Shabbat 75

שכח קדירה על גבי כירה ובשלה בשבת מהו אישתיק ולא א"ל ולא מידי למחר נפק דרש להו המבשל בשבת בשוגג יאכל במזיד לא יאכל ולא שנא

What<span class="x" onmousemove="('comment',' On the view that it is forbidden to keep food on an unswept stove. ');">¹</span> if one forgot a pot on the stove and [thus] cooked it on the Sabbath? He was silent and said nothing to them [his questioners]. On the morrow he went out and lectured to them: If one cooks [food] on the Sabbath unwittingly, he may eat [it]; if deliberately, he may not eat [it];<span class="x" onmousemove="('comment',' This is a Mishnah. 'And there is no difference' is R. Hiyya b. Abba's addition in answer to the question. ');">²</span>

מאי ול"ש רבה ורב יוסף דאמרי תרווייהו להיתירא מבשל הוא דקא עביד מעשה במזיד לא יאכל אבל האי דלא קא עביד מעשה במזיד נמי יאכל רב נחמן בר יצחק אמר לאיסורא מבשל הוא דלא אתי לאיערומי בשוגג יאכל אבל האי דאתי לאיערומי בשוגג נמי לא יאכל

and there is no difference. What is meant by, 'and there is no difference'? — Rabbah and R. Joseph both explain it permissively: only he who cooked it, thus performing an action, may not eat if it was deliberate; but this one<span class="x" onmousemove="('comment',' Sc. who left the pot on the stove. 'If one cooks' means by placing it on the stove. ');">³</span> who did no action may eat even if it was deliberate. R. Nahman b. Isaac explained it restrictively: only one who cooks may eat if it was done unwittingly, because he will not [thereby] come to dissemble;<span class="x" onmousemove="('comment',' I.e., cook deliberately and pretend that it was unwitting. Since cooking is Biblically forbidden, one is not suspected of evading the prohibition. ');">⁴</span>

מיתיבי שכח קדירה על גבי כירה ובישלה בשבת בשוגג יאכל במזיד לא יאכל בד"א בחמין שלא הוחמו כל צורכן ותבשיל שלא בישל כל צורכו אבל חמין שהוחמו כל צורכן ותבשיל שבישל כל צורכו בין בשוגג בין במזיד יאכל דברי ר"מ

but this one, who may come to dissemble,<span class="x" onmousemove="('comment',' If it may be eaten when it is inadvertently left on the stove and cooked, he may leave it there deliberately and pretend forgetfulness, for the prohibition of leaving a pot on the stove is only Rabbinical. ');">⁵</span> may not even eat if it was unwitting.

ר' יהודה אומר חמין שהוחמו כל צורכן מותרין מפני שמצטמק ורע לו ותבשיל שבישל כל צורכו אסור מפני שמצטמק ויפה לו וכל המצטמק ויפה לו כגון כרוב ופולים ובשר טרוף אסור וכל המצטמק ורע לו מותר

An objection is raised: if one forgot a pot on the stove and [thus] cooked it on the Sabbath: unwittingly, he may eat [thereof]; if deliberately, he may not eat. When is that said? In the case of hot water insufficiently heated or a dish insufficiently cooked; but as for hot water sufficiently heated or a dish sufficiently cooked, whether unwitting or deliberate, he may eat [thereof]: thus said R. Meir. R. Judah said: Hot water sufficiently heated is permitted, because it boils away<span class="x" onmousemove="('comment',' Lit., 'shrinks'. ');">⁶</span> and is thus harmed;<span class="x" onmousemove="('comment',' By the loss. Hence there is no fear of raking up the coals to make it boil more.-'Sufficiently heated' means to boiling point. ');">⁷</span>

קתני מיהא תבשיל שלא בישל כל צורכו בשלמא לרב נחמן בר יצחק לא קשיא כאן קודם גזרה כאן לאחר גזרה אלא רבה ורב יוסף דאמרי להיתירא אי קודם גזרה קשיא מזיד אי לאחר גזרה קשיא נמי שוגג קשיא

a dish sufficiently cooked is forbidden, because it shrinks and is thereby improved, and whatever shrinks and is thereby improved, e.g., cabbage, beans, and mincemeat, is forbidden; but whatever shrinks and thereby deteriorates, is permitted. At all events, a dish insufficiently cooked is mentioned.<span class="x" onmousemove="('comment',' And a distinction is drawn between inadvertence and a deliberate act. This contradicts both views supra. ');">⁸</span> As for R. Nahman b. Isaac, it is well, there is no difficulty: here<span class="x" onmousemove="('comment',' In the Baraitha quoted. ');">⁹</span>

