משנה: אֵין נוֹתְנִין דְּבֵילָה וּגְרוֹגְרוֹת לְתוֹךְ הַמּוּרִיֵּיס מִפְּנֵי שֶׁהוּא מְאַבְּדָן אֲבָל נוֹתְנִין אֶת הַיַּיִן לְמוּרִיֵּיס וְאֵין מְפַטְּמִין אֶת הַשֶּׁמֶן אֲבָל עוֹשִׂין אֶת הַיַּיִן יֵינוֹמֵילִין. אֵין מְבַשְּׁלִין יַיִן שֶׁל תְּרוּמָה מִפְּנֵי שֶׁהוּא מַמְעִיטוֹ. רִבִּי יְהוּדָה מַתִּיר מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ. MISHNAH: One does not put a fig cake or figs1Of heave. The entire Mishnah deals only with heave. into muries2Fish sauce, cf. Demay, Chapter 1, Note 156. because he would destroy them3Fig sap is used as a spice; the figs are then discarded. It is forbidden to use heave for anything but food. Spices which are consumed in their entirety are permitted. but one may add wine to muries. One does not use olive oil as base for perfume4This is no longer food. but one may use wine as base for ὀινόμελι5“Wine-honey”, a mixture of wine, honey, and spices. The Greek has been hebraized, showing the relationship between יין (Arabic וַין “black raisin”) and Ϝοιν-.. One may not cook heave wine because he diminishes it; Rebbi Jehudah permits it because he improves it.
הלכה: אֵין נוֹתְנִין דְּבֵילָה וּגְרוֹגְרוֹת לְתוֹךְ הַמּוּרִיֵּיס כו׳. תַּנֵּי נוֹתֵן דְּבֵילָה וּגְרוֹגְרוֹת לְתוֹךְ הַמּוּרִיֵּיס כְּדֶרֶךְ שֶׁנּוֹתֵן תַּבְלִין וּבִלְבָד שֶׁלֹּא יִסְחֲטֵם לְהוֹצִיא מֵימֵיהֶם. וּבְתַבְלִין מוּתָּר שֶׁכָּךְ הוּא מְלָאכְתָן. צְרוֹר תַּבְלִין שֶׁנְּתָנוֹ לְתוֹךְ קְדֵירָה זוֹ וְחָזַר וּנְתָנוֹ לְתוֹךְ קְדֵירָה אֲחֶרֶת אִם בָּטֵל טַעֲמוֹ מוּתָּר וְאִם לָאו אָסוּר. HALAKHAH: “One does not put fig cake or figs into muries”, etc. It was stated6Tosephta 9:7 where, however, the last sentence is completely different.: “One puts fig cake or figs into muries in the way one uses spices on condition he not squeeze them to extract their juice7A rabbinic prohibition, that one should not treat heave figs as he would profane figs and throw them away after squeezing out the juice.. But spices are permitted, for that is what they are used for. A bundle of spices put into one pot and then transferred to another, if their taste is lost they are permitted8If heave spices are used repeatedly, they reach a stage where they will no longer act as spices and are permitted to lay people., otherwise forbidden.”
מַה בֵּינָהּ לְבֵין שֶׁבֶת. לֹא כֵן תַּנֵּי הַשֶּׁבֶת שֶׁנָּתַן טַעַם בִּקְדֵירָה אֵין בָּהּ מִשּׁוּם תְּרוּמָה. וְאֵינָהּ מְטַמְּאָה טוּמְאַת אוֹכְלִין. מִשֶּׁלָּךְ נָֽתְנוּ לָךְ בְּדִין הָיָה שֶׁלֹּא תְּטַמֵּא טוּמְאַת אוֹכְלִין וְהֵן אָֽמְרוּ שֶׁתְּטַמֵּא טוּמְאַת אוֹכְלִין. וְהֵן אָֽמְרוּ מִכֵּיוָן שֶׁנָּֽתְנָה טַעַם בִּקְדֵירָה בָּֽטְלָה. What is the difference between this and dill? Did we not state9Mishnah Uqeẓin 3:4.: “Dill which gave its taste [to a dish] in a pot no longer is under the rules of heave and does not accept the impurity of food.” They gave to you from your own. From biblical law it should not accept the impurity of foodstuffs10In the opinion of the Babli, dill was never used for cooking but only as raw addition to a dessert. Solid food used only raw is not subject to impurity. Since the impurity of dill is rabbinical, it cannot be considered for inferences about other substances.; they said that it should accept the impurity of foodstuffs and they said that after it transferred its taste it is disregarded.
רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן דְּרִבִּי הִיא דְּתַנֵּי יַיִן לְמוּרִיֵּיס רִבִּי מַתִּיר וְרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן אוֹסֵר. לְפִיכָךְ אִם עָבַר וּנְתָנוֹ רִבִּי אוֹסֵר לְזָרִים. וְרִבִּי אֶלְעָזָר בֵּי רִבִּי שִׁמְעוֹן מַתִּיר לְזָרִים. Rebbi Ḥiyya in the name of Rebbi Joḥanan: This11The sentence in the Mishnah which permits heave wine in fish sauce. This and the following paragraphs are also in Avodah Zarah2:6 (fol. 41c). is Rebbi’s, as we have stated12The last sentence of this baraita is similar to a statement of Tosephta 9:6.: “Wine in muries, Rebbi permits but Rebbi Eleazar ben Rebbi Simeon forbids13In his opinion, wine is not usually added to muries since it will ruin the taste.. Therefore, if somebody transgressed and put it in, Rebbi forbids it to laymen but Rebbi Eleazar ben Rebbi Simeon permits to laymen.”
רִבִּי מָנָא בְּרִבִּי תַנְחוּם בָּעֵי כְּדִבְרֵי מִי שֶׁמַּתִּיר לְזָרִים. מוּרִיֵּיס שֶׁל גּוֹיִם לָמָּה אָסוּר. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָא בַּר װָא מִשּׁוּם בִּישּׁוּלֵי גוֹיִם הֵן אֲסוּרִין. הָתִיב רִבִּי יוֹסֵי וְהָתַנֵּי חמין מוּתָּר וּשֶׁאֵינוֹ חמין אָסוּר. חמין מוּתָּר לֹא אֲפִילוּ מְבוּשָּׁל וְדִכְװָתָהּ וּשֶׁאֵינוֹ חמין אָסוּר וַאֲפִילוּ שֶׁאֵינוֹ מְבוּשָּׁל. וְאָמַר רִבִּי יוֹחָנָן בַּר מַרְיָה וַאֲפִילוּ כְּמָאן דְּאָמַר חמין מוּתָּר וּבִלְבַד בְיוֹדֵעַ. הָדָא אָֽמְרָה הֲנָיַית תְּרוּמָה מוּתֶּרֶת. הֲנָייַת עֲבוֹדָה זָרָה אֲסוּרָה. Rebbi Mana ben Rebbi Tanḥum asked: Following him who permits to laymen, why is muries of Gentiles forbidden15In Mishnah Avodah Zarah 2:5, everybody agrees that Gentile muries is forbidden. R. Meїr forbids usufruct from Gentile muries, the Sages forbid muries only as food.? Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, it is forbidden as being cooked by Gentiles16Forbidden in Mishnah Avodah Zarah 2:9.. Rebbi Yose objected: Did we not state: “From a professional it is permitted, not from a professional it is forbidden.17Tosephta 4:13, Babli Avodah Zarah 34b, state only: “One may buy muries only from a professional.” Rashi explains that this refers to a Gentile professional producer. The Babli specifies that this holds only for good quality muries made with fish fat, which would be spoiled by the addition of wine.” From a professional it is permitted even if it is cooked; similarly, from a non-professional18A Gentile; he might use wine to clarify the muries as explained in the parallel in Avodah Zarah 2:6. Tosephta (loc.cit.) and Babli (39b) note that at a non-professional Jew’s one may eat muries without asking. it is forbidden even if not cooked. Rebbi Joḥanan bar Maria said, even according to him who says from a professional it is permitted, only if he knows19He knows for sure that the seller is a professional in the muries trade.. This implies that usufruct of heave is permitted20If the heave wine cannot be tasted, it is permitted to laymen., usufruct of paganism is forbidden21If libation wine cannot be tasted, or even if it spoils the taste, it still is forbidden to all Jews..
רִבִּי לָֽעְזָר וְרִבִּי יוֹחָנָן חַד אָמַר מִפְּנֵי שֶׁמְּמַעֲטוֹ מִמִּידָּתוֹ. וְחָרָנָה אָמַר מִפְּנֵי שֶׁמְּמַעֲטוֹ מִשּׁוֹתָיו. וְלֹא יָֽדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְאָמַר רִבִּי יוֹחָנָן מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. וְאָמַר רִבִּי לָעְזָר אֵינָהּ מוּחְלֶפֶת תַּמָּן בְּכֹהֵן וְכָאן בְּבַעְלִים. הֲוֵי רִבִּי יוֹחָנָן הוּא דְאָמַר מִפְּנֵי שֶׁמְּמַעֲטוֹ מִשּׁוֹתָיו. Rebbi Eleazar and Rebbi Joḥanan, one of them said because he diminishes its volume, the other says because he reduces the number of drinkers22The paragraph discusses the statement of the Sages who in the Mishnah prohibit cooking heave wine because “it diminishes.” The paragraph was explained in Chapter 2, Halakhah 5, Notes 118–119.. We did not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, Rebbi Jehudah did not invert his reasoning, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers.
יְהוּדָה בֶּן כֵּינִי רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִפְּנֵי שֶׁמְּמַעֲטוֹ מִשּׁוֹתָיו. Jehudah ben Keni23This name probably is an error of transmission. The sentence is not in the parallel in Avodah Zarah, nor in Chapter 2., Rebbi Ammi in the name of Rebbi Simeon ben Laqish: Because he reduces the number of drinkers.