baked

And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil.

Both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size;

And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?

When he had pronounced this _amen_, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking there.

And as I walked along with him, I was full of joy, beholding so many excellent things. And the Shepherd said to me, “Go and bring unslacked lime and fine-baked clay, that I may fill up the forms of the stones that were taken and thrown into the building; for everything about the tower must be smooth.” And I did as he commanded me, and brought it to him. “Assist me,” he said, “and the work will soon be finished.” He accordingly filled up the forms of the stones that were returned to the building, and commanded the places around the tower to be swept and to be cleaned; and the virgins took brooms and swept the place, and carried all the dirt out of the tower, and brought water, and the ground around the tower became cheerful and very beautiful. Says the Shepherd to me, “Everything has been cleared away; if the lord of the tower come to inspect it, he can have no fault to find with us.” Having spoken these words, he wished to depart; but I laid hold of him by the wallet, and began to adjure him by the Lord that he would explain what he had showed me. He said to me, “I must rest a little, and then I shall explain to you everything; wait for me here until I return.” I said to him, “Sir, what can I do here alone?” “You are not alone,” he said, “for these virgins are with you.” “Give me in charge to them, then,” I replied. The Shepherd called them to him, and said to them, “I entrust him to you until I come,” and went away. And I was alone with the virgins; and they were rather merry, but were friendly to me, especially the four more distinguished of them.

And he said unto him, In my dream I saw and behold three white baskets upon my head, and I looked, and behold there were in the upper-most basket all manner of baked meats for Pharaoh, and behold the birds were eating them from off my head.

However, out of the common charges, baked bread [was set on the table of shew-bread], without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the sabbath, but were brought into the holy place on the morning of the sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another; where two golden cups full of frankincense were also set upon them, and there they remained till another sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them.

However, out of the common charges, baked bread [was set on the table of shew-bread], without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the sabbath, but were brought into the holy place on the morning of the sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another; where two golden cups full of frankincense were also set upon them, and there they remained till another sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them.

However, out of the common charges, baked bread [was set on the table of shew-bread], without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the sabbath, but were brought into the holy place on the morning of the sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another; where two golden cups full of frankincense were also set upon them, and there they remained till another sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them.

However, out of the common charges, baked bread [was set on the table of shew-bread], without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the sabbath, but were brought into the holy place on the morning of the sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another; where two golden cups full of frankincense were also set upon them, and there they remained till another sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them.

Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people; as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked bread corn, and made loaves of it, they should give somewhat of what they had baked to them. Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire]. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, [or breast,] and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained, besides what they had out of those offerings for sins which the people gave them, as I have set it down in the foregoing book. He also ordered, that out of every thing allotted for the priests, their servants, [their sons,] their daughters, and their wives, should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that the same day they were offered.

Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people; as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked bread corn, and made loaves of it, they should give somewhat of what they had baked to them. Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire]. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, [or breast,] and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained, besides what they had out of those offerings for sins which the people gave them, as I have set it down in the foregoing book. He also ordered, that out of every thing allotted for the priests, their servants, [their sons,] their daughters, and their wives, should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that the same day they were offered.

When this had proved the event of the battle, David thought it proper, upon a consultation with the elders, and rulers, and captains of thousands, to send for those that were in the flower of their age out of all his countrymen, and out of the whole land, and withal for the priests and the Levites, in order to their going to Kirjathjearim, to bring up the ark of God out of that city, and to carry it to Jerusalem, and there to keep it, and offer before it those sacrifices and those other honors with which God used to be well-pleased; for had they done thus in the reign of Saul, they had not undergone any great misfortunes at all. So when the whole body of the people were come together, as they had resolved to do, the king came to the ark, which the priest brought out of the house of Aminadab, and laid it upon a new cart, and permitted their brethren and their children to draw it, together with the oxen. Before it went the king, and the whole multitude of the people with him, singing hymns to God, and making use of all sorts of songs usual among them, with variety of the sounds of musical instruments, and with dancing and singing of psalms, as also with the sounds of trumpets and of cymbals, and so brought the ark to Jerusalem. But as they were come to the threshing-floor of Chidon, a place so called, Uzzah was slain by the anger of God; for as the oxen shook the ark, he stretched out his hand, and would needs take hold of it. Now, because he was not a priest and yet touched the ark, God struck him dead. Hereupon both the king and the people were displeased at the death of Uzzah; and the place where he died is still called the Breach of Uzzah unto this day. So David was afraid; and supposing that if he received the ark to himself into the city, he might suffer in the like manner as Uzzah had suffered, who, upon his bare putting out his hand to the ark, died in the manner already mentioned, he did not receive it to himself into the city, but he took it aside unto a certain place belonging to a righteous man, whose name was Obededom, who was by his family a Levite, and deposited the ark with him; and it remained there three entire months. This augmented the house of Obededom, and conferred many blessings upon it. And when the king heard what had befallen Obededom, how he was become, of a poor man in a low estate, exceeding happy, and the object of envy to all those that saw or inquired after his house, he took courage, and, hoping that he should meet with no misfortune thereby, he transferred the ark to his own house; the priests carrying it, while seven companies of singers, who were set in that order by the king, went before it, and while he himself played upon the harp, and joined in the music, insomuch, that when his wife Michel, the daughter of Saul, who was our first king, saw him so doing, she laughed at him. But when they had brought in the ark, they placed it under the tabernacle which David had pitched for it, and he offered costly sacrifices and peace-offerings, and treated the whole multitude, and dealt both to the women, and the men, and the infants a loaf of bread and a cake, and another cake baked in a pan, with the portion of the sacrifice. So when he had thus feasted the people, he sent them away, and he himself returned to his own house.

