Talmud do Powtórzonego Prawa 2:28

³⁶¹Šabbat 1 (3c line 65). The Geniza fragment (ג) ends at the mention of Rav. Another fragment, in much better shape, edited by J. N. Epstein [Tarbiz 3(1932) 15-26 (G)] starts at the second mention of Deut. 2:28. They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Ioḥai stated thus: Food you shall buy from them with money and eat, etc³⁶²Deut.2:28. In the Babli, 37b, a statement of R. Joḥanan. The Babli (38a) negates a biblical base for the prohibition of Gentile cooking.. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans³⁶³The list also appears in Tosephta 4:11. In the Babli 38b the word is explained as meaning either φάσηλος or שעועית, both meaning “bean”., פנקריסין³⁶⁵The word is unexplained. In the Babli, loc. cit., and similarly in the Tosephta, it appears asקפריסין “capers”. and קובטיות³⁶⁶In the Babli קפלוטות “leeks”. In Tosephta קפטאות, קפאטיות. N. Brüll (Jahrbücher für jüdische Geschichte und Literatur 5) proposes copta قُباط “fig preserve”. This agrees well with the quote in the Babli since, as stated later also here, all preserves made from fruit which also is eaten raw are not under the prohibition of Gentile cooking. The only problem is that the next sentence implies that the word describes a dried fruit or vegetable which can be returned more or less to its original state but soaking., roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. But roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav³⁶⁷Babli 38a, 59a; Šabbat51a, Bava qamma11a, Yebamot12b. Also Yerushalmi Nedarim6:1 (39c l. 44).: Any food which can be eaten alone raw is not in the category of Gentile cooking³⁶⁸The Šabbat text adds: And it may be used for eruv tavšilin (a symbolic act which turns a common courtyard or a dead-end alley into a private domain, or which lets one prepare cooked food for the Sabbath on a holiday which falls on a Friday); this formulation may be taken from the end of the Halakhah. (With bread it is in the category of Gentile cooking³⁶⁹This restriction is found neither in the Šabbat text nor the Babli. It also contradicts the insertion in the Šabbat text (Note 368). Either it is spurious or the text here disagrees with the text there..) How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise trade (ply him)³⁷⁰Reading of the corrector of L. The scribe wrote as in the Šabbat text and G. with him money. They said, that is what Rebbi Jonathan did. When a superior³⁷¹A superior Roman judge; cf. Introduction to Tractate Neziqin p. 4, remark about R. Jonathan. came to [his]³⁷²Readings of G and the Šabbat text. town, he sent him an honor gift, that if a suit involving an orphan or a widow came he would have a way to mollify him.