וּמְגִיסָה עַד שֶׁתָּבֹא מִבֵּית הַמֶּרְחָץ אוֹ מִבֵּית הַכְּנֶסֶת, וְאֵינָהּ חוֹשֶׁשֶׁת.

and stir it until she comes back from the bathhouse or from the synagogue, and she need not be concerned.

אִיבַּעֲיָא לְהוּ: הִנִּיחַ גּוֹי וְהָפַךְ יִשְׂרָאֵל, מַהוּ? אֲמַר רַב נַחְמָן בַּר יִצְחָק: קַל וָחוֹמֶר, גְּמָרוֹ בְּיַד גּוֹי מוּתָּר, גְּמָרוֹ בְּיַד יִשְׂרָאֵל לֹא כָּל שֶׁכֵּן?

A dilemma was raised before the Sages: If a gentile placed meat on a fire and a Jew turned it over, what is the halakha ? Rav Naḥman bar Yitzḥak said: The halakha can be derived by an a fortiori inference: permitted when it finished cooking by the hand of a gentile, then where it finished cooking by the hand of a Jew, all the more so is it not clear that it should be permitted?

אִיתְּמַר נַמִי: אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן, וְאָמְרִי לָהּ אָמַר רַב אַחָא בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: בֵּין שֶׁהִנִּיחַ גּוֹי וְהָפַךְ יִשְׂרָאֵל, בֵּין שֶׁהִנִּיחַ יִשְׂרָאֵל וְהָפַךְ גּוֹי – מוּתָּר, וְאֵינוֹ אָסוּר עַד שֶׁתְּהֵא תְּחִלָּתוֹ וּגְמָרוֹ בְּיַד גּוֹי.

Along these lines, it was also stated: Rabba bar bar Ḥana says that Rabbi Yoḥanan says, and some say Rav Aḥa bar bar Ḥana says that Rabbi Yoḥanan says: Whether the gentile placed the meat on the fire and the Jew turned it over, or whether the Jew placed the meat on the fire and the gentile turned it over, the meat is permitted, and it is not prohibited unless its cooking from beginning to end was performed by the hand of a gentile.

אָמַר רָבִינָא, הִלְכְתָא: הָא רִיפְתָּא דִּשְׁגַר גּוֹי וְאָפָה יִשְׂרָאֵל, אִי נַמִי שְׁגַר יִשְׂרָאֵל וְאָפָה גּוֹי, אִי נַמִי שְׁגַר גּוֹי וְאָפָה גּוֹי וַאֲתָא יִשְׂרָאֵל וְחָתָה בָּהּ חַתּוּיֵי – שַׁפִּיר דָּמֵי.

Ravina says: The halakha is that this bread baked in an oven that a gentile lit and a Jew subsequently baked, or, alternatively, if a Jew lit the oven and a gentile baked, or, alternatively, even if a gentile lit, and a gentile baked, and a Jew came and stoked the coals to heat the fire, it is permitted, as the act of the Jew speeds up the baking process.

דָּג מָלִיחַ – חִזְקִיָּה שָׁרֵי, וְרַבִּי יוֹחָנָן אֲסַר. בֵּיצָה צְלוּיָה – בַּר קַפָּרָא שָׁרֵי, וְרַבִּי יוֹחָנָן אֲסַר. כִּי אֲתָא רַב דִּימִי אֲמַר: אֶחָד דָּג מָלִיחַ וְאֶחָד בֵּיצָה צְלוּיָה – חִזְקִיָּה וּבַר קַפָּרָא שָׁרוּ, וְרַבִּי יוֹחָנָן אֲסַר.

The Gemara continues: With regard to fish salted by a gentile, Ḥizkiyya deems it permitted, and Rabbi Yoḥanan deems it prohibited. As for an egg roasted by a gentile, bar Kappara deems it permitted and Rabbi Yoḥanan deems it prohibited. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: With regard to both salted fish and roasted eggs, Ḥizkiyya and bar Kappara deem them permitted them even if they were prepared by a gentile, and Rabbi Yoḥanan deems them prohibited.

רַבִּי חִיָּיא פַּרְוָואָה אִיקְלַע לְבֵי רֵישׁ גָּלוּתָא, אֲמַרוּ לֵיהּ: בֵּיצָה צְלוּיָה מַאי? אֲמַר לְהוּ: חִזְקִיָּה וּבַר קַפָּרָא שָׁרוּ, וְרַבִּי יוֹחָנָן אֲסַר, וְאֵין דְּבָרָיו שֶׁל אֶחָד בִּמְקוֹם שְׁנַיִם. אֲמַר לְהוּ רַב זְבִיד: לָא תְּצִיתוּ לֵיהּ, הָכִי אֲמַר אַבַּיֵי: הִלְכְתָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן. אַשְׁקְיוּהוּ נְגוֹטָא דְּחַלָּא וְנָח נַפְשֵׁיהּ.

The Gemara relates a relevant incident. Rabbi Ḥiyya of Parva arrived at the home of the Exilarch, whose attendants said to him: With regard to an egg roasted by a gentile, what is the halakha ? Rabbi Ḥiyya said to them: Ḥizkiyya and bar Kappara deem it permitted, and Rabbi Yoḥanan deems it prohibited, and the statement of one Sage has no standing in a place where it is contradicted by two, i.e., the halakha is not in accordance with the opinion of Rabbi Yoḥanan because he is in the minority. Rav Zevid said to them: Do not listen to him, as this is what Abaye said: The halakha is in accordance with the opinion of Rabbi Yoḥanan. Due to the stringency Rav Zevid sought to impose, the attendants gave Rav Zevid a cup [ negota ] of spiced vinegar to drink, and he died as a result.

תָּנוּ רַבָּנַן: הַקַּפְרִיסִין, וְהַקַּפְלוֹטוֹת, וְהַמַּטְלִיָּא, וְהַחַמִּין, וְהַקְּלָיוֹת שֶׁלָּהֶן – מוּתָּרִין, בֵּיצָה צְלוּיָה – אֲסוּרָה; שֶׁמֶן – רַבִּי יְהוּדָה הַנָּשִׂיא וּבֵית דִּינוֹ נִמְנוּ עָלָיו וְהִתִּירוּהוּ.

§ The Gemara continues to discuss the halakhic status of various foods with regard to the prohibition against eating the cooking of gentiles. The Sages taught in a baraita : Caper buds [ kafrisin ], and leeks [ kaflotot ], and matalya , and hot water, and roasted grains that belong to gentiles and were cooked by them are permitted. An egg roasted by a gentile is prohibited. With regard to oil, Rabbi Yehuda HaNasi and his court were counted, i.e., voted on the matter, and permitted it.

תַּנְיָא: הִיא הַמַּטְלִיָּא הִיא פָּשַׁלְיָא הִיא שִׁיעֲתָא. מַאי שִׁיעֲתָא? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הָא אַרְבְּעִין שְׁנִין דְּנָפֵיק הַאי עוֹבָדָא מִמִּצְרַיִם, וְרַבָּה בַּר בַּר חָנָה דִּידֵיהּ אֲמַר: הָא שִׁתִּין שְׁנִין דְּנָפֵיק הַאי עוֹבָדָא מִמִּצְרַיִם; וְלָא פְּלִיגִי, מָר בִּשְׁנֵיהּ וּמָר בִּשְׁנֵיהּ.

It is taught in a baraita : Matalya is the same as the black-eyed pea [ pashalya ], which is also called shiata . What is shiata ? Rabba bar bar Ḥana says that Rabbi Yoḥanan says: It is forty years since this item emerged from Egypt and was imported here. And Rabba bar bar Ḥana himself said: It is sixty years since this item emerged from Egypt and was imported here. The Gemara remarks: And they do not disagree, as one Sage issued his statement in his year, and the other Sage issued it in his year. Whereas sixty years had passed by the time of Rabba bar bar Ḥana, only forty had elapsed when Rabbi Yoḥanan issued his statement.