When the king was returned to Jerusalem, a sad misfortune befell his house, on the occasion following: He had a daughter, who was yet a virgin, and very handsome, insomuch that she surpassed all the most beautiful women; her name was Tamar; she had the same mother with Absalom. Now Amnon, David's eldest son, fell in love with her, and being not able to obtain his desires, on account of her virginity, and the custody she was under, was so much out of order, nay, his grief so eat up his body, that he grew lean, and his color was changed. Now there was one Jenadab, a kinsman and friend of his, who discovered this his passion, for he was an extraordinary wise man, and of great sagacity of mind. When, therefore, he saw that every morning Amnon was not in body as he ought to be, he came to him, and desired him to tell him what was the cause of it: however, he said that he guessed that it arose from the passion of love. Amnon confessed his passion, that he was in love with a sister of his, who had the same father with himself. So Jenadab suggested to him by what method and contrivance he might obtain his desires; for he persuaded him to pretend sickness, and bade him, when his father should come to him, to beg of him that his sister might come and minister to him; for if that were done, he should be better, and should quickly recover from his distemper. So Amnon lay down on his bed, and pretended to be sick, as Jonadab had suggested. When his father came, and inquired how he did, he begged of him to send his sister to him. Accordingly, he presently ordered her to be brought to him; and when she was come, Amnon bade her make cakes for him, and fry them in a pan, and do it all with her own hands, because he should take them better from her hand [than from any one's else]. So she kneaded the flour in the sight of her brother, and made him cakes, and baked them in a pan, and brought them to him; but at that time he would not taste them, but gave order to his servants to send all that were there out of his chamber, because he had a mind to repose himself, free from tumult and disturbance. As soon as what he had commanded was done, he desired his sister to bring his supper to him into the inner parlor; which, when the damsel had done, he took hold of her, and endeavored to persuade her to lie with him. Whereupon the damsel cried out, and said, "Nay, brother, do not force me, nor be so wicked as to transgress the laws, and bring upon thyself the utmost confusion. Curb this thy unrighteous and impure lust, from which our house will get nothing but reproach and disgrace." She also advised him to speak to his father about this affair; for he would permit him [to marry her]. This she said, as desirous to avoid her brother's violent passion at present. But he would not yield to her; but, inflamed with love and blinded with the vehemency of his passion, he forced his sister: but as soon as Amnon had satisfied his lust, he hated her immediately, and giving her reproachful words, bade her rise up and be gone. And when she said that this was a more injurious treatment than the former, if, now he had forced her, he would not let her stay with him till the evening, but bid her go away in the day-time, and while it was light, that she might meet with people that would be witnesses of her shame,—he commanded his servant to turn her out of his house. Whereupon she was sorely grieved at the injury and violence that had been offered to her, and rent her loose coat, [for the virgins of old time wore such loose coats tied at the hands, and let down to the ankles, that the inner coats might not be seen,] and sprinkled ashes on her head; and went up the middle of the city, crying out and lamenting for the violence that had been offered her. Now Absalom, her brother, happened to meet her, and asked her what sad thing had befallen her, that she was in that plight; and when she had told him what injury had been offered her, he comforted her, and desired her to be quiet, and take all patiently, and not to esteem her being corrupted by her brother as an injury. So she yielded to his advice, and left off her crying out, and discovering the force offered her to the multitude; and she continued as a widow with her brother Absalom a long time.

But as for the richer sort, it proved all one to them whether they staid in the city, or attempted to get out of it; for they were equally destroyed in both cases; for every such person was put to death under this pretense, that they were going to desert, but in reality that the robbers might get what they had. The madness of the seditious did also increase together with their famine, and both those miseries were every day inflamed more and more; for there was no corn which any where appeared publicly, but the robbers came running into, and searched men's private houses; and then, if they found any, they tormented them, because they had denied they had any; and if they found none, they tormented them worse, because they supposed they had more carefully concealed it. The indication they made use of whether they had any or not was taken from the bodies of these miserable wretches; which, if they were in good case, they supposed they were in no want at all of food; but if they were wasted away, they walked off without searching any further; nor did they think it proper to kill such as these, because they saw they would very soon die of themselves for want of food. Many there were indeed who sold what they had for one measure; it was of wheat, if they were of the richer sort; but of barley, if they were poorer. When these had so done, they shut themselves up in the inmost rooms of their houses, and ate the corn they had gotten; some did it without grinding it, by reason of the extremity of the want they were in, and others baked bread of it, according as necessity and fear dictated to them: a table was no where laid for a distinct meal, but they snatched the bread out of the fire, half-baked, and ate it very hastily.

But as for the richer sort, it proved all one to them whether they staid in the city, or attempted to get out of it; for they were equally destroyed in both cases; for every such person was put to death under this pretense, that they were going to desert, but in reality that the robbers might get what they had. The madness of the seditious did also increase together with their famine, and both those miseries were every day inflamed more and more; for there was no corn which any where appeared publicly, but the robbers came running into, and searched men's private houses; and then, if they found any, they tormented them, because they had denied they had any; and if they found none, they tormented them worse, because they supposed they had more carefully concealed it. The indication they made use of whether they had any or not was taken from the bodies of these miserable wretches; which, if they were in good case, they supposed they were in no want at all of food; but if they were wasted away, they walked off without searching any further; nor did they think it proper to kill such as these, because they saw they would very soon die of themselves for want of food. Many there were indeed who sold what they had for one measure; it was of wheat, if they were of the richer sort; but of barley, if they were poorer. When these had so done, they shut themselves up in the inmost rooms of their houses, and ate the corn they had gotten; some did it without grinding it, by reason of the extremity of the want they were in, and others baked bread of it, according as necessity and fear dictated to them: a table was no where laid for a distinct meal, but they snatched the bread out of the fire, half-baked, and ate it very hastily.

