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1) BISHUL AKUM (cont.)

(a) Version #1 (in Sura - Rav Shmuel bar Rav Yitzchak): Anything that can be eaten raw, Bishul Akum does not apply to it.
(b) Version #2 (in Pumbadisa - Rav Shmuel bar Rav Yitzchak): Bishul Akum does not apply to anything not fit for a king's table.
(c) Question: What is the difference between these answers?
(d) Answer: Small fish, mushrooms, and porridge (Rashi - they are not eaten raw but they are not fit for a king's table; Rashba - small fish and mushrooms are not eaten raw but are not fit for a king's table, porridge can be eaten raw but is fit for a king's table).
(e) (Rav Asi): Bishul Akum does not apply to small salted fish.
(f) (Rav Yosef): If (a Nochri - Rashba deletes this from the text) roasted them, they (are considered cooked, they) may be used for Eruv Tavshilin;

1. If a Nochri made Kisa d'Harsena from them (fried them in fish oil with flour), they are forbidden on account of Bishul Akum.
2. Objection: This is obvious!
3. Answer: One might have thought, the primary ingredient is the oil (and this can be eaten raw) - Rav Yosef teaches, the primary ingredient is the flour (which is not eaten raw).

(g) (Rav Berona): If a Nochri made a fire in a swamp (and grasshoppers became roasted), they are forbidden.
(h) Question: What is the case?

1. If one cannot tell whether or not they are Tahor, even if a Yisrael made the fire, they are forbidden!

(i) Answer #1: Rather, one can see that they are Tahor, they are forbidden on account of Bishul Akum.
(j) Objection: Bishul Akum does not apply in such a case!

1. (Rav Chanan bar Ami): If a Nochri singed a head of an animal, a Yisrael may eat it, even from the tip of the ear (which gets cooked very easily).
2. Since the Nochri did not intend to cook, only to remove the hair, it is permitted - also regarding the swamp, he intended to clear the swamp, not to cook grasshoppers!

(k) Answer #2: Really, one cannot tell whether or not they are Tahor; because a case occurred with a Nochri, the Halachah was said regarding a Nochri.
(l) (Rav Chanan bar Ami): If a Nochri singed a head, a Yisrael may eat it, even from the tip of the ear.
(m) (Ravina): Therefore, if a Yisrael put raw gourds in an oven, and a Nochri ignited it in order to dry pegs (and the gourds became cooked), they are permitted.
(n) Objection: This is obvious!
(o) Answer: One might have thought, the Nochri intended to cook (soften) the peg - Ravina teaches, this is not so, he intended to harden it, this is not considered cooking.

(a) (Rav Yehudah): If a Yisrael left meat on coals, and a Nochri turned the meat over, it is permitted.
(b) Question: What is the case?

1. If the meat would have cooked even had the Nochri not turned the meat over, obviously it is permitted!

(c) Answer #1: It would not have cooked had the Nochri not turned it over.
(d) Rejection: If so, the Nochri caused it to be cooked, it should be forbidden!
(e) Answer #2: Had the Nochri not turned the meat over, it would have cooked in two hours; because he turned it over, it cooked in one hour;

1. One might have thought, because he hastened the cooking, it is considered Bishul Akum - Rav Yehudah teaches, this is not so.

(f) Question: Rav Asi taught, anything cooked (by a Yisrael) like the food of Ben Drusai (a thief who used to eat food one third or one half cooked) is not considered Bishul Akum if a Nochri finishes cooking it.

1. Inference: Anything cooked less than this amount, if a Nochri finishes cooking it, it is Bishul Akum!

(g) Answer: That is when the Yisrael took it off the fire after partially cooking it. (In Rav Yehudah's case, the Yisrael left it on the fire, it would have finished cooking by itself.)
(h) Support (Beraisa): A Yisrael may leave meat on coals and allow a Nochri to turn it over until he (the Yisrael) returns from the synagogue or Beis Medrash;

1. A Yisraelis may leave a pot on a stove and allow a Nochris to turn mix it until she returns from the bathhouse or synagogue.

(i) Question: If a Nochri left meat on coals and a Yisrael turned it over, what is the law?
(j) Answer (Rav Nachman bar Yitzchak): We permit when a Yisrael left meat on coals and a Nochri turned it over (even though the Nochri finished the cooking), all the more so it is permitted when the Yisrael finishes the cooking!
(k) (Rabah bar bar Chanah): Whether a Yisrael left meat and a Nochri turned it over, or vice-versa, it is permitted;

1. It is forbidden only if the Nochri began and finished the cooking.

(l) (Ravina): The Halachah is: if a Nochri lit an oven and a Yisrael put the bread in, or vice-versa, or if a Nochri did both and a Yisrael stoked the coals (this increases the heat), the bread is permitted.

(a) Version #1 (Chizkiyah): If a Nochri salted fish, it is permitted;
(b) (R. Yochanan): It is forbidden.
(c) (Bar Kapara): If a Nochri roasted an egg, it is permitted;
(d) (R. Yochanan): It is forbidden.
(e) Version #2 - Rav Dimi - (Chizkiyah and bar Kapara): If a Nochri salted fish or roasted an egg, it is permitted;
(f) (R. Yochanan): It is forbidden.
(g) Question (People of the Reish Galusa's house): If a Nochri roasted an egg, is it permitted?
(h) Answer #1 (R. Chiya Parva'ah): Yes, because two Chachamim permit it, only one forbids it.
(i) Answer #2 (Rav Zvid): No, Abaye said that the Halachah follows R. Yochanan.

