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Today's Daf Yomi

February 13, 2018 | 讻状讞 讘砖讘讟 转砖注状讞

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Avodah Zarah 29

Shiur in memory of Enya bat Reuven. More remedies are described and also what foods/activities to avoid if one is sick. How can one get a haircut from a non-Jew and ensure that one won’t be killed? A Jew can give a haircut to a non-Jew but must be careful not to get near the area that they would grow long in order to then cut it and offer it to their gods. Certain items of non-Jews are forbidden not only to eat but also to benefit from as they may have been used for idol worship such as wine.


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诇讞住驻谞讬转讗 讜讞讬诇讜驻讗 住讻谞转讗

for facial wounds, but the reverse presents a danger.

讞诇讗 诇住讬讘讜专讬 讜诪讜谞讬谞讬 诇转注谞讬转讗 讜讞讬诇讜驻讗 住讻谞转讗 转讞诇讬 讜住讬讘讜专讗 住讻谞转讗 讗讬砖转讗 讜住讬讘讜专讗 住讻谞转讗 讻讗讬讘 注讬谞讗 讜住讬讘讜专讬 住讻谞转讗 砖谞讬 诇讚讙 讚诐 砖谞讬 诇讚诐 讚讙 砖诇讬砖讬 诇讜 住讻谞转讗

Vinegar is good for one to consume after bloodletting, and eating small fish is good for one who has completed a fast, but the reverse is a danger. Eating cress and then undergoing bloodletting poses a danger. With regard to one who suffers from a fever and undergoes bloodletting, this poses a danger to his life. Similarly, one who suffers from pain of the eye and undergoes bloodletting endangers to his life. On the second day after eating fish one may let blood, and on the second day after letting blood one may eat fish. With regard to eating fish on the third day after letting blood, or letting blood on the third day after eating fish, both of these actions pose a danger.

转谞讜 专讘谞谉 讛诪拽讬讝 讚诐 诇讗 讬讗讻诇 讞讙讘砖 诇讗 讞诇讘 讜诇讗 讙讘讬谞讛 讜诇讗 讘爪诇讬诐 讜诇讗 砖讞诇讬诐 讗诐 讗讻诇 讗诪专 讗讘讬讬 谞讬讬转讬 专讘讬注转讗 讚讞诇讗 讜专讘讬注转讗 讚讞诪专讗 讜谞注专讘讘讬谞讛讜 讘讛讚讬 讛讚讚讬 讜谞讬砖转讬 讜讻讬 诪驻谞讛 诇讗 诪驻谞讛 讗诇讗 诇诪讝专讞讛 砖诇 注讬专 诪砖讜诐 讚拽砖讛 专讬讞讗

搂 The Gemara presents a series of health-related statements. The Sages taught: One who lets blood may not eat the following foods, corresponding to the acronym 岣t, gimmel, beit, shin. That is, he may consume neither milk [岣lav], nor cheese [gevina], nor onions [betzalim], nor cress [she岣lim]. If he ate one of these, Abaye said: He should bring a quarter-log of vinegar and a quarter-log of wine and mix them together and drink the mixture. And when he defecates, he should defecate only toward the east of the city, because the odor of the excrement after that treatment is offensive. Since the wind does not usually blow from the east, it is less likely to spread the stench.

讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪注诇讬谉 讗讜谞拽诇讬 讘砖讘转 诪讗讬 讗讜谞拽诇讬 讗诪专 专讘讬 讗讘讗 讗讬住转讜诪讻讗 讚诇讬讘讗 诪讗讬 讗住讜转讗 诪讬讬转讬 讻诪讜谞讗 讻专讜讬讬讗 讜谞讬谞讬讗 讜讗讙讚谞讗 讜爪讬转专讬 讜讗讘讚转讗

Rabbi Yehoshua ben Levi says: One may lift the unkali on Shabbat. The Gemara asks: What is the unkali? Rabbi Abba said: It is the edge of the ribs [istumkha] near the heart which sometimes bend inward, in which case they must be lifted and straightened into their proper position. The Gemara asks: What is the cure for one whose unkali has been bent? He should take cumin, caraway, mint [ninya], wormwood, satureja, and hyssop.