They also said in front of him: Rabbi Eliezer use to say: “Whoever eats bread [baked] by Samaritans is like one who eats the flesh of a pig.” He replied: Silence! I won’t tell you what Rabbi Eliezer actually said in this connection.

If an oven was heated with cumin of terumah and bread was baked in it, the bread is permitted, for there is no taste of cumin, just the smell of cumin.

Second tithe is set apart for eating, for drinking and for anointing; for eating what is usually eaten, for drinking what is usually drunk, and for anointing what is usually used for anointing. One may not anoint oneself with wine or with vinegar, but one may anoint oneself with oil. One may not spice oil of second tithe, nor may one buy spiced oil with second tithe money. But one may spice wine. If honey or spices fell into wine and improved its value, the improved value [is divided] according to the proportion. If fish was cooked with leek of second tithe and it improved in value, the improved value [is divided] according to the proportion. If dough of second tithe was baked and it improved in value, the whole improved value is second [tithe]. This is the general rule: whenever the improvement is recognizable the improved value [is divided] according to the proportion, but whenever the improved value is not recognizable the improved value belongs to the second [tithe].

An oven that was lit with shells of orlah, and then one baked bread in it, the bread must be burned. If it became mixed up with other [loaves] it becomes neutralized in two-hundred-and-one.

For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount]. But the sages say only six things consecrate [a mixture in even the smallest amount], and Rabbi Akiba says seven [things]. And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins. Rabbi Akiba says: also loaves [baked by] a householder. To those to which orlah applies [they prohibit the mixture] as orlah, [to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.

How do they separate hallah on the festival [from dough which is] in [a state of] uncleanness? Rabbi Eliezer says: she should not call it [hallah] until it is baked. Rabbi Judah ben Batera says: she should put [the dough] into cold water. Rabbi Joshua said: this is not the chametz concerning which we are warned with, “It shall not be seen”, and “It shall not be found”. Rather she separates it and leaves it until the evening, and if it ferments it ferments.

In three cases Rabban Gamaliel was strict like the words of Beth Shammai. One may not cover up hot food on Yom Tov for Shabbat; And one may not join together a lamp on a festival; And one may not bake [on Yom] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”

In three cases Rabban Gamaliel was strict like the words of Beth Shammai. One may not wrap up hot food on a festival for the Sabbath; And one may not join together a lamp on a festival; And one may not bake [on festivals] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”

If one took pieces of wood from it [the asherah tree], they are forbidden to be used. If he heated an oven with them if it was new it must be broken to pieces; if it was old, it must be allowed to cool. If he baked bread [in an oven heated with wood from an asherah], it is forbidden to be used, and if [the loaf] became mixed with other loaves, they are all prohibited. Rabbi Eliezer says: let him cast the advantage [he derives] into the Dead Sea. They said to him: there is no process of redemption for an idol. If one took [a piece of wood] from it [to use as] a shuttle, it is forbidden to be used. If he wove a garment with it, it is forbidden to be used. If [the garment) became mixed with others, and these with others, they are all forbidden to be used. Rabbi Eliezer says: let him cast the advantage [he derives] into the Dead Sea. They said to him: there is no process of redemption for an idol.

[If a man said,] “I take upon myself [to offer a minhah baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs. Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked minhah,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one kind.

[If a man said,] “I take upon myself [to offer a minhah baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs. Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked minhah,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one kind.

[If a man said,] “I take upon myself [to offer a minhah baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs. Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked minhah,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one kind.

[If a man said,] “I take upon myself [to offer a minhah baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs. Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked minhah,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one kind.

All menahot that are prepared in a vessel require three applications of oil: pouring, mixing and putting oil in the vessel, before they are completed. The [baked] cakes were mixed [with oil], the words of Rabbi [Judah Ha-Nasi]. But the sages say: the fine flour [was mixed with oil]. The loaves were mixed and the wafers anointed. How did he anoint them? In the form of a “chi.” And the rest of the oil was eaten by the priests.

The two loaves [of Shavuot] were kneaded each on its own and baked each on its own. The [cakes of the] showbread were kneaded each on its own and baked two at a time. They were prepared in a mould, and when they were taken out from the oven they were again put in a mould lest they become damaged.

The two loaves [of Shavuot] were kneaded each on its own and baked each on its own. The [cakes of the] showbread were kneaded each on its own and baked two at a time. They were prepared in a mould, and when they were taken out from the oven they were again put in a mould lest they become damaged.

The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day. The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day. [Baking] overrides neither Shabbat nor the festival. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom Kippur).

The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day. The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day. [Baking] overrides neither Shabbat nor the festival. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom Kippur).

An earthenware vessel that has three rims: If the innermost one projects above the others, all outside it is not susceptible to impurity. If the outermost one projects above the others all within it is susceptible to impurity; And if the middle one projects above the others, that which is within it is susceptible to impurity, while that which is without it is not susceptible to impurity. If they were equal in height: Rabbi Judah says: the middle one is deemed to be divided. But the sages ruled: all are not susceptible to impurity. When do earthenware vessels become susceptible to impurity? As soon as they are baked in the furnace, that being the completion of their manufacture.

