משנה: כִּירָה שֶׁהִסִּיקוּהָ בַקַשׁ אוֹ בַגְבָבָא נוֹתְנִים עָלֶיהָ תַּבְשִׁיל. בַּגֶפֶת וּבְעֵצִים לֹא יִתֵּן עַד שֶׁיִּגְרוֹף אוֹ עַד שֶׁיִּתֵּן אֶת הָאֵפֶר. בֵּית שַׁמַּאי אוֹמְרִין חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִין חַמִּין וְתַבְשִׁיל. בֵּית שַׁמַּאי אוֹמְרִין נוֹטְלִין אֲבָל לֹא מַחֲזִירִין. וּבֵית הִלֵּל אוֹמְרִין אַף מַחֲזִירִין׃ MISHNAH: If a cooking stove1A portable clay stove with room for two pots; in biblical Hebrew כִּירַיִם (Lev.11:35); cf. Chapter 1, Note 409. was heated with straw or stubbles one may put a dish on it2Since these materials burn quickly and do not form charcoal there is no danger that anybody would stir the fuel on the Sabbath when the food was put on the stove on Friday., with olive cake3What remains of the olives after pressing in the oil press. or wood he should not put it on unless he emptied or covered it with ashes. The House of Shammai say, hot water but no dish, but the House of Hillel say, hot water and dish. The House of Shammai say one takes away but may not return it but the House of Hillel say one even may return4If it was cooked rare before the Sabbath one may even return the pot on the stove after serving since straw and stubbles burn quickly and no long term cooking will ensue nor is there any danger of stirring the embers..
הלכה: כִּירָה שֶׁהִסִּיקוּהָ כול׳. כֵּינִי מַתְנִיתָא. מְקַייְמִין עָלֶיהָ תַבְשִׁיל. מַתְנִיתָא דְרִבִּי יוּדָה. דְּתַנְיָא. הָיוּ שְׁתֵּי כִירַיִים מַתְאִימוֹת. אַחַת גְּרוּפָה וּקְטוּמָה. וְאַחַת לֹא גְרוּפָה וְלֹא קְטוּמָה. מְקַייְמִין עַל הַגְּרוּפָה וְעַל הַקְּטוּמָה. מַה מְקַייְמִין עָלֶיהָ. בֵּית שַׁמַּי אוֹמְרִין. אֵין מְקַייְמִין עָלֶיהָ כְּלוּם. וּבֵית הִלֵּל אוֹמְרִין. חַמִּין אֲבָל לֹא תַבְשִׁיל. הֶעֱבִיר אֶת הַמֵּיחָם. הַכֹּל מוֹדִין שֶׁלֹּא יַחֲזִיר. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. בֵּית שַׁמַּי אוֹמְרִין. חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִין. חַמִּין וְתַבְשִׁיל. הֶעֱבִיר אֶת הַמֵּיחָם בֵּית שַׁמַּי אוֹמְרִין. לֹא יַחֲזִיר. וּבֵית הִלֵּל אוֹמְרִין. יַחֲזִיר. HALAKHAH: “If a cooking stove1A portable clay stove with room for two pots; in biblical Hebrew כִּירַיִם (Lev.11:35); cf. Chapter 1, Note 409. was heated,” etc. So is the Mishnah: “one keeps a dish on it.17“One may put” in the Mishnah means one may put on the stove on Friday and keep it there on the Sabbath. This is the subject of a lengthy discussion in the Babli (36b–37b).” The Mishnah is Rebbi Jehudah’s, as it was stated18Tosephta 2:13 (ed. Liebermann), 3:3 (ed. Zuckermandel); Babli 37a.: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.19This is the text of the anonymous Mishnah even though ordinarily an anonymous Mishnah is presumed to be R. Meïr’s.”
רִבִּי חֶלְבּוֹ רַב עָנָן בְּשֵׁם רַב. לֹא שָׁנוּ אֶלָּא עָלֶיהָ. הָא לְתוֹכָהּ לֹא. עַד אֵיכָן. עוּלָּא אָמַר. עַד שְׁלֹשָׁה. אָמַר רִבִּי מָנָא. עַד מָקוֹם שֶׁהוּא עוֹשֶׂה חָרִיץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִפְּנֵי שֶׁהוּא שָׁלִיט בְּמָקוֹם שֶׁהַיָּד שׁוֹלֶטֶת. וַתְייָא כַּיי דָּמַר רִבִּי זְִעִירָה בְשֵׁם רִבִּי יְהוּדָה. מוּתָּר לְהַפְשִׁיר בְּמָקוֹם שֶׁהַיָּד שׁוֹלֶטֶת. וְאָסוּר לְהַפְשִׁיר בְּמָקוֹם שֶׁאֵין הַיָּד שׁוֹלֶטֶת. Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it21On top of the stove, far from the fuel. It is forbidden to leave the food if the pot touches the flame. Babli 37a.. How far? Ulla said, up three [hand breadths]22Distant from the fire. Numbers in the masculine denote handbreadths.. Rebbi Mana said, up to where he would make an impression23It is forbidden to dislocate the ashes on the coals in the stove, but otherwise there are no limitations.. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery24If the pot can be handled with bare hands, without a potholder, there are no restriction on where the pot is put.
