dish

He asked water, and she gave him milk; she brought forth butter in a lordly dish.

And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down.

And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.

Stretch not thine hand whithersoever it looketh, and thrust it not with him into the dish.

Now I Joseph was walking, and I walked not. And I looked up to the air and saw the air in amazement. And I looked up unto the pole of the heaven and saw it standing still, and the fowls of the heaven without motion. And I looked upon the earth and saw a dish set, and workmen lying by it , and their hands were in the dish: and they that were chewing chewed not, and they that were lifting the food lifted it not, and they that put it to their mouth put it not thereto, but the faces of all of them were looking upward. And behold there were sheep being driven, and they went not forward but stood still; and the shepherd lifted his hand to smite them with his staff, and his hand remained up. And I looked upon the stream of the river and saw the mouths of the kids upon the water and they drank not. And of a sudden all things moved onward in their course.

Now I Joseph was walking, and I walked not. And I looked up to the air and saw the air in amazement. And I looked up unto the pole of the heaven and saw it standing still, and the fowls of the heaven without motion. And I looked upon the earth and saw a dish set, and workmen lying by it , and their hands were in the dish: and they that were chewing chewed not, and they that were lifting the food lifted it not, and they that put it to their mouth put it not thereto, but the faces of all of them were looking upward. And behold there were sheep being driven, and they went not forward but stood still; and the shepherd lifted his hand to smite them with his staff, and his hand remained up. And I looked upon the stream of the river and saw the mouths of the kids upon the water and they drank not. And of a sudden all things moved onward in their course.

When he heard that he went to another bed and slept; and awaking out of sleep he said: My lady Mygdonia, hearken to the dream which I have seen. I saw myself lie at meat near to Misdaeus the king, and a dish of all sorts was set before us: and I saw an eagle come down from heaven and carry off from before me and the king two partridges, which he set against his heart; and again he came over us and flew about above us, and the king bade a bow to be brought to him; and the eagle again caught away from before us a pigeon and a dove, and the king shot an arrow at him, and it passed through him from one side to the other and hurt him not; and he being unscathed rose up into his own nest. And I awoke, and I am full of fear and sore vexed, because I had tasted of the partridge, and he suffered me not to put it to my mouth again. And Mygdonia said unto him: Thy dream is good: for thou every day eatest partridges, but this eagle had not tasted of a partridge until now.

And when the eunuch who brought it came, I looked up and beheld a terrible man giving me with the dish a sword, and I perceived that her scheme was to beguile me.

