משנה: הַמֵּיחַם שֶׁפִּינָּהוּ לֹא יִתֵּן לְתוֹכוֹ מַיִם צוֹנִין בִּשְׁבִיל שֶׁייֵחַמּוּ אֲבָל נוֹתֵן הוּא לְתוֹכוֹ וּלְתוֹךְ הַכּוֹס כְּדֵי לְהַפְשִׁירָן. MISHNAH: One may not put cold water into a hot water container which was removed11It is not clear whether this means that the vessel was removed from the fire or the boiling water removed from the vessel. in order to heat it but one may put into it or into a cup to make it lukewarm.
הלכה: מֵיחַם שֶׁפִּינָּהוּ לֹא יִתֵּן לְתוֹכוֹ צוֹנִין כול׳. רִבִּי בָּא בַּר בְּרֵיהּ דְּרִבִּי חִייָה בַּר בָּא. רִבִּי חִייָא בְשֵׁם רִבִּי יוֹחָנָן. לֹא שָׁנוּ אֶלָּא לְתוֹךְ הַכּוֹס. הָא לְתוֹכוֹ לֹא. אָמַר רִבִּי מָנָא. קַשִּׁייֵתָהּ קוֹמֵי רִבִּי בָּא. לֹא תָנֵּי רִבִּי יוֹחָנָן עַל סוֹפָא לֹא תָנֵּי עַל רֵישָׁא. בִּשְׁבִיל שֶׁייֵחַמּוּ. הָא לְהַפְשִׁירָן לֹא. אָתָא רִבִּי בָּא בַּר כַּהֲנָא רִבִּי חִייָא בַּר אַשִּׁי בְשֵׁם רִבִּי. אִם לְחַמְמָן אָסוּר. אִם לְהַפְשִׁירָן מוּתָּר. HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed11It is not clear whether this means that the vessel was removed from the fire or the boiling water removed from the vessel.,” etc. Rebbi Abba the (son of the)135To be deleted with the text of G. son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya136He is R. Ḥiyya bar Abba. in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]137To be added with the text of G.: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted138R. Joḥanan must want to say something which is not explicit in the Mishnah. But the second part of the sentence of the Mishnah says explicitly that one may put cold water into the container to make it lukewarm; the only prohibition is to put in there a small amount of cold water which would become really hot (Babli 41a). The same conclusion can be drawn from the first clause in the sentence.. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]139The correct version [in brackets] is from G, against the reading of the Leiden ms. Rav Ḥiyya bar Ashi was Rav’s student.. If to heat it140In G: “In order to harden it”, turning iron into steel by immersing the hot iron into a cold bath. This is an industrial process biblically forbidden on the Sabbath as “hitting with a hammer” (the expression for “finishing a production process.”), it is forbidden, if to make it lukewarm it is permitted.
תַּנֵּי. נוֹתְנִין חַמִּין לְתוֹךְ צוֹנִין אֲבָל לֹא צוֹנִין לְתוֹךְ חַמִּין. כְּדִבְרֵי בֵית שַׁמַּי. וּבֵית הִלֵּל אוֹמְרִים. בֵּין חַמִּין לְתוֹךְ צוֹנִין בֵּין צוֹנִין לְתוֹךְ חַמִּין מוּתָּר. בַּמֶּה דְבָרִים אֲמוּרִין. בְּכּוֹס. אֲבָל בְּאַמְבַּטֵּי חַמִּין לְתוֹךְ צוֹנִין מוּתָּר וְצוֹנִין לְתוֹךְ חַמִּין אָסוּר. וְרִבִּי שִׁמְעוֹן מַתִּיר. אַתְיָא דְּרַב כְּרִבִּי שִׁמְעוֹן בֶּן מְנַסְיָא וְרִבִּי יוֹחָנָן כְּרִבִּי יוֹחָנָן בֶּן נוּרִי. תַּנֵּי. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹסֵר. מְמַלֵּא הוּא אָדָם חָבִית שֶׁלְּמַיִם וְנוֹתְנָהּ כְּנֶגֶד הַמְדוּרָה. לֹא בִשְׁבִיל שֵׁתֵּיחַם אֶלָּא בִשְׁבִיל שֶׁתָּפִיג צִינָּתָהּ. יוֹרֵד הוּא אָדָם וְטוֹבֵל בְּצוֹנִין וְעוֹלֶה וּמִתְחַמֵּם כְּנֶגֶד הַמְדוּרָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִין. יְאוּת אָמַר רִבִּי מֵאִיר. וּמַה טַעֲמוֹן דְּרַבָּנִן. ייֶבָא כַּיי דָּמַר רִבִּי זְעִירָא בְשֵׁם רַב יְהוּדָה. מוּתָּר לְהַפְשִׁיר בְּמָקוֹם שֶׁהַיָּד שׁוֹלֶטֶת. וְאָסוּר לְהַפְשִׁיר בְּמָקוֹם שֶׁאֵין הַיָּד שׁוֹלֶטֶת. וַאֲפִילוּ בְּמָקוֹם שֶׁאֵין הַיָּד שׁוֹלֶטֶת עַד אֵיכָן. רִבִּי יוּדָה בַּר פַּזִי רִבִּי סִימוֹן בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. עַד שֶׁיְּהֵא נוֹתֵן יָדוֹ לְתוֹכָהּ וְהִיא נִכְוִית. It was stated141Babli 42a.: “One may add hot water to cold but not cold to hot142The House of Shammai hold that the matter which is in a vessel always dominates what is added to it; therefore hot water always will heat, which is forbidden, and cold water always will cool, which is permitted., following the words of the House of Shammai. But the House of Hillel say, whether hot to cold or cold to hot it is permitted. When has this been said? Into a cup143A small quantity which never could heat so much that it could not be touched., but into a bathtub144Greek ἐμβατή, ἡ “bath”. hot to cold is permitted but cold to hot is forbidden, and Rebbi Simeon [ben Menassia]145Added from G; necessary by the following text. permits146In the Babylonian sources: “forbids”..” Rav comes following Rebbi Simeon ben Menassia and Rebbi Joḥanan following Rebbi Joḥanan ben Nuri. It was stated: “Rebbi Joḥanan ben Nuri forbids.” 