The Babli uses the rare biblical word סולדת (Job 6:10) “to jump”, decreeing that the pot may be returned to the stove only if “the hand does not jump”, it is not so hot that one needs a potholder. It seems that under the influence of Greek, in the mouth of the Galileans the word šōleṭet sounded to Babylonian ears as sōledet.. This comes as what Rebbi Zeˋira said in the name of Rebbi25Read with the quote later in the Chapter (Note 148): Rav. Rashba (Novellae ad 40b) reads here the full text there. Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery26On the Sabbath itself one may use food or drink which are hot but may be touched to warm cold food to lukewarm. In the Babli (40b) Rav Jehudah permits to heat oil even if the hand jumps..
רִבִּי יוֹשׁוּעַ בַּר גִּיזוּרָה הֲוָה מְשַׁמֵּשׁ קוֹמֵי רִבִּי זְעִירָה וַהֲוָה מְעַייֵל קוֹמוֹי תַבְשִׁילִין רוֹתְחִין. אֲמַר לֵיהּ. הֵיךְ אִיתְעֲבִידָא. אֲמַר לֵיהּ. גְּרִיף תִּיפָייָא וִיהַב בְּגַוָּהּ. אֲמַר לֵיהּ. לָא תְהִי עֲבִיד כֵּן אֶלָּא גְּרִיף תִּיפָייָא וִיהַב תְּלָתָא כֵיפִין וְרָמֵי עֲלֵיהוֹן. Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes27On the Sabbath.. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them.
רִבִּי אַבָּהוּ הוֹרֵי בְבוּצְרָה. מְמַלֶּא גַצְרְא רְמַח וּמִיתָּן תְּלָתָא כֵיפִין וּמִירְמֵי עֲלֵיהוֹן. Rebbi Abbahu instructed in Bostra: One fills a vessel28Greek γάστρα, -τρη, ἡ “belly”-shaped vessel. with hot ashes, puts on top three stones, and casts on them29This is the final decision for practice..
דָּנִיֵּאל בְּרֵיהּ דְּרִבִּי קָטִינָא בְשֵׁם רִבִּי אַסִּי. שִׁיזְרֵי חֳרִיּוֹת כְּגֶפֶת וּכְעֵצִים. הָדָא דְתֵימַר כְּשֶׁהָיוּ לַחִין וְיָֽבְשׁוּ. אֲבָל אִם הָיוּ יְבֵישִׁין מִתְּחִילָּתָן כְּקַשׁ וְכִגְבָבָה הֵן. Daniel the son of Rebbi Qaṭina in the name of Rebbi Assi30Read: Rebbi Daniel the son of Rav Qaṭina in the name of Rav Assi.: spines of palm branches are like olive cake and wood. That is, if they had been moist and dried out. But if they were dry from the start31If they are dry on the tree. they are like straw and stubbles.
גְּלָלֵי בְהֵמָה. אִית תַּנָּיֵי תַנֵּי. כְּגֶפֶת וּכְעֵצִים. וְאִית תַּנָּיֵי תַנֵּי. כְּקַשׁ וְכִגְבָבָה. מָאן דָּמַר. כְּגֶפֶת וּכְעֵצִים. בְּדַקָּה. וּמָאן דָּמַר. כְּקַשׁ וְכִגְבָבָה. בְּגַסָּה. Animal droppings. There are Tannaim who state, like olive cake and wood; and there are Tannaim who state, like straw and stubbles. He who says like olive cake and wood, small cattle32Droppings of sheep and goats are hard, unlike soft cow droppings.. And he who says like straw and stubbles, large cattle.
