Yerushalmi Terumot 10:6 ירושלמי תרומות י׳:ו׳

MISHNAH: All those which are pickled one with the other are permitted⁹⁷They do not impart taste. except with bulb plants⁹⁸Defined in Chapter 9, Note 89.. Profane bulb plant with heave bulb plant, profane vegetable with heave bulb plant, are forbidden⁹⁹For laymen.. But profane bulb plant with heave vegetable is permitted.
Rebbi Yose says, all that is cooked in water with white beets is forbidden¹⁰⁰For laymen if the beets were heave. because it imparts taste. Rebbi Simeon says⁶⁴Mishnah 11. One assumes that the cabbage from the unirrigated field is heave. If it is cooked together with the more expensive and better cabbage from an irrigated garden plot, the result is forbidden to laymen even though the admixture of standard cabbage can only reduce the quality of the garden cabbage., irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba¹⁰¹This is the reading of all mss. of the Mishnah. For some reason, the Venice Babli and Mishnah have “R. Jehudah”. says, all those which are cooked together are permitted except with meat¹⁰²Any meat cooked with vegetables will improve in taste. Therefore, meat cooked with any heave vegetables will become forbidden for laymen..
Rebbi Yose says, all that is cooked in water with white beets is forbidden¹⁰⁰For laymen if the beets were heave. because it imparts taste. Rebbi Simeon says⁶⁴Mishnah 11. One assumes that the cabbage from the unirrigated field is heave. If it is cooked together with the more expensive and better cabbage from an irrigated garden plot, the result is forbidden to laymen even though the admixture of standard cabbage can only reduce the quality of the garden cabbage., irrigated cabbage [preserved] with unirrigated cabbage is forbidden because it absorbs. Rebbi Aqiba¹⁰¹This is the reading of all mss. of the Mishnah. For some reason, the Venice Babli and Mishnah have “R. Jehudah”. says, all those which are cooked together are permitted except with meat¹⁰²Any meat cooked with vegetables will improve in taste. Therefore, meat cooked with any heave vegetables will become forbidden for laymen..
If an egg was treated with forbidden spices, even its yolk is forbidden because it absorbs. Pickling and cooking fluid of heave is forbidden to laymen.

HALAKHAH: Rebbi Joḥanan said, one does not speak of pickled [food] but of that cooked in water¹⁰³Since Mishnah 11 records the dissent of Tannaїm from Mishnah 10, the two Mishnaiot must speak about the same procedures.. Pickled is like being hot¹⁰⁴In the Babli, R. Joḥanan is reported to hold that being preserved in salt is like being cooked over a flame. There, he explains that being pickled is not like being cooked in water (implicitly stated here) but Samuel holds that pickling and cooking in water are the same as far as dietary laws are concerned..

Rebbi Ḥanina Tortayya in the name of Rebbi Hoshaiah: Bulb vegetables with bulb vegetables, a kind with itself¹⁰⁵Heave and profane cooked together., Rebbi Aqiba permits but the Sages forbid. Rebbi Assi in the name of Rebbi Joḥanan: The Sages agree with Rebbi Aqiba that meat with meat is permitted¹⁰⁶Following R. Joḥanan’s stand that Mishnah 10 also speaks of cooking different foods together in water, he asserts that cooking meat forbidden to laymen (Note 102) with other meat does not extend the prohibition.. Rebbi Zeїra said to Rebbi Assi: If that had not been said, we would not know that it is so, but maybe it was said as follows: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden¹⁰⁷He denies that R. Joḥanan holds that pickling and cooking have the same rules. Since Mishnah 10 only states “all those which are pickled together”, it follows that the same is not true for “all that are cooked together; in particular, not for meat.. Rebbi Abbahu came in the name of Rebbi Joḥanan: Rebbi Aqiba agrees with the Sages that meat with meat is forbidden. Rebbi Ḥinena understood it from the next Mishnah: “Rebbi Aqiba says, all those which are cooked together are permitted except with meat.” Therefore, “meat with meat is forbidden¹⁰⁸Tosephta 9:4..” Maybe it was formulated as: The Sages agree with Rebbi Aqiba that meat with meat is forbidden. Rebbi Ḥinena: Rebbi Abbahu in the name of Rebbi Joḥanan, the Sages agree with Rebbi Aqiba that meat with meat is forbidden¹⁰⁹Liver is so full of blood that only blood oozes out and nothing is absorbed. But the blood will make anything cooked with it forbidden..

Rebbi Yose said, we were of the opinion that the unirrigated [cabbage] absorbs¹⁰⁸Tosephta 9:4.. Since Rav Huna said, take away its growing parts and get moisture; this shows that the irrigated absorbs.

