cook

And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.

And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.

These are the generations of Jacob. And Joseph was seventeen years old when they took him down into the land of Egypt, and Potiphar, an eunuch of Pharaoh, the chief cook bought him.

And he remained there two years. And in those days Pharaoh, king of Egypt was wroth against his two eunuchs, against the chief butler, and against the chief baker, and he put them in ward in the house of the chief cook, in the prison where Joseph was kept.

And the king called Joseph's name Sephantiphans, and gave Joseph to wife the daughter of Potiphar, the daughter of the priest of Heliopolis, the chief cook.

And they shall not cook it with water, nor shall they eat it raw, but roast on the fire: they shall eat it with diligence, its head with the inwards thereof and its feet they shall roast with fire, and not break any bone thereof; for of the children of Israel no bone shall be crushed.

"We neither have bread to bake therein, nor broth to cook there. As to this fire, we know not the like, neither do we know what to call it.

I burst into a fit of laughter, and I said to myself: "Truly, O Barisat, thou canst kindle the fire and cook food!"

And I said to him: "O father Terah, bless not thy god Merumath, and praise him not, but rather praise thy god Barisat because, loving thee more, he hath cast himself into the fire to cook thy food!"

Ye shall not cook a young animal in the milk of his mother.

And they say, "Your gods are many, and ye worship wood" (i.e. the Cross), and they say, preaching openly the word of Isaiah the Prophet, "Ye worship the half of it, and with the other half ye cook the body and eat [it]."

Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house to him. So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a show, under a present state of prosperity.

But God freed Joseph from his confinement, after he had endured his bonds two years, and had received no assistance from the cupbearer, who did not remember what he had said to him formerly; and God contrived this method of deliverance for him. Pharaoh the king had seen in his sleep the same evening two visions; and after them had the interpretations of them both given him. He had forgotten the latter, but retained the dreams themselves. Being therefore troubled at what he had seen, for it seemed to him to be all of a melancholy nature, the next day he called together the wisest men among the Egyptians, desiring to learn from them the interpretation of his dreams. But when they hesitated about them, the king was so much the more disturbed. And now it was that the memory of Joseph, and his skill in dreams, came into the mind of the king's cupbearer, when he saw the confusion that Pharaoh was in; so he came and mentioned Joseph to him, as also the vision he had seen in prison, and how the event proved as he had said; as also that the chief baker was crucified on the very same day; and that this also happened to him according to the interpretation of Joseph. That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. "If, therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what thy dreams signify." So the king commanded that they should bring Joseph into his presence; and those who received the command came and brought him with them, having taken care of his habit, that it might be decent, as the king had enjoined them to do.

And as for their piety towards God, it is very extraordinary; for before sun-rising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; but a priest says grace before meat; and it is unlawful for any one to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted them, and that such as is abundantly sufficient for them.

The following, then, are his words: “It is folly on their part to suppose that when God, as if He were a cook, introduces the fire [which is to consume the world], all the rest of the human race will be burnt up, while they alone will remain, not only such of them as are then alive, but also those who are long since dead, which latter will arise from the earth clothed with the self-same flesh [as during life]; for such a hope is simply one which might be cherished by worms. For what sort of human soul is that which would still long for a body that had been subject to corruption? Whence, also, this opinion of yours is not shared by some of the Christians, and they pronounce it to be exceedingly vile, and loathsome, and impossible; for what kind of body is that which, after being completely corrupted, can return to its original nature, and to that self-same first condition out of which it fell into dissolution? Being unable to return any answer, they betake themselves to a most absurd refuge, viz. that all things are possible to God. And yet God cannot do things that are disgraceful, nor does He wish to do things that are contrary to His nature; nor, if (in accordance with the wickedness of your own heart) you desired anything that was evil, would God accomplish it; nor must you believe at once that it will be done. For God does not rule the world in order to satisfy inordinate desires, or to allow disorder and confusion, but to govern a nature that is upright and just. For the soul, indeed, He might be able to provide an everlasting life; while dead bodies, on the contrary, are, as Heraclitus observes, more worthless than dung. God, however, neither can nor will declare, contrary to all reason, that the flesh, which is full of those things which it is not even honourable to mention, is to exist for ever. For He is the reason of all things that exist, and therefore can do nothing either contrary to reason or contrary to Himself.”

Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, “representing God, as it were, as a cook, hold the belief in a general conflagration;” not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a “building.” And the Holy Scriptures say that the Lord will, like a refiner’s fire and fuller’s soap, visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, [the dross of] those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: “Because thou hast coals of fire, sit upon them: they shall be to thee a help.” Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: “For my name’s sake will I show mine anger, and my glory I will bring upon thee, that I may not destroy thee.” We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that “God introduces the fire, [which is to destroy the world], as if He were a cook.”

Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, “representing God, as it were, as a cook, hold the belief in a general conflagration;” not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a “building.” And the Holy Scriptures say that the Lord will, like a refiner’s fire and fuller’s soap, visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, [the dross of] those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: “Because thou hast coals of fire, sit upon them: they shall be to thee a help.” Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: “For my name’s sake will I show mine anger, and my glory I will bring upon thee, that I may not destroy thee.” We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that “God introduces the fire, [which is to destroy the world], as if He were a cook.”

Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, “representing God, as it were, as a cook, hold the belief in a general conflagration;” not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a “building.” And the Holy Scriptures say that the Lord will, like a refiner’s fire and fuller’s soap, visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, [the dross of] those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: “Because thou hast coals of fire, sit upon them: they shall be to thee a help.” Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: “For my name’s sake will I show mine anger, and my glory I will bring upon thee, that I may not destroy thee.” We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that “God introduces the fire, [which is to destroy the world], as if He were a cook.”

When Alexander was king and had subdued countries and cities, and had arrived in the East, he saw on the confines of the East those men who are of the children of Japhet. They were more wicked and unclean than all (other) dwellers in the world; filthy peoples of hideous appearance, who ate mice and the creeping things of the earth and snakes and scorpions. They never buried the bodies of their dead, and they ate as dainties the children which women aborted and the after-birth. People ignorant of God, and unacquainted with the power of reason, but who lived in this world without understanding like ravening beasts. When Alexander saw their wickedness, he called God to his aid, and he gathered together and brought them and their wives and children, and made them go in, and shut them up within the confines of the North. This is the gate of the world on the north, and there is no other entrance or exit from the confines of the world from the east to the north. And Alexander prayed to God with tears, and God heard his prayer and commanded those two lofty mountains which are called ‘ the children of the north,’ and they drew nigh to one another until there remained between them about twelve cubits. Then he built in front of them a strong building, and he made for it a door of brass, and anointed it within and without with oil of Thesnahtis x, so that if they should bring iron (implements) near it to force it open, they would be unable to move it; and if they wished to melt it with fire, it would quench it; and it feared neither the operations of devils nor of sorcerers, and was not to be overcome (by them). Now there were twenty-two kingdoms imprisoned within the northern gate, and their names are these: Gog, Magog, Nawal, Eshkenaz, Denaphar, Paktaye, Weldtaye, Humnaye, Parzaye, Daklaye, Thaubelaye, Darmetaye, Kawkebaye, Dog-men (Cynocephali), Emderatha, Garmidb', Cannibals, Therkaye, Alanaye, Pisilon, Denkaye, Saltraye. At the end of the world and at the final consummation, when men are eating and drinking and marrying wives, and women are given to husbands; when they are planting vineyards and building buildings, and there is neither wicked man nor adversary, on account of the assured tranquillity and certain peace; suddenly the gates of the north shall be opened and the hosts of the nations that are imprisoned there shall go forth. The whole earth shall tremble before them, and men shall flee and take refuge in the mountains and in caves and in burial places and in clefts of the earth; and they shall die of hunger, and there will be none to bury them, by reason of the multitude of afflictions which they will make men suffer. They will eat the flesh of men and drink the blood of animals; they will devour the creeping things of the earth, and hunt for serpents and scorpions and reptiles that shoot out venom, and eat them. They will eat dead dogs and cats, and the abortions of women with the after-birth; they will give mothers the bodies of their children to cook, and they will eat them before them without shame, They will destroy the earth, and there will be none able to stand before them. After one week of that sore affliction, they will all be destroyed in the plain of Joppa, for thither will all those (people) be gathered together, with their wives and their sons and their daughters; and by the command of God one of the hosts of the angels will descend and will destroy them in one moment.

One may not cook sheviit vegetables in oil of terumah lest they become invalidated. But Rabbi Shimon permits it. The last thing exchanged is always subject to the sabbatical law, and the produce itself remains forbidden.

These must be removed on Pesah: Babylonian kutah, Medean beer, Idumean vinegar, Egyptian zitom, The dyer’s pulp, cook’s dough, and the scribes’ paste. Rabbi Eliezer says: women’s ornaments too. This is the general rule: whatever is of a species of grain must be removed on Pesah. These are subject to a warning but they do not involve karet.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

The following are the kinds of work which a woman must perform for her husband: Grinding, Baking, Washing, Cooking, Nursing her child, Preparing his bed, And working in wool. If she brought one slave-woman into the marriage she need not grind or bake or wash. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Rabban Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.

