stove

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

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

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

Any hour in which one is permitted to eat [chametz], one may feed it to cattle, beasts and birds, and one may sell it to a gentile, and benefit from it is permitted. When its time has passed benefit from it is forbidden, and he may not [even] fire an oven or a stove with it. Rabbi Judah says: there is no removal of chametz except by burning; But the sages say: he may also crumble it and throw it to the wind or cast it into the sea.

He who slaughters a wild animal or a bird on a festival Bet Shammai says: he may dig with a pronged tool and cover up [the blood], but Bet Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.

They may set up an oven, stove or a millstone during the festival. Rabbi Judah says: they may not roughen millstones for the first time.

A woman may lend to another woman who is suspected of not observing the sabbatical year a fan or a sieve or a handmill or a stove, but she should not sift or grind with her. The wife of a “haver” may lend to the wife of an “am ha-aretz” a fan or a sieve and may winnow and grind and sift with her, but once she has poured water over the flour she should not touch anything with her, because we do not assist those who commit a transgression. All these rules were only said because of the ways of peace. Gentiles may be wished luck in the Sabbatical year but not Israelites and greeting may be given to them, because of the ways of peace.

If one rented a house to his fellow, he is obligated to provide it with a door, a bolt a lock and anything which is the work of a craftsman. However, that which is not the work of a craftsman, the tenant must make himself. The manure [which collects in the courtyard] belongs to the owner of the house, and the tenant can only claim the refuse from the oven and the stove.

One may not set up an oven inside a house unless there is a space of four cubits above it. If he sets it up in the upper room, the flooring beneath it must be three handbreadths deep, or for a stove one handbreadth. And if it causes damage [to the floor] he must pay for the damage caused. Rabbi Shimon says: “They only mentioned these measurements so that if the object caused damage he would be exempt.”

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

If a man sold a house he has sold also the door, but not the key. He has sold a permanent mortar but not a movable one. He has sold the convex millstone (the lower, usually fixed stone) but not the concave one. Nor [has he sold] the oven or the stove. But if he had said: “[I am selling to you] the house and all that is in it, these are also sold.”

A beast which was born on a festival all agree that it is permitted; and a chicken which was hatched from the egg all agree that it is forbidden. He who slaughters a wild animal or a bird on a festival Beth Shammai says: he may dig with a pronged tool and cover up [the blood] , but Beth Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.

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

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

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

The crown of a double stove is clean. The fender around an oven: if it is four handbreadths high it contracts impurity by contact and through its air-space, but if it was lower it is clean. If it was joined to it, even if only by three stones, it is unclean. The place [on the stove] for the oil cruse, the spice-pot, and the lamp contract impurity by contact but not through their air-space, the words of Rabbi Meir. Rabbi Ishmael rules that they are clean.

The crown of a double stove is clean. The fender around an oven: if it is four handbreadths high it contracts impurity by contact and through its air-space, but if it was lower it is clean. If it was joined to it, even if only by three stones, it is unclean. The place [on the stove] for the oil cruse, the spice-pot, and the lamp contract impurity by contact but not through their air-space, the words of Rabbi Meir. Rabbi Ishmael rules that they are clean.

An oven of stone or of metal is clean, But the latter is unclean as a metal vessel. If a hole was made in it, or if it was damaged or cracked, and he lined it with plaster or with a rim of clay, it is unclean. What must be the size of the hole [for it to be pure]? It must be big enough for the flame to come through. The same applies also to a stove. A stove of stone or of metal is clean. But the latter is unclean as a metal vessel. If a hole was made in it or if it was damaged or cracked but was provided with props it is unclean. If it was lined with clay, whether inside or outside, it remains clean. Rabbi Judah says: if [the lining was] inside it is unclean but if outside it remains clean.

An oven of stone or of metal is clean, But the latter is unclean as a metal vessel. If a hole was made in it, or if it was damaged or cracked, and he lined it with plaster or with a rim of clay, it is unclean. What must be the size of the hole [for it to be pure]? It must be big enough for the flame to come through. The same applies also to a stove. A stove of stone or of metal is clean. But the latter is unclean as a metal vessel. If a hole was made in it or if it was damaged or cracked but was provided with props it is unclean. If it was lined with clay, whether inside or outside, it remains clean. Rabbi Judah says: if [the lining was] inside it is unclean but if outside it remains clean.