If one had collected pieces of hallah without the intention of separating them afterwards, or a batter-cake that had been baked on another after a crust had formed in the oven, or froth had appeared in the water prior to its bubbling up, or the second scum that appeared in the boiling of groats of beans, or the scum of old wine, or that of oil of all kinds, or of lentils, Rabbi Judah says: also that of beans; All these are defiled when touched by a tevul yom. And there is no need to say, [this is the case if touched] by other sources of uncleanness.

He who chews wheat kernels says on them “Creator of kinds of seeds.” If he baked or cooked them, as long as pieces are recognizable he recites on them “He Who produces bread from the earth” and afterwards three benedictions. If the pieces are not recognizable, he recites “Creator of kinds of food” and afterwards one benediction in the kind of three. Down to which size are there pieces? Rebbi Yose bar Rebbi Abun, Cahana bar Malkiah in the name of Rav: down to olive-sized bits.

He who chews rice says for it: “Creator of kinds of seeds.” If he baked or cooked it, even if there are recognizable pieces he says for it: “Creator of kinds of food” and he does not have to recite a benediction afterwards. Rebbi Jeremiah said, “Creator of the fruit of the earth.” Bar Marina recited before Rebbi Zeïra and Rebbi Ḥiyya bar Abba “By Whose word everything was created.” Rebbi Simeon the pious said “Creator of all sorts of delicacies.” Rebbi Yose bar Rebbi Abun said: They do not disagree. He who says “Creator of kinds of food”, if he made it into a ball. He who said “Creator of the fruit of the earth”, if it is separated. He who said “By Whose word everything was created”, if it is cooked in water a long time. He who said “Creator of all sorts of delicacies”, if it is torn.

The statement of Rebbi Simeon the pious turns out like that of Rebbi and both of them like Rabban Gamliel, as it was stated: “The following is the principle: Rebbi Yehudah said in the name of Rabban Gamliel that on everything that is of the Seven Kinds but is not flour, or flour but not baked as bread, Rabban Gamliel says that he recites afterwards three benedictions; but the Sages say, one benediction. On everything that is neither from the Seven Kinds nor a kind of flour, Rabban Gamliel says he recites benedictions before and after, but the sages say before, but not after.”

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

He who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (Job. 36:24): “Remember to magnify his work that people saw!”

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: Second Tithe is to be used for eating, drinking, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. One does not use Second Tithe oil as base for perfume, one does not buy perfumed oil with Second Tithe money, but one may make spice wine. If one adds it to honey and spices and it increases in value, the increase is proportional. If fish is cooked with Second Tithe leeks which increases its value, the increase is proportional. If a dough of Second Tithe when baked increased in value, the increase belongs to the Second. This is the principle: In all cases in which the increase is visible, the increase is proportional. In all cases in which the increase is not visible, the increase belongs to the Second.

Rebbi Joḥanan said, for everything that augments the measure, the increase [in value] is proportional, but for everything that does not augment the measure, the increase belongs to the Second [Tithe]. Rebbi Simeon ben Laqish said, for everything where the taste of the improvement is recognizable, the increase [in value] is proportional, but for everything where the taste of the improvement is not recognizable, the increase belongs to the Second [Tithe]. The Mishnah disagrees with Rebbi Jonathan: “If a dough of Second Tithe when baked increased in value, the increase belongs to the Second.” Explain it if the improvement cannot be tasted. The Mishnah disagrees with Rebbi Joḥanan: “If fish cooked with Second Tithe leeks increased in value, the increase is proportional.” Rebbi Yose in the name of Rebbi Hoshaia: Explain it if he cooked them together. Rebbi Jonah in the name of Rebbi Hoshaia: Think of it, if he cooked them separately and mixed them! Have fish only the taste of leeks and leeks only the taste of fish?

The Mishnah disagrees with Rebbi Johanan: “Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah!” He explains it for Bismarcks made on the fire: One does not fulfill one’s obligation with Bismarcks baked by the sun; one may fulfill one’s obligation with Bismarcks baked on the fire. Does this not disagree with Rebbi Simeon ben Laqish? He explains it if the fire extends to the sides.

The Mishnah disagrees with Rebbi Johanan: “Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah!” He explains it for Bismarcks made on the fire: One does not fulfill one’s obligation with Bismarcks baked by the sun; one may fulfill one’s obligation with Bismarcks baked on the fire. Does this not disagree with Rebbi Simeon ben Laqish? He explains it if the fire extends to the sides.

“ But the Sages say, not following either one of them, but what was baked in the oven is obligated, in a pan or a pot is free.”

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

It was stated: Rebbi Jehudah ben Bathyra says after it was made into separate cuttings. What is Rebbi Jehudah ben Bathyra’s reason? (Num. 15:20) “You shall lift it like the heave of the threshing floor.” Since heave of the threshing floor is taken after the end of processing, so this also is taken after the end of processing. Then after it was baked? Rebbi Mattaniah: It is compared to heave only for doughmaking.

So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following: “When is the leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure and baked three loads one after the other it is permitted.” It was stated: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted?

So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following: “When is the leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure and baked three loads one after the other it is permitted.” It was stated: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted?

Some state this in the name of Rebbi Meїr. Some do not state this in the name of Rebbi Meїr. Those who state this in the name of Rebbi Meїr hold that ten things sanctify. According to those who do not state this in the name of Rebbi Meїr, could we know that he holds that ten things sanctify? Rebbi Meїr follows Rebbi Aqiba, as Rebbi Aqiba said “also privately baked loaves.”