הַגּוֹרֵף. עַד שֶׁיִּגְרוּף כָּל־צָרְכּוֹ. מִן מַה דְתַנֵּי. הַגּוֹרֵף צָרִיךְ לְחַטֵּט בְּיָד. הָדָא אָֽמְרָה. עַד שֶׁיִּגְרוּף כָּל־צוֹרְכּוֹ. וְהַקּוֹטֵם. עַד שֶׁיִּקְטוֹם כָּל־צוֹרְכּוֹ. מִן מַה דְתַנֵּי. מְלַבֶּה עָלֶיהָ נְעוֹרֶת שֶׁלְּפִשְׁתָּן. הָדָא אָֽמְרָה. אֲפִילוּ לֹא קִטֵּם כָּל־צוֹרְכּוֹ. וֵיי דָא אָֽמְרָה דָא. יוּם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת. אָמַר רִבִּי שִׁייָן. מְלַבֶּה עָלֶיהָ נְעוֹרֶת שֶׁלְּפִשְׁתָּן. One who empties, only if he empties completely, since it was stated: he who empties has to scratch out33The Medieval quotes of this passage (RAN Šabbat ad 36b, ed. Mosad Harav Kook col. 126, Ritba ad 36b ed. S. Schreiber, Rashba Šabbat ad 36b) read לטאטא “to sweep out” (with a broom.) by hand. This implies that he has to empty completely. If one covers with ashes, does he have to cover completely? Since it was stated: when he kindled flax tow over it34In the Babli, 37a, “if he covers it with flax tow” without setting it on fire. The Yerushalmi seems to be of the opinion that this will burn quickly and leave a thin layer of ashes covering the coals., this implies even if he did not completely cover it with ashes. When was this said? On a holiday which happens to fall on Friday; Rebbi Ashian said, one kindles flax tow over it.
קְטָמָהּ וְנִתְלַבָּת מָהוּ. רִבִּי חִייָה רוֹבָא עָלָה לָבֵיתוֹ וְהוֹרֵי. מוּתָּר. בְּעוֹן קוֹמֵי רִבִּי זְעִירָא וְרִבִּי הוֹשַׁעְיָה וְרִבִּי חֲנַנְיָה חֲבֵרֵיהוֹן דְּרַבָּנִן. לִיבָּה. לְשֶׁעָבַר. עָבַר רִבִּי אִמִּי וְאִידְרוֹן חֲבֵרַייָא בְעוֹן מַחֲזִיר עֲלֵיהּ. אֲמַר לוֹן רִבִּי חֲנַנְיָה חֲבֵרֵיהוֹן דְּרַבָּנִן. מִן דַּהֲוָה עוֹבְדְא הֲוָה עוֹבְדְא. אָמַר רִבִּי שְׁמוּאֵל בַּר סִיסַרְטַיי. לָכֵן צְרִיכָה לָבֹה. אָמַר רִבִּי מָנָא. אָנָא קַשִׁייָתָהּ קוֹמֵי רִבִּי בָּא בְּרֵיהּ דְּרִבִּי פַּפַּי. אִין תֵּימַר. לְשֶׁעָבַר. אֲפִילוּ לֹא בִישֵּׁל עָלֶיהָ כַּתְּחִילָּה. If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted35When his wife (“his house”) accidentally left something on the stove.. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened36It happened that R. Ḥiyya rules in a case where it was left unintentionally. In R. Ḥanania’s opinion it would be permitted to intentionally leave something on a stove whose coals were incompletely covered.. Rebbi Samuel bar Sisartai said, it is questionable for the future37“In the future” means to permit it to do so intentionally in the future; “in the past” means to rules about a question which arises because of what already has happened.. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not38Probably this word has to be deleted; it certainly is forbidden to put something on a stove which was lit expressly for Friday night, not for cooking on Friday afternoon. cook on it earlier.
