Shabbat 77

כל שבא בחמין מלפני השבת שורין אותו בחמין בשבת וכל שלא בא בחמין מלפני השבת מדיחין אותו בחמין בשבת חוץ מן המליח ישן וקולייס האיספנין שהדחתן זו היא גמר מלאכתן ש"מ:

That which came into hot water before the Sabbath<span class="x" onmousemove="('comment',' I.e., anything which was boiled before the Sabbath. ');">¹</span> may be steeped in hot water on the Sabbath;<span class="x" onmousemove="('comment',' To soften it. It is not regarded as preparing the food in any way, since it was already prepared before the Sabbath. ');">²</span> but whatever did not come into hot water before the Sabbath, may be rinsed with hot water on the Sabbath,<span class="x" onmousemove="('comment',' But not steeped. ');">³</span>

ולא יפקיענה בסודרין: והא דתנן נותנין תבשיל לתוך הבור בשביל שיהא שמור ואת המים היפים ברעים בשביל שיצננו ואת הצונן בחמה בשביל שיחמו לימא רבי יוסי היא ולא רבנן

except old salted [pickled] fish and the colias of the Spaniards,<span class="x" onmousemove="('comment',' Jast.: A species of tunny fish. ');">⁴</span> because their rinsing completes their preparation.<span class="x" onmousemove="('comment',' The phrase implies that it is 'work' in the full sense of the term, involving the doer in a sin-offering. The same applies to an egg placed at the side of a boiler and roasted. ');">⁵</span> This proves it.

אמר רב נחמן בחמה דכ"ע לא פליגי דשרי בתולדות האור כ"ע לא פליגי דאסיר כי פליגי בתולדות החמה מר סבר גזרינן תולדות החמה אטו תולדות האור ומר סבר לא גזרינן:

AND HE MUST NOT BREAK IT INTO A [HOT] CLOTH. Now, as to what we learnt: 'A dish may be placed in a pit, in order that it should be guarded, and wholesome water into noisome water,<span class="x" onmousemove="('comment',' A vessel of hot water may be placed in a pool of stagnant cold water. ');">⁶</span> for it to be cooled, or cold water in the sun, for it to be heated'<span class="x" onmousemove="('comment',' V. infra 146b. ');">⁷</span> shall we say that that agrees with R. Jose, but not with the Rabbis? Said R. Nahman: In the sun, all agree that it is permitted;<span class="x" onmousemove="('comment',' Because it is unusual to cook thus, and there is no fear that it will lead to cooking by fire. ');">⁸</span>

ולא יטמיננה בחול: וליפלוג נמי ר' יוסי בהא רבה אמר גזרה שמא יטמין ברמץ רב יוסף אמר מפני שמזיז עפר ממקומו מאי בינייהו איכא בינייהו עפר תיחוח

in a fire-heated object,<span class="x" onmousemove="('comment',' Sc. a cloth. ');">⁹</span> all agree that it is forbidden.<span class="x" onmousemove="('comment',' Because it can be confused with the fire itself, and if that is permitted, people will roast directly on the fire. ');">¹⁰</span> Where do they differ? Concerning a sun-heated object.<span class="x" onmousemove="('comment',' A cloth heated by the sun. ');">¹¹</span>

מיתיבי רשב"ג אומר מגלגלין ביצה על גבי גג רותח ואין מגלגלין ביצה על גבי סיד רותח בשלמא למאן דאמר גזרה שמא יטמין ברמץ ליכא למיגזר אלא למאן דאמר מפני שמזיז עפר ממקומו ליגזר סתם גג לית ביה עפר

One Master holds that we forbid a sun-heated object on account of a fire-heated object; whilst the other Master holds that we do not forbid it. AND ONE MAY NOT PUT IT AWAY IN [HOT] SAND. Now, let R. Jose differ here too? — Rabbah said: It is a preventive measure, lest one come to hide it in hot ashes.<span class="x" onmousemove="('comment',' Which is definitely forbidden as cooking; hence R. Jose admits the interdict here. ');">¹²</span> R. Jose said: Because he may move earth [sand] from its place.<span class="x" onmousemove="('comment',' He may have insufficient sand, and scoop out more, which itself is forbidden; therefore R. Jose agrees. — The Mishnah treats of sand scooped out before the Sabbath, and even then it is forbidden. ');">¹³</span>

ת"ש מעשה שעשו אנשי טבריא והביאו סילון של צונן לתוך אמה של חמין וכו' בשלמא למאן דאמר גזרה שמא יטמין ברמץ היינו דדמיא להטמנה אלא למאן דאמר מפני שמזיז עפר ממקומו מאי איכא למימר

Wherein do they differ? — In respect of crushed earth.<span class="x" onmousemove="('comment',' In a large quantity. R. Joseph's reason does not operate, hence it will be permitted; but Rabbah's reason still holds good. ');">¹⁴</span> An objection is raised: R. Simeon b. Gamaliel said: An egg may be rolled [roasted] on a hot roof<span class="x" onmousemove="('comment',' Heated by the sun. ');">¹⁵</span> but not on boiling lime.<span class="x" onmousemove="('comment',' Heated by the fire. ');">¹⁶</span>

מי סברת מעשה טבריא אסיפא קאי ארישא קאי לא יפקיענה בסודרין ור' יוסי מתיר והכי קאמרי ליה רבנן לר' יוסי הא מעשה דאנשי טבריא דתולדות חמה הוא ואסרי להו רבנן אמר להו ההוא תולדות אור הוא דחלפי אפיתחא דגיהנם

As for the view that it is forbidden lest he hide it in hot ashes, it is well: there is nought to fear (here].<span class="x" onmousemove="('comment',' In the case of a hot roof, since the egg is not hidden in anything. ');">¹⁷</span> But on the view that it is because he may move earth from its place, let us forbid it? — The average roof has no earth. Come and hear: IT ONCE HAPPENED THAT THE PEOPLE OF TIBERIAS DID THUS: THEY CONDUCTED A PIPE OF COLD WATER THROUGH AN ARM OF THE HOT SPRINGS etc. On the view that it is forbidden lest he hide it in hot ashes, it is well: hence this is similar to hiding.<span class="x" onmousemove="('comment',' The cold water is kept in the pot. ');">¹⁸</span>

אמר רב חסדא

But on the view that it is because he may move earth from its place, what can be said?<span class="x" onmousemove="('comment',' That does not apply here; why did they forbid it? ');">¹⁹</span> — Do you think that the incident of Tiberias refers to the second clause?<span class="x" onmousemove="('comment',' The prohibition of putting an egg in hot sand, etc. ');">²⁰</span> It refers to he first clause: ONE MUST NOT BREAK IT INTO A [HOT] CLOTH; BUT R. JOSE PERMITS IT; and the Rabbis argued thus with R. Jose: but in the incident of the people of Tiberias, it was a sun-heated object,<span class="x" onmousemove="('comment',' He thought that the thermal springs were hot through the sun, ');">²¹</span> yet the Rabbis forbade it? That was a product of fire, he retorted, because they<span class="x" onmousemove="('comment',' The springs. ');">²²</span> pass over the entrance to Gehenna.<span class="x" onmousemove="('comment',' And are heated by the fires of hell! On Gehenna v. p. 153, n. 8. [Maim. Mishnah Commentary Nega'im IX, 1: It is said that the springs (of Tiberias) are hot because they pass a sulphur source.] ');">²³</span> R. Hisda said: