Traité Avodah Zarah

Traduction française en préparation — version anglaise (Steinsaltz) : and stir it until she comes back from the bathhouse or from the synagogue, and she need not be concerned.

Traduction française en préparation — version anglaise (Steinsaltz) : A dilemma was raised before the Sages: If a gentile placed meat on a fire and a Jew turned it over, what is the halakha? Rav Naḥman bar Yitzḥak said: The halakha can be derived by an a fortiori inference: If the meat is permitted when it finished cooking by the hand of a gentile, then where it finished cooking by the hand of a Jew, all the more so is it not clear that it should be permitted?

Traduction française en préparation — version anglaise (Steinsaltz) : Along these lines, it was also stated: Rabba bar bar Ḥana says that Rabbi Yoḥanan says, and some say Rav Aḥa bar bar Ḥana says that Rabbi Yoḥanan says: Whether the gentile placed the meat on the fire and the Jew turned it over, or whether the Jew placed the meat on the fire and the gentile turned it over, the meat is permitted, and it is not prohibited unless its cooking from beginning to end was performed by the hand of a gentile.

Traduction française en préparation — version anglaise (Steinsaltz) : Ravina says: The halakha is that this bread baked in an oven that a gentile lit and a Jew subsequently baked, or, alternatively, if a Jew lit the oven and a gentile baked, or, alternatively, even if a gentile lit, and a gentile baked, and a Jew came and stoked the coals to heat the fire, it is permitted, as the act of the Jew speeds up the baking process.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara continues: With regard to fish salted by a gentile, Ḥizkiyya deems it permitted, and Rabbi Yoḥanan deems it prohibited. As for an egg roasted by a gentile, bar Kappara deems it permitted and Rabbi Yoḥanan deems it prohibited. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: With regard to both salted fish and roasted eggs, Ḥizkiyya and bar Kappara deem them permitted even if they were prepared by a gentile, and Rabbi Yoḥanan deems them prohibited.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara relates a relevant incident. Rabbi Ḥiyya of Parva arrived at the home of the Exilarch, whose attendants said to him: With regard to an egg roasted by a gentile, what is the halakha? Rabbi Ḥiyya said to them: Ḥizkiyya and bar Kappara deem it permitted, and Rabbi Yoḥanan deems it prohibited, and the statement of one Sage has no standing in a place where it is contradicted by two, i.e., the halakha is not in accordance with the opinion of Rabbi Yoḥanan because he is in the minority. Rav Zevid said to them: Do not listen to him, as this is what Abaye said: The halakha is in accordance with the opinion of Rabbi Yoḥanan. Due to the stringency Rav Zevid sought to impose, the attendants gave Rav Zevid a cup [negota] of spiced vinegar to drink, and he died as a result.

Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara continues to discuss the halakhic status of various foods with regard to the prohibition against eating the cooking of gentiles. The Sages taught in a baraita: Caper buds [kafrisin], and leeks [kaflotot], and matalya, and hot water, and roasted grains that belong to gentiles and were cooked by them are permitted. An egg roasted by a gentile is prohibited. With regard to oil, Rabbi Yehuda HaNasi and his court were counted, i.e., voted on the matter, and permitted it.

Traduction française en préparation — version anglaise (Steinsaltz) : It is taught in a baraita: Matalya is the same as the black-eyed pea [pashalya], which is also called shiata. What is shiata? Rabba bar bar Ḥana says that Rabbi Yoḥanan says: It is forty years since this item emerged from Egypt and was imported here. And Rabba bar bar Ḥana himself said: It is sixty years since this item emerged from Egypt and was imported here. The Gemara remarks: And they do not disagree, as one Sage issued his statement in his year, and the other Sage issued it in his year. Whereas sixty years had passed by the time of Rabba bar bar Ḥana, only forty had elapsed when Rabbi Yoḥanan issued his statement.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara describes the preparation of shiata. They take parsley seeds and flax root and fenugreek root, and soak them together in lukewarm water, and leave them until they sprout. And then they take new earthenware pots, and fill them with water, and soak red clay [gargishta] in them, and then stick the seeds and roots in the clay. And after that they go to the bathhouse, and by the time they come out, the plants have blossomed, and they eat from them. And as they eat them, they cool down from the heat of the bathhouse from the hair of their head until the toenails of their feet. Rav Ashi says: Rabbi Ḥanina said to me: These are mere words, i.e., this is false, as it is impossible for the plants to blossom so quickly. And some say: This was performed by means of magic words that caused the plants to grow faster.

Traduction française en préparation — version anglaise (Steinsaltz) : § The Sages taught in a baraita: The halakha with regard to date husks [kuspan] that belong to gentiles and that were heated in hot water depends on the size of the pot in which they were prepared: If they were cooked in a large pot they are prohibited, as prohibited foods are often cooked in large pots; if they were cooked in a small pot they are permitted, because non-kosher foods, which are usually large, are not generally cooked in these pots and it is therefore reasonable to assume that the pot has not absorbed a prohibited substance. The Gemara asks: And what is a small pot? Rabbi Yannai says: It is any pot that is so small that a swallow cannot enter into it.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara challenges: But even if non-kosher foods are not generally cooked in pots of this size, perhaps they sliced the food into smaller pieces and inserted them into the small pot. Since large non-kosher foods can be cooked in small pots once they have been sliced, the concern should apply to these pots as well. The Gemara accepts this point and amends Rabbi Yannai’s definition: Rather, a small pot is any pot that is so small that a swallow’s head cannot enter into it. Such small pots would not be used to cook even sliced non-kosher foods.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara raises a difficulty: But in any case, isn’t it taught in a baraita that food cooked in both a large pot and a small pot is permitted? This directly contradicts the baraita cited here, which permits only food cooked in a small pot. The Gemara answers: It is not difficult; this first baraita cited above is written in accordance with the one who says: A prohibited substance that imparts flavor to the detriment of the mixture is prohibited, whereas that baraita mentioned here is written in accordance with the one who says: A prohibited substance that imparts flavor to the detriment of the mixture is permitted.