If he put three props into the ground and joined them [to the ground] with clay so that a pot could be set on them, [the structure] is susceptible to impurity. If he set three nails in the ground so that a pot could be set on them, even though a place was made on the top for the pot to rest, [the structure] is not susceptible to impurity. One who made a stove of two stones, joining them [to the ground] with clay: It is susceptible to impurity. Rabbi Judah says that it is not susceptible to impurity, unless a third stone is added or [the structure] is placed near a wall. If one stone was joined with clay and the other was not joined with clay, [the structure] is not susceptible to impurity.

A stone on which he placed a pot, [on it] and on an oven, or on it and a double stove, or on it and on a stove, is susceptible to impurity. [If he set the pot] on it and on another stone, on it and on a rock, or on it and on a wall, it is not susceptible to impurity. And such was the stove of the Nazirites in Jerusalem which was set up against a rock. As regards the stove of the butchers, where the stones are placed side by side, if one of the stoves contracted impurity, the others do not become unclean.

A stone on which he placed a pot, [on it] and on an oven, or on it and a double stove, or on it and on a stove, is susceptible to impurity. [If he set the pot] on it and on another stone, on it and on a rock, or on it and on a wall, it is not susceptible to impurity. And such was the stove of the Nazirites in Jerusalem which was set up against a rock. As regards the stove of the butchers, where the stones are placed side by side, if one of the stoves contracted impurity, the others do not become unclean.

A stone on which he placed a pot, [on it] and on an oven, or on it and a double stove, or on it and on a stove, is susceptible to impurity. [If he set the pot] on it and on another stone, on it and on a rock, or on it and on a wall, it is not susceptible to impurity. And such was the stove of the Nazirites in Jerusalem which was set up against a rock. As regards the stove of the butchers, where the stones are placed side by side, if one of the stoves contracted impurity, the others do not become unclean.

A stone on which he placed a pot, [on it] and on an oven, or on it and a double stove, or on it and on a stove, is susceptible to impurity. [If he set the pot] on it and on another stone, on it and on a rock, or on it and on a wall, it is not susceptible to impurity. And such was the stove of the Nazirites in Jerusalem which was set up against a rock. As regards the stove of the butchers, where the stones are placed side by side, if one of the stoves contracted impurity, the others do not become unclean.

If two stones were made into a stove and they became defiled, and a stone was set up near the outer side of the one and another stone near the outer side of the other, [the inner half] of each [inner stones] remains unclean while [the outer] half of each [of these stones] is clean. If the clean stones are removed the others revert to their impurity.

A hob that has a receptacle for pots is clean as a stove but unclean as a receptacle. As to its sides, whatever touches them does not become unclean as if the hob had been a stove, But as regards its wide side: Rabbi Meir holds it to be clean But Rabbi Judah holds it to be unclean. The same law applies also where a basket was inverted and a stove was put upon it.

A hob that has a receptacle for pots is clean as a stove but unclean as a receptacle. As to its sides, whatever touches them does not become unclean as if the hob had been a stove, But as regards its wide side: Rabbi Meir holds it to be clean But Rabbi Judah holds it to be unclean. The same law applies also where a basket was inverted and a stove was put upon it.

A hob that has a receptacle for pots is clean as a stove but unclean as a receptacle. As to its sides, whatever touches them does not become unclean as if the hob had been a stove, But as regards its wide side: Rabbi Meir holds it to be clean But Rabbi Judah holds it to be unclean. The same law applies also where a basket was inverted and a stove was put upon it.

A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air-space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.

A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air-space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.

A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air-space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.

A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air-space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.

A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air-space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.

If it [the extension] was detached from the stove, whenever it was three fingerbreadths high it contracts impurity by contact and through its air-space, If it was lower or if it was smooth it is clean. If three props on a stove were three fingerbreadths high, they contract impurity by contact and through their air-space. If they were lower, all the more so they contract impurity, even where they were four in number.

If it [the extension] was detached from the stove, whenever it was three fingerbreadths high it contracts impurity by contact and through its air-space, If it was lower or if it was smooth it is clean. If three props on a stove were three fingerbreadths high, they contract impurity by contact and through their air-space. If they were lower, all the more so they contract impurity, even where they were four in number.

If one of them [i.e. the props] was removed, the remaining ones contract impurity by contact but not through air-space, the words of Rabbi Meir. Rabbi Shimon says that they are clean. If originally he made two props, one opposite the other, they contract impurity by contact and through air-space; the words of Rabbi Meir. Rabbi Shimon says that they are clean. If they were more than three fingerbreadths high, the parts that are three fingerbreadths high and below contract impurity by contact and through air-space but the parts that are more than three fingerbreadths high contract impurity by contact and not through air-space; the words of Rabbi Meir. Rabbi Shimon says that they are clean. If they were withdrawn from the rim [of the stove], the parts which are within three fingerbreadths contract impurity by contact and through air-space, and those parts that are removed more than three fingerbreadths contract impurity by contact but not through air-space, the words of Rabbi Meir. Rabbi Shimon says that they are clean.

A sheretz which was found in the eye-hole of an oven or of a double stove or of a single stove: If it was outside the inner edge, it is clean. If it [the oven] was in the open air, even if it was an olive's bulk of corpse it is clean. If there was [in the eye-hole] an opening of one handbreadth, it is all unclean.

A sheretz which was found in the eye-hole of an oven or of a double stove or of a single stove: If it was outside the inner edge, it is clean. If it [the oven] was in the open air, even if it was an olive's bulk of corpse it is clean. If there was [in the eye-hole] an opening of one handbreadth, it is all unclean.

If a sheretz was found in the [place in a stove] where wood is put: Rabbi Judah says: if it was within the outer edge, [the stove] becomes unclean. But the sages say: if it was outside the inner edge [the stove] remains clean. Rabbi Yose says: if it was found beneath the spot where the pot is placed and inwards, the stove becomes unclean, but if beneath the spot where the pot is set and outwards, it remains clean. If it was found on the place where the bath-keeper sits, or where the dyer sits, or where the olive-boilers sit, the stove remains clean. It only becomes unclean only [when the sheretz] is found in the enclosed part and inwards.

If a sheretz was found in the [place in a stove] where wood is put: Rabbi Judah says: if it was within the outer edge, [the stove] becomes unclean. But the sages say: if it was outside the inner edge [the stove] remains clean. Rabbi Yose says: if it was found beneath the spot where the pot is placed and inwards, the stove becomes unclean, but if beneath the spot where the pot is set and outwards, it remains clean. If it was found on the place where the bath-keeper sits, or where the dyer sits, or where the olive-boilers sit, the stove remains clean. It only becomes unclean only [when the sheretz] is found in the enclosed part and inwards.

If a sheretz was found in the [place in a stove] where wood is put: Rabbi Judah says: if it was within the outer edge, [the stove] becomes unclean. But the sages say: if it was outside the inner edge [the stove] remains clean. Rabbi Yose says: if it was found beneath the spot where the pot is placed and inwards, the stove becomes unclean, but if beneath the spot where the pot is set and outwards, it remains clean. If it was found on the place where the bath-keeper sits, or where the dyer sits, or where the olive-boilers sit, the stove remains clean. It only becomes unclean only [when the sheretz] is found in the enclosed part and inwards.

If a sheretz was found in the [place in a stove] where wood is put: Rabbi Judah says: if it was within the outer edge, [the stove] becomes unclean. But the sages say: if it was outside the inner edge [the stove] remains clean. Rabbi Yose says: if it was found beneath the spot where the pot is placed and inwards, the stove becomes unclean, but if beneath the spot where the pot is set and outwards, it remains clean. If it was found on the place where the bath-keeper sits, or where the dyer sits, or where the olive-boilers sit, the stove remains clean. It only becomes unclean only [when the sheretz] is found in the enclosed part and inwards.

If a sheretz was found in the [place in a stove] where wood is put: Rabbi Judah says: if it was within the outer edge, [the stove] becomes unclean. But the sages say: if it was outside the inner edge [the stove] remains clean. Rabbi Yose says: if it was found beneath the spot where the pot is placed and inwards, the stove becomes unclean, but if beneath the spot where the pot is set and outwards, it remains clean. If it was found on the place where the bath-keeper sits, or where the dyer sits, or where the olive-boilers sit, the stove remains clean. It only becomes unclean only [when the sheretz] is found in the enclosed part and inwards.

The metal cover of a basket of householders: Rabban Gamaliel says: it is susceptible to impurity, The sages say that it is clean. But that of physicians is susceptible to impurity. The door of a cupboard of householders is clean but that of physicians is susceptible to impurity. Tongs are susceptible to impurity but stove-tongs are clean. The scorpion [-shaped] hook in an olive-press is susceptible to impurity but the hooks for the walls are clean.

If his animal was there, his animal is proof for him. If his cooking stove was there, his cooking stove proves for him. If he collected the coarse pieces, may he come back and collect the coarsest of the smaller ones? If you say so, he will collect his entire field.

If his animal was there, his animal is proof for him. If his cooking stove was there, his cooking stove proves for him. If he collected the coarse pieces, may he come back and collect the coarsest of the smaller ones? If you say so, he will collect his entire field.