1. Version #1 (Rashi): The people of the Reish Galusa's house were upset that Rav Zvid forbade it, they killed him by giving him vinegar to drink.
2. Version #2 (Pores Yosef): The people of the Reish Galusa's house gave Rav Zevid vinegar to drink; he was comforted. (He deduced from this that they would accept his ruling:

i. Since they permit vinegar touched by Nochrim, we do not consider it fit to eat (even though it can be eaten under duress). Likewise, eggs are not considered fit to eat raw, therefore, Bishul Akum applies to them.)

(j) (Beraisa): Kafrisin (caper fruit), leeks, Matalya (this will be explained), hot water and dried grain of Nochrim are permitted;

1. A roasted egg of a Nochri is forbidden;
2. R. Yehudah Nesi'ah and his Beis Din permitted their oil.

(k) (Beraisa): Matalya is Shi'asa (seeds).
(l) (Rabah bar bar Chanah): Sixty years ago, they brought from Miztrayim seeds of celery, flax and clover. They soaked them together in warm water until they sprouted; they brought a new vessel full of water, and soaked clay in it. They stuck the seeds in the clay, and went to the bathhouse; when they came out, the plants were blossoming. They ate them, it cooled them off from their hair (i.e. heads) until their knees.
(m) Version #1 (Rav Ashi): That is not true (they did not grow so quickly).
(n) Version #2 (Rav Ashi): Witchcraft caused them to grow so quickly.

(a) (Beraisa #1): Refuse of dates (used to make beer) of Nochrim - if it was put in water heated in a big pot of the Nochri, it is forbidden; in a small pot, it is permitted.
(b) Question: What is considered a small pot?
(c) Answer (R. Yanai): It is small if the opening is too narrow for a wild bird (the smallest forbidden food we are concerned about) to enter.
(d) Objection: Perhaps the Nochri cut up a bird, and cooked the pieces inside!
(e) Correction: Rather, it is small if the opening is too narrow for a head of a wild bird to enter.
(f) Contradiction (Beraisa #2): Refuse of dates is permitted whether it was put in water heated in a big or small pot.
(g) Answer: (We assume that the pot was not used in the last 24 hours, so any absorptions are li'Fgam.) The Tana of Beraisa #1 holds that Nosen Ta'am li'Fgam is forbidden, the Tana of Beraisa #2 permits it.
(h) (Rav Sheshes): Cooked oil of Nochrim is forbidden.
(i) Rejection (Rav Safra): There is no reason to forbid it!

1. They would not mix in wine - this would make it spoil!
2. We are not concerned for Bishul Akum - oil is normally eaten raw!
3. We are not concerned for forbidden absorptions, Nosen Ta'am li'Fgam is permitted!

(j) Question: Are cooked dates of Nochrim forbidden?

1. Surely, sweet dates are permitted - they can be eaten raw!
2. Surely, bitter dates are forbidden - they are only eaten cooked!
3. The question is about dates that are only eaten raw in pressed circumstances.

(k) Answer (R. Asi): My Rebbi (Levi) forbids them.
(l) (Rav): Shesisiah (a cooked dish made with flour of Kelayos) is permitted;
(m) (Shmuel's father and Levi): It is forbidden.
(n) Version #1: All agree that if it was made with flour of dried wheat and barley, it is permitted (vinegar is never added);

1. All agree that if it was made from lentils and vinegar, it is forbidden (their vinegar probably came from their wine);
2. They argue when it was made from lentils and water: Shmuel's father and Levi forbid it on account of lentils and vinegar, Rav does not decree.

(o) Version #2: All agree that if it was made with lentils, it is forbidden - even if it was with water, we decree on account of lentils and vinegar;

1. They argue when it is of wheat and barley: Shmuel's father and Levi forbid it on account of lentils, Rav does not decree.

(p) (Rav): Barzilai ha'Giladi sent two types of Shesisiyah to David - "U'S'orim v'kemach v'Kali u'Ful va'Adashim v'Kali.
(q) In Neharda'a, people buy Shesisiyah of Nochrim, they are not concerned for the decree of Shmuel's father and Levi.
(r) (Mishnah): Preserved foods of Nochrim to which wine is often added (are forbidden to eat, but one may benefit from them).
(s) (Chizkiyah): This is only if we do not know that wine was added - if we know, it is forbidden to benefit from them.
(t) Question: Why is it different than Muryas, which one may benefit from, even though most people add wine to it (it is as if we know that wine was added)?
(u) Answer: There, the wine merely nullifies the broth (its taste is wasted), regarding preserved foods, it improves the taste.
(v) (R. Yochanan): Even if we know that wine was added, it is permitted to benefit from them.
(w) Question: Why is this different than Muryas, according to R. Meir (it is forbidden to benefit from it)?
(x) Answer: There, the wine is part of the essence (it is consumed with the Muryas); here, it is not (it merely preserves the food).