Source: http://antimatrix.org/Convert/Books/Talmud/shabbath/shabbath_145.html
Timestamp: 2019-04-21 10:20:26+00:00

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exactly as much as an egg [in quantity] it is clean.1 Hence if more than an egg [in quantity] it [the juice] is unclean; but if you say, A liquid that unites with a [solid] foodstuff is a foodstuff, whereby did it become susceptible? He raised the objection and he himself answered it: It refers to squeezing out into a plate.
R. Zera said in R. Hiyya b. Ashi's name in Rab's name: A man may squeeze a bunch of grapes into a pot [of food], but not into a plate; but [one may squeeze] a fish for its brine even into a plate.14 Now, R. Dimi sat and stated this ruling. Said Abaye to R. Dimi, You recite it in Rab's name, hence it presents no difficulty to you; [but] we recite it in Samuel's name, so it presents a difficulty to us. Did Samuel say, '[One may squeeze] a fish for its brine even into a plate'? Surely it was stated: If one presses out [pickled] preserves,15 — Rab said: If for their own sake,16 it is permitted; if for their fluid,17 he is not culpable, nevertheless it is forbidden. But with boiled preserves, whether for their own sake or for their fluid, it is permitted. While Samuel ruled: Both with [pickled] preserves and boiled preserves, if for their own sake, it is permitted; if for their fluid, he is not culpable, yet it is forbidden!18 — By God! replied he, 'Mine eyes have beheld, and not a stranger':19 I heard it from R. Jeremiah's mouth, and R. Jeremiah from R. Zera, and R. Zera from R. Hiyya b. Ashi, and R. Hiyya b. Ashi from Rab.
To turn to [the main] text: 'If one presses out [pickled] preserves, — Rab said: If for their own sake, it is permitted; if for their fluid, he is not culpable, nevertheless it is forbidden. But with boiled preserves, whether for their own sake or for their fluid, it is permitted. While Samuel ruled: Both with [pickled] preserves and boiled preserves, if for their own sake, it is permitted; if for their fluid, he is not culpable, yet it is forbidden. R. Johanan said: Both with [pickled] and boiled preserves, if for their own sake, it is permitted; if for their fluid, he is liable to a sin-offering'. An objection is raised: One may squeeze [pickled] preserves on the Sabbath for the requirements of the Sabbath, but not against the termination of the Sabbath; but one must not express olives and grapes, and if he does, he is liable to a sin-offering: this is a difficulty according to Rab, Samuel, and R. Johanan? — Rab reconciles it with his view, Samuel with his, and R. Johanan with his. 'Rab reconciles it with his view': One may squeeze [pickled] preserves on the Sabbath for the requirements of the Sabbath, but not against the termination of the Sabbath. When is this said? when it is [done] for their own sake; but if for their fluid, he is not culpable, yet it is forbidden; while [as for] boiled preserves, whether [done] for their own sake or for their fluid, it is permitted. But one must not express olives and grapes, and if he does he is liable to a sin-offering. 'Samuel explains it according to his view': One may squeeze [pickled] preserves on the Sabbath for the requirements of the Sabbath, [and] the same applies to boiled preserves. When is this said? When it is for their own sakes; but if for their fluid, he is not culpable, yet it is forbidden. And one must not express olives and grapes, and if he does, he is liable to a sin-offering. 'R. Johanan explains it according to his view': One may squeeze [pickled] preserves for the requirements of the Sabbath, but not against the termination of the Sabbath. This applies to both [pickled] and boiled preserves. When is that said? When it is for their own sake; but he must not squeeze them for their fluid, and if he does, it is as though he squeezed olives and grapes, and he is liable to a sin-offering.
This person defiles food, and in turn the food, if not less than the size of an egg in quantity, defiles liquids. Here the man does not touch the expressed juice. Now from the very first drop that issues the residue is less than the necessary minimum, and therefore it cannot defile the liquid that follows. V. Toh. III, 3; v. Pes., Sonc. ed., p. 153, n. 2.
Presumably the flour was kneaded with eggs, which do not render it susceptible, and the first Tanna teaches that the grape juice does not do so either.
So cur, edd., which Rashi and Tosaf. support. Wilna Gaon states that the reading of the Geonim, as well as that of Alfasi, is: is a foodstuff.
For the heat of the oven will dry it up.
To defilement through the liquid that oozes out because he is pleased with it, since the olives are softened thereby, v. p. 45, nn. 1, 4.
When very hard they cannot take salt, and therefore he desires to soften them slightly, but not so much that the juice oozes out; hence he is not pleased therewith.
Whether they are soft enough for the oil to be easily expressed.
The liquid which oozes out of course is lost.
And similarly do the Tannaim of the former Baraitha differ on the same question.
Who discuss the smoothing of dough.
But the question of waste does not enter here, because this liquid serves a definite purpose. giving the dough a brighter colour.