HALAKHAH: Rebbi Zeїra asked before Rebbi Mana: Does our Mishnah deal with the implicit case, rather than the explicit? He said to him, is the implicit case not explicit? I can say a coarse sieve to count coins, a sieve to sift sand, grindstones to grind spices, a stove to put in flax bundles.

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

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

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

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

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

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

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

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them.

Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them.

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

If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return if after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Simon [bar Thaddeus] in the name of Rebbi Hoshaia: If he had put it down on the ground it is forbidden to move it. Rebbi Eleazar in the name of Rebbi Hoshaia: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat Rebbi Immi said, many times I was sitting before Rebbi Hoshaia but this I never heard from him. Rebbi Zeriqan said to Rebbi Zeˋira, he did not hear from him that it was permitted; therefore it is forbidden.

If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return if after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Simon [bar Thaddeus] in the name of Rebbi Hoshaia: If he had put it down on the ground it is forbidden to move it. Rebbi Eleazar in the name of Rebbi Hoshaia: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat Rebbi Immi said, many times I was sitting before Rebbi Hoshaia but this I never heard from him. Rebbi Zeriqan said to Rebbi Zeˋira, he did not hear from him that it was permitted; therefore it is forbidden.

If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return if after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Simon [bar Thaddeus] in the name of Rebbi Hoshaia: If he had put it down on the ground it is forbidden to move it. Rebbi Eleazar in the name of Rebbi Hoshaia: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat Rebbi Immi said, many times I was sitting before Rebbi Hoshaia but this I never heard from him. Rebbi Zeriqan said to Rebbi Zeˋira, he did not hear from him that it was permitted; therefore it is forbidden.

MISHNAH: If an oven was heated with straw or stubbles one may not put anything inside it or on its back. If a single burner was heated with straw or stubbles it is like a cooking stove, with olive cake or wood it is like an oven.

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

HALAKHAH: If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

HALAKHAH: If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

HALAKHAH: If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

HALAKHAH: If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

HALAKHAH: If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

From a stove to storing away is forbidden. From storing away to a stove is forbidden. From storing away to storing away is problematic.

From a stove to storing away is forbidden. From storing away to a stove is forbidden. From storing away to storing away is problematic.

MISHNAH: Any time one is permitted to eat one feeds it to domestic or wild animals or birds, or sells it to a Non-Jew, and one may have usufruct from it. If its time has passed one may not have usufruct from it, nor use it to heat an oven or a cooking stove. Rebbi Jehudah says, leavened matter may only be eliminated by burning. But the Sages say, he makes crumbs and scatters them in the wind or throws it into the Sea.

“Nor use it to heat an oven or a cooking stove.” If he transgressed and heated, it shall come like the following: “If it was new it must be destroyed, if it was old it must be cooled down.”

MISHNAH: If somebody slaughtered a wild animal or a bird on the holiday, the House of Shammai say that he shall dig with a picket and cover, but the House of Hillel say that he should not slaughter unless he had dust prepared. But they agree that if he slaughtered that he may dig with a picket and cover, <and> that the ashes of the cooking stove are prepared.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

“But they agree that if he slaughtered that he may dig with a picket and cover, and that the ashes of the cooking stove are prepared.” That which you are saying is about ashes which were burned before the holiday, but it does not apply to ashes which were burned on the holiday, if he did not slaughter, but if he slaughtered it is better that he cover with ashes which were burned on the holiday rather than dig with a picket and cover. The colleagues are saying that a positive commandment pushes aside a prohibition. This is understandable following the opinion of Rebbi Jonah who said, a positive commandment pushes aside a prohibition even if they are not written side by side. Following the opinion of Rebbi Yose who said, a positive commandment pushes aside a prohibition only if they were written side-by-side, since he started the meritorious deed one tells him to clean it up. Rebbi Ze`ira asked, if a monkey formed a bowl, what? Rebbi Yose ben Rebbi Abun said, Rebbi Ze`ira and Rav Hamnuna disagreed. One said, it is forbidden, but the other said, it is permitted. For him who said that it is forbidden it is like cut-up fig cake which dried out without his knowledge. For him who said that it is permitted it is as if he put it in order erroneously. For him who said that it is permitted, may one use its place? Would we say that soil may not be used?

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.”

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.”

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.”

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.”

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

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.

The daughter of the Elder Rebbi Ḥiyya went to bake in the stove. She found a heap in it. She came and asked her father who said to her, go and empty it. She said, I cannot do it. He said to her, go and smoothen it. She had known this but she wanted to hear it from her father

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your (Master) [Creator] be empty.”

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your (Master) [Creator] be empty.”

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your (Master) [Creator] be empty.”