spelling. The deviations from the ms. text are indicated by a change of typeface.
הַנּוֹדֵר מִן הַמְבוּשָּׁל מָהוּ שֶׁיְּהֵא מוּתָּר בְּעָבֶה. נִישְׁמְעִינָהּ מִן הָדָא. אָסוּר בְמַעֲשֵׂה קְדֵירָה רַךְ וּמוּתָּר בְּעָבֶה. מָה אִם תַּבְשִׁיל שֶׁהוּא אָסוּר בִּצְלִי וּבְשָׁלוּק מוּתָּר בְּמַעֲשֵׂה קְדֵרָה עָבֶה. מְבוּשָּׁל שֶׁהוּא מוּתָּר בִּצְלִי וּבְשָׁלוּק אֵינוֹ דִין שֶׁיְּהֵא מוּתָּר בְּעָבֶה. וְיֵשׁ קַל וַחוֹמֶר בִּנְדָרִים. אֶלָּא כֵינִי. תַּבְשִׁיל שֶׁהוּא בִּצְלִי וּבְשָׁלוּק מוּתָּר בְּעָבֶה. וּמְבוּשָּׁל שֶׁהוּא מוּתָּר בִּצְלִי וּבְשָׁלוּק מוּתָּר בְּעָבֶה.:
23The translation follows the Rashba text. Is one who makes a vow to abstain from cooked food permitted a thick3If there is no more visible moisture and it can be eaten without bread (or today, without a fork). dish? Let us hear from the following: “He is forbidden soft dishes2Those which contain visible moisture. and permitted thick ones3If there is no more visible moisture and it can be eaten without bread (or today, without a fork)..” Since a dish which would be forbidden roasted or scalded is permitted as a thick dish, regarding “cooked food” which permits roasted and scalded, is it not logical that he be permitted the thick dish? Are there arguments de minore ad majus in matters of vows24According to R. Joḥanan, the meaning of vows can be ascertained only by analysis of the vernacular which is not subject to logical rules.? But it must be so: Since a dish which is forbidden roasted or scalded is permitted as a thick dish, the cooked which is permitted roasted or scalded is permitted as a thick dish.
תַּנֵּי. אָסוּר בְּהִטְרִיּוֹת רַכּוֹת. שֶׁכֵּן דֶּרֶךְ הָרוֹפֶא לוֹכַל פִּתּוֹ בָהֶן. אָמַר רַב חִסְדָּא. אָסוּר בְּבֵיצָה מְגוּלְגֶּלֶת. שֶׁכֵּן דֶּרֶךְ הַחוֹלֶה לוֹכַל פִּתּוֹ בָהּ. It was stated: He is forbidden soft cakes25Greek ἴτριον, cf. Ḥallah 1, Note 178. The dough must still be so soft that it must be put into a pitta to be eaten., since the physician frequently eats his bread with them. Rav Ḥisda said, he is forbidden a roasted26This usage of גלגל “to roll, make round” is documented in Mishnah (Uqeṣin 2:6) and Yerushalmi Šabbat 3:3 (6a 1. 18). The Nedarim.49a">Babli, 49a, has a general formulation by Abai, a student of Rav Ḥisda: Anything eaten with bread is called a dish. egg since a sick person frequently eats his bread with them.
וּמוּתָּר בְּבֵיצָה טְרוֹמֵיטָא. רוֹפֵיטוֹן. וּבְדַלַּעַת הָֽרְמוּצָה. אָמַר רִבִּי חֲנִינָה כְּמִין דְּלַעַת מָרָה וְהֵן מְמַתְּקִין אוֹתָהּ בְּרִימְצָא. “He is permitted a soft boiled egg,” a soft one4Galen VI, 769 distinguishes kinds of eggs: ἑφθά “hard boiled”, τρομητά “trembling”, i. e. with solid egg white but soft yolk, which tremble if shelled, ῥοφητά “soft”, which can be sipped. In contrast to the Yerushalmi which identifies the last two kinds, the Nedarim.50b">Babli (50b) on the testimony of Samuel, a medical doctor, defines a trometa egg as a diagnostic egg made extra hard and indigestible by alternatingly cooking and freezing until it is small and hard, can be swallowed whole, and, when excreted, examined for traces of blood from stomach or intestines.’27It must be fluid if it cannot be eaten in a pitta, cf. the preceding Note.. “And ash-gourd,” 28This is from Kilaim 1, end of Nedarim 6:2:2-3" href="/Jerusalem_Talmud_Nedarim.6.2.2-3">Halakhah 2, formulated in a slightly different way. Rebbi Ḥinenah said, it is a kind of bitter gourd and they sweeten it in hot ashes.