1 the tartness of the fruit is present in its natural state, whereas here the tartness of the fruit is not present in its natural state. ONE MAY NOT ROAST THE PASSOVER-OFFERING etc. A story [is quoted] in contradiction? — The text is defective, and it teaches thus: But if it is a perforated grill, it is permitted, and R. ZADOK SAID [LIKEWISE]: IT ONCE HAPPENED THAT R. GAMALIEL SAID TO HIS SERVANT: GO OUT AND ROAST US THE PASSOVER-OFFERING ON THE PERFORATED GRILL’. R. Hinena b. Idi asked R. Idi b. Ahabah: If a man fires an oven with the shells of ‘orlah and then sweeps it out and bakes bread in it, what is [the law] on the view that it is forbidden? The bread is permitted, he answered. Said he to him, But R. Hinena the Elder said in R. Assi's name in R. Johanan's name: If a man fires an oven, sweeps it out, and roasts the Passover-offering in it, that is not ‘roast with fire,’ because ‘roast with fire,’ is stated twice. [Thus] the reason is that the Divine Law revealed [it by stating] roast with fire’ twice; but if the Divine Law had not revealed it, I would say, it is ‘roast with fire’? — The Divine Law revealed it there, replied he, and we learn from it [for elsewhere]. Alternatively, there the reason is that the Divine Law wrote roast with fire’ twice; but if the Divine Law had not written ‘roast with fire’ twice, I would say, the Divine Law insisted on fire, and even if he swept it out, that too is ‘roast with fire’; but here the Divine Law objected to forbidden fuel, which is [now] absent. Our Rabbis taught: If he cut it and placed it on the coals,Rabbi said: I maintain that this is ‘roast with fire.’ R. Ahadeboi b. Ammi pointed out a contradiction to R. Hisda: Did then Rabbi rule [that] coals are fire? But the following contradicts it: [Or when the flesh hath in the skin thereof] a burning by fire [etc.]: I know it only where it was burnt by fire; if it was burnt with coals, hot ashes, boiling lime, boiling gypsum, or anything produced by fire, which includes hot water [heated] by fire, how do we know it? Therefore ‘a burning’ is stated twice, as an amplification. [Hence] it is only because the Divine Law amplified [it by writing] ‘a burning’ twice, but if the Divine Law had not amplified [it by writing] ‘a burning’ twice, [I would say that] coals are not fire? Scripture does not find it necessary to include a wood coal, he answered him; a verse is necessary only in respect of a coal of metal. Then are not coals of metal fire? Surely in respect of a priest's daughter [who committed adultery], though it is written, she shall be burnt with fire, R. Mattenah said: They made a lead wick for her? — There it is different, because the Divine Law said, ‘she shall be burnt with fire’: ‘she shall be burnt’ is to include all burnings which come from fire, then all the more fire itself! [If so] let us surround her with bundles of faggots and burn her? — The meaning of ‘burning’ is learnt from the children of Aaron: just as there it was a burning of the soul while the body remained intact, so here burning of the soul while the body remains intact [is meant]. Then let us prepare for her boiling water [heated] by the fire? — [That is ruled out] on account of R. Nahman’ [s dictum]. For R. Nahman said, Scripture saith, but thou shalt love thy neighbour as thyself: choose an easy death for him. Now, since there is R. Nahman[‘s deduction], what is the purpose of the gezerah shawah? — I will tell you: But for the gezerah shawah, I would say [that] the burning of the soul while the body remains intact is not burning, while as for R. Nahman's [teaching], let us use many bundles of faggots for her, so that she should die quickly. Therefore it [the gezerah shawah] informs us [that it is not so]. Then what is the purpose of ‘[she shall be burnt] with fire’? — It is to exclude [boiling] lead [drawn straight] from its source. R. Jeremiah said to R. Zera: Then wherever ‘she shall be burnt with fire’ is written, it is to include all burnings which are produced by fire? Surely in respect to the [sacrificial] bullocks which were burnt, though it is written, and the [the priest] shall burn it on wood with fire, it was nevertheless taught: ‘With fire,’ but not with boiling lime or boiling gypsum? — Said he to him, How compare! There ‘with fire’ is written [first] and ‘she shall be burnt’ after: [hence] it is to include all burnings which are produced by fire; [whereas] here is written, and he shall burn it on wood with fire,’ ‘with fire’ being at the end, to intimate that fire only [is permitted], but not anything else. But there too burning is written at the end, for it is written,ᵃᵇᶜᵈᵉᶠᵍʰⁱʲᵏˡᵐⁿᵒᵖᵠʳˢ
