salted

And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

For every one shall be salted with fire, and every sacrifice shall be salted with salt.

For every one shall be salted with fire, and every sacrifice shall be salted with salt.

Be ye salted in him, lest any one among you should be corrupted; for by your savour ye shall be judged.

Then the Egyptians rejoiced at the locusts, although they consumed the produce of the field, and they caught them in abundance and salted them for food.

And the Lord turned a mighty wind of the sea which took away all the locusts, even those that were salted, and thrust them into the Red Sea; not one locust remained within the boundaries of Egypt.

If they brought in front of him salted food at the beginning of the meal and bread with it, he blesses over the salted food and thereby exempts the bread, since the bread is ancillary to it. This is the general principle: whenever there is one kind of food that is the main [food] and another that is ancillary, he blesses over the main food and thereby exempts the ancillary.

If they brought in front of him salted food at the beginning of the meal and bread with it, he blesses over the salted food and thereby exempts the bread, since the bread is ancillary to it. This is the general principle: whenever there is one kind of food that is the main [food] and another that is ancillary, he blesses over the main food and thereby exempts the ancillary.

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.

One who took olives from a vat may dip them one at a time in salt, and eat them. But if he salted them, and put them in front of him, he is liable [for tithes]. Rabbi Eliezer said: from a pure vat he is liable but from an impure [vat] he is exempt because can put back the leftovers.

Whatever was put into hot water before Shabbat, may be soaked in hot water on Shabbat; But whatever was not put into hot water before Shabbat may [only] be rinsed with hot water on Shabbat, except old salted fish, small salted fish, and Spanish colius, because their rinsing completes their preparation.

Whatever was put into hot water before Shabbat, may be soaked in hot water on Shabbat; But whatever was not put into hot water before Shabbat may [only] be rinsed with hot water on Shabbat, except old salted fish, small salted fish, and Spanish colius, because their rinsing completes their preparation.

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

‘[Konam,] if I taste fish or fishes,” he is forbidden [to eat] them, whether large or small, salted or unsalted, raw or cooked. But he may eat chopped terith and brine. He who vows [abstinence] from zahanah is forbidden chopped terith, but may eat brine and pickled fish brine. He who vows [abstinence] from chopped terith may not eat of brine and pickled fish brine.

He who vows [abstinence] from milk is permitted to eat curds. But Rabbi Yose forbids it. [He who vows abstinence] “from curds,” is permitted milk. Abba Shaul says: he who vows abstinence from cheese, is prohibited to eat [cheese], whether salted or unsalted.

He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.

One who put his olives in a basket that they might be softened so that they will be easy to press, they become susceptible to uncleanness; [If he put them in a basket] to be softened so that they may be salted: Bet Shammai says: they become susceptible. Bet Hillel says: they do not become susceptible. One who splits his olives with unwashed hands, he causes them to be unclean.

If one put his olives on a roof to dry, even though they are piled up to the height of a cubit, they do not become susceptible to uncleanness. If he put them in the house to putrefy, even though he intends to take them up on the roof, or if he put them on the roof so that they might open so that they could be salted, they become susceptible to uncleanness. If he put them in the house while he secured his roof or until he could take them elsewhere, they do not become susceptible to uncleanness.

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.

HALAKHAH: Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Mishnah was from before they learned royal meals and at a place where the salted fish is the main food, but at a place where salted fish is not the main food that does not apply. Rav Jeremiah in the name of Rav, pitta bread and morsels, one recites on the morsels at a place where the morsels are the main food. But at a place where morsels are not the main food that does not apply. Rebbi Simon in the name of Rebbi Simeon ben Laqish, šeqizmi and bread, one recites on the šeqizmi at a place where the šeqizmi are the main food. But at a place where šeqizmi are not the main food that does not apply.

HALAKHAH: Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Mishnah was from before they learned royal meals and at a place where the salted fish is the main food, but at a place where salted fish is not the main food that does not apply. Rav Jeremiah in the name of Rav, pitta bread and morsels, one recites on the morsels at a place where the morsels are the main food. But at a place where morsels are not the main food that does not apply. Rebbi Simon in the name of Rebbi Simeon ben Laqish, šeqizmi and bread, one recites on the šeqizmi at a place where the šeqizmi are the main food. But at a place where šeqizmi are not the main food that does not apply.