Because it is a foodstuff, not a drink, and the squeezing merely separate. its composite parts, viz., the brine from the flesh.
I.e., raw vegetables, preserved or pickled in wine or vinegar.
I.e., he wishes to eat them, and they bear too much moisture at present.
He actually wishes to drink its fluid.
Now the squeezing of boiled preserves is like that of a fish for its brine. Thus Samuel is self-contradictory.
Job XIX, 27. That Rab is the authority for the reported ruling.
in evidence concerning a woman alone.1 The scholars asked: What about a witness [attesting] what he heard from another witness in evidence relating to a firstling?2 — R. Ammi forbids [the admission of his testimony]; while R. Assi permits it. Said R. Ammi to R. Ashi, But the School of Menasseh taught: A witness testifying what he heard from another witness is valid in testimony concerning a woman alone? — Say: Only in testimony for which a woman is valid.3 R. Yemar recognized as fit a witness [testifying] from the mouth of another witness in respect to a firstling, [whereupon] Meremar called him 'Yemar who permits firstlings.'4 Yet the law is, A witness [testifying] from the mouth of another witness is valid in respect to firstlings.
HONEYCOMBS. When R. Oshaia came from Nehardea, he came and brought a Baraitha with him:5 If one crushes olives and grapes on the eve of the Sabbath, and they [their juices] ooze out of themselves, they are forbidden; but R. Eleazar and R. Simeon permit them. R. Joseph observed. Does he come to inform us of another person?6 — Said Abaye to him, He comes to tell us much. For if [we learnt] from our Mishnah [alone], I would argue, Only there [is it thus], since it [the honey] was a [solid] foodstuff originally and is now a foodstuff; but here that they [the grapes, etc.] were originally a foodstuff but now7 a fluid, I would say, It is not so. Hence he informs us [otherwise].
GEMARA. What, for example?11 R. Safra said: E.g., R. Abba's fowl[s].12 R. Safra also said: I once paid a visit there [Palestine] and ate thereof, and but for R. Abba who made me drink wine of three foliages13 I would have been in danger.14 R. Johanan expectorated at [the mention of] Babylonian kutah.15 Said R. Joseph: Then we [Babylonians] should expectorate at R. Abba's fowl!16 Moreover, R. Gaza has related, I once paid a visit there [in Palestine] and prepared some Babylonian kutah, and all the invalids of the West [Palestine] asked me for it.
He is valid to attest a man's death, so that his wife may remarry v. Yeb. 90b.
A firstling of animals may not be eaten until it receives a blemish accidentally, which must be proved by witnesses.
A woman is a valid witness only in certain matters, which includes a firstling's blemish, and in these hearsay too is admissible.
Said in a critical spirit.
What purpose does this Baraitha serve? The, same principle is expressed in our Mishnah by R. Eleazar, and he merely tells us that it is also R. Simeon's view.
V. supra 39a top for notes.
Is put into hot water and then steeped again.
Which he boiled and kept many days in hot water until they dissolved; then he ate them as a remedy.
I.e., in the third year.
I was moved to expectorate, so sickly was it.
He disliked it so much.
The disparagement of the Babylonian delicacy gave him offence.
The old salted fish etc.
Since it completes their preparation it is the equivalent of boiling.
Fatter than the Palestinian ones.
And live drably during the rest of the year, therefore they appreciate the festivals all the more.
Lit., 'they are not sons of (i.e., they do not possess) the Torah'. — Hence they have nothing else but dress to distinguish them.
Jer. XLVIII, 11. The verse is quoted to show the adverse physical effects of exile.
Ibid. IX, 9 (E.V. 10).
I.e., [H] = 2; [H] = 5; [H] = 40; [H] = 5. Thus he translates: the fowl of the heavens is fled for fifty-two (years). Of course, the fifty-two years of desolation are based on historical figures (Meg. 11b), and this verse is merely quoted as a support or hint. (Tosaf.).
The highest eminence in Palestine (Zeb. 54b). According to Josephus (Ant. VIII, 7, 3) it was sixty stadia south of Jerusalem, and it supplied the city with water. The mikweh used by the High Priest on the Day of Atonement, which was situated above the Water Gate, was also drawn thence (Yoma 31a). — Thus as the water flowed from Babylonia it carried along the fish which had migrated from Palestine.
The whole discussion was probably a mere jeu d'espirit as a relaxation after serious study.
V. p. 16, n. 6. They were quartered on the Jews and naturally hindered the joy of the festival.
[H] lit., 'cane bearer', but MS.O. reads: [H], a general. For [H] Jast. suggests that [H] (= comites, members of the imperial cabinet) should be read. [H] = rod bearers, i.e., centurions.
i.e., they hail from Palestine.
There I must make myself known and distinguished through dress. — This is certainly a more charitable explanation than the previous.
This is in support of R. Johanan's estimate of the Babylonian scholars.

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