诇诇讬讘讗 讘讞诪专讗 讜住讬诪谞讱 讜讬讬谉 讬砖诪讞 诇讘讘 讗谞讜砖 诇专讜讞讗 讘诪讬讗 讜住讬诪谞讱 讜专讜讞 讗诇讛讬诐 诪专讞驻转 注诇 驻谞讬 讛诪讬诐 诇讻讜讚讗 讘砖讬讻专讗 讜住讬诪谞讱 讜讻讚讛 注诇 砖讻诪讛

This remedy is beneficial for several ailments, and the Gemara presents each of these in turn: For curing the heart, the above combination should be taken with wine, and your mnemonic for this is the verse: 鈥淎nd wine that makes glad the heart of man鈥 (Psalms 104:15). For curing an ailment that arises due to the wind [ru岣], one drinks the mixture in water, and your mnemonic for this is the verse: 鈥淎nd the spirit [rua岣] of God hovered over the face of the waters鈥 (Genesis 1:2). For childbirth [lekhuda], a woman in labor drinks the mixture with beer [shikhra], and your mnemonic for this is the verse: 鈥淲ith her pitcher [vekhadah] upon her shoulder [shikhmah]鈥 (Genesis 24:15).

专讘 讗讞讗 讘专讬讛 讚专讘讗 砖讞讬拽 诇讛讜 诇讻讜诇讛讜 讘讛讚讬 讛讚讚讬 讜砖拽讬诇 诇讬讛 诪诇讗 讞诪砖 讗爪讘注转讬讛 讜砖转讬 诇讬讛 专讘 讗砖讬 砖讞讬拽 讻诇 讞讚 讜讞讚 诇讞讜讚讬讛 讜砖拽讬诇 诪诇讗 讗爪讘注讬讛 专讘转讬 讜诪诇讗 讗爪讘注讬讛 讝讜讟专转讬 讗诪专 专讘 驻驻讗 讗谞讗 注讘讚讬 诇讻诇 讛谞讬 讜诇讗 讗讬转住讗讬 注讚 讚讗诪专 诇讬 讛讛讜讗 讟讬讬注讗 讗讬讬转讬 讻讜讝讗 讞讚转讗 讜诪诇讬讬讛 诪讬讗 讜专诪讬 讘讬讛 转专讜讜讚讗 讚讚讜讘砖讗 讚转诇讬 诇讛 讘讬 讻讜讻讘讬 讜诇诪讞专 讗讬砖转讬 注讘讚讬 讛讻讬 讜讗讬转住讗讬

Rav A岣, son of Rava, ground all of these together and took a handful of the mixture and drank it. Rav Ashi ground each and every one of the herbs separately and he took all that he could hold between his large finger and his small finger and drank it. Rav Pappa said: I tried all these remedies and I was not healed until a certain Arab said to me: Bring a new jug and fill it with water and place in it a ladle [tarvada] of honey that is suspended among the stars, i.e., add the ladle at night, and drink it on the next day. Rav Pappa concludes: I did this and I was healed.

转谞讜 专讘谞谉 砖砖讛 讚讘专讬诐 诪专驻讗讬谉 讗转 讛讞讜诇讛 诪讞诇讬讜 讜专驻讜讗转谉 专驻讜讗讛 讜讗诇讜 讛谉 讻专讜讘 讜转专讚讬谉 讜诪讬 住讬住讬谉 讬讘讬砖讛 讜拽讬讘转 讜讛专转 讜讬讜转专转 讛讻讘讚 讜讬砖 讗讜诪专讬诐 讗祝 讚讙讬诐 拽讟谞讬诐 讜诇讗 注讜讚 讗诇讗 砖讚讙讬诐 拽讟谞讬诐 诪驻专讬谉 讜诪专讘讬谉 讻诇 讙讜驻讜 砖诇 讗讚诐

The Sages taught: Six items heal a sick person from his illness and their cure is a permanent cure, and these are: Cabbage, beets, water in which dried chamomile was soaked, and the stomach contents of an animal, and the womb of an animal, and the lobe of the liver. And some say: Small fish are also included in this list. And moreover, eating small fish causes a person鈥檚 entire body to flourish and to grow.