THAT MEN OUGHT TO KEEP AND OBSERVE THE FEAST-DAYS WITH SPIRITUAL JOY. [v., 13.] Keep, then, the feast-days, beloved brethren. The first feast is the day of Christ’s Birth, on the twenty-fifth (day) of the ninth month according to the reckoning of the Hebrews, but according to the reckoning of the Egyptians on the twenty-ninth (day) of the month Tahsas, which is the fourth month. And after this celebrate the feast of the Epiphany, on which the Lord manifested the glory of His Godhead in (His) baptism by John in the River Jordan. Keep (it) in the tenth month on the sixth (day) according to the reckoning of the Hebrews, and according to the reckoning of the Egyptians on the eleventh (day) of the month Tobi, which is Ter, (that is) in the fifth month. And after this observe in purity the forty days of the Holy Fast, which teacheth us quietness and patience, fasting and prayer, which bring us near unto Christ. And this Holy Fast shall be ended on the day of the Passover, on which came Salvation. But let the beginning of your (paschal) fast be on the second day (of the week) before the Passover, [v., 14.] for on the day after the (feast of) Hosanna, on the second day (of the week) the wicked Jews, transgressors against the faith and the law, were gathered together and took counsel against the Lord in the first month... which is Miyazya, and on the third day of the week they took still further counsel, and on the fourth day of the week they at length decided to deliver Him up to death on the Cross. And Judas knew this counsel of theirs, (and) as he was a thief, forthwith Satan made him to fall through love of money, for he kept the purse and stole the money of the poor. And though he did all this, the Lord did not thrust him away, for He knew the evil of his heart. And while we were eating with Him, our Lord desired to admonish him; and behold He gave us to understand that he should betray Him. Wherefore He said, Verily, verily, I say unto you that one of you shall betray me. And we spake among ourselves, each one, saying, Lord, is it? And arose (being) one of the Twelve, for He loved me more than all the disciples, (and) I asked Him and said unto Him, Lord, who is he that shall betray thee? And our Lord told us not his name, but showed us by two signs (who it was); first, in that He said, He who dippeth his hand with me in the dish, the same shall betray me; and that He said in the second place, He to whom I shall give the bread, the same shall betray me. For (Judas) said unto Him, Is it I, Lord? But our Lord did not say unto him, Yea, thou; but He said unto him, Thou hast said. He did not wish to name him openly, but said unto him, It were good for that man by whose hands the Son of Man shall be delivered up, if he had not been born. And Judas, hearing this, went unto the chief priests, and said unto them, What will ye give me, and I will betray Him unto you? And they bargained with him to give him thirty (pieces of) silver. It was the fifth day of the week on which our Lord ate the Passover with us. And Judas took the bread, and dipped his hand in the dish, and went out at night. And our Lord said unto us, The hour hath come. Behold ye shall be scattered every one, and shall leave me alone. And we said, every one of us, We will not leave thee; and I Peter said unto Him, Though they all leave Thee, yet will I not leave Thee, but will die with Thee. And He said unto me, Verily, I say unto thee, before the cock crow, thou shalt deny thrice that thou.knowest me. Behold He declared unto us this holy mystery, which is His holy Body and His precious Blood, while Judas was with us. And then our Lord went forth to the Mount of Olives, and we also went with Him, praying and singing praises, as we were wont. He withdrew a little from us, and prayed to the Father, saying, O my Father, if it be possible, let this cup pass from me, nevertheless let Thy will and not my will be done. Thus He did three times. And our eyes were heavy with sleep because of sorrow; and our Lord came to us, and said unto us, The time hath come, behold the Son of Man is betrayed into the hand of sinners. Behold Judas came, and many ungodly men with him, and he had given them as the sign whereby he should betray Him—a kiss, a sign with deceit which was full of wickedness. And when they perceived the sign which Judas had given unto them, they laid hold on Jesus, and, when they had bound (Him), led Him away to Caiaphas the High-priest, to a place where were no good men, nor holy priests, but rather an evil people and unholy priests, who were transgressors of the law. And they cease not to blaspheme against Him and revile Him, and beat Him, and spit in His face, and mock Him, and buffet Him. And they seek false witnesses against Him, who say, He speaketh blasphemy against Moses, and will destroy the Temple, and will cause the sacrifices to cease, and is an enemy of the Romans, and rebelleth against the kings, and maketh Himself a king. All this did these ‘‘many dogs and fat bulls,”' in whom was no mercy, do against Him. And at night they brought Him forth, and led Him before Annas, the father-in-law of Caiaphas, and wrought much evil against Him, and delivered Him up to Pilate the Roman governor; and it was then the sixth day of the week. And they accused Him much in many words which it were unseemly to utter. And Pilate, the Roman governor, when he heard, believed them not, but said unto them, I have found in this man no fault for which He should die. And then they brought against Him two witnesses who uttered and spake lies against Christ. And Pilate knew that their witness agreed not. Then they changed their minds, and devised a plan by which to make Pilate afraid, and they said, This man maketh Himself a king, and forbiddeth us to do service to the king. They lied and gave a wicked judgment; they cried out and said, Crucify Him, crucify Him, that in Him might be fulfilled the word of the prophet which saith, “False witnesses have risen up against me, and what I know not, they have spoken against me. They have rewarded me evil for good.” And again it is said, ‘‘Many dogs have surrounded me, and the assembly of the wicked hath laid hold on me.”!— And when Pilate was not able to save Jesus for fear of the Jews, he took counsel to do the will of the people— for before Pilate had testified, and said, There is no fault which I have found in Him for which He should die. But the wicked Jews crucified Him on the Cross, and pierced Him—though the Romans have a law, and put no man to death, unless he be convicted in trial before the governor. But the soldiers of the guard took the Lord of Glory, and at the third hour they raised Him on the tree, and at the sixth hour they crucified Him, and gave Him vinegar and myrrh to drink, mingled with gall. They took His garments and divided them amongst themselves, and they crucified with Him two malefactors, one on His right hand, and one on His left, that it might be fulfilled which is written, saying, ‘And they cast gall into my food, and for my thirst they gave me vinegar to drink.” And again it is said, ‘‘On my vesture they did cast lots.” And somewhere it is said, ‘He was reckoned with the transgressors.” And then there came a darkness for three hours, from the sixth hour until the ninth hour: and then the darkness departed, and the light appeared, even as it is written, saying, “It was not " day, nor night: and in the evening the light appeared.” And at the ninth hour Jesus cried with a loud voice, and said, ‘Elohe, elohe, lama sabqtani, which, being interpreted, meaneth, My God, my God, why hast thou forsaken me? And then He cried and said, Father, forgive them, for they do what they know not. And again He said, Father, into Thy hand I commend my soul; and then He bowed His head, and His spirit departed. And they took Him down from the Cross, and buried Him in a new tomb, and it was evening. And late on the Sabbath as it began to dawn toward the first day of the week He rose from the dead, fulfilling all that He had said unto us, before He suffered, that the Son of Man should be in the heart of the earth three days and three nights. And after He rose from the dead, He appeared first to Mary Magdalene and to Mary (the mother) of James, and to the son of Cleopas in the way. And after this He appeared to us, His disciples, while we were hidden for fear of the Jews. For this is written in the Gospel. And again He commanded us to keep the holy fast of the Passover for six days because of the transgression thee, of the ungodly and the wickedness of the Jews, who were transgressors of the law. And again He commanded us to fast on the fourth and the sixth days of the week—on the fourth because (on it) the Jews completed their evil design against Him; and on the sixth, because of the sufferings of the Saviour. We ought not to fast on the Sabbath, except on the one day (the Sabbath) of the Passion; but the other Sabbaths let us honour because our Lord rested from all His work on the Sabbath day. For our Lord came, but they believed not on Him, and received not His teaching; and therefore they have missed their salvation. [v., 15.] But ye are blessed and a holy race, for ye are not as the people of old, but ye have been saved from ungodliness and idolatry.. And ye are a people of God, and to you have been opened the gates of life, though formerly ye were hateful and despised. But now being His elect and beloved (ye are) a holy people unto God, who are worthy to proclaim the wonderful works of our Saviour. For it is said, “ They have found me, who sought not after me; and was manifested to those who thought not of me.”’ And He said to the people that did not know His name, Behold I have sought you, and ye have not sought me; but ye have believed in me, and hearkened unto my Church, and have been saved from error (even from false) gods, and have followed the One God, the Father Almighty, and His Son Jesus Christ. And ye are reckoned with those who believed on me, ten thousand times ten thousand and thousands of thousands; and ye were not as Israel who believed not on me. And concerning them it is said, “All the day long I lift up my hands to a disobedient people, who neither hear, nor obey; but walk in an evil way, that is not good; for” (they are) a people who follow after sin, and provoke me to anger continually.” [v., 16.] Behold, then, ye have seen that they have transgressed against the Lord, and believed not on Him. Wherefore it is said, “These did provoke the Holy Spirit to anger,” (and) their heart was blinded, and punishment was increased upon them for the wickedness of their imagination. For they said, We believe in Christ, but they believed not that He was the Lord God, who was begotten of the Father before the Creation, the only-begotten Son, the Word of the Father. But they being lacking in faith knew Him not, and understood not the prophecies of the prophets that were written concerning Him, that Christ should be borne of a virgin, though they read and heard what He saith, Behold a virgin shall conceive, and shall bring forth a son, and his name shall be called Emmanuel. for unto us a child was born: unto us a son was given, and the government was upon his shoulder, and his name is called Great in counsel, and the Angel of peace; for I will bring peace to the rulers, and life is his, and great is his beginning and of his peace there is no end.” And because of the wickedness of their doings which was without end (they believed not). Wherefore, it is said, ‘“‘Lord, who believed our word and to whom hath thine arm been revealed?’ And again it is said, “Hearing ye shall hear, and shall not understand: and seeing ye shall see, and shall not know, for the heart of this people is darkened.” Wherefore wisdom was hidden from them, because, when they saw, they knew not; and when they heard, they understood not.. But ye are Gentiles, and to you hath been given the kingdom, though formerly ye knew not God, but now ye know Him by a right faith and the preaching of the Gospel of Jesus Christ our Saviour, the Giver of life to all who hope in, Him. Behold ye have abandoned the worship of idols that have no life, and have despised unclean sacrifices, and turned away from the rulers of darkness. Wherefore ye have entered into the true light through our Lord Jesus Christ, and by Him ye have known the One true God, the Father, and have been made inheritors of His kingdom, for ye have been baptized into His death and His resurrection. Ye must needs, then, be as new-born babes that have no evil in their hearts. Put away sin from you, for He hath redeemed you with His precious blood, that ye should worship the living God. In those days the Lord spake concerning Israel in the case of those that believed not: ‘The kingdom of heaven shall be taken from them, and given to a nation that doeth righteousness.” But be ye zealous to bring forth the fruit of sound wisdom, for you He sent of old to His vineyard. And they hearkened not unto you, but hardened their hearts, and rose up against the keepers of the Lord’s vineyard, and laid hold on them. One they a killed, and one they stoned with stones, and one they slew with the sword, and one they sawed asunder, and one they killed in the temple. And the Heir also they killed and rejected Him, and stoned Him [with the stone which the builders rejected]. And concerning you it is said, “‘A people whom I knew not, hath served me, and at the hearing of the ear have they obeyed me.’?!