מאי גזירתא דאמר רב יהודה בר שמואל א"ר אבא אמר רב כהנא אמר רב בתחילה היו אומרים המבשל בשבת בשוגג יאכל במזיד לא יאכל וה"ה לשוכח משרבו משהין במזיד ואומרים שכחים אנו חזרו וקנסו על השוכח

it is before [the enactment of] the preventive measure;<span class="x" onmousemove="('comment',' Stated infra. ');">¹⁰</span> there<span class="x" onmousemove="('comment',' R. Nahman's interpretation of R. Hiyya b. Abba's ruling. ');">¹¹</span>

קשיא דר' מאיר אדר' מאיר קשיא דר' יהודה אדר' יהודה דר' מאיר אדר"מ לא קשיא הא לכתחילה הא דיעבד דר' יהודה אדר' יהודה נמי לא קשיא כאן בגרופה וקטומה כאן בשאינה גרופה וקטומה

it is after the preventive measure.<span class="x" onmousemove="('comment',' The prohibition stated by R. Nahman is only a preventive measure of the Rabbis, and the Baraitha states the law prior thereto. ');">¹²</span> But [on the view of] Rabbah and R. Joseph who explain it permissively, if before the preventive measure,<span class="x" onmousemove="('comment',' I.e., if R. Hiyya b. Abba's ruling was stated before the preventive measure was enacted. ');">¹³</span>

איבעיא להו עבר ושהה מאי מי קנסוהו רבנן או לא ת"ש דאמר שמואל בר נתן א"ר חנינא כשהלך רבי יוסי לציפורי מצא חמין שנשתהו על גבי כירה ולא אסר להן ביצים מצומקות שנשתהו על גבי כירה ואסר להן מאי לאו לאותו שבת לא לשבת הבאה

'deliberate' is a difficulty;<span class="x" onmousemove="('comment',' The Baraitha states that it is forbidden, whilst he ruled that it is permitted. ');">¹⁴</span> if after the preventive measure, even unwitting' too is a difficulty.<span class="x" onmousemove="('comment',' Because the Baraitha which states that it is permitted in that case was taught before the preventive measure. ');">¹⁵</span>

מכלל דביצים מצומקות מצטמקות ויפה להן נינהו אין דאמר רב חמא בר חנינא פעם אחת נתארחתי אני ורבי למקום אחד והביאו לפנינו ביצים מצומקות כעוזרדין ואכלנו מהן הרבה:

That is [indeed] a difficulty. What was the preventive measure? — For R. Judah b. Samuel said in the name of R. Abba in the name of R. Kahana in Rab's name: At first it was ruled: One who cooks [food] on the Sabbath unwittingly, he may eat [thereof], if deliberately, he may not eat; and the same applies to one who forgets.<span class="x" onmousemove="('comment',' A dish on the stove, and it is cooked. ');">¹⁶</span>

ב"ה אומרים אף מחזירין: אמר רב ששת לדברי האומר

But when those who intentionally left [it there] grew numerous, and they pleaded, We had forgotten [it on the stove], they [the Sages] retraced their steps and penalized him who forgot. Now, R. Meir is self-contradictory, and R. Judah is [likewise] self-contradictory?<span class="x" onmousemove="('comment',' V. supra 37a. There R. Meir forbids a dish, even if sufficiently cooked, whilst here he permits it. On the other hand, R. Judah permits there a dish if sufficiently cooked, whilst here he forbids it. — The views they both give there of Beth Hillel's ruling must be regarded as their own too, since the halachah is always as Beth Hillel. ');">¹⁷</span> — R. Meir is not self-contradictory: the one means at the outset; the other, if done.<span class="x" onmousemove="('comment',' On 37a the question is what may be done at the outset; there R. Meir rules that one must not leave a dish on the stove, even if it was sufficiently cooked before the Sabbath. But here he rules that if it was so left it is permitted. ');">¹⁸</span> R. Judah too is not self-contradictory: there it means that it [the stove] was swept or covered with ashes;<span class="x" onmousemove="('comment',' Then the dish is permitted. ');">¹⁹</span> here, that it was not swept or covered with ashes. The scholars propounded: What if one transgressed and deliberately left it? Did the Rabbis penalize him or not? — Come and hear: For Samuel b. Nathan said in R. Hanina's name: When R. Jose went to Sepphoris, he found hot water which had been left on the stove, and did not forbid it to them; [he also found] shrunken eggs,<span class="x" onmousemove="('comment',' Eggs boiled or roasted down to a small size. ');">²⁰</span> and forbade them to them. Surely it means for that Sabbath?<span class="x" onmousemove="('comment',' He forbade them to eat the eggs on that Sabbath. This answers the question. ');">²¹</span> — No: for the following Sabbath.<span class="x" onmousemove="('comment',' He told them not to leave the eggs on the stove for the future. ');">²²</span> Now, this implies that shrunken eggs go on shrinking and are thereby improved? — Yes. For R. Hama b. Hanina said: My Master and I were once guests in a certain place, and eggs shrunk to the size of crab-apples were brought before us, and we ate many of them. BETH HILLEL RULE: ONE MAY REPLACE [IT] TOO. R. Shesheth said: On the view of him who maintains