注砖专讛 讚讘专讬诐 诪讞讝讬专讬谉 讗转 讛讞讜诇讛 诇讞诇讬讜 讜讞诇讬讜 拽砖讛 讗诇讜 讛谉 讛讗讜讻诇 讘砖专 砖讜专 砖讜诪谉 讘砖专 爪诇讬 讘砖专 爪讬驻专讬诐 讜讘讬爪讛 爪诇讜讬讛 讜砖讞诇讬诐 讜转讙诇讞转 讜诪专讞抓 讜讙讘讬谞讛 讜讻讘讚 讜讬砖 讗讜诪专讬诐 讗祝 讗讙讜讝讬诐 讜讬砖 讗讜诪专讬诐 讗祝 拽砖讜讗讬谉 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇诪讛 谞拽专讗 砖诪谉 拽砖讜讗讬谉 诪驻谞讬 砖讛谉 拽砖讬谉 诇讻诇 讙讜驻讜 砖诇 讗讚诐 讻讞专讘讜转

Ten items return a sick person to his illness, and his illness becomes even more severe than it originally was, and they are: One who eats ox meat, fat, roasted meat, bird meat, and a roasted egg, and cress; and the act of shaving, and bathing, and the consumption of cheese, and liver. And some say: Nuts are also included in this list. And some say: Cucumbers are also included in this list. The school of Rabbi Yishmael taught: Why are they called cucumbers [kishu鈥檌n]? Because they are as harmful [kashin] to a person鈥檚 entire body as swords.

讜讗讬谉 诪住转驻专讬谉 诪讛谉 讘讻诇 诪拽讜诐 转谞讜 专讘谞谉 讬砖专讗诇 讛诪住转驻专 诪讙讜讬 专讜讗讛 讘诪专讗讛 讜讙讜讬 讛诪住转驻专 诪讬砖专讗诇 讻讬讜谉 砖讛讙讬注 诇讘诇讜专讬转讜 砖讜诪讟 讗转 讬讚讜

搂 The mishna teaches: And one may not have his hair cut by gentiles anywhere. The Sages taught in a baraita: A Jew who has his hair cut by a gentile should observe the gentile鈥檚 actions in a mirror while he cuts his hair. And in the case of a gentile who has his hair cut by a Jew, when the Jew reaches the gentile鈥檚 forelock he removes his hand and does not cut it, because it is associated with idol worship.

讗诪专 诪专 讬砖专讗诇 讛诪住转驻专 诪讙讜讬 专讜讗讛 讘诪专讗讛 讛讬讻讬 讚诪讬 讗讬 讘专砖讜转 讛专讘讬诐 诇诪讛 诇讬 诪专讗讛 讜讗讬 讘专砖讜转 讛讬讞讬讚 讻讬 专讜讗讛 诪讗讬 讛讜讬 诇注讜诇诐 讘专砖讜转 讛讬讞讬讚 讜讻讬讜谉 讚讗讬讻讗 诪专讗讛 诪转讞讝讬 讻讗讚诐 讞砖讜讘

The Master said: A Jew who has his hair cut by a gentile should observe the gentile鈥檚 actions in a mirror. The Gemara asks: What are the circumstances of this case? If it is referring to a haircut performed in a public domain, why do I need a mirror? After all, the gentile will not harm a Jew in public. And if it occurs in a private domain, even if the Jews observes the gentile鈥檚 actions, what of it? How does the fact that the Jew is watching prevent the gentile barber from harming him? The Gemara explains: Actually, this is referring to a haircut in a private domain, but since there is a mirror in place, the Jew appears as an important person whom the gentile will hesitate to attack.

