absorbs

One who removes warm bread from an oven and places it over an open barrel of terumah wine: Rabbi Meir says: it is forbidden. Rabbi Judah permits it. Rabbi Yose permits the bread of wheat but not of barley, because barley absorbs.

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.

If an egg is boiled with forbidden spices even its yolk is forbidden, because it absorbs. The water in which terumah has been stewed or pickled is forbidden to non-priests.

If he did not pour in [the oil], or if he did not mix it, or if he did not break up [the minhah] into pieces, or if he did not salt it, or wave it, or if he did not draw it near, or if he broke it up into large pieces, or if he did not anoint it [with oil], it is valid. If the handful of one minhah was mixed with the handful of another, or with a priest’s minhah, or with the minhah of the anointed [high] priest, or with the minhah offered with the libations, it is valid. Rabbi Judah says: if [it was mixed] with the minhah of the anointed [high] priest or with the minhah offered with libations, it is invalid, for since the consistency of the one is thick and the consistency of the other is thin, each absorbs from the other.

One who drew hot bread off the side of an oven and put it upon the mouth of a jar of wine: Rabbi Meir declares it susceptible to uncleanness; But Rabbi Judah declares it insusceptible. Rabbi Yose declares it insusceptible in the case of wheat bread and susceptible in the case of barley bread, because barley absorbs [liquids].

MISHNAH: Domestic animal with [different] domestic animal and wild with [different] wild animal, domesticated with wild and wild with domesticated animal, unclean with [different] unclean and clean with [different] clean animal, unclean with clean and clean with unclean animal, all these are [combinations] forbidden for ploughing, drawing, and leading. The driver absorbs the forty and the one sitting in the cart absorbs the forty. Rebbi Meïr frees him from prosecution. A third animal tied to their harness is forbidden.

MISHNAH: Domestic animal with [different] domestic animal and wild with [different] wild animal, domesticated with wild and wild with domesticated animal, unclean with [different] unclean and clean with [different] clean animal, unclean with clean and clean with unclean animal, all these are [combinations] forbidden for ploughing, drawing, and leading. The driver absorbs the forty and the one sitting in the cart absorbs the forty. Rebbi Meïr frees him from prosecution. A third animal tied to their harness is forbidden.

MISHNAH: If somebody takes hot pitta bread out of the oven and deposits it on the mouth of an amphora of heave wine, Rebbi Meїr forbids and Rebbi Jehudah permits. Rebbi Yose permits in the case of wheat and forbids in the case of barley because barley absorbs. If an oven was heated with heave cumin and one baked bread in it, the bread is permitted since it absorbs not the taste of cumin but the smell of cumin.

MISHNAH: If somebody takes hot pitta bread out of the oven and deposits it on the mouth of an amphora of heave wine, Rebbi Meїr forbids and Rebbi Jehudah permits. Rebbi Yose permits in the case of wheat and forbids in the case of barley because barley absorbs. If an oven was heated with heave cumin and one baked bread in it, the bread is permitted since it absorbs not the taste of cumin but the smell of cumin.

HALAKHAH: Rebbi Zeїra said, they asked before Rebbi Yannai: What [are the rules] if he put it on the plug of the amphora? He said to them (Job 36:33): “Its neighbor will inform about it.” What means, “its neighbor will inform about it”? Rebbi Yose said, that which we have stated there: “An amphora full of fruits added to fluids, or one full of fluids added to fruits.” As you say there, only if the fluids touch the amphora; so here only if the loaf touches the plug. Rebbi Mana said, from this it follows as you say there, only if the fluids touch the amphora itself; so here only if the loaf touches the plug itself. His opinion implies, even [if the pitta] is cold. Rebbi Abba said, the problem was about a cold one. But did we not state “hot”? Rav Ḥisda said, that one should not say since the vapor absorbs it should be permitted.

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.

MISHNAH: All those which are pickled one with the other are permitted except with bulb plants. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden. But profane bulb plant with heave vegetable is permitted. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen.

MISHNAH: All those which are pickled one with the other are permitted except with bulb plants. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden. But profane bulb plant with heave vegetable is permitted. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen.

MISHNAH: All those which are pickled one with the other are permitted except with bulb plants. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden. But profane bulb plant with heave vegetable is permitted. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. Rebbi Yose says, all that is cooked in water with white beets is forbidden because it imparts taste. Rebbi Simeon says, irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba says, all those which are cooked together are permitted except with meat. If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen.