HALAKHAH: Paragraph. “Brothers sharing property who were eating at their father’s table,” etc. Where is the main dwelling? Rebbi Jonah said, Rav and Samuel disagreed. One said, at the place of their bread, but the other said, at the place of sleeping. We did not know who said what but since Samuel said, higher than ten [hand-breadths] is rabbinically forbidden, he must say, at the place of their bread. The Mishnah disagrees with Samuel, “Brothers who were eating”. Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah is if they are sustained by their father. In any case, are they not partners in what they are eating? Rebbi Abba said, Rebbi Samuel explained to me that their father gives them property rights only for what they are eating. Then even if the eruv does not come to them? They treated it as a house where they deposited the eruv. Samuel said, he and his sons and the people of his house make an eruv with one loaf. Does he disagree? There he says, at the place of their bread, and here he says so? He explains it if two persons were partners in it. This is similar to what Rebbi Aḥawa bar Rebbi Ze`ira said, one may make an eruv with half a loaf. But we have stated: “Even if it was baked from a se’ah and was sliced one may not use it for eruv”, and you are saying so? He explains it if two persons were partners in it.

MISHNAH: Anything and participation except water and salt, the words of Rebbi Eliezer. Rebbi Joshua says, an eruv is a loaf of bread. Even if a se’ah was baked but is sliced one may not use it for eruv; a loaf the size of an as which is complete may be used for eruv. A person may give an obolus to a grocer or a baker to acquire part in his eruv, the words of Rebbi Eliezer. But the Sages say, his money did not acquire for him. They agree for anybody else that his money does acquire for him, because one makes an eruv for a person only with his agreement. Rebbi Jehudah explained, when has this been said? For eruv of domains, but eruvin of courtyards one makes with or without his agreement since one may give benefits to a person in his absence but impose obligations on him only in his presence.

HALAKHAH: Paragraph. “If a crawling animal was found in the Temple,” etc. Rebbi Joḥanan ben Beroqa said to him, did you not prolong the impurity? He answered him, did you not increase impurity? He told him, it is better to violate a prohibition that was not caused by him than a prohibition which will come before him. Rebbi Yose ben Rebbi Abun said, this disagreement parallels another disagreement, as we have stated there, “how does one separate ḥallah in impurity on a holiday? Rebbi Eliezer says, one should not declare its name until after it was baked. Ben Bathyra says, he should put it into cold water.” Rebbi Joshua said to him, are you not like one who burns sancta on a holiday? Rebbi Eliezer told him, it is burned automatically. Rebbi Joshua said to him, are you not transgressing it should not be seen, and it should not be found? He told him, it is better to violate a prohibition that was not caused by you than a prohibition which will come before you.

MISHNAH: How does one separate ḥallah in impurity on the holiday? Rebbi Eliezer says, it should not be given a name until after it is baked. Ben Bathyra says, one should keep it in cold water. Rebbi Joshua said, this is not leavening where one is warned that it should not be seen nor found, but one separates it and leaves it until the evening, and if it fermented, it fermented.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: But since the he-goat of initiation obstructs, does the he-goat of the Day of Atonement also obstruct? And he accepted it from him. [On that Rebbi Mana said, I am wondering how could Rebbi Simeon ben Laqish ask before Rebbi Joḥanan and he accepted it from him?] Should he not have objected to him that we do not find that anything obstructing can be inferred from anything not obstructing, nor can anything not obstructing be inferred from anything obstructing? “He breaks the neck”, “to burn in smoke”. Since (breaking the neck) is done on top of the altar, so (breaking the neck) [burning in smoke] is done on the top of the altar. Breaking the neck obstructs, burning in smoke does not obstruct. “Permanently,” [“permanently].” “Permanently” is mentioned for the pan-baked breads and “permanently” is mentioned for the shew-bread.] The shew-breads are obstructive, the pan-baked breads are not obstructive. Since [“permanently” mentioned for the pan-baked breads refers to twelve,] so “permanently” mentioned [for the shew-bread refers to twelve. “Taking”, “taking”. “Taking” mentioned in Egypt, “taking” is mentioned for lulav. [Since “taking” mentioned in Egypt implies a bundle, so also “taking” mentioned for lulav implies a bundle.] For the lulav it obstructs, in Egypt it did not obstruct. Therefore we found things obstructing can be inferred from anything not obstructing, and things not obstructing can be inferred from anything obstructing.

Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: But since the he-goat of initiation obstructs, does the he-goat of the Day of Atonement also obstruct? And he accepted it from him. [On that Rebbi Mana said, I am wondering how could Rebbi Simeon ben Laqish ask before Rebbi Joḥanan and he accepted it from him?] Should he not have objected to him that we do not find that anything obstructing can be inferred from anything not obstructing, nor can anything not obstructing be inferred from anything obstructing? “He breaks the neck”, “to burn in smoke”. Since (breaking the neck) is done on top of the altar, so (breaking the neck) [burning in smoke] is done on the top of the altar. Breaking the neck obstructs, burning in smoke does not obstruct. “Permanently,” [“permanently].” “Permanently” is mentioned for the pan-baked breads and “permanently” is mentioned for the shew-bread.] The shew-breads are obstructive, the pan-baked breads are not obstructive. Since [“permanently” mentioned for the pan-baked breads refers to twelve,] so “permanently” mentioned [for the shew-bread refers to twelve. “Taking”, “taking”. “Taking” mentioned in Egypt, “taking” is mentioned for lulav. [Since “taking” mentioned in Egypt implies a bundle, so also “taking” mentioned for lulav implies a bundle.] For the lulav it obstructs, in Egypt it did not obstruct. Therefore we found things obstructing can be inferred from anything not obstructing, and things not obstructing can be inferred from anything obstructing.

Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: But since the he-goat of initiation obstructs, does the he-goat of the Day of Atonement also obstruct? And he accepted it from him. [On that Rebbi Mana said, I am wondering how could Rebbi Simeon ben Laqish ask before Rebbi Joḥanan and he accepted it from him?] Should he not have objected to him that we do not find that anything obstructing can be inferred from anything not obstructing, nor can anything not obstructing be inferred from anything obstructing? “He breaks the neck”, “to burn in smoke”. Since (breaking the neck) is done on top of the altar, so (breaking the neck) [burning in smoke] is done on the top of the altar. Breaking the neck obstructs, burning in smoke does not obstruct. “Permanently,” [“permanently].” “Permanently” is mentioned for the pan-baked breads and “permanently” is mentioned for the shew-bread.] The shew-breads are obstructive, the pan-baked breads are not obstructive. Since [“permanently” mentioned for the pan-baked breads refers to twelve,] so “permanently” mentioned [for the shew-bread refers to twelve. “Taking”, “taking”. “Taking” mentioned in Egypt, “taking” is mentioned for lulav. [Since “taking” mentioned in Egypt implies a bundle, so also “taking” mentioned for lulav implies a bundle.] For the lulav it obstructs, in Egypt it did not obstruct. Therefore we found things obstructing can be inferred from anything not obstructing, and things not obstructing can be inferred from anything obstructing.

MISHNAH: The second lottery: Who slaughters, who pours, who removes the ashes from the interior altar, who cleans the candelabrum, and who brings the parts to the ramp: head and leg, the two front legs, spine and leg, breast and fat, two side pieces, and the intestines, and the fine flour, and the pan-baked breads, and the wine. Thirteen Cohanim won here. Ben Azzai said before Rebbi Aqiba in the name of Rebbi Joshua, it was brought in the way of its walking.

He shall bring it, before the additional sacrifices, but when he repeats you shall sacrifice even after the libations. There are Tannaim who state, before the libations. He who says before the libations, before the wine libations. He who says after the libations, after the libations of fine flour. The fine flour precedes the pan-baked breads; even though this is for the fire and that is for the fire, this is a private sacrifice and the other a public sacrifice. The pan-baked bread precede the cups; even though this is a private sacrifice and the other a public sacrifice, this is frequent but the other is not frequent. The pan-baked breads precede the wine since this is for the fire but that is for the bowls. Cups and wine, which one has precedence? Is that not the Mishnah, incense before the wine? Here for a private offering, there for public offering.

He shall bring it, before the additional sacrifices, but when he repeats you shall sacrifice even after the libations. There are Tannaim who state, before the libations. He who says before the libations, before the wine libations. He who says after the libations, after the libations of fine flour. The fine flour precedes the pan-baked breads; even though this is for the fire and that is for the fire, this is a private sacrifice and the other a public sacrifice. The pan-baked bread precede the cups; even though this is a private sacrifice and the other a public sacrifice, this is frequent but the other is not frequent. The pan-baked breads precede the wine since this is for the fire but that is for the bowls. Cups and wine, which one has precedence? Is that not the Mishnah, incense before the wine? Here for a private offering, there for public offering.

He shall bring it, before the additional sacrifices, but when he repeats you shall sacrifice even after the libations. There are Tannaim who state, before the libations. He who says before the libations, before the wine libations. He who says after the libations, after the libations of fine flour. The fine flour precedes the pan-baked breads; even though this is for the fire and that is for the fire, this is a private sacrifice and the other a public sacrifice. The pan-baked bread precede the cups; even though this is a private sacrifice and the other a public sacrifice, this is frequent but the other is not frequent. The pan-baked breads precede the wine since this is for the fire but that is for the bowls. Cups and wine, which one has precedence? Is that not the Mishnah, incense before the wine? Here for a private offering, there for public offering.

MISHNAH: They spread a byssus sheet between him and the people; he undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, and he dressed, and sanctified hands and legs. They brought him the daily sacrifice; he cut it, and another completed the slaughter for him. He received the blood and poured it. He entered to burn the incense, to clean the lights, to sacrifice the head, the limbs, the pan-baked breads, and the wine.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. The earlier generations ploughed, and sowed, and weeded, and trimmed, and hoed, cut, made sheaves, threshed, winnowed, milled, sifted, made dough, kneaded, and baked. But we do not even have a mouth to eat. Rebbi Abba bar Zemina said in the name of Rebbi Ze`ira: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yair.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

HALAKHAH: “If the holiday falls on a Friday,” etc. It is written, what you baked bake, and what you cooked cook. Rebbi Eliezer says, one bakes on the basis of the baked, and one cooks on the basis of the cooked. Rebbi Joshua says, one bakes and cooks on the basis of the cooked. What is the reason of Rebbi Eliezer? What you baked bake, and what you cooked cook. What is the reason of Rebbi Joshua? What you will bake and what you will cook cook. Rebbi Eliezer said, this follows him who said that the Sabbath was given at Mara. But following him who said that at Alush the Sabbath was given, they are at Alush and the warning is given at Alush. Come and look, from the Torah it is forbidden and an eruv tavshilin makes it permitted? Rebbi Abbahu said, it would be logical that one should bake and cook on the holiday for the Sabbath. If you would say so, one would bake and cook on the holiday for a weekday. Come and look, one makes the beds on the holiday for the Sabbath, but one does not bake and cook on the holiday for the Sabbath. Rebbi Ila said, why may one make the beds on the holiday for the Sabbath? Since one may make the beds on Friday night for the Sabbath day. Could one bake and cook on the holiday for the Sabbath? One may not bake and cook on the night of the Sabbath for the Sabbath day.

