(Mishnah): One may not leave meat, onions or eggs to roast unless there is time for them to get roasted during the day;

One may not put bread in a Tanur (oven) just before Shabbos or a cake on top of coals unless there is time for the faces to form a crust before Shabbos;

R. Eliezer requires time for the bottom face to form a crust.

(Gemara - R. Bun bar Kahana citing Rabanan): If a Tavshil was fully cooked, one may be Meshaheh (leave) it on a Kirah that is not Ketumah (ashes were not put on the coals. Kirah is an oven with room for two pots on it. It does not get as hot as a Tanur.)

Question (R. Ze'ira): Meat, onions and an egg, when they are Mitztamek (cook more and dry up), he is displeased. (Therefore, our Mishnah permits only them.) This (any other Tavshil) is Mitztamek and he is pleased, and you say so?! Perhaps you said so only regarding hot water?

(R. Shmuel citing R. Ze'ira): If hot water was fully cooked, one may not be Meshaheh it on a Kirah that is not Ketumah.

(R. Bivi citing R. Yochanan): If a Tavshil of ox meat was cooked k'Ma'achal Ben Drusai, one may return it to a Kirah Ketumah.

This is like R. Yakov bar Acha said in the name of R. Yochanan, that one who places a pot on coals, we warn him. When it will get cooked k'Ma'achal Ben Drusai, he is liable (it is as if it is fully cooked).

(R. Acha citing R. Tanchum bar Chiya citing R. Shimon b'Ribi): If hot water was fully cooked, one may return it to a Kirah she'Einah Ketumah.

Question (R. Ze'ira): Is Shehiyah forbidden and Chazarash (returning) is permitted?! Perhaps [the Heter to return] was said only for his Korban Pesach. (The group who eat Pesach are zealous.)

Support (R. Acha citing R. Shimon bei Rebbi): If Pesach was fully roasted, one may return it to a Kirah she'Einah Ketumah.

(Mishnah): One may not put bread in a Tanur...

(R. Yakov bar Acha citing R. Asi): Women are more zealous about bread than a Tavshil. (This is why for R. Eliezer, it suffices for the bottom face to form a crust.)

Question: What is the difference between bread and a Tavshil?

Answer: It is normal to eat a Tavshil when it is very hot (we are concerned lest one stoke the coals). It is normal to eat very hot bread.

There (in Bavel) they said that one who eats hot bread will get a fever.

If one was stung by a wasp, he needs [to drink] cold [water]. If one was bitten by a scorpion, he needs [to drink] hot [water]. If he does oppositely, this is dangerous. (This is like Perushei ha'Tosafists on Devarim 31:17 and R. Shimshon mi'Shantz (Avodah Zarah 28b). Rashi there says that he bathes in hot or cold water; R. Chananel there says that he eats hot or cold food.)

R. Lazar agrees about Lechem ha'Panim that it is not called bread until [all] the faces from a crust in the Tanur.

(Mishnah): We may lower the Korban Pesach into an oven just before dark;

It suffices to make the bonfire in the Beis ha'Mokad (a chamber in the Mikdash) to catch a little [before Shabbos];

Outside the Mikdash, most of the wood must catch fire [before Shabbos, lest one stoke it on Shabbos to help the fire catch];

R. Yehudah says, if coals are used, any amount may catch beforehand. (They need not be stoked.)

(Gemara) Question: A Mishnah teaches that one may not leave meat, onions or eggs to roast unless there is time for them to get roasted during the day, and you say so (we may begin roasting the Pesach just before dark?! We explained this like SHA'AREI TORAS ERETZ YISRAEL.)

Answer #1 (R. Yosi): The groups [who eat Pesach] are zealous.

Support (Tosefta 7:2): One may return Pesach [to the fire] when it is whole (the entire group has a share in it, and they oversee what is done to it), but not when it is in pieces.

Answer #2 (R. Shmuel citing R. Ze'ira): [We may begin roasting the Pesach just before dark] due to its Pesul. (If we will forbid, it cannot be eaten! However, returning it after it roasted is merely to warm it, so we forbid this.)