דְּתַנֵּי. הַמְעַשֵּׂר וְהַמְבַשֵּׁל בַּשַּׁבָּת בְּשׁוֹגֵג יֵאָכֵל. וּמֵזִיד לֹא יֵאָכֵל. דְּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת. מֵזִיד לֹא יֵאָכֵל. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר. שׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת לַאֲחֵרִים וְלֹא לוֹ. מֵזִיד לֹא לוֹ וְלֹא לַאֲחֵרִים. שְׁמוּאֵל כְּרִבִּי יוֹחָנָן הַסַּנְדְּלָר. רַב כַּד הֲוָה מוֹרֵי בַחֲבוּרָתֵיהּ הֲוָה אֲמַר כְּרִבִּי מֵאִיר. בַּצִּיבּוּרָא הֲוָה מוֹרֵי כְּרִבִּי יוֹחָנָן הַסַּנְדְּלָר. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָה. כְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי דָרַשׁ לוֹן. דְּתַנֵּי. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אָמַר מִשּׁוּם אָבִיו. כָּל־דָּבָר שֶׁחַייָבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת וַעֲשָׂאוֹ בַשַּׁבָּת. בֵּין שׁוּגֵג בֵּין מֵזִיד אָסּוּר בֵּין לוֹ בֵין לַאֲחֵרִים. וְכָל־דָּבָר שֶׁאֵינָן חַייָבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת וַעֲשָׂאוֹ בַשַּׁבָּת. שׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת לַאֲחֵרִים וְלֹא לוֹ. מֵזִיד. לֹא לוֹ וְלֹא לַאֲחֵרִים. בְּעוֹן קוֹמֵי רִבִּי יוֹחָנָן. אַתְּ מַה אָמַר. אָמַר לוֹן. אֲנִי אֵין לִי אֶלָּא מִשְׁנָה. הַמְעַשֵּר וְהַמְבַשֵּׁל בַּשַּׁבָּת. שׁוֹגֵג יֵאָכֵל. מֵזִיד לֹא יֵאָכֵל. שָׁמַע רַב חִסְדָּא וָמַר. הוּתְרוּ הַשַּׁבָּתוֹת. רַב חוּנָה בְשֵׁם רַב וְתַנֵּי רִבִּי חִייָא כֵן. בָּרִאשֹׁנָה הָיוּ אוֹמְרִים. הַשֹּׁכֵיחַ תַּבְשִׁיל עַל גַּבֵּי כִירָה וְקָֽדְשָׁה עָלָיו אֶת הַשַּׁבָּת. שׁוֹגֵג יֵאָכֵל. מֵזִיד לֹא יֵאָכֵל. נֶחְשְׁדוּ לִהְיוֹת מַנִּיחִין מְזִידִין. וְאוֹמְרִים. שֹׁכֵיחִין הָיִינוּ. וְאָֽסְרוּ לָהֶן אֶת הַשּׁוֹכֵחַ. וְהָכָא אָֽמְרוּ כֵן. אָמַר רִבִּי אִילָא. נֶחְשְׁדוּ לִהְיוֹת מַנִּיחִין וְלֹא נֶחְשְׁדוּ לִהְיוֹת מְבַשְּׁלִין. וְקָֽנְסוּ בְמַנִּיחַ וְלֹא קָֽנְסוּ בִמְבַשֵּׁל. 39This and the next two paragraphs are from Terumot 3:3 (ת), Notes 70–88. As it was stated40Tosephta Šabbat 2:15, Babli Ketubot34a.: “He who tithes or cooks on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah says, unintentionally it may be eaten at the end of the Sabbath, intentionally it may not be eaten. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. When Rav was instructing his own group he said following Rebbi Meïr; in public he instructed following Rebbi Joḥanan the Alexandrian41Babli Ḥulin 15a.. Rebbi Simeon bar Karsana said, he explained to us following Rebbi Ismael ben Rebbi Yose, as it was stated42Tosephta Šabbat 2:16.: “Rebbi Ismael ben Rebbi Yose43In Tosephta, Terumot and the quotes in Medieval authors the name is R. Ismael the son of R. Johanan ben Beroqa. said in his father’s name, in any case where for an intentional sin one is liable for extirpation and an unintentional sin for a purification offering, if it was committed on the Sabbath unintentionally or intentionally, the result is forbidden both to him and to others. In any case where for an intentional sin one is not liable for extirpation and an unintentional sin no purification offering is due, if it was committed on the Sabbath unintentionally or intentionally, the result unintentional it may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan, what do you say? He said, I have only the Mishnah44Mishnah Terumot 2:3.: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten.” Rav Ḥisda heard this and said, the Sabbaths have been permitted! 45In Terumot, this the reason for Rav Ḥisda’s complaint: “for Rav Huna said …” Rav Huna in the name of Rav, and Rebbi Ḥiyya stated thus: 46Babli 38a.“In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.