מַיְיתוּ בִּיזְרָא דְּכַרְפָּסָא וּבִיזְרָא דְּכִיתָּנָא וּבִיזְרָא דְּשַׁבְלִילְתָא, וְתָרוּ לְהוּ בַּהֲדֵי הֲדָדֵי בִּפְשׁוּרֵי וְשָׁבְקוּ לֵיהּ עַד דִּמְקַבֵּל. וּמַיְיתֵי חַצְבֵי חֲדַתֵּי וּמָלוּ לְהוּ מַיָּא, וְתָרוּ בְּהוּ גַּרְגִּישְׁתָּא וּמְדַבְּקִין בֵּיהּ, וְעָיְילִין לְבֵי בָּנֵי, אַדְּנָפְקוּ מְלַבְלְבִי, וְאָכְלִי מִינַּיְיהוּ, וְקָיְירִי מִבִּינְתָא דְּרֵישַׁיְיהוּ עַד טוּפְרָא דְּכַרְעַיְיהוּ. אֲמַר רַב אַשִׁי, אָמַר לִי רַבִּי חֲנִינָא: מִילִּין, וְאָמְרִי לָהּ: בְּמִילִּין.

The Gemara describes the preparation of shiata . They take parsley seeds and flax root and fenugreek root, and soak them together in lukewarm water, and leave them until they sprout. And then they take new earthenware pots, and fill them with water, and soak red clay [ gargishta ] in them, and then stick the seeds and roots in the clay. And after that they go to the bathhouse, and by the time they come out, the plants have blossomed, and they eat from them. And as they eat them, they cool down from the heat of the bathhouse from the hair of their head until the toenails of their feet. Rav Ashi says: Rabbi Ḥanina said to me: These are mere words, i.e., this is false, as it is impossible for the plants to blossom so quickly. And some say: This was performed by means of magic words that caused the plants to grow faster.

תָּנוּ רַבָּנַן: הַכּוּסְפָּן שֶׁל גּוֹיִם שֶׁהוּחֲמוּ חַמִּין, בְּיוֹרָה גְּדוֹלָה – אָסוּר, בְּיוֹרָה קְטַנָּה – מוּתָּר. וְאֵיזוֹ הִיא יוֹרָה קְטַנָּה? אָמַר רַבִּי יַנַּאי: כָּל שֶׁאֵין צִפּוֹר דְּרוֹר יָכוֹל לִיכָּנֵס בְּתוֹכָהּ.

§ The Sages taught in a baraita : The halakha with regard to date husks [ kuspan ] that belong to gentiles and that were heated in hot water depends on the size of the pot in which they were prepared: If they were cooked in a large pot they are prohibited, as prohibited foods are often cooked in large pots; if they were cooked in a small pot they are permitted, because non-kosher foods, which are usually large, are not generally cooked in these pots and it is therefore reasonable to assume that the pot has not absorbed a prohibited substance. The Gemara asks: And what is a small pot? Rabbi Yannai says: It is any pot that is so small that a swallow cannot enter into it.

וְדִלְמָא אַדַּמוּיֵי אַדַּמוּהּ וְעַיְילוּהּ! אֶלָּא, כָּל שֶׁאֵין רֹאשׁ צִפּוֹר דְּרוֹר יָכוֹל לִיכָּנֵס בְּתוֹכָהּ.

The Gemara challenges: But even if non-kosher foods are not generally cooked in pots of this size, perhaps they sliced the food into smaller pieces and inserted them into the small pot. Since large non-kosher foods can be cooked in small pots once they have been sliced, the concern should apply to these pots as well. The Gemara accepts this point and amends Rabbi Yannai’s definition: Rather, a small pot is any pot that is so small that a swallow’s head cannot enter into it. Such small pots would not be used to cook even sliced non-kosher foods.

וְהָתַנְיָא: אַחַת יוֹרָה גְּדוֹלָה וְאַחַת יוֹרָה קְטַנָּה – מוּתָּר! לָא קַשְׁיָא, הָא כְּמַאן דְּאָמַר: נוֹתֵן טַעַם לִפְגָם אָסוּר, הָא כְּמַאן דְּאָמַר: נוֹתֵן טַעַם לִפְגָם מוּתָּר.

The Gemara raises a difficulty: But in any case, isn’t it taught in a baraita that food cooked in both a large pot and a small pot is permitted? This directly contradicts the baraita cited here, which permits only food cooked in a small pot. The Gemara answers: It is not difficult; this first baraita cited above is written in accordance with the one who says: A prohibited substance that imparts flavor to the detriment of the mixture prohibited, whereas that baraita mentioned here is written in accordance with the one who says: A prohibited substance that imparts flavor to the detriment of the mixture is permitted.