THAT MEN OUGHT TO KEEP AND OBSERVE THE FEAST-DAYS WITH SPIRITUAL JOY. [v., 13.] Keep, then, the feast-days, beloved brethren. The first feast is the day of Christ’s Birth, on the twenty-fifth (day) of the ninth month according to the reckoning of the Hebrews, but according to the reckoning of the Egyptians on the twenty-ninth (day) of the month Tahsas, which is the fourth month. And after this celebrate the feast of the Epiphany, on which the Lord manifested the glory of His Godhead in (His) baptism by John in the River Jordan. Keep (it) in the tenth month on the sixth (day) according to the reckoning of the Hebrews, and according to the reckoning of the Egyptians on the eleventh (day) of the month Tobi, which is Ter, (that is) in the fifth month. And after this observe in purity the forty days of the Holy Fast, which teacheth us quietness and patience, fasting and prayer, which bring us near unto Christ. And this Holy Fast shall be ended on the day of the Passover, on which came Salvation. But let the beginning of your (paschal) fast be on the second day (of the week) before the Passover, [v., 14.] for on the day after the (feast of) Hosanna, on the second day (of the week) the wicked Jews, transgressors against the faith and the law, were gathered together and took counsel against the Lord in the first month... which is Miyazya, and on the third day of the week they took still further counsel, and on the fourth day of the week they at length decided to deliver Him up to death on the Cross. And Judas knew this counsel of theirs, (and) as he was a thief, forthwith Satan made him to fall through love of money, for he kept the purse and stole the money of the poor. And though he did all this, the Lord did not thrust him away, for He knew the evil of his heart. And while we were eating with Him, our Lord desired to admonish him; and behold He gave us to understand that he should betray Him. Wherefore He said, Verily, verily, I say unto you that one of you shall betray me. And we spake among ourselves, each one, saying, Lord, is it? And arose (being) one of the Twelve, for He loved me more than all the disciples, (and) I asked Him and said unto Him, Lord, who is he that shall betray thee? And our Lord told us not his name, but showed us by two signs (who it was); first, in that He said, He who dippeth his hand with me in the dish, the same shall betray me; and that He said in the second place, He to whom I shall give the bread, the same shall betray me. For (Judas) said unto Him, Is it I, Lord? But our Lord did not say unto him, Yea, thou; but He said unto him, Thou hast said. He did not wish to name him openly, but said unto him, It were good for that man by whose hands the Son of Man shall be delivered up, if he had not been born. And Judas, hearing this, went unto the chief priests, and said unto them, What will ye give me, and I will betray Him unto you? And they bargained with him to give him thirty (pieces of) silver. It was the fifth day of the week on which our Lord ate the Passover with us. And Judas took the bread, and dipped his hand in the dish, and went out at night. And our Lord said unto us, The hour hath come. Behold ye shall be scattered every one, and shall leave me alone. And we said, every one of us, We will not leave thee; and I Peter said unto Him, Though they all leave Thee, yet will I not leave Thee, but will die with Thee. And He said unto me, Verily, I say unto thee, before the cock crow, thou shalt deny thrice that thou.knowest me. Behold He declared unto us this holy mystery, which is His holy Body and His precious Blood, while Judas was with us. And then our Lord went forth to the Mount of Olives, and we also went with Him, praying and singing praises, as we were wont. He withdrew a little from us, and prayed to the Father, saying, O my Father, if it be possible, let this cup pass from me, nevertheless let Thy will and not my will be done. Thus He did three times. And our eyes were heavy with sleep because of sorrow; and our Lord came to us, and said unto us, The time hath come, behold the Son of Man is betrayed into the hand of sinners. Behold Judas came, and many ungodly men with him, and he had given them as the sign whereby he should betray Him—a kiss, a sign with deceit which was full of wickedness. And when they perceived the sign which Judas had given unto them, they laid hold on Jesus, and, when they had bound (Him), led Him away to Caiaphas the High-priest, to a place where were no good men, nor holy priests, but rather an evil people and unholy priests, who were transgressors of the law. And they cease not to blaspheme against Him and revile Him, and beat Him, and spit in His face, and mock Him, and buffet Him. And they seek false witnesses against Him, who say, He speaketh blasphemy against Moses, and will destroy the Temple, and will cause the sacrifices to cease, and is an enemy of the Romans, and rebelleth against the kings, and maketh Himself a king. All this did these ‘‘many dogs and fat bulls,”' in whom was no mercy, do against Him. And at night they brought Him forth, and led Him before Annas, the father-in-law of Caiaphas, and wrought much evil against Him, and delivered Him up to Pilate the Roman governor; and it was then the sixth day of the week. And they accused Him much in many words which it were unseemly to utter. And Pilate, the Roman governor, when he heard, believed them not, but said unto them, I have found in this man no fault for which He should die. And then they brought against Him two witnesses who uttered and spake lies against Christ. And Pilate knew that their witness agreed not. Then they changed their minds, and devised a plan by which to make Pilate afraid, and they said, This man maketh Himself a king, and forbiddeth us to do service to the king. They lied and gave a wicked judgment; they cried out and said, Crucify Him, crucify Him, that in Him might be fulfilled the word of the prophet which saith, “False witnesses have risen up against me, and what I know not, they have spoken against me. They have rewarded me evil for good.” And again it is said, ‘‘Many dogs have surrounded me, and the assembly of the wicked hath laid hold on me.”!— And when Pilate was not able to save Jesus for fear of the Jews, he took counsel to do the will of the people— for before Pilate had testified, and said, There is no fault which I have found in Him for which He should die. But the wicked Jews crucified Him on the Cross, and pierced Him—though the Romans have a law, and put no man to death, unless he be convicted in trial before the governor. But the soldiers of the guard took the Lord of Glory, and at the third hour they raised Him on the tree, and at the sixth hour they crucified Him, and gave Him vinegar and myrrh to drink, mingled with gall. They took His garments and divided them amongst themselves, and they crucified with Him two malefactors, one on His right hand, and one on His left, that it might be fulfilled which is written, saying, ‘And they cast gall into my food, and for my thirst they gave me vinegar to drink.” And again it is said, ‘‘On my vesture they did cast lots.” And somewhere it is said, ‘He was reckoned with the transgressors.” And then there came a darkness for three hours, from the sixth hour until the ninth hour: and then the darkness departed, and the light appeared, even as it is written, saying, “It was not " day, nor night: and in the evening the light appeared.” And at the ninth hour Jesus cried with a loud voice, and said, ‘Elohe, elohe, lama sabqtani, which, being interpreted, meaneth, My God, my God, why hast thou forsaken me? And then He cried and said, Father, forgive them, for they do what they know not. And again He said, Father, into Thy hand I commend my soul; and then He bowed His head, and His spirit departed. And they took Him down from the Cross, and buried Him in a new tomb, and it was evening. And late on the Sabbath as it began to dawn toward the first day of the week He rose from the dead, fulfilling all that He had said unto us, before He suffered, that the Son of Man should be in the heart of the earth three days and three nights. And after He rose from the dead, He appeared first to Mary Magdalene and to Mary (the mother) of James, and to the son of Cleopas in the way. And after this He appeared to us, His disciples, while we were hidden for fear of the Jews. For this is written in the Gospel. And again He commanded us to keep the holy fast of the Passover for six days because of the transgression thee, of the ungodly and the wickedness of the Jews, who were transgressors of the law. And again He commanded us to fast on the fourth and the sixth days of the week—on the fourth because (on it) the Jews completed their evil design against Him; and on the sixth, because of the sufferings of the Saviour. We ought not to fast on the Sabbath, except on the one day (the Sabbath) of the Passion; but the other Sabbaths let us honour because our Lord rested from all His work on the Sabbath day. For our Lord came, but they believed not on Him, and received not His teaching; and therefore they have missed their salvation. [v., 15.] But ye are blessed and a holy race, for ye are not as the people of old, but ye have been saved from ungodliness and idolatry.. And ye are a people of God, and to you have been opened the gates of life, though formerly ye were hateful and despised. But now being His elect and beloved (ye are) a holy people unto God, who are worthy to proclaim the wonderful works of our Saviour. For it is said, “ They have found me, who sought not after me; and was manifested to those who thought not of me.”’ And He said to the people that did not know His name, Behold I have sought you, and ye have not sought me; but ye have believed in me, and hearkened unto my Church, and have been saved from error (even from false) gods, and have followed the One God, the Father Almighty, and His Son Jesus Christ. And ye are reckoned with those who believed on me, ten thousand times ten thousand and thousands of thousands; and ye were not as Israel who believed not on me. And concerning them it is said, “All the day long I lift up my hands to a disobedient people, who neither hear, nor obey; but walk in an evil way, that is not good; for” (they are) a people who follow after sin, and provoke me to anger continually.” [v., 16.] Behold, then, ye have seen that they have transgressed against the Lord, and believed not on Him. Wherefore it is said, “These did provoke the Holy Spirit to anger,” (and) their heart was blinded, and punishment was increased upon them for the wickedness of their imagination. For they said, We believe in Christ, but they believed not that He was the Lord God, who was begotten of the Father before the Creation, the only-begotten Son, the Word of the Father. But they being lacking in faith knew Him not, and understood not the prophecies of the prophets that were written concerning Him, that Christ should be borne of a virgin, though they read and heard what He saith, Behold a virgin shall conceive, and shall bring forth a son, and his name shall be called Emmanuel. for unto us a child was born: unto us a son was given, and the government was upon his shoulder, and his name is called Great in counsel, and the Angel of peace; for I will bring peace to the rulers, and life is his, and great is his beginning and of his peace there is no end.” And because of the wickedness of their doings which was without end (they believed not). Wherefore, it is said, ‘“‘Lord, who believed our word and to whom hath thine arm been revealed?’ And again it is said, “Hearing ye shall hear, and shall not understand: and seeing ye shall see, and shall not know, for the heart of this people is darkened.” Wherefore wisdom was hidden from them, because, when they saw, they knew not; and when they heard, they understood not.. But ye are Gentiles, and to you hath been given the kingdom, though formerly ye knew not God, but now ye know Him by a right faith and the preaching of the Gospel of Jesus Christ our Saviour, the Giver of life to all who hope in, Him. Behold ye have abandoned the worship of idols that have no life, and have despised unclean sacrifices, and turned away from the rulers of darkness. Wherefore ye have entered into the true light through our Lord Jesus Christ, and by Him ye have known the One true God, the Father, and have been made inheritors of His kingdom, for ye have been baptized into His death and His resurrection. Ye must needs, then, be as new-born babes that have no evil in their hearts. Put away sin from you, for He hath redeemed you with His precious blood, that ye should worship the living God. In those days the Lord spake concerning Israel in the case of those that believed not: ‘The kingdom of heaven shall be taken from them, and given to a nation that doeth righteousness.” But be ye zealous to bring forth the fruit of sound wisdom, for you He sent of old to His vineyard. And they hearkened not unto you, but hardened their hearts, and rose up against the keepers of the Lord’s vineyard, and laid hold on them. One they a killed, and one they stoned with stones, and one they slew with the sword, and one they sawed asunder, and one they killed in the temple. And the Heir also they killed and rejected Him, and stoned Him [with the stone which the builders rejected]. And concerning you it is said, “‘A people whom I knew not, hath served me, and at the hearing of the ear have they obeyed me.’?!

