“When a holy day falls on the eve of the Sabbath, it is unlawful to bake or to cook on that day what is to be eaten on the morrow, _i.e._ on the Sabbath.” (Hilchoth Jom. Tov. c. vi. 1.) This law may of course create a great inconvenience, for if nothing remains after the meals of the holy day, there will be no food for the Sabbath, and on that day the law of Moses forbids all cooking. And, strange to say, the evasion which is allowed at other times is here forbidden. A man is not permitted to cook a surplus of victuals under the pretence that it is for the holy day. Another and more solemn mode of evasion has been invented, and is thus prescribed in the Jewish Prayer-book— אם חל ערב פסח ביום ד׳ אז צריכין לעשות ערוב תבשילין קרדם י׳׳ט . וכך מעשהו . לוקחין מצה שלימה וכזית תבשיל או בשר או ביצה צלויה ומניחין אותה על המצה . ובעל הבית וכו׳ ׃ Of which D. Levi gives the following translation, which though not very literal, is preferable to a new one, as occurring in an authorized edition of the Jewish prayers:— “If the first day of the festival happens on the Thursday, the following ceremony is observed. On the day preceding the festival, the master of every family takes a whole cake and a piece of meat, fish, or a roasted egg; and having delivered them to one standing by, to denote that all the other Jews in the city that may have forgotten to make the mixture shall, nevertheless, have the benefit of the said mixture, so as to be able to prepare on the festival what is necessary for the Sabbath, he then says the following:— ברוך אתה יי אלהינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ערוב ׃ בהדין ערובא יהא שרי לנא למיפא ולבשלא ולאטמנא ולאדלקא שרגא ולמעבד כל צרכנא מיומא טבא לשבתא . לנו ולכל ישראל הדרים בעיר הזאת ׃ “Blessed art thou, O Lord, our God! King of the universe, who has sanctified us with thy commandments, and commanded us concerning the mixture.”