HALAKHAH: “If the holiday falls on a Friday,” etc. It is written, what you baked bake, and what you cooked cook. Rebbi Eliezer says, one bakes on the basis of the baked, and one cooks on the basis of the cooked. Rebbi Joshua says, one bakes and cooks on the basis of the cooked. What is the reason of Rebbi Eliezer? What you baked bake, and what you cooked cook. What is the reason of Rebbi Joshua? What you will bake and what you will cook cook. Rebbi Eliezer said, this follows him who said that the Sabbath was given at Mara. But following him who said that at Alush the Sabbath was given, they are at Alush and the warning is given at Alush. Come and look, from the Torah it is forbidden and an eruv tavshilin makes it permitted? Rebbi Abbahu said, it would be logical that one should bake and cook on the holiday for the Sabbath. If you would say so, one would bake and cook on the holiday for a weekday. Come and look, one makes the beds on the holiday for the Sabbath, but one does not bake and cook on the holiday for the Sabbath. Rebbi Ila said, why may one make the beds on the holiday for the Sabbath? Since one may make the beds on Friday night for the Sabbath day. Could one bake and cook on the holiday for the Sabbath? One may not bake and cook on the night of the Sabbath for the Sabbath day.

HALAKHAH: “If the holiday falls on a Friday,” etc. It is written, what you baked bake, and what you cooked cook. Rebbi Eliezer says, one bakes on the basis of the baked, and one cooks on the basis of the cooked. Rebbi Joshua says, one bakes and cooks on the basis of the cooked. What is the reason of Rebbi Eliezer? What you baked bake, and what you cooked cook. What is the reason of Rebbi Joshua? What you will bake and what you will cook cook. Rebbi Eliezer said, this follows him who said that the Sabbath was given at Mara. But following him who said that at Alush the Sabbath was given, they are at Alush and the warning is given at Alush. Come and look, from the Torah it is forbidden and an eruv tavshilin makes it permitted? Rebbi Abbahu said, it would be logical that one should bake and cook on the holiday for the Sabbath. If you would say so, one would bake and cook on the holiday for a weekday. Come and look, one makes the beds on the holiday for the Sabbath, but one does not bake and cook on the holiday for the Sabbath. Rebbi Ila said, why may one make the beds on the holiday for the Sabbath? Since one may make the beds on Friday night for the Sabbath day. Could one bake and cook on the holiday for the Sabbath? One may not bake and cook on the night of the Sabbath for the Sabbath day.

“One does not bake his bread as large loaves but as thin cakes.” Since you tire him he bakes only what is needed. Rebbi Aḥa understood it from the following: what is this great burning rage. The Sages understand it from the following, and behold, three bags of white-flour baked goods on my head.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

[One who forbids himself] “anything going into the pot, is forbidden what goes into the frying pan. From anything going into the frying pan is permitted what goes into the pot.” For there are things going into the frying pan which do not go into the pot. What do you have? For example, greasy fish. “One who makes a vow to forbid to himself what is baked in the oven, is forbidden only bread. From what is prepared in the oven, anything is forbiddden that may be made in an oven”.

MISHNAH: But the following must be made public: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins, three coins one on top of the other, bundles of grain in a private domain, home-baked loaves, fleece wool taken from an artisan’s house. Pitchers of wine and pitchers of oil he has to make public.

Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqush disagreeed. One said, one builds and afterwards one dedicates. The other one said, one dedicates and afterwards one builds. For him who says, one builds and afterwards one dedicates, one does not say that the partitions are as if built up. If one desires to add to the Temple Hall, by which means does one add? By the two loaves. Does one dedicate on a holiday? Then by the Shew Bread. Does one dedicate on the Sabbath? Then in the night. Does one dedicate in the night? Rebbi Yose ben Rebbi Abun said, with a baked flour offering. One understands that on their return from the diaspora they sacrificed and then dedicated. When they entered the Land, with what did they dedicate? Rebbi Yose ben Rebbi Abun said, with two thanksgiving sacrifices coming from Nob and Gibeon.

So far when they fell in one after the other. What can one say if they fell together? Let us hear from the following: “When is leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural ones after three baking loads.” Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads in one week one after the other it is permitted. Even when they said of (rural) [city] bakers after three days, if he was under pressure and baked three loads one after the other, it is permitted. It was stated: Rebbi Simeon says, even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted? And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah were instructing in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! But here we do not instruct so but Rebbi Hila in the name of Rebbi Simeon ben Laqish, they treated leavened matter of the Samaritans following Rebbi Eliezer. In addition from the following:: Rebbi Ḥananiah bar Rebbi Abbahu said, my father had a case; he sent to Rebbi Ḥiyya, and Rebbi Immi, and Rebbi Yasa, and they instructed him following Rebbi Eliezer. How? Would they instruct following an isolated opinion? No, since they treated leavened matter of the Samaritans following Rebbi Eliezer.