For they began to hold a council against the Lord on the second day of the week, in the first month, which is Xanthicus; and the deliberation continued on the third day of the week; but on the fourth day they determined to take away His life by crucifixion. And Judas knowing this, who for a long time had been perverted, but was then smitten by the devil himself with the love of money, although he had been long entrusted with the purse, and used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: Verily, verily, I say unto you, that one of you will betray me; and every one of us saying, Is it I? And the Lord being silent, I, who was one of the twelve, and more beloved by Him than the rest, arose up from lying in His bosom, and besought Him to tell who it should be that should betray Him. Yet neither then did our good Lord declare His name, but gave two signs of the betrayer: one by saying, he that dips with me in the dish; a second, to whom I shall give the sop when I have dipped it. Nay, although he himself said, Master, is it I? the Lord did not say Yes, but, You have said. And being willing to affright him in the matter, He said: Woe to that man by whom the Son of man is betrayed! good were it for him if he had never been born. Who, when he had heard that, went his way, and said to the priests, What will you give me, and I will deliver Him unto you? And they bargained with him for thirty pieces of silver. And the scripture was fulfilled, which said, And they took the thirty pieces of silver, the price of Him that was valued, whom they of the children of Israel did value, and gave them for the house of the potter. And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and had gone out by night, the Lord said to us: The hour has come that you shall be dispersed, and shall leave me alone; and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I would even die with Him, He said, Verily I say unto you, Before the cock crows, you shall thrice deny that you know me. And when He had delivered to us the representative mysteries of His precious body and blood, Judas not being present with us, He went out to the Mount of Olives, near the brook Cedron, where there was a garden; and we were with Him, and sang an hymn according to the custom. And being separated not far from us, He prayed to His Father, saying: Father, remove this cup away from me; yet not my will, but Yours be done. And when He had done this thrice, while we out of despondency of mind were fallen asleep, He came and said: The hour has come, and the Son of man is betrayed into the hands of sinners. And behold Judas, and with him a multitude of ungodly men, to whom he shows the signal by which he was to betray Him — a deceitful kiss. But they, when they had received the signal agreed on, took hold of the Lord; and having bound Him, they led Him to the house of Caiaphas the high priest, wherein were assembled many, not the people, but a great rout, not an holy council, but an assembly of the wicked and council of the ungodly, who did many things against Him, and left no kind of injury untried, spitting upon Him, cavilling at Him, beating Him, smiting Him on the face, reviling Him, tempting Him, seeking vain divination instead of true prophecies from Him, calling Him a deceiver, a blasphemer, a transgressor of Moses, a destroyer of the temple, a taker away of sacrifices, an enemy to the Romans, an adversary to Cæsar. And these reproaches did these bulls and dogs in their madness cast upon Him, till it was very early in the morning, and then they lead Him away to Annas, who was father-in-law to Caiaphas; and when they had done the like things to Him there, it being the day of the preparation, they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove. Whereupon the governor, as out of patience with them, said: I find no cause against Him. But they bringing two lying witnesses, wished to accuse the Lord falsely; but they being found to disagree, and so their testimony not conspiring together, they altered the accusation to that of treason, saying, This fellow says that He is a king, and forbids to give tribute to Cæsar. And themselves became accusers, and witnesses, and judges, and authors of the sentence, saying, Crucify Him, crucify Him; that it might be fulfilled which is written by the prophets concerning Him, Unjust witnesses were gathered together against me, and injustice lied to itself; and again, Many dogs compassed me about, the assembly of the wicked laid siege against me; and elsewhere, My inheritance became to me as a lion in a wood, and has sent forth her voice against me. Pilate therefore, disgracing his authority by his pusillanimity, convicts himself of wickedness by regarding the multitude more than this just person, and bearing witness to Him that He was innocent, yet as guilty delivering Him up to the punishment of the cross, although the Romans had made laws that no man unconvicted should be put to death. But the executioners took the Lord of glory and nailed Him to the cross, crucifying Him indeed at the sixth hour, but having received the sentence of His condemnation at the third hour. After this they gave to Him vinegar to drink, mingled with gall. Then they divided His garments by lot. Then they crucified two malefactors with Him, on each side one, that it might be fulfilled which was written: They gave me gall to eat, and when I was thirsty they gave me vinegar to drink. And again: They divided my garment among themselves, and upon my vesture have they cast lots. And in another place: And I was reckoned with the transgressors. Then there was darkness for three hours, from the sixth to the ninth, and again light in the evening; as it is written: It shall not be day nor night, and at the evening there shall be light. All which things, when those malefactors saw that were crucified with Him, the one of them reproached Him as though He was weak and unable to deliver Himself; but the other rebuked the ignorance of his fellow and turning to the Lord, as being enlightened by Him, and acknowledging who He was that suffered, he prayed that He would remember him in His kingdom hereafter. He then presently granted him the forgiveness of his former sins, and brought him into paradise to enjoy the mystical good things; who also cried out about the ninth hour, and said to His Father: My God! My God! Why have You forsaken me? And a little afterward, when He had cried with a loud voice, Father, forgive them, for they know not what they do, and had added, Into Your hands I commit my spirit, He gave up the ghost, and was buried before sunset in a new sepulchre. But when the first day of the week dawned He arose from the dead, and fulfilled those things which before His passion He foretold to us, saying: The Son of man must continue in the heart of the earth three days and three nights. And when He was risen from the dead, He appeared first to Mary Magdalene, and Mary the mother of James, then to Cleopas in the way, and after that to us His disciples, who had fled away for fear of the Jews, but privately were very inquisitive about Him. But these things are also written in the Gospel.

