gentile

Rebbi Ḥanina said, (this means) [a baraita implies] that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: There it is different for it is not known who is endangering whom.

Rebbi Ḥanina said, (this means) [a baraita implies] that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: There it is different for it is not known who is endangering whom.

Rebbi Ḥanina said, (this means) [a baraita implies] that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: There it is different for it is not known who is endangering whom.

“One who cuts a Gentile’s hair cuts it until he comes to the lock. Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror, from a Samaritan he does not look into the mirror. They permitted the family of Rebbi that they might look, because they were in need of Roman government connections.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek, because they were in need of Roman government connections.

“One who cuts a Gentile’s hair cuts it until he comes to the lock. Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror, from a Samaritan he does not look into the mirror. They permitted the family of Rebbi that they might look, because they were in need of Roman government connections.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek, because they were in need of Roman government connections.

It was stated: One does not buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzzot. “It happened that a Gentile in Sidon was selling phylacteries, Torah scrolls, and mezuzzot. The case came before the Sages who ruled that one might buy from him.” Rebbi Samuel ben Naḥman in the name of Rebbi Ḥama bar Ḥanina: This was a convert who returned to his origin.

It was stated: One does not buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzzot. “It happened that a Gentile in Sidon was selling phylacteries, Torah scrolls, and mezuzzot. The case came before the Sages who ruled that one might buy from him.” Rebbi Samuel ben Naḥman in the name of Rebbi Ḥama bar Ḥanina: This was a convert who returned to his origin.

MISHNAH: The following Gentile properties are forbidden and the prohibition is of usufruct: Wine, and vinegar which originally was wine, and Hadrianic pottery, and heart-removed skins. Rabban Simeon ben Gamliel says, if the tear is circular they are forbidden, oblong permitted. Meat brought into a pagan Temple is permitted but what leaves is forbidden because it is sacrifice to the dead, the words of Rebbi Aqiba. It is forbidden to trade with those who go to ugliness.

HALAKHAH: “The following Gentile properties are forbidden,” etc. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: Bitter, sweet, and hot are not under the rules of being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules of being uncovered or under those of libation wine. Rebbi Simon explains: The hot, spice wine. The bitter, vermouth wine. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the custudy of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules of being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Ze`ira, Rebbi (Joshua) [Hoshaia], Rebbi Abun bar Cahana, and Rebbi Ḥanianiah the colleague of the rabbis, went to visit him. They saw Rebbi Joshua ben Zeidal sitting there. They said, there is the master of the decision and the person of the happening, let us ask him. He said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules of being uncovered or under those of libation wine. One said to him, maybe that of Rebbi Simeon ben Laqish is for argument’s sake? He told them, it is for action and you can rely on it. When (they got up) [returned], Rebbi Ila was standing with Rebbi Abun bar Cahana and told him, if you did not prefer decisions, is this not a baraita? As Rebbi Ḥiyya stated, “why is cooked wine of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so, “wine and vinegar which originally was wine.”

HALAKHAH: “The following Gentile properties are forbidden,” etc. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: Bitter, sweet, and hot are not under the rules of being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules of being uncovered or under those of libation wine. Rebbi Simon explains: The hot, spice wine. The bitter, vermouth wine. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the custudy of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules of being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Ze`ira, Rebbi (Joshua) [Hoshaia], Rebbi Abun bar Cahana, and Rebbi Ḥanianiah the colleague of the rabbis, went to visit him. They saw Rebbi Joshua ben Zeidal sitting there. They said, there is the master of the decision and the person of the happening, let us ask him. He said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules of being uncovered or under those of libation wine. One said to him, maybe that of Rebbi Simeon ben Laqish is for argument’s sake? He told them, it is for action and you can rely on it. When (they got up) [returned], Rebbi Ila was standing with Rebbi Abun bar Cahana and told him, if you did not prefer decisions, is this not a baraita? As Rebbi Ḥiyya stated, “why is cooked wine of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so, “wine and vinegar which originally was wine.”

Rebbi Assi, Rebbi Joḥanan in the name of Ben Bathyra: If libation wine fell into a cistern, it should be sold entirely to a Gentile except the value of the libation wine contained in it. Rebbi Assi in the name of Rebbi Joḥanan: Undetermined wine of a Gentile is forbidden but does not make impure. If he deposited it with him it is forbidden for drinking but permitted for usufruct. Rebbi Ze‘ira asked before Rebbi Yasa, how? If he segregated it? He told him, if he deposited it. Rebbi Abbahu came in the name of Rebbi Joḥanan: There are three kinds of wine. If he saw the Gentile pouring a libation, it is certainly pagan worship and induces severe impurity like a reptile.Gentiles’ undetermined wine is forbidden but does not cause impurity. If he deposited with him with one seal it is forbidden to drink and permitted for usufruct. Rebbi Jeremiah said before Rebbi Ze‘ira: See what he said! He only said with a seal. Therefore without a seal it is forbidden for drinking and usufruct. Rebbi Eleazar instructed: if it was segregated; Rebbi Ze‘ira enjoyed it.