חָֽזְרוּ לוֹמַר. תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ אָסוּר. תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְרַע לוֹ מוּתָּר. אֵי זֶהוּ תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ. כְּגוֹן אַכְּרוּב וַאֲפוּנִים וּבָשָׂר טָרוּף. אָמַר רִבִּי תַּנְחוּם בַּר עִילַּאי. אַף רָאשֵׁי לִפְתּוֹת וְרָאשֵׁי קֱפַלוֹטוֹת עָשׂוּ אוֹתָן כְּתַבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ. בֵּצִים מַה הֵן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. אַבָּא עָלָה לְבֵיתוֹ וּמָצָא שָׁם חַמִּין וְהִתִּיר. בֵּצִים וְאָסַר. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא בַר חֲנִינָה. אֲנִי וְאַבָּא עָלִינוּ לְחַמַּת גָּדֵר וְהֵבִיאוּ לְפָנֵינוּ בֵצִים קְטַנִּים כְּחוּזַרָרִין וְטַעֲמָן יָפֶה כְפִנְקְרֵיסִין. 47The omissions in this text show clearly that the original is in Terumot.“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.48Tosephta Šabbat 2:14 in the name of R. Jehudah. Babli 38a.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread49Greek πάγκρεας, -ατος, τό..
תַּנֵּי. לֹא תְמַלֵּא אִשָּׁה קְדֵירָה עֲסִיסִיּוֹת וְתוּרְמוֹסִין וְתִתְּנֵם לְתוֹךְ הַתַּנּוּר עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְאִם נָֽתְנָה מוֹצָאֵי שַׁבָּת אֲסוּרִין בִּכְדֵי שֶׁייֵעָשׂוּ רִבִּי אָחָא אָמַר. בְּמֵזִיד. כְּרִבִּי מֵאִיר. רִבִּי יוֹסֵי אָמַר. בְּשׁוֹגֵג. כְּרִבִּי יוּדָה. אָמַר רִבִּי מָנָא. יְאוּת אָמַר רִבִּי יוֹסֵי רַבִי. הַנּוֹטֵעַ בַּשַּׁבָּת שׁוֹגֵג יְקַייֵם. מֵזִיד יַעֲקוֹר. וּבַשְּׁבִיעִית בֵּין שׁוֹגֵג בֵּין מֵזִיד יַעֲקוֹר. רִבִּי יְהוּדָה אוֹמֵר. חִילּוּף הַדְּבָרִים. הַנּוֹטֵעַ בַּשַּׁבָּת בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד יַעֲקוֹר. וּבַשְּׁבִיעִית שׁוֹגֵג יְקַייֵם וּמֵזִיד יַעֵקוֹר. לָמָּה. מִפְּנֵי שֶׁהֲנָייַת שַׁבָּת עָלָיו. וְכָאן. מִכֵּיוָן שֶׁאַתְּ אוֹמֵר. יַמְתִּין לְמוֹצָאֵי שַׁבָּת כְּדֵי שֶׁיֵּיעָשׂוּ. כְּמִי שֶׁלֹּא נֶהֱנֶה מַחְמַת שַׁבָּת כְּלוּם. וּמַה טַעֲמוֹן דְּרַבָּנִן. נֶחְשְׁדוּ עַל הַשְּׁבִיעִית וְלֹא נֶחְשְׁדוּ עַל הַשַּׁבָּתוֹת. דָּבָר אַחֵר. מוֹנִין לַשְּׁבִיעִיוֹת וְאֵין מוֹנִין לַשַּׁבָּתוֹת. הֵיךְ עֲבִידָה. נָטַע פָּחוּת מִשְּׁלֹשִׁים יוֹם לִפְנֵי שְׁבִיעִית וְנִכְנְסָה שְׁבִיעִית. אִין תֵּימַר. חֲשָׁד. אֵין כָּאן חֲשָׁד. אִין תֵּימַר. מִינְייָן. אֵין כָּאן מִינְייָן. נָטַע פָּחוּת מִשְּׁלֹשִׁים יוֹם לִפְנֵי שְׁמִינִית וְנִכְנְסָה שְׁמִינִית. אִין תֵּימַר. חֲשָׁד. יֵשׁ כָּאן חֲשָׁד. אִין תֵּימַר. מִינְייָן. יֵשׁ כָּאן מִינְייָן. וַתְייָא כְּמָאן דְּאָמַר. מִפְּנֵי הַחֲשָׁד. בְּרַם כְּמָאן דְּאָמַר. מִפְּנֵי הַמִּינְייָן. קָֽנְסוּ בְשׁוֹגֵג מִפְּנֵי הַמֵּזִיד. It was stated50Tosephta 3:1 (ed. Liebermann), 4:1 (ed. Zuckermandel.) Babli 18b.: “A woman should not fill a pot with ˋassisiot51An undetermined kind of legumes; in the words of the Geonim they exist in the Land of Israel but not in Babylonia. Clearly they need a very long time for cooking similar to lupines. Cf. Arabic عصّ “to be hard”. Cf. Latin siser, -eris, n. (Greek σίσαρον) “a plant cultivated for its piquant root, perhaps rampion (campanula rapunculus) (E. G.). and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher52The vocalization is from the ms. It corresponds to the spelling רְבִי used by Samuel Hannagid in his poem addressed to Rav Nissim and the inscription RABI (soft β) found at Bet-Shearim. Rebbi Yose said is correct: 53Tosephta 2:21. Babli Giṭṭin 53b.“He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional54This last sentence is the opposite of the last sentence in Terumot. The latter text seems to be correct since in counting the age of a tree a month more or less is negligible. But one should not plant a tree a month before the Sabbatical, even though this is not forbidden, since the tree’s years for ˋorla will be counted from the Sabbatical..