For they began to hold a council against the Lord on the second day of the week, in the first month, which is Xanthicus; and the deliberation continued on the third day of the week; but on the fourth day they determined to take away His life by crucifixion. And Judas knowing this, who for a long time had been perverted, but was then smitten by the devil himself with the love of money, although he had been long entrusted with the purse, and used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: Verily, verily, I say unto you, that one of you will betray me; and every one of us saying, Is it I? And the Lord being silent, I, who was one of the twelve, and more beloved by Him than the rest, arose up from lying in His bosom, and besought Him to tell who it should be that should betray Him. Yet neither then did our good Lord declare His name, but gave two signs of the betrayer: one by saying, he that dips with me in the dish; a second, to whom I shall give the sop when I have dipped it. Nay, although he himself said, Master, is it I? the Lord did not say Yes, but, You have said. And being willing to affright him in the matter, He said: Woe to that man by whom the Son of man is betrayed! good were it for him if he had never been born. Who, when he had heard that, went his way, and said to the priests, What will you give me, and I will deliver Him unto you? And they bargained with him for thirty pieces of silver. And the scripture was fulfilled, which said, And they took the thirty pieces of silver, the price of Him that was valued, whom they of the children of Israel did value, and gave them for the house of the potter. And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and had gone out by night, the Lord said to us: The hour has come that you shall be dispersed, and shall leave me alone; and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I would even die with Him, He said, Verily I say unto you, Before the cock crows, you shall thrice deny that you know me. And when He had delivered to us the representative mysteries of His precious body and blood, Judas not being present with us, He went out to the Mount of Olives, near the brook Cedron, where there was a garden; and we were with Him, and sang an hymn according to the custom. And being separated not far from us, He prayed to His Father, saying: Father, remove this cup away from me; yet not my will, but Yours be done. And when He had done this thrice, while we out of despondency of mind were fallen asleep, He came and said: The hour has come, and the Son of man is betrayed into the hands of sinners. And behold Judas, and with him a multitude of ungodly men, to whom he shows the signal by which he was to betray Him — a deceitful kiss. But they, when they had received the signal agreed on, took hold of the Lord; and having bound Him, they led Him to the house of Caiaphas the high priest, wherein were assembled many, not the people, but a great rout, not an holy council, but an assembly of the wicked and council of the ungodly, who did many things against Him, and left no kind of injury untried, spitting upon Him, cavilling at Him, beating Him, smiting Him on the face, reviling Him, tempting Him, seeking vain divination instead of true prophecies from Him, calling Him a deceiver, a blasphemer, a transgressor of Moses, a destroyer of the temple, a taker away of sacrifices, an enemy to the Romans, an adversary to Cæsar. And these reproaches did these bulls and dogs in their madness cast upon Him, till it was very early in the morning, and then they lead Him away to Annas, who was father-in-law to Caiaphas; and when they had done the like things to Him there, it being the day of the preparation, they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove. Whereupon the governor, as out of patience with them, said: I find no cause against Him. But they bringing two lying witnesses, wished to accuse the Lord falsely; but they being found to disagree, and so their testimony not conspiring together, they altered the accusation to that of treason, saying, This fellow says that He is a king, and forbids to give tribute to Cæsar. And themselves became accusers, and witnesses, and judges, and authors of the sentence, saying, Crucify Him, crucify Him; that it might be fulfilled which is written by the prophets concerning Him, Unjust witnesses were gathered together against me, and injustice lied to itself; and again, Many dogs compassed me about, the assembly of the wicked laid siege against me; and elsewhere, My inheritance became to me as a lion in a wood, and has sent forth her voice against me. Pilate therefore, disgracing his authority by his pusillanimity, convicts himself of wickedness by regarding the multitude more than this just person, and bearing witness to Him that He was innocent, yet as guilty delivering Him up to the punishment of the cross, although the Romans had made laws that no man unconvicted should be put to death. But the executioners took the Lord of glory and nailed Him to the cross, crucifying Him indeed at the sixth hour, but having received the sentence of His condemnation at the third hour. After this they gave to Him vinegar to drink, mingled with gall. Then they divided His garments by lot. Then they crucified two malefactors with Him, on each side one, that it might be fulfilled which was written: They gave me gall to eat, and when I was thirsty they gave me vinegar to drink. And again: They divided my garment among themselves, and upon my vesture have they cast lots. And in another place: And I was reckoned with the transgressors. Then there was darkness for three hours, from the sixth to the ninth, and again light in the evening; as it is written: It shall not be day nor night, and at the evening there shall be light. All which things, when those malefactors saw that were crucified with Him, the one of them reproached Him as though He was weak and unable to deliver Himself; but the other rebuked the ignorance of his fellow and turning to the Lord, as being enlightened by Him, and acknowledging who He was that suffered, he prayed that He would remember him in His kingdom hereafter. He then presently granted him the forgiveness of his former sins, and brought him into paradise to enjoy the mystical good things; who also cried out about the ninth hour, and said to His Father: My God! My God! Why have You forsaken me? And a little afterward, when He had cried with a loud voice, Father, forgive them, for they know not what they do, and had added, Into Your hands I commit my spirit, He gave up the ghost, and was buried before sunset in a new sepulchre. But when the first day of the week dawned He arose from the dead, and fulfilled those things which before His passion He foretold to us, saying: The Son of man must continue in the heart of the earth three days and three nights. And when He was risen from the dead, He appeared first to Mary Magdalene, and Mary the mother of James, then to Cleopas in the way, and after that to us His disciples, who had fled away for fear of the Jews, but privately were very inquisitive about Him. But these things are also written in the Gospel.

And the two women were sitting together about to eat flesh, and the two youths were playing before them, and they ate with them, and a maidservant held the dish between them.

And `Akemehel, the son of Delilah, took from the dish [a piece of] flesh, which would fill both his hands, and put it to his mouth, and ebreles, the son of Maksaba, the King of the Philistines, snatched away that part of the flesh that was outside his mouth.

And `Akemehel drew his sword and cut off his head, and it fell into the dish before he could swallow what he had seized; and his body fell upon the paving of the house; and his hands and his feet twitched convulsively, and he died straightway.

And that handmaiden rose up from them, and she took the head of ebreles out of the dish, and put it back on its neck and covered it over with her garment.

And in answer to the Greeks we shall quote the following oracular response to Laius, as recorded by the tragic poet, either in the exact words of the oracle or in equivalent terms. Future events are thus made known to him by the oracle: “Do not try to beget children against the will of the gods. For if you beget a son, your son shall murder you; and all your household shall wade in blood.” Now from this it is clear that it was within the power of Laius not to try to beget children, for the oracle would not have commanded an impossibility; and it was also in his power to do the opposite, so that neither of these courses was compulsory. And the consequence of his not guarding against the begetting of children was, that he suffered from so doing the calamities described in the tragedies relating to Œdipus and Jocasta and their sons. Now that which is called the “idle argument,” being a quibble, is such as might be applied, say in the case of a sick man, with the view of sophistically preventing him from employing a physician to promote his recovery; and it is something like this: “If it is decreed that you should recover from your disease, you will recover whether you call in a physician or not; but if it is decreed that you should not recover, you will not recover whether you call in a physician or no. But it is certainly decreed either that you should recover, or that you should not recover; and therefore it is in vain that you call in a physician.” Now with this argument the following may be wittily compared: “If it is decreed that you should beget children, you will beget them, whether you have intercourse with a woman or not. But if it is decreed that you should not beget children, you will not do so, whether you have intercourse with a woman or no. Now, certainly, it is decreed either that you should beget children or not; therefore it is in vain that you have intercourse with a woman.” For, as in the latter instance, intercourse with a woman is not employed in vain, seeing it is an utter impossibility for him who does not use it to beget children; so, in the former, if recovery from disease is to be accomplished by means of the healing art, of necessity the physician is summoned, and it is therefore false to say that “in vain do you call in a physician.” We have brought forward all these illustrations on account of the assertion of this learned Celsus, that “being a God he predicted these things, and the predictions must by all means come to pass.” Now, if by “by all means” he means “necessarily,” we cannot admit this. For it was quite possible, also, that they might not come to pass. But if he uses “by all means” in the sense of “simple futurity,” which nothing hinders from being true (although it was possible that they might not happen), he does not at all touch my argument; nor did it follow, from Jesus having predicted the acts of the traitor or the perjurer, that it was the same thing with His being the cause of such impious and unholy proceedings. For He who was amongst us, and knew what was in man, seeing his evil disposition, and foreseeing what he would attempt from his spirit of covetousness, and from his want of stable ideas of duty towards his Master, along with many other declarations, gave utterance to this also: “He that dippeth his hand with me in the dish, the same shall betray me.”