Rebbi Assi, Rebbi Joḥanan in the name of Ben Bathyra: If libation wine fell into a cistern, it should be sold entirely to a Gentile except the value of the libation wine contained in it. Rebbi Assi in the name of Rebbi Joḥanan: Undetermined wine of a Gentile is forbidden but does not make impure. If he deposited it with him it is forbidden for drinking but permitted for usufruct. Rebbi Ze‘ira asked before Rebbi Yasa, how? If he segregated it? He told him, if he deposited it. Rebbi Abbahu came in the name of Rebbi Joḥanan: There are three kinds of wine. If he saw the Gentile pouring a libation, it is certainly pagan worship and induces severe impurity like a reptile.Gentiles’ undetermined wine is forbidden but does not cause impurity. If he deposited with him with one seal it is forbidden to drink and permitted for usufruct. Rebbi Jeremiah said before Rebbi Ze‘ira: See what he said! He only said with a seal. Therefore without a seal it is forbidden for drinking and usufruct. Rebbi Eleazar instructed: if it was segregated; Rebbi Ze‘ira enjoyed it.

Rebbi Assi, Rebbi Joḥanan in the name of Ben Bathyra: If libation wine fell into a cistern, it should be sold entirely to a Gentile except the value of the libation wine contained in it. Rebbi Assi in the name of Rebbi Joḥanan: Undetermined wine of a Gentile is forbidden but does not make impure. If he deposited it with him it is forbidden for drinking but permitted for usufruct. Rebbi Ze‘ira asked before Rebbi Yasa, how? If he segregated it? He told him, if he deposited it. Rebbi Abbahu came in the name of Rebbi Joḥanan: There are three kinds of wine. If he saw the Gentile pouring a libation, it is certainly pagan worship and induces severe impurity like a reptile.Gentiles’ undetermined wine is forbidden but does not cause impurity. If he deposited with him with one seal it is forbidden to drink and permitted for usufruct. Rebbi Jeremiah said before Rebbi Ze‘ira: See what he said! He only said with a seal. Therefore without a seal it is forbidden for drinking and usufruct. Rebbi Eleazar instructed: if it was segregated; Rebbi Ze‘ira enjoyed it.

There, we have stated: “With a Gentile, it is like his produce. Rebbi Simeon says, it is demay.” Rebbi Ḥananiah asked before Rebbi Mani: Does it mean, really like his produce? Freeing what would be ṭevel at another place? He said to him, for all that is in it. Rebbi Ḥanina was uselessly opposing him.

HALAKHAH: “Gentiles’ wine skins and jugs,” etc. “Rough Gentile wine skins are permitted; tarred ones are forbidden. If a Gentile made it and insulated it while a Jew was watching, one may fill it with wine without worry.” Should one not be afraid that possibly he made a libation? He will not usually make a libation in repugnant circumstances. Then even if no Jew was watching? I say, maybe he switched.

HALAKHAH: “Gentiles’ wine skins and jugs,” etc. “Rough Gentile wine skins are permitted; tarred ones are forbidden. If a Gentile made it and insulated it while a Jew was watching, one may fill it with wine without worry.” Should one not be afraid that possibly he made a libation? He will not usually make a libation in repugnant circumstances. Then even if no Jew was watching? I say, maybe he switched.

“Gentile jugs, new ones are permitted even tarred; old are forbidden even if not tarred.” Here you say tarred are permitted and there you say tarred are prohibited. Rebbi Abbahu said, I investigated tarring of jugs; they do not use vinegar while tarring.

“If the Gentile filled it with water, the Jew fills it with water; then he fills it with wine without worry. It the Gentile filled it with fish fluid or fish sauce the Jew may fill it with wine. If the Gentile filled it with wine, the Jew fills it with fish fluid or fish sauce, then he fills it with wine without worry.”

“If the Gentile filled it with water, the Jew fills it with water; then he fills it with wine without worry. It the Gentile filled it with fish fluid or fish sauce the Jew may fill it with wine. If the Gentile filled it with wine, the Jew fills it with fish fluid or fish sauce, then he fills it with wine without worry.”

“If the Gentile filled it with water, the Jew fills it with water; then he fills it with wine without worry. It the Gentile filled it with fish fluid or fish sauce the Jew may fill it with wine. If the Gentile filled it with wine, the Jew fills it with fish fluid or fish sauce, then he fills it with wine without worry.”

Rebbi Joḥanan went to meet Rebbi Yudan the Prince at Acco. They came and asked him, how does one purify jugs? He said, from the following I taught them, since after the Gentile filled it with fish fluid or fish sauce the Jew fills it with wine. Rebbi Yasa in the name of Rebbi Joḥanan, if he puts them into the fire not so much more? Rebbi Ḥiyya in the name of Rebbi Joḥanan, if he strips off the tarring not so much more? Do they stand this? If they stand it, they stand.

Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Abba bar Zavda, Rebbi Samuel bar Rav Isaac asked: Does this negate the declaration of Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi (Assi) [Yasa] came in the name of Rebbi Joḥanan: Originally, they said, one does curdle [neither] with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. The language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. (The stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching; the stomach contents of a qualified animal which suckled from a torn one are forbidden following the later teaching.) [The stomach contents of a qualified animal which suckled from a torn one are forbidden following the former teaching, and the stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching.] And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the son[s] of (Rebbi) Jehudah ben Shamua that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Abba bar Zavda, Rebbi Samuel bar Rav Isaac asked: Does this negate the declaration of Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi (Assi) [Yasa] came in the name of Rebbi Joḥanan: Originally, they said, one does curdle [neither] with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. The language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. (The stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching; the stomach contents of a qualified animal which suckled from a torn one are forbidden following the later teaching.) [The stomach contents of a qualified animal which suckled from a torn one are forbidden following the former teaching, and the stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching.] And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the son[s] of (Rebbi) Jehudah ben Shamua that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Abba bar Zavda, Rebbi Samuel bar Rav Isaac asked: Does this negate the declaration of Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi (Assi) [Yasa] came in the name of Rebbi Joḥanan: Originally, they said, one does curdle [neither] with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. The language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. (The stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching; the stomach contents of a qualified animal which suckled from a torn one are forbidden following the later teaching.) [The stomach contents of a qualified animal which suckled from a torn one are forbidden following the former teaching, and the stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching.] And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the son[s] of (Rebbi) Jehudah ben Shamua that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Abba bar Zavda, Rebbi Samuel bar Rav Isaac asked: Does this negate the declaration of Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi (Assi) [Yasa] came in the name of Rebbi Joḥanan: Originally, they said, one does curdle [neither] with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. The language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. (The stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching; the stomach contents of a qualified animal which suckled from a torn one are forbidden following the later teaching.) [The stomach contents of a qualified animal which suckled from a torn one are forbidden following the former teaching, and the stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching.] And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the son[s] of (Rebbi) Jehudah ben Shamua that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Abba bar Zavda, Rebbi Samuel bar Rav Isaac asked: Does this negate the declaration of Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi (Assi) [Yasa] came in the name of Rebbi Joḥanan: Originally, they said, one does curdle [neither] with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. The language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. (The stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching; the stomach contents of a qualified animal which suckled from a torn one are forbidden following the later teaching.) [The stomach contents of a qualified animal which suckled from a torn one are forbidden following the former teaching, and the stomach contents of a torn animal which suckled from a qualified one are permitted following the later teaching.] And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the son[s] of (Rebbi) Jehudah ben Shamua that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

MISHNAH: The following matters of Gentiles are forbidden but their prohibition is not of usufruct: Milk which the Gentile milked when no Jew was seeing him, bread, their oil, and anything preserved by cooking. Rebbi and his court permitted oil. Preserves in which usually wine is used, and vinegar, and pieces of triton, and fish sauce not containing a whole fish, and hallec, and a lump of asa foetida, and salqonarit salt; these are forbidden but their prohibition is not of usufruct:

HALAKHAH: “The following matters of Gentiles are forbidden,” etc. Why is Gentile’s milk forbidden? Rebbi Abba (son of) [in the name of] Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison given between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net. Workers were in the field. The water pitcher was uncovered. The first ones drank and were [not] disabled. The second ones died. I say that it was sinking poison. In the days of Rebbi Jeremiah the barrels of the great assembly were uncovered. The first ones drank and were not disabled. The second ones died. I say that it was sinking poison. It was stated thus: “If a watermelon was pecked and ten people ate from it or wine was uncovered and ten people drank from it, it is forbidden to eat or drink after them; I say that there is sinking poison.”

HALAKHAH: “The following matters of Gentiles are forbidden,” etc. Why is Gentile’s milk forbidden? Rebbi Abba (son of) [in the name of] Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison given between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net. Workers were in the field. The water pitcher was uncovered. The first ones drank and were [not] disabled. The second ones died. I say that it was sinking poison. In the days of Rebbi Jeremiah the barrels of the great assembly were uncovered. The first ones drank and were not disabled. The second ones died. I say that it was sinking poison. It was stated thus: “If a watermelon was pecked and ten people ate from it or wine was uncovered and ten people drank from it, it is forbidden to eat or drink after them; I say that there is sinking poison.”

Rebbi Jeremiah said, why is Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew sits with the herd while the Gentile milks and brings to him.”

Rebbi Jeremiah said, why is Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew sits with the herd while the Gentile milks and brings to him.”

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan. Bread is of the practices of obfuscation. [Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation?] Do I say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it is logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it is logical that Gentile cooking should be permitted? But it must be the following: At a place where Jewish bread is not available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store; but one does not do this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan. Bread is of the practices of obfuscation. [Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation?] Do I say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it is logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it is logical that Gentile cooking should be permitted? But it must be the following: At a place where Jewish bread is not available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store; but one does not do this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan. Bread is of the practices of obfuscation. [Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation?] Do I say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it is logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it is logical that Gentile cooking should be permitted? But it must be the following: At a place where Jewish bread is not available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store; but one does not do this.

Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan. Bread is of the practices of obfuscation. [Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation?] Do I say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it is logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it is logical that Gentile cooking should be permitted? But it must be the following: At a place where Jewish bread is not available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store; but one does not do this.

They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Ioḥai stated thus: Food you shall buy from them with money and eat, etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. But roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking. (With bread it is in the category of Gentile cooking.) How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise trade (ply him) with him money. They said, that is what Rebbi Jonathan did. When a superior came to [his] town, he sent him an honor gift, that if a suit involving an orphan or a widow came he would have a way to mollify him.

They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Ioḥai stated thus: Food you shall buy from them with money and eat, etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. But roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking. (With bread it is in the category of Gentile cooking.) How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise trade (ply him) with him money. They said, that is what Rebbi Jonathan did. When a superior came to [his] town, he sent him an honor gift, that if a suit involving an orphan or a widow came he would have a way to mollify him.