It is forbidden to cook the meat of a clean animal in the milk of a clean animal or to derive any benefit from it. But it is permitted to cook the meat of a clean animal in the milk of an unclean animal or the meat of an unclean animal in the milk of a clean animal and to derive benefit from it. Rabbi Akiva says: wild animals and fowls are not included in the prohibition of the Torah, for it is written three times, “You shall not seethe a kid in its mother's milk;” to exclude wild animals, fowl, and unclean animals. Rabbi Yose the Galilean says, it is said, “You shall not eat any nevelah” and [in the same verse] it says, “You shall not seethe a kid in its mother's milk” (Deuteronomy 14:21) anything that is prohibited because of nevelah it is forbidden to cook in milk. Fowl which is prohibited because of nevelah, it might also be forbidden to cook in milk, Scripture says, “In its mother’s milk;” this excludes fowl which has no mother's milk.

It is forbidden to cook the meat of a clean animal in the milk of a clean animal or to derive any benefit from it. But it is permitted to cook the meat of a clean animal in the milk of an unclean animal or the meat of an unclean animal in the milk of a clean animal and to derive benefit from it. Rabbi Akiva says: wild animals and fowls are not included in the prohibition of the Torah, for it is written three times, “You shall not seethe a kid in its mother's milk;” to exclude wild animals, fowl, and unclean animals. Rabbi Yose the Galilean says, it is said, “You shall not eat any nevelah” and [in the same verse] it says, “You shall not seethe a kid in its mother's milk” (Deuteronomy 14:21) anything that is prohibited because of nevelah it is forbidden to cook in milk. Fowl which is prohibited because of nevelah, it might also be forbidden to cook in milk, Scripture says, “In its mother’s milk;” this excludes fowl which has no mother's milk.

It is forbidden to cook the meat of a clean animal in the milk of a clean animal or to derive any benefit from it. But it is permitted to cook the meat of a clean animal in the milk of an unclean animal or the meat of an unclean animal in the milk of a clean animal and to derive benefit from it. Rabbi Akiva says: wild animals and fowls are not included in the prohibition of the Torah, for it is written three times, “You shall not seethe a kid in its mother's milk;” to exclude wild animals, fowl, and unclean animals. Rabbi Yose the Galilean says, it is said, “You shall not eat any nevelah” and [in the same verse] it says, “You shall not seethe a kid in its mother's milk” (Deuteronomy 14:21) anything that is prohibited because of nevelah it is forbidden to cook in milk. Fowl which is prohibited because of nevelah, it might also be forbidden to cook in milk, Scripture says, “In its mother’s milk;” this excludes fowl which has no mother's milk.

It is forbidden to cook the meat of a clean animal in the milk of a clean animal or to derive any benefit from it. But it is permitted to cook the meat of a clean animal in the milk of an unclean animal or the meat of an unclean animal in the milk of a clean animal and to derive benefit from it. Rabbi Akiva says: wild animals and fowls are not included in the prohibition of the Torah, for it is written three times, “You shall not seethe a kid in its mother's milk;” to exclude wild animals, fowl, and unclean animals. Rabbi Yose the Galilean says, it is said, “You shall not eat any nevelah” and [in the same verse] it says, “You shall not seethe a kid in its mother's milk” (Deuteronomy 14:21) anything that is prohibited because of nevelah it is forbidden to cook in milk. Fowl which is prohibited because of nevelah, it might also be forbidden to cook in milk, Scripture says, “In its mother’s milk;” this excludes fowl which has no mother's milk.

HALAKHAH: Rebbi Joḥanan said, the first sentence also gives the opinion of Rebbi Jehudah. But the rabbis say, one who gives to his mother-in-law is like one who gives to his neighbor. As we have stated: “He who gives bread to his neighbor to bake for him, or a dish to cook for him, has to worry neither about the Sabbatical year nor about tithes. That is, if he also gave her sour dough or spices. But if he did not give sour dough and spices, he worries about the Sabbatical year and about tithes.”

“ The palm pith is wood in every respect except that it may be bought with tithe money. Palm spathe used as food is free from tithes.” Rebbi Judah ben Pazi explained in the study house: Palm pith is not subject to the holiness of the Sabbatical year. But Rebbi Yose commanded about those who were asking; they said that it was said from his part. He made them say that Rebbi Yose told them, a baraita disagrees with Rebbi Judah ben Pazi and supports us, as it was stated: “One may not cook unripe figs of the Sabbatical year but it is permitted for the late ones because that is their treatment.”