147Babli 40b, Tosephta 3:5 (ed. Liebermann). The position attributed here to R. Meïr there is anonymous.“A person may fill an amphora full of water and put it close to the pyre, not that it become hot but to disperse its coldness. A person may immerse himself in cold water, come out and warm himself next to the pyre, the words of Rebbi Meïr, but the Sages forbid.” Rebbi Meïr says it correctly; what is the rabbis’ reason? 148Cf. Notes 25,26. It should come as what Rebbi Zeˋira said in the name of Rav Jehudah: It is permitted to make lukewarm at a place where the hand rules24If the pot can be handled with bare hands, without a potholder, there are no restriction on where the pot is put.
The Babli uses the rare biblical word סולדת (Job 6:10) “to jump”, decreeing that the pot may be returned to the stove only if “the hand does not jump”, it is not so hot that one needs a potholder. It seems that under the influence of Greek, in the mouth of the Galileans the word šōleṭet sounded to Babylonian ears as sōledet.; it is forbidden to make lukewarm at a place where the hand does not rule. 149From here on there exists a parallel in Maˋserot 1:6 (Notes 160–179) (מ). Even how far “where the hand does not rule”? Rebbi Jehudah bar Pazi, Rebbi Simon in the name of Rebbi Yose ben Ḥanina: Up to where he puts his hand and it is burned150The Babli is more restrictive..
הַכֹּל מוֹדִין בְּכֶלִי שֵׁינִי שֶׁהוּא מוּתָּר. מַה בֵּין כֶּלִי רִאשׁוֹן מַה בֵּין כֶּלִי שֵׁינִי. אָמַר רִבִּי יוֹסֵי. כָּאן הַיָּד שׁוֹלֶטֶת וְכָאן אֵין הַיָּד שׁוֹלֶטֶת. אָמַר רִבִּי יוֹנָה. כָּאן וְכָאן אֵין הַיָּד שׁוֹלֶטֶת. אֶלָּא עָשׂוּ הַרְחֵק לְכֶלִי רִאשׁוֹן וְלֹא עָשׂוּ הַרְחֵק לְכֶלִי שֵׁינִי (מתני׳. הָאִילְפָס וְהַקְּדֵירָה שֶׁהֶעֱבִירָן מְרוּתָּחִין כול׳.) אָמַר רִבִּי מָנָא. הָהֵן פִּינְכָּא דְאוֹרִזָא מְסַייֵעַ לְאַבָּא. הָהֵן פִּינְכָּא דִגְרִיסָא מְסַייֵעַ לֵיהּ לְאַבָּא. דְּאַתְּ מְפַנֵּי לֵיהּ מִן אָתָר לָאָתָר. וְעַד כְּדוֹן הוּא רוֹתֵחַ. Everybody agrees that a secondary vessel117There will be no problem if one scoops up the hot water in a vessel and then puts the flask of oil into that vessel. “Cooking” in the sense of the laws of the Sabbath occurs only in a primary vessel, one where heat flows from an outside source into it. A secondary vessel is one where heat flows out of it into the cooler surroundings; a secondary vessel never cooks in this sense. Babli 40b. is permitted150The Babli is more restrictive.. What is the difference between a primary and a secondary vessel? Rebbi Yose said, here the hand rules, there the hand does not rule151Babli 40b.. Rebbi Jonah said, in neither case does the hand rule. But they forced distance for a primary vessel152Since a primary vessel may cook in a biblically forbidden way, rabbinically activities which do not qualify as cooking by biblical standards also are forbidden. There is no reason to be restrictive for secondary vessels.; they did not force distance for a secondary vessel. (Mishnah: “Into a pan12Greek λοπάς, -άδος, ἡ. or a pot which was taken off the fire boiling,” etc.)153This sentence, missing in G, should be moved as headlines to the next paragraph. Rebbi Mana said, a pot of rice supports my father, a pot of groats supports my father154R. Jonah., for you move them from place to place and they still are boiling hot.