The first disciple will bear the censer, the perfumes and the spices; the second disciple will bear the book, papers, pens, ink, and any stinking or impure materials; the third will carry the knife and the craft knife of magical art, the lantern, and the candles; the fourth, the Psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it is necessary for the master himself to carry in his hand the staff, and the wand or rod. The things necessary being thus disposed, the master will go with his disciples unto the assigned place, where they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and orations which thou wilt find in Book II.

If he blessed over the wine before the meal he has exempted the wine after the meal. If he blessed over the appetizer (parperet) before the meal, he has exempted the dessert (parperet) after the meal. If he blessed over the bread he has exempted the appetizer/dessert (parperet), but if he blessed over the appetizer/dessert (parperet) he has not exempted the bread. Bet Shammai say: [he has not even exempted] a cooked [grain] dish.

They may not give a poor person wandering from place to place less than a loaf worth a pundion at a time when four seahs [of wheat cost] one sela. If he spends the night [at a place], they must give him the cost of what he needs for the night. If he stays over Shabbat they must give him enough food for three meals. He who has the money for two meals, he may not take anything from the charity dish. And if he has enough money for fourteen meals, he may not take any support from the communal fund. The communal fund is collected by two and distributed by three people.

Wine [is liable for tithes] after it has been skimmed [in the lower part of the winepress]. Even though it has been skimmed, he may take from the upper winepress, or from the duct, and drink [without taking out tithe]. Oil [is liable for tithes] after it has gone down into the trough. But even after it has gone down into the trough he may still take oil from the pressing bale, or from the press beam, or from the boards between the press [without tithing,] And he may put such oil on a cake, or large plate. But he should not put the oil in a dish or stewpot, while they are boiling. Rabbi Judah says: he may put it into anything except that which contains vinegar or brine.

If he pickled, stewed, or salted [produce], he is liable [to give tithes]. If he stored [produce] in the ground [in order to warm it up] he is exempt. If he dipped it [while yet] in the field, he is exempt. If he split olives so that the bitter taste may come out of them, he is exempt. If he squeezed olives against his skin, he is exempt. If he squeezed them and put [the oil] into his hand, he is liable. One who makes a viscous liquid [from grapes or olives] in order to put it in a dish is exempt. But if to put it in an [empty] pot, he is liable for it is like a small vat.

On the eve of the first [others read “last”] festival-day of Pesah in the fourth and in the seventh [years of the sabbatical cycle] the removal was performed. Terumah and the terumah of tithe were given to their owners, the first tithe was given to its owner, the tithe of the poor to its owner, and maaser sheni and first-fruits were removed in every place. Rabbi Shimon says: first-fruits were given to the priests like terumah. As for a cooked dish [with maaser sheni in it]: Bet Shammai says: it must be removed. But Bet Hillel say: lo, it may be considered as already removed.

Seasonings of terumah and of kilayim of the vineyard that fell into a dish, and there is not enough of one to season, nor is there of the other to season, but together they seasoned: It [the dish] is prohibited to non-priests but permitted to priests. Rabbi Shimon declares it permitted to non-priests and to priests.

Seasonings of terumah and of kilayim of the vineyard that fell into a dish, and there is not enough of one to season, nor is there of the other to season, but together they seasoned: It [the dish] is prohibited to non-priests but permitted to priests. Rabbi Shimon declares it permitted to non-priests and to priests.

Meat of most holy [sacrifices] and meat of less holy [sacrifices] were cooked together with ordinary meat: [the dish] is prohibited to the unclean, but permitted to the clean.

A dish which one cooked with shells of orlah must be burned. If [the dish] became mixed up with other [dishes], it becomes neutralized in two-hundred-and-one.

A dish which one cooked with shells of orlah must be burned. If [the dish] became mixed up with other [dishes], it becomes neutralized in two-hundred-and-one.

One may not pierce an egg shell, fill it with oil, and place it over the mouth of a lamp, in order that it should drip, and even if it is of clay. And Rabbi Judah permits it. But if the potter connects it beforehand it is permitted, because it is one utensil. One may not fill a dish of oil, place it at the side of a lamp, and put the wick end in it in order that it should draw. And Rabbi Judah permits it.

If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place [a dish on it] until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish; And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back; But Bet Hillel says: one may even put it back.

If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place [a dish on it] until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish; And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back; But Bet Hillel says: one may even put it back.

If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place [a dish on it] until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish; And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back; But Bet Hillel says: one may even put it back.

If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place [a dish on it] until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish; And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back; But Bet Hillel says: one may even put it back.

If an oven was heated with stubble or straw, one may not place [a dish] either inside or on top. If a single stove was heated with stubble or straws, it is like a double stove; With peat or wood, it is like an oven.

A kettle which was removed [from the fire]: one may not pour cold water into it so that it should warm up, but one may pour it [water] into or into a cup in order to temper it. The pan or pot which was removed [from the fire] while it is boiling, one must not put spices into it, but one may put [spices] into a dish or a tureen. Rabbi Judah says: he may put [spices] into anything except what contains vinegar or brine.

They do not prepare [pickling] brine on Shabbat, but he may prepare salt water and dip his bread into it or put it into a cooked dish. Rabbi Yose said: but that is brine, whether [one prepares] much or little? Rather what is the salt water that is permitted? Oil is first put into the water or into the salt.

You have some knots for which one is not liable like [one is] for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her chemise, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather-bottles of wine and oil, and a meat dish. Rabbi Elazar ben Ya’akov says: one may tie [a rope] in front of an animal, that it should not go out. One may tie a bucket [over a well] with a belt but not with a rope; Rabbi Judah permits it. Rabbi Judah stated a general rule: any knot that is not permanent one is not liable for it.

One may turn a dish over a lamp so that the beams should not catch [fire], and over an infant’s excrement, and over a scorpion so that it should not bite. Rabbi Judah said: an incident came before Rabban Yohanan ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”

One may place a cooked dish in a pit for it to be guarded; And good water into foul water for it to be cooled; or cold water in the sun for it to be heated. One whose clothes fell into water on the road may walk in them without concern. When he reaches the outer courtyard he may spread them out in the sun, but not in sight of the people.

It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.

One who sorts beans on Yom Tov: Bet Shammai says: he must sort the edible parts and eat [them immediately]. But Bet Hillel says: he may sort as usual in his lap or in a basket or in a dish; but not with a board or in a sifter or in a sieve. Rabban Gamaliel says: he may even rinse them [in water] and skim off [the refuse].

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.

He who vows [not to eat] what is “cooked [mebushal] is permitted what is roasted or seethed. If he says, “Konam if I taste any cooked dish [tabshil]” he is forbidden [to eat] food loosely cooked in a pot, but is permitted [to eat] food solidly-cooked. He may also eat a lightly boiled egg and gourds put in ashes.

Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes”.

The one who had been selected to offer the incense took up the ladle, which was in shape like a big tarkav of gold, and it held three kavs, And the [small] dish was in the middle of it, heaped up with incense. This had a covering, over which was spread a piece of cloth.

The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and [after finishing] went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out.

They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).