אֲמַר רַב שֵׁשֶׁת: הַאי מִישְׁחָא שְׁלִיקָא דְּאַרְמָאֵי – אָסוּר. אֲמַר רַב סָפְרָא: לְמַאי נֵיחוּשׁ לָהּ? אִי מִשּׁוּם אִיעֲרוּבֵי – מִיסְרָא סָרֵי, אִי מִשּׁוּם בִּישּׁוּלֵי גוֹיִם – נֶאֱכָל הוּא כְּמוֹ שֶׁהוּא חַי, אִי מִשּׁוּם גֵּיעוּלֵי גוֹיִם – נוֹתֵן טַעַם לִפְגָם הוּא וּמוּתָּר!

Rav Sheshet said: This oil that was cooked by an Aramean is prohibited. Rav Safra rejected this ruling and said: With regard to what need we be concerned? If it is due to the concern that it might have been mixed with wine used for an idolatrous libation, this cannot be correct, as wine ruins oil and therefore gentiles would not mix them together. If it is due to the prohibition against eating the cooking of gentiles, this also cannot be true because oil is eaten as it is, i.e., raw. And if it is due to the oil being cooked in vessels of gentiles that require purging on account of the prohibited taste they have absorbed, and now the forbidden flavor from the vessel is in the food, this concern is also invalid as the absorbed substance is one that imparts flavor to the detriment of the mixture, and in this case the mixture is permitted.

בָּעוּ מִינֵּיהּ מֵרַבִּי אַסִי: הָנֵי אֲהִינֵי שְׁלִיקִי דְּאַרְמָאֵי מַאי? חוּלְיֵי לָא תִּיבָּעֵי לָךְ – דְּוַדַּאי שָׁרוּ, מְרִירֵי לָא תִּיבָּעֵי לָךְ – דְּוַדַּאי אֲסִירִי, כִּי תִּיבָּעֵי לָךְ – מְצִיעָאֵי מַאי? אֲמַר לְהוּ: מַאי תִּיבָּעֵי לְהוּ? דְּרַבִּי אָסַר, וּמַנּוּ? לֵוִי.

The Sages raised a dilemma before Rabbi Asi: With regard to these boiled dates [ ahinei ] of an Aramean, what is the halakha ? The Gemara interjects: Do not raise the dilemma with regard to sweet dates, as they are certainly permitted, since they can be eaten raw. Similarly, do not raise the dilemma with regard to bitter dates, as they are certainly prohibited, since they are rendered edible through cooking. Rather, let the dilemma be raised with regard to dates whose flavor is moderate, neither sweet nor bitter. What is the halakha ? Rabbi Asi said to them: What is your dilemma? The halakha is clear, as my teacher prohibited such dates. The Gemara asks: And who was the Rabbi Asi’s teacher? Levi.

שְׁתִיתָאָה – רַב שָׁרֵי, אֲבוּהּ דִּשְׁמוּאֵל וְלֵוִי אָסְרִי. בְּחִיטֵּי וְשַׂעֲרֵי – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּשָׁרֵי, בְּטַלְפְּחֵי דְּחַלָּא – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר, כִּי פְּלִיגִי – בְּטַלְפְּחֵי דְּמַיָּא, מָר סָבַר: גָּזְרִינַן הָא אַטּוּ הָא, וּמָר סָבַר: לָא גָּזְרִינַן.

§ With regard to shetita’a , a sweet porridge made from roasted grains and honey, Rav deemed it permitted even when it was prepared by a gentile, whereas Shmuel’s father and Levi deemed it prohibited. The Gemara elaborates: With regard to shetita’a made of wheat or barley, everyone agrees that it is permitted. Similarly, with regard to shetita’a prepared from lentils to which vinegar is added, everyone agrees that it is prohibited, on account of the vinegar of gentiles. When they disagree, it is with regard to lentils made only with water: One Sage, Levi, holds that we decree a prohibition with regard to this porridge made without vinegar due to that porridge made with vinegar. And one Sage, Rav, holds that we do not decree for this reason.