Rebbi Eleazar said, the same is valid for an eruv. Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr, that one should not say because they produce bad mouth odor one may not use them for eruv. One may use salted fish for eruv. One may use salted meat for eruv. Fresh meat, as we have stated: The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv pa‘apu‘in,gudganiot, and ḥaluglugot. They asked him: what are these? He said to them, καυκαλίς, melilot, and purslain.

Rebbi Eleazar said, the same is valid for an eruv. Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr, that one should not say because they produce bad mouth odor one may not use them for eruv. One may use salted fish for eruv. One may use salted meat for eruv. Fresh meat, as we have stated: The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv pa‘apu‘in,gudganiot, and ḥaluglugot. They asked him: what are these? He said to them, καυκαλίς, melilot, and purslain.

It was stated: Rebbi Eliezer said, one may eat figs and grapes in the night without worry, since it is said (Ps. 116:6) “the Eternal watches over the simple-minded.” Rebbi Jonah in the name of Rav: A fish with pecking marks is forbidden. Rebbi Ḥizqiah, Rebbi Tabi in the name of Rav: A living fish with pecking marks is forbidden. If it is salted, through the salt it trembles. Dead, one cuts out the place of the pecking.

HALAKHAH: Rebbi Jehudah bar Pazi stated from Bar Delaiah: “Unsalted pure fish preserved with salted impure fish is forbidden”. But did we not state: “He washes it and it is permitted”? Rebbi Mana said, he who said it is permitted, when he preserved them simultaneously; he who said it is prohibited when he preserved them one after the other. You can understand that this is so, since we have stated “in heave fluid it is forbidden;” [is that] not when he preserved one after the other?

Rebbi Jeremiah asked: What is the rule if he cooked it in milk? Rebbi Zeїra never in his life ate liver. Rebbi Abba cooked it in water and ate it; some say Rebbi Abba salted and ate it.

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.

MISHNAH: Everything which was in hot water on Friday one soaks in hot water on the Sabbath but anything which was not in hot water on Friday one rinses in hot water on the Sabbath except for old salted fish and anchovies in salt and Spanish mackerel, for which rinsing is the end of preparation.

There we had stated: “Half a log of oil. Rebbi Aqiba said, a quarter.” Rebbi Eleazar said, and so it is for an eruv. That is for wine, but not for oil, for which one makes an eruv with food for two meals. It was stated: One makes an eruv with vinegar as food for two meals. Rebbi Jeremiah in the name of Rebbi Samuel ben Rebbi Issac, enough to dip bundles of vegetable as food for two meals. Rebbi Isaac of Atosha said before R. Zeˋira in the name of the House of Rebbi Yannai: one may make an eruv with raw peas. For whom is this necessary? For Rebbi Meïr, lest you say, because they generate bad mouth odor one may not use them for eruv. One may make an eruv with salted fish. One may make an eruv with salted meat. One may make an eruv with raw meat. There, we have stated: “The Babylonians eat it raw because their taste is refined.” Rebbi Yudan asked, may one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv paˋapuˋin, gudganiot, and ḥaluglugot. They asked him, what are these? He said to them, καυκαλίς, melilot, and purslain.

There we had stated: “Half a log of oil. Rebbi Aqiba said, a quarter.” Rebbi Eleazar said, and so it is for an eruv. That is for wine, but not for oil, for which one makes an eruv with food for two meals. It was stated: One makes an eruv with vinegar as food for two meals. Rebbi Jeremiah in the name of Rebbi Samuel ben Rebbi Issac, enough to dip bundles of vegetable as food for two meals. Rebbi Isaac of Atosha said before R. Zeˋira in the name of the House of Rebbi Yannai: one may make an eruv with raw peas. For whom is this necessary? For Rebbi Meïr, lest you say, because they generate bad mouth odor one may not use them for eruv. One may make an eruv with salted fish. One may make an eruv with salted meat. One may make an eruv with raw meat. There, we have stated: “The Babylonians eat it raw because their taste is refined.” Rebbi Yudan asked, may one use χαλκίς for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv paˋapuˋin, gudganiot, and ḥaluglugot. They asked him, what are these? He said to them, καυκαλίς, melilot, and purslain.

[“The House of Shammai say that one may not give the hide.”] They agree that one may not scrape it. Where do we hold? If it is connected to it, it is part of its body. If separated, it parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it. As the following: an Antiochene cooking vessel fell on Rebbi Jeremiah on the Sabbath; they thought about it and lifted it. Not that practice follows Rebbi Hoshaia but that Rebbi Jeremiah should not be endangered. They agree that one may not salt it. It was stated: but he might salt meat on it to roast. The colleagues in the name of Rav: A person may salt a large quantity even though he will be able to eat form it only a small quantity. Rebbi Aḥa in the name of Rav: One salts cunningly, and salts cunningly; he salts here and salts there until he salted everything.