Rebbi Jeremiah asked: What is the rule if he cooked it in milk¹¹⁰The milk is certainly forbidden because it is mixed with blood. But if R. Joḥanan ben Nuri is correct, the liver did not absorb any milk; when taken out of the milk and washed it might be permitted even though the act of cooking itself is forbidden by biblical law. This is one of the impossible questions of R. Jeremiah, cf. Ma‘serot 3:10, Note 156, Babli Baba Batra 23b. In this case, it proves that the rule of R. Joḥanan ben Nuri leads to an impossible consequence; it cannot possibly be true.? Rebbi Zeїra never in his life ate liver¹¹¹Since he was a posthumous child whose mother died in childbirth, he never could see how his mother handled liver. Since he was a Babylonian, he would have seen that in Babylonia liver was broiled to stop it from oozing blood (Ḥulin 111a).. Rebbi Abba cooked it in water and ate it; some say Rebbi Abba salted and ate it.

“Yolk is forbidden because it absorbs.” Bar Qappara stated: Yolk is forbidden and certainly egg white.

Isaac Rabba¹¹²It seems that this is a misattribution since R. Isaac Rabba was a student of Rebbi, cf. Z. Frankel, מבוא הירושלמי, p. 105b–106a. It seems that the tradent is R. Isaac (Napaḥa), of the students of R. Joḥanan, or that the source of the statement was Rebbi, not R. Simeon ben Laqish. The text as it stands is confirmed by the quote of this and the following two paragraphs in Or Zarua‘ I #452. The Rome ms. has Jacob Rabba; possibly the source had only י״ר as metathesis fromר״י .
An equivalent statement is in Tosephta 9:5; that Tosephta clearly was unknown to the compilers of the Yerushalmi. in the name of Rebbi Simeon ben Laqish: If eggs were cooked in water and a chick was found in one of them, it is [judged] by the taste it gives¹¹³If the taste of the cooked chick is noticeable in the food it was cooked with, all is forbidden since the chick in the egg was not ritually slaughtered. The definition of “giving taste” is discussed in the next paragraph. An equivalent statement is in Tosephta 9:5. The Yerushalmi does not consider the possibility of having the food tasted by a Gentile; its definition of “giving taste” is purely numerical and independent of any actual taste. Therefore, the question whether a chick inside an undamaged shell can impart any taste is irrelevant..

Rebbi Zeїra, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan; Ada bar Gershon¹¹⁷He is mentioned only here. In the parallel, Babli Ḥulin 98a, he appears as R. Idi bar Gershom; in Or Zarua‘ as R. Ada bar Gershom. [The reading in the printed Babli, R. Idi bar Idi bar Gershom, is not confirmed by any ms.], Rebbi Birai¹¹⁸He is otherwise unknown. In Ḥulin 98a, he appears as R. Biriam., Rebbi Levi bar Plautus¹¹⁹An Amora of the second generation (רִבִּי לֵוִי בַּר פְּרֹטָא); almost all of his sayings are aggadic and quoted in the old Galilean Midrashim. His father’s name is either Latin Plautus or Greek πρῶτος “first”, used as name of a first-born son. For other examples of names in Greek corresponding to Jewish but not Greek usage, cf. E. and H. Guggenheimer, Jewish Family Names and Their Origins, Hoboken NJ 1992; Etymologisches Lexikon der jüdischen Familiennamen, München 1996., an elder¹²⁰In Ḥulin 98a, “an elder by the name of R. Jacob.” in the name of Rebbi: 61 are forbidden¹²¹If one part of the total is forbidden and 60 are permitted, for a total of 61, then everything is forbidden. But if more than 60 are permitted, for a total of approximately 62, then the mixture is permitted. This is practice accepted by the Babli., 62 are permitted. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Our colleague Ada¹²²He is the Ada bar Gershon quoted earlier. testified before us: 60¹²³This dissenting testimony is the Babylonian version. Ḥulin 98a. The food is permitted if not more than one part in 60 is forbidden.. He said, if somebody brings before me more than 60, I shall declare it kosher. They said to Simeon bar Abba, you say this, but the others say otherwise! He said to them, I [said] what I heard, they what they heard. Simeon bar Abba said before Rebbi Ḥanina in the name of the elder Rebbi Ḥiyya: Up to thirty¹²⁴In Or Zarua‘: 60. It is impossible to determine the correct version; R. Ḥanina thinks either that 30 is much too small or that 60 is much too large.. He said, an exaggeration. Simeon bar Abba in the name of Rebbi Ḥanina: A case came before Rabban Gamliel ben Rabbi. He said, my father¹¹⁶In Or Zarua‘:אבא . This reading has been translated. did not agree to 47, I agree to 45. Rebbi Ḥiyya in the name of Rebbi Ḥanina: A case came before Rebbi; he asked: Are there 50¹²⁵He would permit a mixture of 50 parts permitted and one part forbidden food.?

