stove

“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.”

There we have stated: “If he ate a fig cake with dirty hands, put his hand into his mouth to remove a pebble, …” Ḥizqiah said, one stated this only for a fig cake where he desires the fluid remaining on his finger, therefore not for anything else. Rebbi Joḥanan said, there is no difference, equally a fig cake where he desires the fluid remaining on his finger or anything other. The Mishnah disagrees with Ḥizqiah: “Touching by a person impure in the impurity of the dead who had food or drink in his mouth: if he put his head inside a pure stove he made it impure. If a pure person with food or drink in his mouth put his head inside the impure stove he became impure.” One understands drinks. From where was the food susceptible to impurity? Not from his saliva! Explain it either from a moist fig cake or as food which already outside were susceptible to impurity. The Mishnah disagrees with Rebbi Joḥanan: “One eats dry food with dirty hands with heave but not with sancta.” Explain it if he throws. If he throws then even for sancta. Maybe he will forget and touch. If maybe he will forget and touch then it should be forbidden also for heave. Eaters of heave are vigilant and he will not forget but eaters of sancta are not vigilant and he forgets.

There we have stated: “If he ate a fig cake with dirty hands, put his hand into his mouth to remove a pebble, …” Ḥizqiah said, one stated this only for a fig cake where he desires the fluid remaining on his finger, therefore not for anything else. Rebbi Joḥanan said, there is no difference, equally a fig cake where he desires the fluid remaining on his finger or anything other. The Mishnah disagrees with Ḥizqiah: “Touching by a person impure in the impurity of the dead who had food or drink in his mouth: if he put his head inside a pure stove he made it impure. If a pure person with food or drink in his mouth put his head inside the impure stove he became impure.” One understands drinks. From where was the food susceptible to impurity? Not from his saliva! Explain it either from a moist fig cake or as food which already outside were susceptible to impurity. The Mishnah disagrees with Rebbi Joḥanan: “One eats dry food with dirty hands with heave but not with sancta.” Explain it if he throws. If he throws then even for sancta. Maybe he will forget and touch. If maybe he will forget and touch then it should be forbidden also for heave. Eaters of heave are vigilant and he will not forget but eaters of sancta are not vigilant and he forgets.

MISHNAH: One installs an oven and a stove on the holiday. Rebbi Jehudah says, one does not roughen millstones initially on the holiday. One makes a railing for the roof or the balustrade unprofessionally but not professionally. One smooths the fissures and works them with a roller, with hand, or with foot, but not with a spatula.

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

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

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

HALAKHAH: “A woman may lend to her neighbor,” etc. Rebbi Zeïra 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? He said to him, 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.

MISHNAH: He who leases a dwelling to another person: the lessee must provide the door, the key-bolt and the door handle and everything that requires expert installation. But anything that does not require experts, the lessor does it. Manure belongs to the lessee; the lessor only has what comes from the oven and the cooking stove.

Rav Huna said, a courtyard is divided by the number of doors. Rav Ḥisda said, the baraita refers to manure. It was stated as follows: “For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.” “Five courtyards which were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs with all of them and at its place.” “Five apartments are built above a house which broke. All of them repair with the lowest. The lowest repairs at its place; the others with the second one. The second one repairs at its place; the uppermost repairs with all of them and at its place. If it was a storm sewer they can prevent it being used for laundry. For laundry they cannot prevent it being used as storm sewer.”

This means, about grindstones there, but for our grindstones three from the pine cone which is four from the enclosure. “And the oven three from the base which are four from its rim.” Rebbi Yudan bar Pazi said, from the outer rim inwards; but the rabbis say, from the inner rim outwards. If if was built like a dovecote, what [are the rules]? Let us hear from the following: “Rebbi Jehudah said, unless there be under it insulating material three handbreadths and for a stove one handbreadth.” Is a stove not build like a dovecote, and you say both above and below a handbreadth? Also here, both above and below a handbreadth.

This means, about grindstones there, but for our grindstones three from the pine cone which is four from the enclosure. “And the oven three from the base which are four from its rim.” Rebbi Yudan bar Pazi said, from the outer rim inwards; but the rabbis say, from the inner rim outwards. If if was built like a dovecote, what [are the rules]? Let us hear from the following: “Rebbi Jehudah said, unless there be under it insulating material three handbreadths and for a stove one handbreadth.” Is a stove not build like a dovecote, and you say both above and below a handbreadth? Also here, both above and below a handbreadth.

MISHNAH: A person should not put an oven in the house unless there be above it a space of four cubits; or if he puts it on the upper floor unless there be under it insulating material three handbreadths and for a stove one handbreadth But if he caused damage, he must pay what he damaged. Rebbi Simeon said, the reason they indicated these measures is that he not be liable to pay if he caused any damage,.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

MISHNAH: He who sold a house sold the door but not the key. He sold a built-in mortar but not a movable one. He sold the pine cone but not the enclosure. He sold the oven and the cooking stove. But if he said to him, “it and all it contains,” all is sold.

R. Joshua said, "It is better that I should rise and go myself to him." He went and knocked at his door, and said to him, "Let the sprinkler who is the son of a sprinkler sprinkle; for shall one who is not a sprinkler nor the son of a sprinkler say to a sprinkler who is the son of a sprinkler, 'Thy water is cave water and thy ashes the ashes of a stove'?" R. 'Akiba said to him, "R. Joshua, thou hast become reconciled ! Have we not done this only out of regard for thine honour? To-morrow thou and I will go early to the door of [Rabban Gamaliel's] house."

Rab Hisda said : The broth of beet is pleasant to the heart and good for the eyes, how much more so for the bowels. Abbai said : That is only so when it remains on the stove and makes the sound Tuk, Tuk.

One taught : We do say the benediction over the light of an oven or stove ; but there is another teaching: We do not say the benediction over it!

because she was ashamed (to have it known that she had nothing to bake for the Sabbath). She had, however, a certain neighbor who said: "I surely know that she has nothing (to bake), let me go and see what causes that smoke." She went in and found the stove full of bread and a kneading-trough full of dough. She therefore exclaimed: "Hear! Hear! Bring a shovel, for your bread is getting charred!" It is taught in a Baraita that R. Ḥanina's wife actually went for a shovel, because she was used to miracles (and therefore did not assume that the woman was mocking her).

and clearing out the stove. She took it and put it upon her foot and was burned, and her evil star was in the ascendant, and I have brought her. R. Baybi bar Abai said to him, Have ye permission to do thus? He said to him, And is it not written, "There is that is destroyed without judgment" (Prov. xiii. 23)? R. Baybi said to him, There is also the passage, "One generation goeth, and another generation cometh" (Eccles. i. 4). The Angel said, I shepherd them, till they have fulfilled the generation, and again I hand them over to Dumah. He said to him, But in the final result what hast thou done with the years? He said, If there is a mighty Rabbi, who does not fulfil his threats, I add them to him, and so there is compensation.