A wooden vessel that was broken into two parts becomes clean, except for a folding table, a dish with compartments for [different kinds of] food, and a householder's footstool. Rabbi Judah says: a double dish and a Babylonian drinking vessel are subject to the same law. When do wooden vessels begin to be susceptible to impurity? A bed and a cot, after they are sanded with fishskin. If the owner determined not to sand them over they are susceptible to impurity. Rabbi Meir says: a bed becomes susceptible to impurity as soon as three rows of meshes have been knitted in it.

A wooden vessel that was broken into two parts becomes clean, except for a folding table, a dish with compartments for [different kinds of] food, and a householder's footstool. Rabbi Judah says: a double dish and a Babylonian drinking vessel are subject to the same law. When do wooden vessels begin to be susceptible to impurity? A bed and a cot, after they are sanded with fishskin. If the owner determined not to sand them over they are susceptible to impurity. Rabbi Meir says: a bed becomes susceptible to impurity as soon as three rows of meshes have been knitted in it.

A skin bottle [becomes clean if the holes in it are of] a size through which warp-stoppers [can fall out]. If a warp-stopper cannot be held in, but it can still hold a woof-stopper it remains unclean. A dish holder that cannot hold dishes but can still hold trays remains unclean. A chamber-pot that cannot hold liquids but can still hold excrements remains unclean. Rabban Gamaliel rules that it is clean since people do not usually keep one that is in such a condition.

A wood block that was fixed to a row on a wall, whether he fixed it and did not built upon it or built upon it but did not fix it, it is susceptible to uncleanness. If he fixed it and also built upon, it is clean. Matting that was spread over the roof-beams, whether he fixed it but did not put on the plasterwork or whether he put on the plasterwork but did not fix it, it is susceptible to uncleanness. If it was fixed and he laid plasterwork over it, it is clean. A dish that was fixed to a chest, box or cupboard: If in such a manner as to hold its contents in the usual way, it is susceptible to uncleanness, But if it was in a manner that it cannot hold its contents in the usual way it is clean.

Glass vessels--those that are flat are pure and those that have receptacles are susceptible. After they are broken they become clean. If he again made vessels of them they become susceptible to uncleanness from that point and onward. A glass tray or a flat dish is pure. If it has a rim it is susceptible. The concave bottom of a glass bowl or plate which was adapted for use is pure. If it was polished or scraped with a file it becomes susceptible to uncleanness.

First [degree uncleanness] in common food is unclean and conveys uncleanness; Second [degree uncleanness] invalidates but does not convey uncleanness. And third [degree uncleanness] may be eaten in a dish mixed with terumah.

First [degree] and second [degree uncleanness] in terumah are unclean and convey uncleanness; Third [degree uncleanness] causes invalidity but does not convey uncleanness. And fourth [degree uncleanness] may be eaten in a dish containing holy food.

First, second and third [degrees of uncleanness] in holy foods are unclean and convey uncleanness; Fourth [degree of uncleanness] is invalid and causes no uncleanness; And fifth [degree of uncleanness] may be eaten in a dish containing holy food.

If one inclined a dish against a wall that it might be rinsed [by rainwater], it comes under the law of ‘if water be put’. But if in order that the wall might not be damaged, it does not come under the law of ‘if water be put’.

The aneth stalk after having given its taste to a dish is no longer subject to the laws of terumah, and also no longer imparts food uncleanness. The young sprouts of hawthorn, of lapidum, or leaves of the wild arum, do not impart food uncleanness until they are sweetened. Rabbi Shimon says: also [the leaves of] the colocynth are like them.

MISHNAH: If salted fish was brought before him with bread, one recites the benediction over the salted fish and frees the bread because the bread is accessory. The following is the principle: Anything that is the main dish and comes with a side dish, one recites the benediction on the main dish and this frees the side dish.

MISHNAH: If salted fish was brought before him with bread, one recites the benediction over the salted fish and frees the bread because the bread is accessory. The following is the principle: Anything that is the main dish and comes with a side dish, one recites the benediction on the main dish and this frees the side dish.

MISHNAH: If salted fish was brought before him with bread, one recites the benediction over the salted fish and frees the bread because the bread is accessory. The following is the principle: Anything that is the main dish and comes with a side dish, one recites the benediction on the main dish and this frees the side dish.

MISHNAH: If salted fish was brought before him with bread, one recites the benediction over the salted fish and frees the bread because the bread is accessory. The following is the principle: Anything that is the main dish and comes with a side dish, one recites the benediction on the main dish and this frees the side dish.

Clarification. Rebbi Abbahu, Rebbi Yose ben Ḥanina, and Rebbi Simeon ben Laqish passed by the orchard of Doron. The sharecropper brought them one peach; they and their donkeys ate from it and left some over. They estimated it to be like a dish from Kefar Ḥananiah that contains a seah of lentils. After a time they passed by there, he brought them two or three peaches in one hand. They said to him, we would like some from that tree. He said to them, they are from it. On that, they quoted (Ps. 107:34): “A fruit-bearing land into salt flats, because of the evil of its inhabitants.”

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.”

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

Ulla bar Ismael in the name of Rebbi Ḥanina: Rebbi and Rebbi Yose ben Rebbi Jehudah descended into Acco and were received by Rebbi Mana. Rebbi said to them, make us a dish of vegetables; he made him red meat. The next day, he said again make us a dish of vegetables; he made him chicken. Rebbi said, this one is recognizable as coming from the door of Samaël. Rebbi Yose ben Rebbi Jehudah said to him, he is not even coming from the door of Samaël. Why did he do this? Because he is a student from the students of Rebbi Jehudah, and Rebbi Jehudah said vegetables are forbidden in the border settlements of the Land of Israel. When he met him, he told him the facts. He said to him, you should have acted following us.

Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath.

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.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

HALAKHAH: Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: Wine left uncovered must be poured out, even if it is heave. A dish cooked with water that was left uncovered must be thrown out, even if it is heave and certainly if it is profane. Rebbi Yose said, our Mishnah says so: “Heave wine that was left uncovered should be poured out, and certainly profane wine.” The colleagues in the name of Rebbi Joḥanan: It is forbidden to keep wine that was left uncovered; if it was kept and it turned into vinegar by itself it is forbidden. It is forbidden to keep figs and grapes that were pecked at; if they were kept and dried up by themselves they are permitted.

Rebbi Ammi said, one has to be careful with what the creatures are careful. It is forbidden to put a coin into the mouth, or a dish under the bed, a bread in the arm pit, a knife in the middle of a radish, a knife into an etrog. Rebbi Yose ben Rebbi Abun said, all sweat that comes from a human is poison except the sweat of the face.

What is the difference between this and dill? Did we not state: “Dill which gave its taste [to a dish] in a pot no longer is under the rules of heave and does not accept the impurity of food.” They gave to you from your own. From biblical law it should not accept the impurity of foodstuffs; they said that it should accept the impurity of foodstuffs and they said that after it transferred its taste it is disregarded.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

MISHNAH: He who pickles, cooks, or salts in the field is obligated. He who stores in the ground is free. He who dips in the field is free. He who pounds olives to remove the resin is free. He who squeezes olives on his skin is free but if he squeezed and put into his hand he is obligated. He who prepares wine sauce for a dish is free but in a pot it is obligated for it is like a small cistern.

Does not the fire induce ṭevel anyhow? Explain it if the dish was cold. “In a pot it is obligated;” Rebbi Eleazar said, that refers to an empty pot. The Mishnah does not say so, but “he who prepares wine sauce for a dish is free but in a pot it is obligated for it is like a small cistern.”

Does not the fire induce ṭevel anyhow? Explain it if the dish was cold. “In a pot it is obligated;” Rebbi Eleazar said, that refers to an empty pot. The Mishnah does not say so, but “he who prepares wine sauce for a dish is free but in a pot it is obligated for it is like a small cistern.”

