absorb

Rabbi Yose says: Anything stewed with [terumah] beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated [that is stewed] with [terumah] cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiba says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.

Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.

If a person sprinkled and it is doubtful whether the water came from the thread or the spindle-reed or the buds, the sprinkling is invalid. If he sprinkled upon two vessels and it is doubtful whether he sprinkled on both or whether some water from the one dripped on to the other, it is invalid. If a needle was on a piece of earthenware and one sprinkled upon it, and it is doubtful whether he sprinkled on the needle or whether some water dripped on it from the earthenware, his sprinkling is invalid. A flask with a narrow mouth, one may dip in and draw out in the usual way. Rabbi Judah says: this may be done only for the first sprinkling. Hatat waters which were diminished, one may dip only the tips of the buds and sprinkle, provided the hyssop does not absorb [any of the moisture on the sides of the flask]. If one intended to sprinkle in front of him and he sprinkled behind him, or behind him and he sprinkled in front of him, his sprinkling is invalid. If he intended to sprinkle in front of him and he sprinkled to the sides in front of him, his sprinkling is valid. It is permitted to sprinkle upon a person with his knowledge or without his knowledge. It is permitted to sprinkle upon a person and vessels even though there are a hundred of them.

A jar full of produce which was put into liquids, or a jar full of liquids was put into produce and [the produce] absorbed, all [the produce] which absorbed comes under the law of ‘if water be put’. Concerning what liquids were they speaking? Water, wine and vinegar; but all the other liquids do not cause susceptibility to uncleanness. Rabbi Nehemiah says pulse is insusceptible, because pulse does not absorb [liquids].

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

HALAKHAH: “An onion which one added to lentils,” etc. Rebbi Ḥizqiah, Rav Aḥa in the name of Rebbi Abba bar Mamal said, our Mishnah [in case] after the lentils lost their sap; [then] the lentils shrink it so it will not absorb [any taste]. (As you say, lentils shrink it so it will not absorb.) Similarly, lentils shrink it so it will not give.

HALAKHAH: “An onion which one added to lentils,” etc. Rebbi Ḥizqiah, Rav Aḥa in the name of Rebbi Abba bar Mamal said, our Mishnah [in case] after the lentils lost their sap; [then] the lentils shrink it so it will not absorb [any taste]. (As you say, lentils shrink it so it will not absorb.) Similarly, lentils shrink it so it will not give.

Wheat below and barley above; just as wheat does not absorb so the barley will not absorb. Barley below and wheat above, just as barley absorbs so wheat will absorb.

Wheat below and barley above; just as wheat does not absorb so the barley will not absorb. Barley below and wheat above, just as barley absorbs so wheat will absorb.

Wheat below and barley above; just as wheat does not absorb so the barley will not absorb. Barley below and wheat above, just as barley absorbs so wheat will absorb.

HALAKHAH: Rebbi Jonah said, this implies that broken [olives] absorb, release, and absorb again; whole [olives] absorb, release, but do not absorb again. That means, if it is neither improving nor spoiling it is forbidden. The Mishnah is Rebbi Simeon’s, for Rebbi Simeon says if its taste spoils, it is forbidden. But did Rebbi Simeon not say, if its taste spoils, it is permitted? Following what Rebbi Simeon says, irrigated cabbage preserved with unirrigated cabbage is forbidden because it absorbs.

HALAKHAH: Rebbi Jonah said, this implies that broken [olives] absorb, release, and absorb again; whole [olives] absorb, release, but do not absorb again. That means, if it is neither improving nor spoiling it is forbidden. The Mishnah is Rebbi Simeon’s, for Rebbi Simeon says if its taste spoils, it is forbidden. But did Rebbi Simeon not say, if its taste spoils, it is permitted? Following what Rebbi Simeon says, irrigated cabbage preserved with unirrigated cabbage is forbidden because it absorbs.

HALAKHAH: Rebbi Jonah said, this implies that broken [olives] absorb, release, and absorb again; whole [olives] absorb, release, but do not absorb again. That means, if it is neither improving nor spoiling it is forbidden. The Mishnah is Rebbi Simeon’s, for Rebbi Simeon says if its taste spoils, it is forbidden. But did Rebbi Simeon not say, if its taste spoils, it is permitted? Following what Rebbi Simeon says, irrigated cabbage preserved with unirrigated cabbage is forbidden because it absorbs.

HALAKHAH: Rebbi Jonah said, this implies that broken [olives] absorb, release, and absorb again; whole [olives] absorb, release, but do not absorb again. That means, if it is neither improving nor spoiling it is forbidden. The Mishnah is Rebbi Simeon’s, for Rebbi Simeon says if its taste spoils, it is forbidden. But did Rebbi Simeon not say, if its taste spoils, it is permitted? Following what Rebbi Simeon says, irrigated cabbage preserved with unirrigated cabbage is forbidden because it absorbs.

May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?) Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose bar Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

MISHNAH: The House of Shammai say, one does not put bundles of flax into an oven unless they are steamed when it is still daylight, nor wool into a vat unless it may absorb the dye, but the House of Hillel permit it.