2 where the ashes are poured out shall it be burnt? I will tell you: that ‘shall it be burnt’ is required for what was taught: ‘It shall be burnt’: even if no ashes are there; ‘it shall be burnt’, even if he made the fire catch on to the greater part of it. Rabina said: Unite them and learn: ‘A burning by fire’: I know it only if it was burnt by fire or with a coal; if it was burnt with hot ashes, boiling lime, boiling gypsum or with anything produced by fire, which includes hot water [heated] by the fire, how do we know it? Therefore ‘a burning’ is stated twice as an amplification. Raba pointed out a contradiction: did then Rabbi say [that] coals are designated fire? But the following contradicts it: [And he shall take a censer full of] coals [of fire]: you might think [that] quenched [smouldering] coals are meant; therefore ‘fire’ is stated. If ‘fire’, you might think [that] a flame [must be brought]; therefore ‘coals of’ is stated. How then [is it to be understood]? He must bring of the brightly-burning [coals]. Now this is self-contradictory: you say: "’coals," you might think [that] quenched coals [are meant],’ which proves that brightly-burning [coals] are [termed] fire. Then consider the second clause: ‘if "fire", you might think [that] a flame [must be brought]; therefore "coals of" is stated,’ which proves that even brightly-burning [coals] are not fire? Whereupon R. Shesheth answered, This is what he teaches: coals: you might think, both smouldering and brightly-burning [can be taken]; therefore ‘fire’ is stated. if ‘fire,’ you might think [that] a flame [must be brought]; therefore ‘coals of’ is stated. How then [is this to be understood]? He must bring of the brightly-burning [coals]. Yet at all events coals are not called fire, which is a difficulty according to Rabbi? — Said Abaye, Explain it thus: coals of:you might think quenched, but not brightly-burning; therefore ‘fire’ is stated; if ‘fire,’ you might think, he can bring a flame or a coal, whichever he desires; therefore ‘coals of fire is stated. How then [is it meant]? He must bring of the brightly burning [coals]. Raba asked: [You say] ‘He can bring a flame or a coal, as he desires.’ [But] how is a flame without a coal possible? [Only] if one smears a vessel with oil and lights a fire in it! [Then] why do I need a verse [to exclude] that? Seeing that you do not do thus before a king of flesh and blood, is it not all the more [forbidden] before the Holy One, blessed be He! Rather said Raba, Explain it thus: ‘coals of’: you might think, quenched but not brightly-burning; therefore ‘fire’ is stated; if fire, you might think, let him bring half coal and half flame, so that by the time he carries it within [the Holy of Holies] it is all a coal; therefore it is stated, ‘And he shall take a censer full of coals of fire from off the altar’: at the very time of taking they must be coals. The Scholars asked: [Is the word] omemoth or ‘omemoth? -R. Isaac quoted: The cedars in the garden of God could not hide it [‘amamuhu]. MISHNAH. IF IT [THE PASCHAL LAMB] TOUCHED THE EARTHEN[WARE] OF THE OVEN, HE MUST PARE ITS PLACE; IF SOME OF ITS JUICE DRIPPED ON TO THE EARTHEN[WARE] AND DRIPPED BACK ON TO IT, HE MUST REMOVE ITS PLACE. IF SOME OF ITS JUICE FELL ON THE FLOUR, HE MUST TAKE A HANDFUL AWAY FROM ITS PLACE. IF HE BASTED IT [THE PASCHAL LAMB] WITH OIL OF TERUMAH IF THEY WHO REGISTERED FOR IT ARE A COMPANY OF PRIESTS, THEY MAY EAT [IT]; BUT IF ISRAELITES, IF IT IS [YET] RAW, LET HIM WASH IT OFF; IF IT IS ROAST, HE MUST PARE THE OUTER PART. IF HE ANOINTED IT WITH OIL OF SECOND TITHE, HE MUST NOT CHANGE ITS VALUE TO THE MEMBERS OF THE COMPANY, BECAUSE SECOND TITHE MUST NOT BE REDEEMED IN JERUSALEM. GEMARA. It was stated: [If] hot matter [falls] into hot, all agreeᵗᵘᵛʷˣʸᶻᵃᵃᵃᵇᵃᶜᵃᵈᵃᵉᵃᶠᵃᵍᵃʰᵃⁱᵃʲᵃᵏ