“ It was stated: Rebbi Simeon ben Eleazar said, the House of Shammai and the House of Hillel agree that there are two dishes. Where do they disagree? About the fish and the egg on it, where the House of Shammai are saying it is one dish while the House of Hillel are saying they are two dishes. Everybody agrees that if he applied the egg on salted fish, or cut leeks under the fish, or cooked two kinds in a pot, that they are counted as two dishes.” And practice follows the student.

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

Rebbi Joḥanan said, 80’000 young priests (broke through) [fled to] Nebuchadnezzar’s armies and went to the Ismaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written, load in Arabia, a large load on Arabia. In a forest in Arabia they will stay, those that should have been in the forest of Lebanon, in Arabia they will stay. But the ways of Dedanians, that is the way the Dedanians act. When Ismael was thirsty, did they not bring water towards the thirsty? God opened her eyes and she saw a water cistern. Not voluntarily they came to you, for they fled from swords. From the unfettered sword, because they did not want to keep their Sabbaticals, as you are saying, and the seventh unfetter and abandon. And because ofcocked bows, because they did not want to keep their Sabbaths, as you are saying, in these days I saw in Jehudah people pressing wine-presses on the Sabbath. And because of the difficulty of war, they did not want to engage in the Torah’s war, [as you are saying], therefore it was said in the book of the wars of the Eternal.

MISHNAH: Indeterminate oaths are interpreted restrictively and explicit ones liberally. How is this? If one said, this is for me like salted meat, like libation wine, if his intent was for Heaven, he is forbidden, if for idolatry, he is permitted, if indeterminate he is forbidden. This is for me like a ban, if by a ban for Heaven, he is forbidden, if priest’s, he is permitted, if indeterminate he is forbidden. This is for me like tithe, if animal tithe, he is forbidden, if from grain, he is permitted, if indeterminate he is forbidden. This is for me like heave, if Temple heave, he is forbidden, if heave from the threshing floor, he is permitted, if indeterminate he is forbidden, the words of Rebbi Meїr. But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave. Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

MISHNAH: ‘From the salted’ he is forbidden only salted fish. ‘That I shall not taste anything salted’, he is forbidden everything salted. ‘That I shall not taste fish, fishes’, he is forbidden them either large or small, either salted or unsalted, either raw or cooked. But he is permitted fish cake and fish fluid. If somebody vows not to eat anchovy he is forbidden fish cake and permitted fish fluid and brine. If somebody vows not to eat fish cake he is permitted fish fluid and brine.

MISHNAH: ‘From the salted’ he is forbidden only salted fish. ‘That I shall not taste anything salted’, he is forbidden everything salted. ‘That I shall not taste fish, fishes’, he is forbidden them either large or small, either salted or unsalted, either raw or cooked. But he is permitted fish cake and fish fluid. If somebody vows not to eat anchovy he is forbidden fish cake and permitted fish fluid and brine. If somebody vows not to eat fish cake he is permitted fish fluid and brine.

MISHNAH: ‘From the salted’ he is forbidden only salted fish. ‘That I shall not taste anything salted’, he is forbidden everything salted. ‘That I shall not taste fish, fishes’, he is forbidden them either large or small, either salted or unsalted, either raw or cooked. But he is permitted fish cake and fish fluid. If somebody vows not to eat anchovy he is forbidden fish cake and permitted fish fluid and brine. If somebody vows not to eat fish cake he is permitted fish fluid and brine.

MISHNAH: ‘From the salted’ he is forbidden only salted fish. ‘That I shall not taste anything salted’, he is forbidden everything salted. ‘That I shall not taste fish, fishes’, he is forbidden them either large or small, either salted or unsalted, either raw or cooked. But he is permitted fish cake and fish fluid. If somebody vows not to eat anchovy he is forbidden fish cake and permitted fish fluid and brine. If somebody vows not to eat fish cake he is permitted fish fluid and brine.