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

MISHNAH: One may not cook Sabbatical vegetables in heave oil because it should not be made unusable. Rebbi Simeon permits it. Always the last substitute is caught and the fruit remains forbidden.

HALAKHAH: There, we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time, or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable.” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat. How is that? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

MISHNAH: One does not put a fig cake or figs into muries because he would destroy them but one may add wine to muries. One does not use olive oil as base for perfume but one may use wine as base for ὀινόμελι. One may not cook heave wine because he diminishes it; Rebbi Jehudah permits it because he improves it.

“Even though it was kept to grow it is subject to tithes small or large.” Does this imply that if it was not kept to grow it is not subject to tithes small or large? Rebbi Immi in the name of Rebbi Simeon ben Laqish: To exclude the words of Rabban Gamliel as we have stated there: “Rabban Gamliel says, flower buds of fenugreek, mustard, and white beans are subject to tithes.” Rebbi Yasa said, did Rabban Gamliel obligate them because of food? If it were so, what about their greenery? But Rabban Gamliel says, they are important as food, but the rabbis say, they are not important as food. In addition, from what we are stating: “Rebbi Joshua said, I never wanted to tell anybody go, collect flower buds of fenugreek, mustard, and white beans and cook them, to free them from tithes.”

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

As it was stated: “He who tithes or cooks on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah says, unintentionally it may be eaten at the end of the Sabbath, intentionally it may not be eaten. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. When Rav was instructing his own group he said following Rebbi Meïr; in public he instructed following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he explained to us following Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name, in any case where for an intentional sin one is liable for extirpation and an unintentional sin for a purification offering, if it was committed on the Sabbath unintentionally or intentionally, the result is forbidden both to him and to others. In any case where for an intentional sin one is not liable for extirpation and an unintentional sin no purification offering is due, if it was committed on the Sabbath unintentionally or intentionally, the result unintentional it may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan, what do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten.” Rav Ḥisda heard this and said, the Sabbaths have been permitted! Rav Huna in the name of Rav, and Rebbi Ḥiyya stated thus: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

All these measures, if for food, in the volume of a dried fig, if for an animal, the mouthful of a kid goat, if to cook, to cook a quick egg, [ ], if to weave, the length of a double siṭ, if to spin, the width of a double siṭ.

All these measures, if for food, in the volume of a dried fig, if for an animal, the mouthful of a kid goat, if to cook, to cook a quick egg, [ ], if to weave, the length of a double siṭ, if to spin, the width of a double siṭ.

MISHNAH: Earth for a seal of merchandise, the words of Rebbi Aqiba, but the Sages say, for seals of letters. Manure and sand to fertilize one cabbage stalk, the words of Rebbi Aqiba, but the Sages say, to fertilize a stalk of leek. Coarse sand to add to a handful of lime, reed to make writing pen. If it was wide or splintered, to cook a most easily cooked egg, scrambled in a pan.

MISHNAH: One who brings out wood to cook an easily cooked egg, spices to spice an easily cooked egg, and these combine one with the other. Shells of walnuts, skins of pomegranates, isatis, and madder to dye a small tissue like a hair net. Soda, and soap, Cimolian earth, and potash, to wash a small tissue like a hair net; Rebbi Jehudah says, to use on a stain.

MISHNAH: He who ploughs any amount, who weeds, who prunes, or who thins anything is liable. One who collects wood, if to improve in any amount, or if as firewood to cook an easily cooked egg. One who collects grasses, if to improve in any amount, if for animals to fill a kid goat’s mouth.

HALAKHAH: 4. There, we have stated: “One who brings out wood to cook an easily cooked egg,” and here you are saying so? There one who brings out in order to dye, but here about him who dyes.

MISHNAH: One adds flour neither to haroset nor to mustard. If one did add, he has to eat it immediately, but Rebbi Meïr forbids. One may not cook the Passover sacrifice either in fluid or in fruit juice, but one may rub it or immerse it in them. Water used by a baker has to be poured out because it causes leavening.

Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: In a pot in which one cooked with water one may cook the same kind only after Passover. Therefore another kind is permitted although only after three dishes. If it becomes insignificant by other kinds, should it not become insignificant also by its own kind? A kind awakes its own kind to prohibit. Rebbi Jacob bar Zavdi said, Rebbi Abbahu ordered the millers not to put boxes one on top of the other lest they heated up and became leavened. Rebbi Ḥinena bar Pappos went to the millers. Rebbi Yose ben Rebbi Abun milled himself as guest. Rebbi Abun instructed the millers to fill a quartarius of water in the modii and moisten it four times. Rebbi Ḥananiah and Rebbi Mana, one said, grasses are permitted, moistened it is forbidden, but the other one switches. Rebbi Ḥananiah the son of Rebbi Hillel said, even the one who permits grasses, if he collected them in the afternoon. Why? For dew faded away from it.

HALAKHAH: “In a place where one was used to work,” etc. It is written, there you shall slaughter the Pesaḥ in the evening. Not only he, from where his agent? The verse says, and you shall cook and you shall eat. Why does the verse say, there you shall slaughter the Pesaḥ in the evening? It is not in order that he should be occupied by his work while his sacrifice is offered. As what was stated, “therefore anybody who has an obligation for wood and first fruits. He who says, I am taking upon me [to bring] wood for the altar and logs for the arrangement on that day is forbidden funeral orations, and fasting, and working.”

HALAKHAH: What does Sabbath rest mean? Did we not state, “One who desecrates sancta, or abases the holidays, or breaks the Covenant of our father Abraham, or is insolent against the Torah, even if in his hands are learning and good deeds, has no part in the Future World.” Rebbi Jeremiah said, what is optional? If he wants he cooks, if he does not want he does not cook.

“If it touched the pottery of the tannur,” it is a disability of its body and it has to be burned immediately. “If of its fluid fell on clay,” it is a disability on the instrument and needs [losing its] shape. “If of its fluid fell on flour, one has to remove its place.” Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: that is, if it is hot. But if it is cool, it is forbidden. Rebbi Eleazar, the Torah did not say, it should not cook others, but it should not be cooked because of others.

HALAKHAH: He only said “basted”. Therefore, if he immersed it, it is forbidden. A person cooked a chicken using oil to be burned. He came and asked Rebbi Bisna, who told him, go and cook it in water for an extended period.

MISHNAH: If the holiday falls on a Friday a person may not cook on the holiday especially for the Sabbath but he may cook for the holiday and if he left over he left over; or he cooks a dish before the holiday and relies on it for the Sabbath. The House of Shammai say two dishes, but the House of Hillel say one dish. But they agree about a fish and the egg on it that they are two dishes. If he ate it or it was lost, he may not start cooking based on it, but if even a minute amount was left, he relies on it for the Sabbath.

MISHNAH: If the holiday falls on a Friday a person may not cook on the holiday especially for the Sabbath but he may cook for the holiday and if he left over he left over; or he cooks a dish before the holiday and relies on it for the Sabbath. The House of Shammai say two dishes, but the House of Hillel say one dish. But they agree about a fish and the egg on it that they are two dishes. If he ate it or it was lost, he may not start cooking based on it, but if even a minute amount was left, he relies on it for the Sabbath.

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.

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.

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.

MISHNAH: One does not break earthenware nor cut paper to grill on them salted fish. One does not clean out stove or cooking range but one smooths. One does not arrange two amphoras to cook a pot on them. One does not support a pot by a splinter, nor the door. One does not drive an animal with a stick on the holiday.

“One does not arrange two amphoras to cook a pot on them.” Because of building. It was stated: “A blind person may not go out with his stick, nor the shepherd with his bag, but Rebbi Simeon permits.” So was Rebbi Simeon saying: Since one thing is permitted to him, let him be permitted everything.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

HALAKHAH: “If somebody eats at his father-in-law’s,” etc. In earlier times they decided on a persecution in Judea because they had a tradition from their forefathers that Jehudah had killed Esaw, as it is written: “Your hand is on your enemies’ neck.” They went and enslaved them and raped their daughters; they decided that a soldier would have sex with her first. They decreed that her husband should come to her when still in her father’s house; for when she knows that her husband’s fear is on her she is drawn after him. But is she not in the end being used for sex by a soldier? She is raped, and a rape victim is permitted to her husband. What did Cohanot do? They were hiding them. Why did they not also hide the daughters of Israel? That becomes talk and the government hears it; then these and those will be taken together. What kind of a sign did they have? The talk of a cook in town: There is a wedding meal, there is a wedding meal; there is light in Beror-Ḥayil: a week for a son, a week for a son. When the persecution ended, the custom did not end. Rebbi Hoshaia’s daughter-in-law was pregnant when she married definitively.

And meat in milk. It was stated: At three places it is written do not cook a kid goat, about eating, about usufruct, and about cooking.