Ḥawarnas is not forbidden because of Gentile cooking and one may use it for eruv tavšilin. Martisa is not forbidden because of Gentile cooking and one may use it for eruv tavšilin. Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking and one may use it for eruv tavšilin.

Ḥawarnas is not forbidden because of Gentile cooking and one may use it for eruv tavšilin. Martisa is not forbidden because of Gentile cooking and one may use it for eruv tavšilin. Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking and one may use it for eruv tavšilin.

Ḥawarnas is not forbidden because of Gentile cooking and one may use it for eruv tavšilin. Martisa is not forbidden because of Gentile cooking and one may use it for eruv tavšilin. Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking and one may use it for eruv tavšilin.

MISHNAH: The following are permitted to eat: Milk which a Gentile milked while a Jew saw him, and honey, and broken grapes (even though they drip they do not prepare for impurity.) Preserves in which usually wine or vinegar is not used, and uncut triton, and fish sauce containing a whole fish, and a leaf of asa foetida, and rolled olives; Rebbi Yose says, the pitted ones are forbidden. Locusts from the basket are forbidden, from storage permitted; similarly for heave.

HALAKHAH: “The following are permitted for usufruct,” etc. Rebbi Eleazar said, about a dish in which usually one does not add wine or vinegar. Therefore if it is certain that he added, it is forbidden even for usufruct. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a Jew and a Gentile put a pot on the fire, the Jew puts it down and the Gentile stirs. Who puts it back? One would say that the Jew puts it back. Rebbi Benjamin bar Levai said, only if it is cooked like Ben-Drosai’s food. Rebbi Yose asked, if it is cooked like Ben-Drosai’s food, why does the Jew have to put it back? Even the Gentile may put it back.

HALAKHAH: “The following are permitted for usufruct,” etc. Rebbi Eleazar said, about a dish in which usually one does not add wine or vinegar. Therefore if it is certain that he added, it is forbidden even for usufruct. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a Jew and a Gentile put a pot on the fire, the Jew puts it down and the Gentile stirs. Who puts it back? One would say that the Jew puts it back. Rebbi Benjamin bar Levai said, only if it is cooked like Ben-Drosai’s food. Rebbi Yose asked, if it is cooked like Ben-Drosai’s food, why does the Jew have to put it back? Even the Gentile may put it back.

HALAKHAH: “The following are permitted for usufruct,” etc. Rebbi Eleazar said, about a dish in which usually one does not add wine or vinegar. Therefore if it is certain that he added, it is forbidden even for usufruct. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a Jew and a Gentile put a pot on the fire, the Jew puts it down and the Gentile stirs. Who puts it back? One would say that the Jew puts it back. Rebbi Benjamin bar Levai said, only if it is cooked like Ben-Drosai’s food. Rebbi Yose asked, if it is cooked like Ben-Drosai’s food, why does the Jew have to put it back? Even the Gentile may put it back.

Rebbi Ila in the name of Rebbi Eleazar: Only if he put an idol on it. The opinions of Rav seem inconsistent. There he says, if one casts a cup for idolatry it is immediately forbidden, and here he says so? Explain it following what has been stated: “A Gentile’s idol is immediately forbidden, but a Jew’s when it was worshipped.” There is disagreement about an idol, maybe also for its appurtenances? Rebbi Simeon in the name of Rebbi Eleazar: There is disagreement also about appurtenances.

HALAKHAH: “If he took from it [wood to make] a weaver’s shuttle,” etc. Rebbi Ḥaggai said, when I descended from a ship I found Rebbi Jacob bar Aḥa sitting and asked him. “If he took from it [wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth the cloth is forbidden for usufruct.” But did we not state, “it should all be sold to a Gentile except for the value of the libation wine in it”? Rebbi Jacob bar Aḥa said, Ḥaggai raised the question, Ḥaggai resolved it. What is it? There people do not buy from the Gentile; but here people buy cloth from the Gentile.

HALAKHAH: “If he took from it [wood to make] a weaver’s shuttle,” etc. Rebbi Ḥaggai said, when I descended from a ship I found Rebbi Jacob bar Aḥa sitting and asked him. “If he took from it [wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth the cloth is forbidden for usufruct.” But did we not state, “it should all be sold to a Gentile except for the value of the libation wine in it”? Rebbi Jacob bar Aḥa said, Ḥaggai raised the question, Ḥaggai resolved it. What is it? There people do not buy from the Gentile; but here people buy cloth from the Gentile.

HALAKHAH: “If he took from it [wood to make] a weaver’s shuttle,” etc. Rebbi Ḥaggai said, when I descended from a ship I found Rebbi Jacob bar Aḥa sitting and asked him. “If he took from it [wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth the cloth is forbidden for usufruct.” But did we not state, “it should all be sold to a Gentile except for the value of the libation wine in it”? Rebbi Jacob bar Aḥa said, Ḥaggai raised the question, Ḥaggai resolved it. What is it? There people do not buy from the Gentile; but here people buy cloth from the Gentile.

MISHNAH: A Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped. A Gentile is able to annul his idol and that of a Jew; but a Jew cannot annul the idol of a Gentile. If one annulled an idol he annulled its appurtenances; if he annulled its appurtenances the appurtenances are annulled but it is forbidden.