Rebbi Ḥiyya in the name of Rebbi Ḥanina: Vegetables, shells, and water are counted¹²⁶To establish that there is 45, 47, or 50 times more permitted food than the forbidden chick.. Rebbi Zeїra said, even if the inside is forbidden. Rav Huna said, the shells of the forbidden help the permitted¹²⁷Even the shell of the egg in which the chick was found is counted as permitted.. Rebbi Zeїra: That is, if he cooked them in their shells, cooked with cooked. But if he cooked shelled eggs with unshelled in water, or unshelled with shelled, cooked with uncooked¹²⁸If uncooked eggs are cooked with shelled, it is clear that the shelled had been cooked first, otherwise the shelled eggs would not preserve their shape. Therefore, the meaning of the sentence is: uncooked unshelled eggs with cooked shelled., that needs a different measure¹²⁹A minimum of 60 times, not 45, 47 or 50..

Unimpregnated eggs are permitted: (Job 21:10) “His steer made pregnant, he will not miss impregnating.¹³⁰The verse is quoted to show that the verb געל used here does not mean “to loathe” but “to miss impregnation.”” Eggs that started developing¹³¹In Babylonian spelling, this would be שהרקימו. The paragraph has a parallel in Tosephta 9:5, but this one sentence is missing there. are forbidden. Twisted ones, he who likes it may eat them¹³²Eggs in which the yolk does not form a ball and which will not develop even if the hen sits on them a long time. These may be eaten by people who are not repelled by them.. If one found blood in them¹³³Boiled eggs., one shaves off the place of the blood.

Rebbi Zeїra went to visit Rebbi Ḥiyya¹³⁴A sick-bed visit., the son of Rebbi Isaac Aṭoshiyya. He found him sitting. He said, they taught only for yolk, but in the egg white¹³⁵The language here is a confluence of two texts. לובן means the white, חלבון the egg white. At the start of the Halakhah, egg white was called “egg water” (at least of uncooked eggs.) לובן חלבון is a double expression; in לובן חלמון the first word should be deleted. In the quote in Tosaphot (Ḥulin 64b, והוא), לובן is missing altogether but this cannot be used as a witness to the text. it is permitted. He thought that he had heard it from his ancestor. Rebbi Abbahu came in the name of Rebbi Joḥanan: Both egg white and yolk are forbidden. Rebbi Ḥalaphta ben Shaul stated: Yolk is forbidden, egg white permitted¹³⁶A similar baraita is in the Babli, Ḥulin 64b, in the name of R. Dositheos ben Patricius.. Rebbi Zeїra said, he who says yolk is forbidden if it is found at the male part of the yolk; this applies even to yolk, but only if it is found on its male part since from there the development of the chick starts¹³⁷This text is badly transmitted; in its present form it is self-contradictory. In Tosaphot (loc.cit. 135), the text reads: “Rebbi Zeїra said, what was said about yolk being forbidden [with a blood spot], if it is found at the male part of the yolk.” The second part seems to be another version of the same tradition. The “male part” of the yolk is the place where the yolk meets the thicker part of the egg white strung from a vertex to the yolk..

There¹³⁸Mishnah Miqwa’ot 7:2., we have stated: “The following disable and do not fill¹³⁹A miqweh, or ritual bath, must contain at leat 40 seah of natural water, cf. Chapter 4, Note 112. Fluids other than water have no influence on the miqweh but water either drawn in a vessel or used for other purposes in the volume of at least three log makes the miqweh unusable. If there were 40 seah minus 2 log in the miqweh, adding 2 log of water as described in the Mishnah will not produce 40 seah of usable water, it does not “fill”, and the miqweh is still deficient.: Water, whether pure or impure¹⁴⁰In a vessel., pickling water, cooking water, afterwine¹⁴¹Obtained by pouring water over husks of grapes. This is water, not wine. before it became vinegar.” Here¹⁴²The only heave from fluids is from wine and olive oil. If the water described in the Mishnah is forbidden for laymen, then it must have the status of solid food., you treat it as food, there as fluid¹⁴³If the fluids considered food for heave were also food in regard of the laws of the miqweh, they would neither disable nor fill.. Rebbi Mana said, here when it is thick, there when it is thin. Rebbi Yose ben Rebbi Abun said, you may even say in both cases thick or thin. Taste counts for heave¹⁴⁴The taste particles in the fluid make it forbidden for laymen, regardless of its status as food. but not for a miqweh.