Objection (R. Yosi): Is this proper?! He cannot eat it, for it says "Lo Tochlu Mimenu Na''! He cannot roast it, lest he look like one who roasts on Shabbos!

Since you tell him that it is permitted [to be Meshaheh just before dark], he will not roast it fully during the day!

[Rather,] you tell him that it is Asur [to be Meshaheh before it is fully roasted], and he will roast it fully during the day. (We explained mostly like NO'AM YERUSHALMI. Perhaps R. Shmuel rejects the support from the Tosefta above, which was R. Yehudah's opinion; the Tana R. Yosi argues in the Tosefta, and does not distinguish whole from pieces. Further, R. Yehudah forbids even on a weekday. R. Yosi in our Gemara (an Amora) must hold that he decrees due to Shabbos. R. Shmuel could explain that it is due to the Mitzvah to roast it whole!)

Question (R. Liezer bei R. Yosi): If one roasted it whole and cut it up, may one return it to the fire and warm it?

(R. Ze'ira citing Rav Yehudah citing Rav): There are four fires for which any amount suffices (the majority need not catch fire) - a fire of Gefes (pressed olives), of manure, of Chelev, and of pits, any amount suffices.

(R. Ba citing R. Chiya bar Aba): If a basket made of Lulavim is full of pits, any amount suffices.

(R. Ba citing R. Chiya bar Aba): If a basket made of Lulavim is full of pits - if [the pits] are gathered [in one place, it suffices if] the majority [caught fire]. If they are scattered, we require the majority of each pit.

Question: Does he argue with himself?! (Above he said any amount!)

Answer: This refers to healthy (moist) pits (we require the majority, for they do not burn so well), and this refers to weak (dry) pits.

(R. Yosi citing R. Yirmeyah, and R. Chananyah citing Rav): If date branches are below and wood is on top, once the fire rises between them, it is permitted.

(R. Chelbo citing Rav Huna): A beam needs most of its circumference [to catch on fire].

Question: What is most of its circumference - from one place [along the length of the beam], or most of its circumference on the entire length of the beam?

Answer (Beraisa): It is until it is unable to do its task (i.e. along the entire length caught fire).

The text of our Mishnah should say also coals, any amount. (R. Yehudah agrees that we do not require a majority in Beis ha'Mokad. He adds that the same applies to coals.)

(Mishnah) Question: What may be used to light [a lamp that will burn on Shabbos], and what is forbidden [because it does not burn nicely, lest one come to help it burn]?

Answer: We may not use the following - Leches, Chosen, Chalach, Idan wick, wilderness wick or 'yellow on the water' (the Gemara will explain them);

We may not use pitch, wax, Kik oil, Shemen Sereifah (oil that must be burned, e.g. Tamei Terumah), the fat tail (of a sheep), or Chelev;

Note: It is not clear why Shemen Sereifah, which is forbidden due to an Isur, is listed in the middle of fuels forbidden because they do not burn nicely. Perhaps initially the Tana taught Shemen Sereifah at the end, and later added the fat tail and Chelev, and kept the order because people were used to it.

Nachum ha'Midi permits cooked Chelev;

Chachamim forbid Chelev, whether or not it is cooked.

(Gemara - Mishnah): We may not light with Leches.

R. Chiya bar Ba says, this is Lugsha. R. Acha citing R. La says, this is Dedinun. (SHA'AREI TORAS ERETZ YISRAEL - the Yerushalmi (Rosh Hashanah 2:2) says that this is Etz Shemen, i.e. Afarsimon (Rashi) or pine (Radak).)

These are different names for the same matter.

(Mishnah): And not Chosen.

(R. Chanina citing R. Pinchas): This is flax that was not shaken (to remove the stubble), like it says "v'Hayah ha'Chosen li'Ne'ores.''

(Mishnah): And not Chalach.

This is waste silk of Kisari.

(R. Shimon ben Gamliel): I pursued all seafarers, and they told me that it is called Chulcha.

(Mishnah): And not Idan wick.

This is willow.

(Mishnah): And not wilderness wick.

This is like it connotes (wicks that grow in the Midbar, i.e. a long grass).

(Mishnah): And not 'yellow on the water.'

This is flax that grows on water.