Yerushalmi Avodah Zarah 4:10 ירושלמי עבודה זרה ד׳:י׳

MISHNAH: If a baker works in impurity one does not knead with him¹⁴⁴For kneading one must wet the flour; this prepares it for impurity and, in an impure bakery, makes the dough impure. nor form the bread with him¹⁴⁵The dough already is impure when it is formed; this prohibition falls under the general prohibition “to support sinners.”, but one may bring bread to the seller¹⁴⁶Greek πρατήρ (Buxtorf) or πωλητήρ (Krauss) “seller”. with him¹⁴⁷Since the bread is fully baked, transporting it is not “to support sinners.”.

HALAKHAH: “If a baker works in impurity,” etc. One states about this: One does not moisten, nor grind, nor mix with him¹⁴⁸One either moistens the grain before grinding to facilitate the separation of chaff from flour or one washes the grain before grinding to eliminate impurities such as pebbles. In any case will the moistening make the grain susceptible to impurity. Even if the grain was dry milled, moistening the flour to make dough will bring on the impurity. Only grinding itself is solely forbidden not “to support sinners.”. ¹⁴⁹From here on this is taken from Ševi`it5:9 (Notes 92–97)7, 4:3 (Notes 52–57)*7.
Instead of the baraita quoted here, one states in Ševi`it: “One should neither cull nor grind nor sift with him.” These are all done dry when the grain still may be immune to impurity. The question is to explain when each of the baraitot applies. Rebbi Hila said, here for profane [bread], there for heave. Can you say heave at a baker’s? The colleagues: one if he moistens, the other if he does not moisten¹⁵⁰Since it has been established that the Cohen has the duty to guard his heave, he has to bake his heave bread himself or at least have it baked under his strict supervision; he is forbidden to hand it over to a commercial baker. The explanation of the colleagues is the only acceptable one. Quoted in Tosaphot Giṭtin61a/b s.v. רישא.. But did we not state¹⁵¹Mishnah Ševi`it5:9, speaking of an observant woman baking together with one who does not observe the rules of purity.: “But she may not touch hers once water has been put in because one does not support transgressors.”

Rebbi Ḥiyya and Rebbi Immi. One said¹⁵²This explains the last sentence in Mishnah Ševi`it5:9 that one encourages Gentiles in the Sabbatical and that one greets Gentiles for communal peace. What is the difference between encouraging and greeting?, “plough it well; then I will rent it from you after the Sabbatical.” The other one said, “may you succeed.” For him who said, plough it well; then I will rent it from you after the Sabbatical, what means “one greets them”? “May you succeed.<sup>153</sup>This is the greeting of Gentiles endorsed by the Babli, Giṭtin62a.” But he who said that one says to a Gentile, may you succeed, what means that one greets Jews<sup>154</sup>The text of Ševi`it5:9 is more convincing: One greets Gentiles in the same way one greets Jews.? “Peace be on you.”

Explanation¹⁵⁵Greek δήλωμα.. Rebbi Ḥanina bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, may you succeed. Rebbi Ḥanina bar Pappa said to him, did not Rebbi teach, the passers-by did not say¹⁵⁶Ps.129:8., etc., that it is forbidden to say “may you succeed” to one who ploughs in the Sabbatical? He told him, you know how to read but you do not know how to make a homily. The passers-by did not say, these are the nations who pass out of the world because they did not say to Israel, the blessing of the Eternal is on you. What does Israel say to them? We bless you in the name of the Eternal. Israel says to them, all the good things and happy circumstances that come into the world because of us are not enough for you; you do not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions¹⁵⁷Aramaic and Syriac פיסא “piece”, here used in the sense of individual contribution to a tax imposed on the community (I. Löw). and fines¹⁵⁸Greek ζημία., head taxes and annonae¹⁵⁹The annual contributions in kind for the upkeep of the Roman army..

Rebbi Immi instructed: It is forbidden to take the bread out of the oven with him¹⁶⁰The baker who works in impurity. The scribe in Ševi`it5:9 started to write this sentence, then he noticed that there it makes no sense. This determines Avodah zarah as origin of the preceding paragraph.. Similarly, it is forbidden to sprinkle with him¹⁶¹Moisten baking goods. It would be possible to translate “to load (the oven)”; cf. Note 122..