MISHNAH: A Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped. A Gentile is able to annul his idol and that of a Jew; but a Jew cannot annul the idol of a Gentile. If one annulled an idol he annulled its appurtenances; if he annulled its appurtenances the appurtenances are annulled but it is forbidden.

MISHNAH: A Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped. A Gentile is able to annul his idol and that of a Jew; but a Jew cannot annul the idol of a Gentile. If one annulled an idol he annulled its appurtenances; if he annulled its appurtenances the appurtenances are annulled but it is forbidden.

HALAKHAH: “A Gentile’s idol is immediately forbidden,” etc. Rebbi Simeon ben Laqish said, the Mishnah speaks about an artist who works to sell it on the market. When he finishes it, it is a sure thing that he bows down before it. Rebbi Yose asked, if it is a sure thing that he bows down before it, why did we state “a Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped”?

HALAKHAH: “A Gentile’s idol is immediately forbidden,” etc. Rebbi Simeon ben Laqish said, the Mishnah speaks about an artist who works to sell it on the market. When he finishes it, it is a sure thing that he bows down before it. Rebbi Yose asked, if it is a sure thing that he bows down before it, why did we state “a Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped”?

“A Gentile’s idol is immediately forbidden,” therefore it can be annulled. “But a Jew’s only when it is worshipped,” therefore it cannot be annulled. Rebbi Ze`ira said, there is no “therefore”, only “it cannot be annulled or it can be annulled”. “A Gentile’s idol is immediately forbidden,” as it is written: you certainly shall destroy.“But a Jew’s only when it is worshipped,” as it is written, cursed be the man who makes a hewn or molten image, etc., when he puts it up. But some are switching this. “A Jew’s idol is immediately forbidden,” for it is written, cursed be the man. “But a Gentile’s only when it was worshipped,” as it is written, you certainly shall destroy all the places where these peoples worshipped. Rebbi Isaac bar Naḥman in the name of Samuel understood it from the following: If you inherited it when it was a god you shall burn it in fire, otherwise of which you will inherit their gods. Rebbi Joḥanan in the name of Rebbi Yannai understood it from the following: You should not covet silver or gold for them. You cannot covet and take, but others can covet and you are taking.

“A Gentile’s idol is immediately forbidden,” therefore it can be annulled. “But a Jew’s only when it is worshipped,” therefore it cannot be annulled. Rebbi Ze`ira said, there is no “therefore”, only “it cannot be annulled or it can be annulled”. “A Gentile’s idol is immediately forbidden,” as it is written: you certainly shall destroy.“But a Jew’s only when it is worshipped,” as it is written, cursed be the man who makes a hewn or molten image, etc., when he puts it up. But some are switching this. “A Jew’s idol is immediately forbidden,” for it is written, cursed be the man. “But a Gentile’s only when it was worshipped,” as it is written, you certainly shall destroy all the places where these peoples worshipped. Rebbi Isaac bar Naḥman in the name of Samuel understood it from the following: If you inherited it when it was a god you shall burn it in fire, otherwise of which you will inherit their gods. Rebbi Joḥanan in the name of Rebbi Yannai understood it from the following: You should not covet silver or gold for them. You cannot covet and take, but others can covet and you are taking.

“A Gentile’s idol is immediately forbidden,” therefore it can be annulled. “But a Jew’s only when it is worshipped,” therefore it cannot be annulled. Rebbi Ze`ira said, there is no “therefore”, only “it cannot be annulled or it can be annulled”. “A Gentile’s idol is immediately forbidden,” as it is written: you certainly shall destroy.“But a Jew’s only when it is worshipped,” as it is written, cursed be the man who makes a hewn or molten image, etc., when he puts it up. But some are switching this. “A Jew’s idol is immediately forbidden,” for it is written, cursed be the man. “But a Gentile’s only when it was worshipped,” as it is written, you certainly shall destroy all the places where these peoples worshipped. Rebbi Isaac bar Naḥman in the name of Samuel understood it from the following: If you inherited it when it was a god you shall burn it in fire, otherwise of which you will inherit their gods. Rebbi Joḥanan in the name of Rebbi Yannai understood it from the following: You should not covet silver or gold for them. You cannot covet and take, but others can covet and you are taking.

Rebbi Ḥiyya bar Ashi in the name of Rav: Rebbi was sitting and teaching his son Rebbi Simeon. The Gentile annuls his own idol and that of his neighbor. He said to him, when you still were in full mental powers you quoted Tannaim stating that a Gentile annuls his own idol and that of a Jew. He answered him, no, my son. An idol which a Jew had worshipped can never be annulled. And it was stated so: “Rebbi Simeon ben Menassia says, an idol which a Jew had worshipped can never be annulled.” Rav stated in the name of the reason of this Tanna: Cursed be the man who makes a hewn or molten image, forever.

Rebbi Ḥiyya bar Ashi in the name of Rav: Rebbi was sitting and teaching his son Rebbi Simeon. The Gentile annuls his own idol and that of his neighbor. He said to him, when you still were in full mental powers you quoted Tannaim stating that a Gentile annuls his own idol and that of a Jew. He answered him, no, my son. An idol which a Jew had worshipped can never be annulled. And it was stated so: “Rebbi Simeon ben Menassia says, an idol which a Jew had worshipped can never be annulled.” Rav stated in the name of the reason of this Tanna: Cursed be the man who makes a hewn or molten image, forever.