וְאִיכָּא דְּאָמְרִי: בְּטַלְפְּחֵי דְּמַיָּא – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר, כִּי פְּלִיגִי – בְּחִיטֵּי וְשַׂעֲרֵי, מָר סָבַר: גָּזְרִינַן הָא אַטּוּ הָא, וּמָר סָבַר: לָא גָּזְרִינַן.

The Gemara notes: And some say that with regard to lentils made only with water, everyone agrees that the shetita’a is prohibited on account of lentils made with vinegar. When they disagree, it is with regard to shetita’a made of wheat and barley: One Sage, Levi, holds that we decree a prohibition with regard to this porridge prepared with wheat and barley due to that porridge made with lentils. And one Sage, Rav, holds that we do not decree for this reason.

אֲמַר רַב: תְּרֵי מִינֵי שְׁתִיתָאָה שְׁדַר בַּרְזִילַּי הַגִּלְעָדִי לְדָוִד, דִּכְתִיב: ״מִשְׁכָּב וְסַפּוֹת וּכְלִי יוֹצֵר חִטִּים וּשְׂעֹרִים וְקֶמַח וְקָלִי וּפוֹל וַעֲדָשִׁים וְקָלִי״. וְהָשְׁתָּא הוּא דְּקָא מַפְּקִי צַנֵּי צַנֵּי לְשׁוּקֵי דִּנְהַרְדְּעָא, וְלֵית דְּחָיֵישׁ לְהָא דַּאֲבוּהּ דִּשְׁמוּאֵל וְלֵוִי.

Apropos the mention of shetita’a , the Gemara relates that Rav said: Barzillai the Gileadite sent two kinds of shetita’a to David, as it is written: “And Barzillai the Gileadite of Rogelim brought beds, and basins, and earthen vessels, and wheat, and barley, and meal, and parched grain, and beans, and lentils, and parched pulse” (II Samuel 17:28). Barzillai brought two kinds of parched foods: Grain and pulse. The Gemara concludes: And now shetita’a is taken out in baskets upon baskets to the markets of Neharde’a, and there is no one who is concerned about that stringent ruling of Shmuel’s father and Levi.

״וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת בְּתוֹכָן יַיִן״. אָמַר חִזְקִיָּה: לֹא שָׁנוּ אֶלָּא שֶׁדַּרְכָּן, אֲבָל בְּיָדוּעַ – אָסוּר אֲפִילּוּ בַּהֲנָאָה. וּמַאי שְׁנָא מִמּוֹרַיְיס דְּשָׁרוּ רַבָּנַן בַּהֲנָאָה? הָתָם לְעַבּוּרֵי זוּהֲמָא, הָכָא לְמַתּוּקֵי טַעְמָא.

§ The mishna teaches: And boiled and pickled vegetables of gentiles, whose usual manner of preparation involves adding wine and vinegar to them, may not be consumed, but one may derive benefit from them. Ḥizkiyya says: They taught that this prohibition applies solely to consumption only where their usual manner of preparation involves adding wine and vinegar, though there is no information about how these particular vegetable were prepared. But where it is known for certain that these vegetables were prepared with wine or vinegar, it is prohibited even to derive benefit from them. The Gemara asks: And in what way is this case different from fish stew, which the Sages permitted one to derive benefit from? The Gemara answers: There, with regard to fish stew, wine is added merely to remove the stench of the fish and does not actually contribute any taste to it, whereas here, with regard to pickled vegetables, it is added to sweeten the taste.

וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בְּיָדוּעַ נַמִי מוּתָּר. וּמַאי שְׁנָא מִמּוֹרַיְיס לְרַבִּי מֵאִיר דַּאֲסִיר בַּהֲנָאָה?

The Gemara cites a dissenting opinion. And Rabbi Yoḥanan says: Even where it is known that wine or vinegar was added to the vegetables, it is also permitted to derive benefit from them. The Gemara asks: And in what way is this case different from fish stew, according to the opinion of Rabbi Meir, who prohibited deriving benefit from the fish stew? Why does Rabbi Meir permit one to derive benefit from vegetables pickled in gentiles’ wine but prohibit deriving benefit from fish stew that contains wine or vinegar?