So far when they fell in one after the other. What can one say if they fell together? Let us hear from the following: “When is leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural ones after three baking loads.” Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads in one week one after the other it is permitted. Even when they said of (rural) [city] bakers after three days, if he was under pressure and baked three loads one after the other, it is permitted. It was stated: Rebbi Simeon says, even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted? And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah were instructing in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! But here we do not instruct so but Rebbi Hila in the name of Rebbi Simeon ben Laqish, they treated leavened matter of the Samaritans following Rebbi Eliezer. In addition from the following:: Rebbi Ḥananiah bar Rebbi Abbahu said, my father had a case; he sent to Rebbi Ḥiyya, and Rebbi Immi, and Rebbi Yasa, and they instructed him following Rebbi Eliezer. How? Would they instruct following an isolated opinion? No, since they treated leavened matter of the Samaritans following Rebbi Eliezer.

Do they not? Lo, there is a teaching : He who chews wheat should say the benediction "...Who createst the fruit of the ground"; if he ground it, baked and then boiled it, should the pieces of bread be still whole, before partaking thereof he says "...Who bringest forth bread from the earth" and afterwards he says the three benedictions; but if the pieces are no longer whole, he first says "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

He who chews rice says the benediction "...Who createst the fruit of the ground"; if he ground it, baked and then boiled it, although the pieces are still whole, he first says "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

The teacher stated : "He who chews rice says the benediction '...Who createst the fruit of the ground'; if he ground it, baked and then boiled it, although the pieces are still whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three."

Troknin is subject to Hallah. When Rabin came, R. Johanan said: It is exempt from Hallah. What is Troknin ? Abbai said : Dough baked in a cavity made in the ground.

If he made them into cakes, they are subject [to Hallah]; but if he made them into "shingles," they are exempt. Abbai asked Rab Joseph : Which benediction is to be said over dough baked in a cavity made in the ground ? He said to him : Dost thou consider it to be bread ? It is only a thick mass, and the benediction is "...Who createst various kinds of foods."

R. Jannai said in the name of Rab : Any food [whose minimum standard is the size of] an egg, the egg is superior to it [as nourishment]. When Rabin came he said : Better is a light-roasted egg than six measures of fine flour. When Rab Dimai came he said: Better is a light-roasted egg than six [measures of fine flour] and a hard-baked egg than four. Of a boiled egg [it is said], any food [whose minimum is the size of] an egg, the egg is superior to it [as nourishment] with the exception of meat.

[Ben Zoma] used to say : How much labour Adam must have expended before he obtained bread to eat ! He ploughed, sowed, reaped, piled up the sheaves, threshed, winnowed, selected [the ears], ground, sifted [the flour], kneaded and baked, and after that he ate ; whereas I get up in the morning and find all this prepared for me. And how much labour must Adam have expended before he obtained a garment to wear ! He sheared, washed [the wool], combed, spun, wove, and after that he obtained a garment to wear ; whereas I get up in the morning and find all this prepared for me. All artisans attend and come to the door of my house, and I get up and find all these things before me.

He answered him, "How should I not sigh [on beholding] a house in which there were sixty cooks by day and sixty cooks by night and they baked for each person what he desired. Nor did he ever take his hand away from his purse, thinking that perhaps there may come a poor man, the son of respectable people, and while he is reaching for his purse, he would be put to shame. Moreover it had four doors open to the four directions, and whoever entered hungry came out sated. He used also to cast wheat and barley outside during the years of drought, so that anybody who was ashamed to take it by day came and took it by night. And now that it is fallen into ruins, shall I not sigh?"

Rabbah b. Bar Hana said in the name of R. Yohanan: ‘If one covered a Sukkah with flax-stalks that had been soaked and baked, it is invalid; with flax stalks in their natural state it is valid; with flax-stalks in an intermediate stage of preparation, I do not know [whether it is valid or not]’.

It is taught in a Baraita: Said R. Eleazar b. Peraṭa: Ever since the Temple was destroyed rain is diminishing in the world; there are years with abundant rain and years with but little rain; there are years in which the rain comes in its proper season and years in which it comes out of season. A year with seasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the first day of the week; the result then is that the dough is properly baked and palatable. A year with unseasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the eve of the Sabbath; the result is that the dough is not well baked and not palatable. In a year with abundant rain the situation is like that of a slave to whom his master gives his provision for the whole year at once; the waste in the mill in grinding a kor is the same as in grinding a ḳab; likewise the waste in the trough in kneading the dough of a kor is the same as in kneading the dough of a ḳab. In a year with but little rain the situation is like that of a slave to whom his master gives his provision little by little. The waste in grinding a ḳab is the same as in grinding a kor, and the waste in kneading a ḳab is the same as in kneading a kor.

It is taught in a Baraita: Said R. Eleazar b. Peraṭa: Ever since the Temple was destroyed rain is diminishing in the world; there are years with abundant rain and years with but little rain; there are years in which the rain comes in its proper season and years in which it comes out of season. A year with seasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the first day of the week; the result then is that the dough is properly baked and palatable. A year with unseasonable rains may be compared to the treatment of a slave by his master who gives him his weekly fare on the eve of the Sabbath; the result is that the dough is not well baked and not palatable. In a year with abundant rain the situation is like that of a slave to whom his master gives his provision for the whole year at once; the waste in the mill in grinding a kor is the same as in grinding a ḳab; likewise the waste in the trough in kneading the dough of a kor is the same as in kneading the dough of a ḳab. In a year with but little rain the situation is like that of a slave to whom his master gives his provision little by little. The waste in grinding a ḳab is the same as in grinding a kor, and the waste in kneading a ḳab is the same as in kneading a kor.