HALAKHAH: May one put spices at the bottom and pour on them from above? Rebbi Jonah said, it is forbidden and pouring confers the status of primary vessel. The force of Rebbi Jonah comes from this: “Both vessels used for cooking or into which it was poured boiling.” Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked. Rebbi Yose ben Rebbi Abun objected: Did we not state, “the same holds for brass vessels.” Can one say that brass vessels absorb?

MISHNAH: If an amphora broke, one saves from it food for three meals and tells others: come and save for yourselves; only one may not absorb it in a sponge. One does not squeeze fruits to extract their juice and if it seeped out by itself it is forbidden. Rebbi Jehudah says, if they are solid food, what comes from them is permitted, but if they are for drinks, what comes from them is forbidden. What flows from itself from honeycombs which he crushed on Friday is forbidden, but Rebbi Eliezer permits it.

HALAKHAH: Paragraph. They estimated (the place of) what a person uses is two se’ah and four cubits absorb two se’ah. If the sump sprung a hole, there are Tannaïm who state that one does not have to plug; there are Tannaïm who state that one has to plug. If the sump was full, there are Tannaïm who state that one has to empty, there are Tannaïm who state that one does not have to. Rebbi Mana said, it is one Tanna. He who says that one has to plug forbids to pour out, he who says that one does not have to plug permits to pour out. Rehhi Ḥiyya bar Marius said to Rebbi Mana: So said your father Rebbi Jonah, thinking about it: If it is sloping inside, even more than ten is permitted; outside even less than ten is permitted. What we are dealing with if it is level.

“Cooks’ starch.” Rebbi Hitta bar Abba said, one brings ears of grain which are less than one-third ripe, pounds them, forms them like loaves of saffron, and puts them in the pot, so they should absorb the impurities.

HALAKHAH: “How does he drink from his pot,” etc. Rebbi Jeremiah, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Laqish: It should not have said “she shall be his wife” for the calumniator; it is superfluous since she already is his! Why does the verse say, “she shall be his wife”? You should infer from this by an equal cut. One has to infer from “she shall be his wife”, “she shall be his”. Since “she shall be his” which is said there means a wife appropriate for him, so “she shall be his” which is said here means a wife appropriate for him. Then since “she shall be his” which is said there means a wife appropriate for him and he pays the fine, so “she shall be his” which is said here means a wife appropriate for him and he pays the fine. Rebbi Ze‘ira, Ulla [ben] Ismael, in the name of Rebbi Eleazar: It should not have said “she shall be his wife” for the calumniator; it is superfluous since she already is his! Why does the verse say, “she shall be his wife”? You should infer from this by an equal cut. One has to infer from “she shall be his wife”, “she shall be his”. Since “she shall be” which is said there means that if he divorced her one tells him to take her back, so “she shall be his” which is said here means that if he divorced her one tells him to take her back. Rebbi Ḥiyya stated: “In the cases of both the rapist and the calumniator who divorced, one forces them to take back. If they were Cohanim they absorb the forty.”

It is written: “The Cohen takes the cooked fore-leg of the ram.” If cooked, I could think separately. The verse says, “from the ram”. How is this? He cuts it off so that only a barley grain’s width remains. Does not the sanctified absorb from the profane, or the profane from the sanctified?.

It was stated: Three who invested together and suffered theft, absorb [the loss] in the same way. But was it not stated: If those [precious] stones were stolen, half for each one. Rebbi Shammai said, tetradrachmas are large and it is possible to subdivide exactly but stones are easy and it is impossible to know which part in it belongs to whom. Because of the doubt, each one takes proportional to his investment. What did you see to say that we deal with theft, maybe one deals only with what is left? Rebbi Yose ben Rebbi Abun said, even if you say that we deal with theft, would not equity be hurt? Think of it, if one invested 50 and the other 150. If 50 was stolen, would not the one with 50 not lose anything?

Untarred jugs, Rebbi Assi said, they are forbidden, Rebbi Immi said, they are permitted. Rebbi Jacob bar Aḥa said, Rebbi Assi questioned: do we say that a tankard does not absorb? Rebbi Abba said, Rav Sheshet asked, could we say that a vessel for urine does not absorb?

Untarred jugs, Rebbi Assi said, they are forbidden, Rebbi Immi said, they are permitted. Rebbi Jacob bar Aḥa said, Rebbi Assi questioned: do we say that a tankard does not absorb? Rebbi Abba said, Rav Sheshet asked, could we say that a vessel for urine does not absorb?

the lungs absorb all kinds of liquids, the liver arouses anger, the gall lets a drop fall upon it and stills it, the milt produces laughter, the large intestine grinds [food], the maw induces sleep and the nose awakens. Should the organ which induces sleep arouse from sleep, or should the organ which arouses from sleep induce sleep, the person pines away. It has been taught : Should both of them induce sleep or arouse from sleep simultaneously, one immediately dies.