MISHNAH: ‘From the salted’ he is forbidden only salted fish. ‘That I shall not taste anything salted’, he is forbidden everything salted. ‘That I shall not taste fish, fishes’, he is forbidden them either large or small, either salted or unsalted, either raw or cooked. But he is permitted fish cake and fish fluid. If somebody vows not to eat anchovy he is forbidden fish cake and permitted fish fluid and brine. If somebody vows not to eat fish cake he is permitted fish fluid and brine.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

MISHNAH: If somebody vows not to drink milk, he is permitted curd but Rebbi Yose forbids. But from curd, he is permitted milk. Abba Shaul says, if he vows not to have cheese, it is forbidden to him whether salted or unsalted.

Ulla the leatherworker stated before Rebbi Dosa, an impure fish has live births, a pure fish lays eggs. He started again and stated, fish intestines and fish innards are eaten only upon certification by an expert. He told him, change your statement! This one state or that one. Rebbi Ze`ira said to him, do not change your statement. They are finished only upon being laid. Rebbi Abba in the name of Rav Jehudah, if one tells you, I salted them, he may be believed Nathan bar Abba said before Samuel, I know how to distinguish between fetuses of impure fish and fetuses of pure fish. The fetuses of impure fish are spherical, the fetuses of pure fish are elongated. He showed him a salpe; he asked him, what is its status? He answered, impure. He told him, not only am I aggravated that you said impure of what is pure but at the end you will say pure of what is impure.

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

R. Jeremiah asked R. Zera, "How could R. Johanan pronounce a benediction over a salted olive since, if the stone had been removed,

MISHNAH If they set before him salted food first and with it bread, he says the benediction over the salted food and this makes it unnecessary over the bread, because the bread is something accessory to it. This is the general rule : In the case of a food which is the principal thing and together with it is something accessory, the benediction is to be uttered over the former and there is no necessity for a benediction over the latter.

MISHNAH If they set before him salted food first and with it bread, he says the benediction over the salted food and this makes it unnecessary over the bread, because the bread is something accessory to it. This is the general rule : In the case of a food which is the principal thing and together with it is something accessory, the benediction is to be uttered over the former and there is no necessity for a benediction over the latter.

GEMARA Is there any salted food which is the principal thing and the bread, accessory ? Rab Aha b. Rab 'Awira said in the name of Rab Ashe : They refer to one who eats the fruits of Gennesareth.

When Rab Dimai came [from Palestine] he said : Jannaeus the king had a city on the king's mountain from which they obtained sixty myriad basins of salted fish for the hewers of the fig-trees from one Sabbath-eve to the next.

Our Rabbis have taught : A small salted fish sometimes kills on the seventh, the seventeenth and twenty-seventh, and some say the twenty-third day. This applies only to the case where it has been roasted but not roasted [thoroughly] ; but if it has been well-roasted, there is no objection. And when it has been well-roasted, it only applies to the case where one does not drink beer after it ; but if he drinks beer after it, there is no objection.

"He who prolongs his stay in the privy" — is that a virtue? Lo, there is a teaching : Ten things cause a man piles : Eating the leaves of reeds, the leaves of the vine, the sprouts of the vine, the palate of an animal, the backbone of a fish, salted fish which has not been sufficiently cooked, to drink the lees of wine, to wipe oneself [after evacuation] with lime, potters' clay, or pebbles with which another has wiped himself ; and some add : Also unduly to strain oneself in the privy !

Another Baraita reads: On the eve of the ninth of Ab one should not eat of two courses, nor eat meat or drink wine; this is the opinion of R. Meir, but the other Sages said, he should make a change, while in the case of meat and wine he should reduce the quantity. How is he to reduce it? If he was used to eat a pound of meat, he should now eat only half a pound; if he was used to drink a log of wine, he should drink half a log; and if he was not used to meat or wine, he should not partake of them at all. R. Simeon b. Gamaliel said, if he was used to eat radishes or salted food after the meals, he may do so.

One should not eat meat or drink wine. It was taught in a Baraita: But one may eat salted (pickled) meat and drink wine from his vat. How long does pickled meat retain its original (natural) taste (so that it is prohibited on the eve of the ninth of Ab)? Said R. Ḥinena b. Kahana in the name of Samuel, as long as it is within the time set for the eating of the meat of a peace offering (i. e., 60 hours). How long is wine to be considered as coming fresh from the vat? As long as it is fermenting. It was taught in a Baraita: New wine that is still fermenting does not come under the law forbidding to drink liquids left uncovered. How long does the fermentation last? Three days.

Kankantum: sandler’s blacking. Diftera: this is a skin which has been salted and put in flour but not treated with gall nuts. Neyar: Mahaka (paper).