A wine press on which a Gentile stopped a leak from the inside is forbidden, from the outside permitted, for it is impossible that there not be wet bast where he touches and turns the entire cistern into libation wine.

Rav Huna in the name of Rav: The jet is like the cistern. Rebbi Ze`ira asked: Everywhere you do not say that flow is connection, but here you are treating flow as connection? Rav Huna is of the opinion that if the cistern became libation wine, the flow became libation wine; if the flow became libation wine the cistern did not become libation wine. Rebbi Abba did not say so, but if the cistern became libation wine, the flow did not become libation wine; if the flow became libation wine the cistern became libation wine. What Rav Huna said in the name of Rav, the jet is like the cistern, for Rav Huna is of the opinion, just as the cistern becomes libation wine so the jet becomes libation wine. There, they say in the name of Rav, the touch of a Gentile makes libation wine. Rav Naḥman bar Jacob said, only when it is flowing.

Simeon bar Ḥiyya was instructing Ḥiyya bar Rav. Starting when does a Gentile make libation wine? He told him, from when he knows the nature of idol worship. (Rav Joshia left) [Rav put out his head] from the curtain and told him, you may say this if one buys grapes from the Gentile. But the Gentile proper makes libation wine when he is one day old.

Simeon bar Ḥiyya was instructing Ḥiyya bar Rav. Starting when does a Gentile make libation wine? He told him, from when he knows the nature of idol worship. (Rav Joshia left) [Rav put out his head] from the curtain and told him, you may say this if one buys grapes from the Gentile. But the Gentile proper makes libation wine when he is one day old.

Simeon bar Ḥiyya was instructing Ḥiyya bar Rav. Starting when does a Gentile make libation wine? He told him, from when he knows the nature of idol worship. (Rav Joshia left) [Rav put out his head] from the curtain and told him, you may say this if one buys grapes from the Gentile. But the Gentile proper makes libation wine when he is one day old.

May a Gentile make libation wine with his mouth? Rebbi Ada in the name of Rebbi Eleazar: A Gentile cannot make libation wine with his mouth. Rebbi Jeremiah in the name of Rebbi Abbahu: A Gentile can make libation wine with his mouth. And we have stated thus: “If a market supervisor tasted from a cup or from a suction pipe and returned to the amphora it is forbidden.” In the opinion of Rebbi Ada in the name of Rebbi Eleazar, only if the Gentile returned it. In the opinion of Rebbi Jeremiah in the name of Rebbi Hoshaia, even if a Jew returned.

May a Gentile make libation wine with his mouth? Rebbi Ada in the name of Rebbi Eleazar: A Gentile cannot make libation wine with his mouth. Rebbi Jeremiah in the name of Rebbi Abbahu: A Gentile can make libation wine with his mouth. And we have stated thus: “If a market supervisor tasted from a cup or from a suction pipe and returned to the amphora it is forbidden.” In the opinion of Rebbi Ada in the name of Rebbi Eleazar, only if the Gentile returned it. In the opinion of Rebbi Jeremiah in the name of Rebbi Hoshaia, even if a Jew returned.

May a Gentile make libation wine with his mouth? Rebbi Ada in the name of Rebbi Eleazar: A Gentile cannot make libation wine with his mouth. Rebbi Jeremiah in the name of Rebbi Abbahu: A Gentile can make libation wine with his mouth. And we have stated thus: “If a market supervisor tasted from a cup or from a suction pipe and returned to the amphora it is forbidden.” In the opinion of Rebbi Ada in the name of Rebbi Eleazar, only if the Gentile returned it. In the opinion of Rebbi Jeremiah in the name of Rebbi Hoshaia, even if a Jew returned.

May a Gentile make libation wine with his mouth? Rebbi Ada in the name of Rebbi Eleazar: A Gentile cannot make libation wine with his mouth. Rebbi Jeremiah in the name of Rebbi Abbahu: A Gentile can make libation wine with his mouth. And we have stated thus: “If a market supervisor tasted from a cup or from a suction pipe and returned to the amphora it is forbidden.” In the opinion of Rebbi Ada in the name of Rebbi Eleazar, only if the Gentile returned it. In the opinion of Rebbi Jeremiah in the name of Rebbi Hoshaia, even if a Jew returned.

HALAKHAH: “One may stamp with a Non-Jew in the wine press,” etc. Rebbi Jonah said, that is, you say only if they walked over it crosswise. But if they did not walk over it crosswise, it does not apply. Rebbi Yose asked, if they walked over it crosswise, even following the earlier teaching? As it was stated: “Originally they were saying that one harvests grapes with the Non-Jew and stamps with a Jew who works in impurity. They changed and said, one does not harvest grapes with the Non-Jew nor stamp with a Jew who works in impurity, but one stamps with a Gentile and helps him as long as it did not disappear from sight. Once it disappeared from sight it became libation wine”.

Rebbi Ḥiyya and Rebbi Immi. One said, “plough it well; then I will rent it from you after the Sabbatical.” The other one said, “may you succeed.” For him who said, plough it well; then I will rent it from you after the Sabbatical, what means “one greets them”? “May you succeed.” But he who said that one says to a Gentile, may you succeed, what means that one greets Jews? “Peace be on you.”