נְטָלוֹ מִבְּעוֹד יוֹם מַחֲזִירוֹ מִבְּעוֹד יוֹם. נְטָלוֹ מִשֶּׁחֲשֵׁיכָה מַחֲזִירוֹ מִשֶּׁחֲשֵׁיכָה. נְטָלוֹ מִבְּעוֹד יוֹם וְקָדַשׁ עָלָיו הְיּוֹם. רִבִּי סִימוֹן דתרי בְשֵׁם רִבִּי הוֹשַׁעְיָה. הִנִּיחוֹ בָאָרֶץ אָסוּר לְטַלְטְלוֹ. רִבִּי לָֽעְזָר בְשֵׁם רִבִּי הוֹשַׁעְיָה. מְשָׁרֵת הָיִיתִי אֶת רִבִּי חִייָה הַגָּדוֹל וְהָיִיתִי מַעֲלֶה לוּ חַמִּין מִדִּיּוֹטֵי הַתַּחְתּוֹנָה לַדִּיּוֹטֵי הָעֶלְיוֹנָה וּמַחֲזִירָן לַכִּירָה. אָמַר רִבִּי יִרְמְיָה בֵּירִבִּי שִׁמְעוֹן. אֲפִילוּ מִכִּירָה שֶׁהֲבָלָהּ מְמוּעָט לַכִּירָה שֶׁהֲבָלָהּ מְרוּבֶּה. אָמַר רִבִּי אִמִּי. זִימְנִין סַגִּין יְתִיבִית קוֹמֵי רִבִּי הוֹשַׁעְיָה וְלָא שָֽׁמְעִית מִינֵּיהּ הָדָא מִילְּתָא. אָמַר רִבִּי זְרִיקָן לְרִבִּי זְעִירָא. לֹא שָׁמַע מִינֵּהּ מוּתָּר. שְׁמַע מִינָּהּ אָסוּר. If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return if after dark55The pot to a stove either cleaned out or whose embers are covered with ashes.. If he took it when it still was daylight and the day became holy for him? Rebbi Simon [bar Thaddeus]56This is the reading of medieval quotes, instead of the unintelligible דתרי of the ms. (RAN on RIF #393; Naḥmanides Novellae ad 38a). in the name of Rebbi Hoshaia: If he had put it down on the ground it is forbidden to move it57To return it to the stove; the pot may be used to serve the food.. Rebbi Eleazar in the name of Rebbi Hoshaia: I was serving the Great Rebbi Ḥiyya58Babli 38b. and I brought him hot water from the lower to the upper apartment59Greek δίαιτα, ἡ, “dwelling”. and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat Rebbi Immi said, many times I was sitting before Rebbi Hoshaia but this I never heard from him. Rebbi Zeriqan said to Rebbi Zeˋira, he did not hear from him that it was permitted; therefore it is forbidden.
תָּלוּי בְיָתֵד וּנְתָנוֹ עַל גַּבֵּי סַפְסָל. נֹאמַר. אִם הָיָה מְפוּחָם מוּתָּר. וְאִם לָאו אָסוּר. אָמַר רִבִּי יוֹחָנָן בֵּרִבִּי מַרְייָה. בְּשֶׁלֹּא הֶעֱבִיר אֶת יָדוֹ מִמֶּנּוּ. אֲבָל אִם הֶעֱבִיר אֶת יָדוֹ מִמֶּנּוּ אָסוּר. If it was hanging from a peg, or it was put on a footstool. Should we say if it was as if on coals60Still hot. it is permitted and if not it is forbidden? Rebbi Joḥanan ben Rebbi Marius said, if he did not remove his hand from it. But if he removed his hand from it it is forbidden58Babli 38b..