Study Avodah Zarah folio 38B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
and stir it until she comes back from the bathhouse or from the synagogue, and she need not be concerned.
A dilemma was raised before the rabbis: If a non-Jew 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 non-Jew, then where it fi
Along these lines, it was also stated: Rabba bar bar Ḥana says that R' Yoḥanan says, and some say Rav Aḥa bar bar Ḥana says that R' Yoḥanan says: Whether the non-Jew placed the meat on the fire and the Jew turned it over, or whether the Jew placed the meat on the fire and the non-Jew turned it over
Ravina says: The halakha is that this bread baked in an oven that a non-Jew lit and a Jew subsequently baked, or, alternatively, if a Jew lit the oven and a non-Jew baked, or, alternatively, even if a non-Jew lit, and a non-Jew baked, and a Jew came and stoked the coals to heat the fire, it is p
The Talmud continues: With regard to fish salted by a non-Jew, Ḥizkiyya deems it permitted, and R' Yoḥanan deems it prohibited. As for an egg roasted by a non-Jew, bar Kappara deems it permitted and R' Yoḥanan deems it prohibited. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: With r