“One who makes a Non-Jew’s wine in purity,” etc. Rebbi Abin in the name of Rebbi Samuel, practice follows Rebbi Simeon. Rebbi Abin in the name of Samuel. I am atoning for Rebbi Simeon, either permit to drink or forbid for usufruct. Rebbi Jeremiah said in the name of Rebbi Abbahu. There was a case and they permitted for drinking following Rebbi Simeon. Rebbi Samuel in the name of Rebbi Abbahu: A Gentile does not make libation wine by throwing. Does a Gentile make libation wine in his rage? Let us hear from the following: An Aramean had boxes in a wine press. There came a Jew and sprinkled wine on them. The Aramean came [with] a pitcher and poured it out into the cistern. The case came before the rabbis who said, a Gentile does not make libation wine in his rage.

“One who makes a Non-Jew’s wine in purity,” etc. Rebbi Abin in the name of Rebbi Samuel, practice follows Rebbi Simeon. Rebbi Abin in the name of Samuel. I am atoning for Rebbi Simeon, either permit to drink or forbid for usufruct. Rebbi Jeremiah said in the name of Rebbi Abbahu. There was a case and they permitted for drinking following Rebbi Simeon. Rebbi Samuel in the name of Rebbi Abbahu: A Gentile does not make libation wine by throwing. Does a Gentile make libation wine in his rage? Let us hear from the following: An Aramean had boxes in a wine press. There came a Jew and sprinkled wine on them. The Aramean came [with] a pitcher and poured it out into the cistern. The case came before the rabbis who said, a Gentile does not make libation wine in his rage.

“One who makes a Non-Jew’s wine in purity,” etc. Rebbi Abin in the name of Rebbi Samuel, practice follows Rebbi Simeon. Rebbi Abin in the name of Samuel. I am atoning for Rebbi Simeon, either permit to drink or forbid for usufruct. Rebbi Jeremiah said in the name of Rebbi Abbahu. There was a case and they permitted for drinking following Rebbi Simeon. Rebbi Samuel in the name of Rebbi Abbahu: A Gentile does not make libation wine by throwing. Does a Gentile make libation wine in his rage? Let us hear from the following: An Aramean had boxes in a wine press. There came a Jew and sprinkled wine on them. The Aramean came [with] a pitcher and poured it out into the cistern. The case came before the rabbis who said, a Gentile does not make libation wine in his rage.

It was stated “A Jew and a Gentile who brought their wine into the surroundings of the city, even if the watchmen are Gentile, even if the amphoras are open, they are permitted since one does not make a libation in this way.”

It was stated “A Jew and a Gentile who brought their wine into the surroundings of the city, even if the watchmen are Gentile, even if the amphoras are open, they are permitted since one does not make a libation in this way.”

Rebbi Hila in the name of Rebbi Yannai: The buyer has the same status as the seller. It was stated thus: Whether the seller or the buyer [stores] on the Gentile’s property. If the wine is the Jew’s and a Jew lives there it is permitted on condition that in his hand are key and seal. If the wine is the Gentile’s and a Jew lives there it is permitted on condition that in his hand are key and seal; but if no Jew lives there it is forbidden even if key and seal are in his hand.

Rebbi Hila in the name of Rebbi Yannai: The buyer has the same status as the seller. It was stated thus: Whether the seller or the buyer [stores] on the Gentile’s property. If the wine is the Jew’s and a Jew lives there it is permitted on condition that in his hand are key and seal. If the wine is the Gentile’s and a Jew lives there it is permitted on condition that in his hand are key and seal; but if no Jew lives there it is forbidden even if key and seal are in his hand.

Assi said, the proceeds of libation wine in the hands of a Gentile are prohibited. The proceeds of an idol in the hand of a Gentile, Rebbi Jonathan said it is permitted, Rebbi Joḥanan said it is prohibited. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Joḥanan: “A Gentile who owed money to a Jew should not tell him, wait until I sell libation wine, until I sell an idol, and I shall give it to you. I am saying, maybe he exchanged.” A baraita supports Rebbi Jonathan: “A Gentile who owes money to a Jew may sell libation wine and give to him, an idol and give to him. Because of the bad impression?”

Assi said, the proceeds of libation wine in the hands of a Gentile are prohibited. The proceeds of an idol in the hand of a Gentile, Rebbi Jonathan said it is permitted, Rebbi Joḥanan said it is prohibited. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Joḥanan: “A Gentile who owed money to a Jew should not tell him, wait until I sell libation wine, until I sell an idol, and I shall give it to you. I am saying, maybe he exchanged.” A baraita supports Rebbi Jonathan: “A Gentile who owes money to a Jew may sell libation wine and give to him, an idol and give to him. Because of the bad impression?”

Assi said, the proceeds of libation wine in the hands of a Gentile are prohibited. The proceeds of an idol in the hand of a Gentile, Rebbi Jonathan said it is permitted, Rebbi Joḥanan said it is prohibited. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Joḥanan: “A Gentile who owed money to a Jew should not tell him, wait until I sell libation wine, until I sell an idol, and I shall give it to you. I am saying, maybe he exchanged.” A baraita supports Rebbi Jonathan: “A Gentile who owes money to a Jew may sell libation wine and give to him, an idol and give to him. Because of the bad impression?”