Rebbi Yose said, we were of the opinion that the unirrigated [cabbage] absorbs. Since Rav Huna said, take away its growing parts and get moisture; this shows that the irrigated absorbs.

Rebbi Yose said, we were of the opinion that the unirrigated [cabbage] absorbs. Since Rav Huna said, take away its growing parts and get moisture; this shows that the irrigated absorbs.

“Yolk is forbidden because it absorbs.” Bar Qappara stated: Yolk is forbidden and certainly egg white.

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?

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?

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

Rebbi Jehudah bar Ilay stated: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabrum and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing. [What is the reason? Do anoint him, for this one is it, this one needs anointing but his son does not need anointing.] But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future; that is what is written, a holy anointing oil will this be for Me, for all your generations.

Rebbi Jehudah bar Ilay stated: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabrum and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing. [What is the reason? Do anoint him, for this one is it, this one needs anointing but his son does not need anointing.] But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future; that is what is written, a holy anointing oil will this be for Me, for all your generations.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he picks out normally into his chest or a basket”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he drenches and scoops off.” And was it not stated, in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose ben Rebbi Abun: Normal grinding was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

There, we have stated: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty because of his mother-in-law, his mother-in-law’s mother and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees to the earlier [part of the Mishnah]. If was found stated, it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and her son’s daughter and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall under one and the same prohibition.

“If he injured both of them at the same time or cursed them at the same time, he is guilty. Rebbi Jehudah frees him.” Rebbi Joḥanan asked: Is not the argument of Rebbi Jehudah inverted? As we have stated there: “If he ate the volume of an olive of one of them and the volume of an olive of the other, he absorbs eighty [lashes]; Rebbi Jehudah says, he absorbs only forty [lashes].” Rebbi Crispus said, it is not inverted. There, it was in doubt what is forbidden. Here, it was certain but it became doubtful for him. Rebbi Judan asked: If it is so, in case carcass meat was mixed up with slaughtered meat, since it was certain but became doubtful for him, should he be free if he ate it? Rebbi Yose said, Rebbi Jehudah agrees for all other prohibitions that he is (free). But here, Rebbi Jehudah is interpreting verses: “His father,” certain but not uncertain, “his mother”, certain but not uncertain.

“If he injured both of them at the same time or cursed them at the same time, he is guilty. Rebbi Jehudah frees him.” Rebbi Joḥanan asked: Is not the argument of Rebbi Jehudah inverted? As we have stated there: “If he ate the volume of an olive of one of them and the volume of an olive of the other, he absorbs eighty [lashes]; Rebbi Jehudah says, he absorbs only forty [lashes].” Rebbi Crispus said, it is not inverted. There, it was in doubt what is forbidden. Here, it was certain but it became doubtful for him. Rebbi Judan asked: If it is so, in case carcass meat was mixed up with slaughtered meat, since it was certain but became doubtful for him, should he be free if he ate it? Rebbi Yose said, Rebbi Jehudah agrees for all other prohibitions that he is (free). But here, Rebbi Jehudah is interpreting verses: “His father,” certain but not uncertain, “his mother”, certain but not uncertain.

The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts. “And olive oil one hin,” that is twelve log, in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.” “That will be for Me for your generations.” It was stated, Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this be for Me, for all your generations.”

The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts. “And olive oil one hin,” that is twelve log, in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.” “That will be for Me for your generations.” It was stated, Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this be for Me, for all your generations.”

Rebbi Eleazar said, Symmachos and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” There, we have stated: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be liable because of his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees with Rebbi Joḥanan. It was found stated: it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and (her daughter) [her son’s daughter] and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall the under same prohibition.

Rebbi Eleazar said, Symmachos and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” There, we have stated: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be liable because of his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees with Rebbi Joḥanan. It was found stated: it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and (her daughter) [her son’s daughter] and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall the under same prohibition.

It was stated: Rebbi Jehudah bar Ilai says: The anointing oil made by Moses on the Mountain was from beginning to end a series of miracles since there were only twelve log to start with, as it was said: and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, the kettle swallows, wood absorbs! From it the Tabernacle and all its vessels were anointed, the altar and all its vessels, the candelabra and all its vessels, the wash basin and its base. From it Aaron the High Priest and his sons were anointed all of the seven days of induction; from it all high priests and kings were anointed. A king who is first needs anointing; a king who is a king’s son does not need anointing, for it is said: Do anoint him, for this one is it, this one needs anointing, but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing even for ten generations. Nevertheless, it is there for the future, as it was said: a holy anointing oil will this be for Me, for all your generations.