MISHNAH: If children hid figs for the Sabbath and he forgot to tithe them they may not be eaten after the Sabbath until they are tithed. A Sabbath basket the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend may not eat from it unless he tithed. He who takes olives from the vat may dip them singly into salt and eat them, but if he salted them as a dish he is obligated. Rebbi Eliezer says, from a pure vat he is obligated but from an impure one he is free because he might put the leftovers back [into the vat]. One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free.

Rebbi Jonah changed his mind and understood it from the following (Deut. 14:26): “Spend the money for anything you desire.” Where do we hold? If one adds the taste of wine to a dish, is that not tasting badly? The rabbis of Caesarea say, explain it with ’rznyyh and gmzvzynyyh. Anything auxiliary to food is considered food.

A Mishnah disagrees with Rebbi Joḥanan: “Spices, water, or salt a woman borrowed from a friend for her dough, goes after both their feet.” Rebbi Abba said, for eruv they went according to the logical rule. You should know that this is so since they say there in the name of Rav Ḥisda, but we know not whether from a tradition or a Mishnah, “even logs!” Did we want to say that logs have no credible importance? A baraita disagrees with Rebbi Simeon ben Laqish: “If a tithe dish is prepared with profane spices, the increase belongs to Second Tithe.” Explain it if the improvement cannot be tasted. But was it not stated: “If a profane dish is prepared with Second Tithe spices, the tithe cannot escape redemption”? According to Rebbi Joḥanan, if the volume was increased. According to Rebbi Simeon ber Laqish if the improvement was clearly recognizable.

A Mishnah disagrees with Rebbi Joḥanan: “Spices, water, or salt a woman borrowed from a friend for her dough, goes after both their feet.” Rebbi Abba said, for eruv they went according to the logical rule. You should know that this is so since they say there in the name of Rav Ḥisda, but we know not whether from a tradition or a Mishnah, “even logs!” Did we want to say that logs have no credible importance? A baraita disagrees with Rebbi Simeon ben Laqish: “If a tithe dish is prepared with profane spices, the increase belongs to Second Tithe.” Explain it if the improvement cannot be tasted. But was it not stated: “If a profane dish is prepared with Second Tithe spices, the tithe cannot escape redemption”? According to Rebbi Joḥanan, if the volume was increased. According to Rebbi Simeon ber Laqish if the improvement was clearly recognizable.

MISHNAH: How does one redeem a fourth-year orchard? He puts a tetradrachma before three [experts] and asks, how much does a person redeem for himself for a tetradrachma when all expense is on him? Then he puts down the money and says, all that is collected under this is exchanged for this money; so and so many baskets per tetradrachma. In a Sabbatical, he redeems its full value. If all of it was abandoned, he has only the cost of harvesting. He who redeems a fourth-year orchard adds its fifth whether it was his or was given to him as a gift. The removal was on the day before the first day of Passover in the fourth and the seventh year [of the Sabbatical cycle.] What is the removal? One gives heave and heave of the tithe to its recipients, First Tithe to its recipients, tithe of the poor to its recipients. Second Tithe and First Fruits are removed on the spot. Rebbi Simeon says, first fruits one gives to the Cohanim like heave. A cooked dish the House of Shammai say one has to remove, but the House of Hillel say it is as if removed. He who had produce in this time and the year of removal came, the House of Shammai say he has to exchange it for money; the House of Hillel say, either money or produce.

Everybody agrees that bread and oil have to be removed, wine and spices are as if removed. Where do they disagree: A cooked dish the House of Shammai says one has to remove, but the House of Hillel say one does not have to remove.

Rebbi Abbahu in the name of Rebbi Joḥanan, there are three kinds of imparting taste. Anything a common person tastes and says, this dish is not missing anything, if it fell in, it may improve the taste but is permitted. Even if he says, this dish contains spice x, when it spoils the taste it is permitted. But if a professional tastes it and says, this dish contains spice x, when it spoils the taste it is forbidden.

Rebbi Abbahu in the name of Rebbi Joḥanan, there are three kinds of imparting taste. Anything a common person tastes and says, this dish is not missing anything, if it fell in, it may improve the taste but is permitted. Even if he says, this dish contains spice x, when it spoils the taste it is permitted. But if a professional tastes it and says, this dish contains spice x, when it spoils the taste it is forbidden.

Rebbi Abbahu in the name of Rebbi Joḥanan, there are three kinds of imparting taste. Anything a common person tastes and says, this dish is not missing anything, if it fell in, it may improve the taste but is permitted. Even if he says, this dish contains spice x, when it spoils the taste it is permitted. But if a professional tastes it and says, this dish contains spice x, when it spoils the taste it is forbidden.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abba bar Mamal said, the use of ‘orlah in Tiberias [is judged] by a majority. A Mishnah disagrees with Rebbi Abba bar Mamal: “A dish cooked with ‘orlah shells must be burned.” He explains it by a clay vessel among pots. Rebbi Yose said, does Rebbi Abba bar Mamal say that it is permitted to do so from the start? No, to correct the past. How is that? If it is enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is enough to prohibit. If it is not enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is not enough to prohibit.

There, we have stated: “The following things from Gentiles are forbidden even for usufruct: Wine, Gentiles’ vinegar which originally was wine, and Hadrianic pottery.” Rebbi Zeïra in the name of Rebbi Jeremiah: This is Rebbi Meïr’s, as we have stated: Hadrianic pottery is forbidden even for usufruct. Where do we hold? If one put it into a dish, everybody agrees that it is forbidden. If he sells it excluding the value of libation wine contained in it, everybody agrees that it is permitted. But we deal with the case that he put it on top of a dish.

There, we have stated: “The following things from Gentiles are forbidden even for usufruct: Wine, Gentiles’ vinegar which originally was wine, and Hadrianic pottery.” Rebbi Zeïra in the name of Rebbi Jeremiah: This is Rebbi Meïr’s, as we have stated: Hadrianic pottery is forbidden even for usufruct. Where do we hold? If one put it into a dish, everybody agrees that it is forbidden. If he sells it excluding the value of libation wine contained in it, everybody agrees that it is permitted. But we deal with the case that he put it on top of a dish.

MISHNAH: A dish cooked with ‘orlah shells must be burned. If it was mixed with mixed with others it may be lifted by one in 200. If one heated an oven with ‘orlah shells and used it to bake bread, the bread must be burned. If it was mixed with others it may be lifted by one in 200.

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

“One does not put bread dough into the oven.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi: Women are more careful with bread than with dishes. What is the difference between bread and dish? A dish one usually eats hot, bread one usually does not eat hot. There, they say, hot bread is accompanied by fever. A wasp, cold; a scorpion, hot. He who switches is in danger.

“One does not put bread dough into the oven.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi: Women are more careful with bread than with dishes. What is the difference between bread and dish? A dish one usually eats hot, bread one usually does not eat hot. There, they say, hot bread is accompanied by fever. A wasp, cold; a scorpion, hot. He who switches is in danger.

MISHNAH: If a cooking stove was heated with straw or stubbles one may put a dish on it, with olive cake or wood he should not put it on unless he emptied or covered it with ashes. The House of Shammai say, hot water but no dish, but the House of Hillel say, hot water and dish. The House of Shammai say one takes away but may not return it but the House of Hillel say one even may return.

MISHNAH: If a cooking stove was heated with straw or stubbles one may put a dish on it, with olive cake or wood he should not put it on unless he emptied or covered it with ashes. The House of Shammai say, hot water but no dish, but the House of Hillel say, hot water and dish. The House of Shammai say one takes away but may not return it but the House of Hillel say one even may return.

MISHNAH: If a cooking stove was heated with straw or stubbles one may put a dish on it, with olive cake or wood he should not put it on unless he emptied or covered it with ashes. The House of Shammai say, hot water but no dish, but the House of Hillel say, hot water and dish. The House of Shammai say one takes away but may not return it but the House of Hillel say one even may return.