Assi said, the proceeds of libation wine in the hands of a Gentile are prohibited. The proceeds of an idol in the hand of a Gentile, Rebbi Jonathan said it is permitted, Rebbi Joḥanan said it is prohibited. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Joḥanan: “A Gentile who owed money to a Jew should not tell him, wait until I sell libation wine, until I sell an idol, and I shall give it to you. I am saying, maybe he exchanged.” A baraita supports Rebbi Jonathan: “A Gentile who owes money to a Jew may sell libation wine and give to him, an idol and give to him. Because of the bad impression?”

Rebbi Aḥa went to Emmaus and ate something made in boiling water. Rebbi Jeremiah ate pickles. Rebbi Ḥizqiah ate locusts. Rebbi Abbahu forbade their wine on the testimony of Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi who went up King’s Mountain and saw a Gentile who was suspected because of wine. They came and said it before him. He told them, but not as a pretext. But some say, one Sabbath eve no wine was found in all of Samaria. When Sabbath ended, it was found full from what the Arameans brought and the Samaritans accepted from them. But some say, when King Diocletian came here he decided and said, all peoples have to offer libations except the Jews. The Samaritans offered libations and their wine was forbidden. But some say, they have a kind of dove and they offer libations to it.

MISHNAH: If somebody leaves a Gentile in charge of his store, even though he [intermittently] leaves and returns, [the wine] is permitted. If he told him that he was leaving, the time needed to open, close, and fill the hole; Rabban Simeon ben Gamliel says, to open, and close, and dry.

HALAKHAH: “If somebody leaves a Gentile in charge of his store,,” etc. Following Rebbi Meïr? Did not Rebbi Meïr say, “in any case the house is impure?” Rebbi Ḥama in the name of Rebbi Yose bar Ḥanina: If a courtyard is subdivided by a low wall, for purities it is impure, in matters of libation wine it is pure, since Rebbi Meïr is restrictive for purities but lenient for libation wine; also the rabbis are restrictive for purities but lenient for libation wine.

MISHNAH: Jewish craftsmen whom a Gentile sent an amphora of libation wine as their wages are permitted to tell him, give us its worth. After it came to their possession it is forbidden.

The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down a wineskin from top to bottom this is not pouring from vessel to vessel.

The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down a wineskin from top to bottom this is not pouring from vessel to vessel.

The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down a wineskin from top to bottom this is not pouring from vessel to vessel.

The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down a wineskin from top to bottom this is not pouring from vessel to vessel.

The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down a wineskin from top to bottom this is not pouring from vessel to vessel.

MISHNAH: If libation wine fell into a cistern, the entire cistern is forbidden for usufruct. Rabban Simeon ben Gamliel said, all of it shall be sold to a Gentile except for the value of libation wine contained in it.

HALAKHAH: “If libation wine fell into a cistern,” etc. Rebbi Yose, Rebbi Joḥanan in the name of ben Bathyra: If libation wine fell into a cistern, all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Samuel bar Nathan in the name of Rebbi Ḥama: practice follows Rabban Simeon ben Gamliel. Rebbi Yasa said, one of the rabbis came out from the house of assembly and said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, practice follows Rabban Simeon ben Gamliel, and one said, practice does not follow Rabban Simeon ben Gamliel, but Rabban Simeon ben Gamliel agrees that as wine for cooking it is forbidden. Rebbi Bun in the name of Rav: The Sages agree with Rabban Simeon ben Gamliel if it was an amphora among amphoras that all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Ze`ira said before Rebbi Immi: Before this was said did we not know that it was so? Was it said that the Sages agree with Rabban Simeon ben Gamliel, or perhaps was only said that Rabban Gamliel agrees with the Sages? Rebbi Yudan said, Rebbi Ze`ira knew that it was so, but he is like a person who hears something and objects to it.

HALAKHAH: “If libation wine fell into a cistern,” etc. Rebbi Yose, Rebbi Joḥanan in the name of ben Bathyra: If libation wine fell into a cistern, all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Samuel bar Nathan in the name of Rebbi Ḥama: practice follows Rabban Simeon ben Gamliel. Rebbi Yasa said, one of the rabbis came out from the house of assembly and said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, practice follows Rabban Simeon ben Gamliel, and one said, practice does not follow Rabban Simeon ben Gamliel, but Rabban Simeon ben Gamliel agrees that as wine for cooking it is forbidden. Rebbi Bun in the name of Rav: The Sages agree with Rabban Simeon ben Gamliel if it was an amphora among amphoras that all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Ze`ira said before Rebbi Immi: Before this was said did we not know that it was so? Was it said that the Sages agree with Rabban Simeon ben Gamliel, or perhaps was only said that Rabban Gamliel agrees with the Sages? Rebbi Yudan said, Rebbi Ze`ira knew that it was so, but he is like a person who hears something and objects to it.

MISHNAH: A wine press of stone which a Gentile had pitched one has to wipe dry and it is pure. But one of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch. And one of pottery, even if he removed the pitch, remains forbidden.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.

MISHNAH: If somebody buys crockery from a Gentile, what usually is immersed one immerses, cleansed in boiling water one cleanses in boiling water, making glowing white in fire one makes glowing white. The spit and the grill one makes glowing white in fire but a knife one rubs clean and it is pure.

HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them, as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted. Then even vessels. Rebbi Hoshaia bought vessels and immersed them.

HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them, as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted. Then even vessels. Rebbi Hoshaia bought vessels and immersed them.

Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?