专讘 讞谞讗 讘专 讘讬讝谞讗 讛讜讛 诪住转驻专 诪讙讜讬 讘砖讘讬诇讬 讚谞讛专讚注讗 讗诪专 诇讬讛 讞谞讗 讞谞讗 讬讗讬 拽讜注讬讱 诇讝讜讙讗 讗诪专 转讬转讬 诇讬 讚注讘专讬 讗讚专讘讬 诪讗讬专

The Gemara relates a relevant incident: Rav 岣na bar Bizna was having his hair cut by a gentile in one of the side streets of Neharde鈥檃. The barber said to him: 岣na, 岣na; Your throat is appealing to the razor. Rav 岣na bar Bizna said: I have this coming to me, as I violated the ruling of Rabbi Meir, who stated that one may not have his hair cut by a gentile in any location.

讜讗讚专讘谞谉 诇讗 注讘专 讗讬诪专 讚讗诪讜专 专讘谞谉 讘专砖讜转 讛专讘讬诐 讘专砖讜转 讛讬讞讬讚 诪讬 讗诪讜专 讜讛讜讗 住讘专 砖讘讬诇讬 讚谞讛专讚注讗 讻讬讜谉 讚砖讻讬讞讬 专讘讬诐 讻专砖讜转 讛专讘讬诐 讚诪讜

The Gemara asks: And didn鈥檛 Rav 岣na bar Bizna violate the ruling of the Rabbis as well? Say that when the Rabbis stated that it is permitted to have one鈥檚 hair cut by a gentile, they were referring to a haircut performed in a public domain; but with regard to a haircut performed in a private domain, did they say that it is permitted? Since the side streets of Neharde鈥檃 cannot be considered a public domain, evidently Rav 岣na bar Bizna violated the ruling of the Rabbis. The Gemara explains: And Rav 岣na bar Bizna maintains: With regard to the side streets of Neharde鈥檃, since many people are present there, they are similar to a public domain, and it would therefore be permitted to have one鈥檚 hair cut there according to the opinion of the Rabbis.

讜讙讜讬 讛诪住转驻专 诪讬砖专讗诇 讻讬讜谉 砖讛讙讬注 诇讘诇讜专讬转讜 砖讜诪讟 讗转 讬讚讜 讜讻诪讛 讗诪专 专讘 诪诇讻讬讛 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 砖诇砖讛 讗爪讘注讜转 诇讻诇 专讜讞 讜专讜讞

The baraita stated: And in the case of a gentile who has his hair cut by a Jew, when the Jew reaches the gentile鈥檚 forelock, he removes his hand and does not cut it, because it is associated with idol worship. The Gemara asks: And how much space should the Jew leave around the forelock? Rav Malkiyya says that Rav Adda bar Ahava says: Three fingerbreadths in each and every direction.

讗诪专 专讘 讞谞讬谞讗 讘专讬讛 讚专讘 讗讬拽讗 砖驻讜讚 砖驻讞讜转 讜讙讜诪讜转 专讘 诪诇讻讬讜 讘诇讜专讬转 讗驻专 诪拽诇讛 讜讙讘讬谞讛 专讘 诪诇讻讬讛

In addition to Rav Malkiyya, whose ruling was just cited, there was another amora known as Rav Malkiyyu. In order to avoid confusing the two, the Gemara records their respective rulings. Rav 岣nina, son of Rav Ika, says: The statements concerning a skewer, maidservants, and follicles were issued by Rav Malkiyyu; the rulings concerning a forelock, burnt ashes, and cheese were stated by Rav Malkiyya.

讗诪专 专讘 驻驻讗 诪转谞讬转讬谉 讜诪转谞讬转讗 专讘 诪诇讻讬讛 砖诪注转转讗 专讘 诪诇讻讬讜 讜住讬诪谞讗 诪转谞讬转讗 诪诇讻转讗 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 砖驻讞讜转

Rav Pappa said a different opinion: Statements from the Mishna and baraita were issued by Rav Malkiyya, whereas rulings of halakha that are not related to a mishna or baraita were taught by Rav Malkiyyu. And the mnemonic to remember this is: The Mishna is a queen [malketa], i.e., the statements that are referring to a mishna were made by Rav Malkiyya, whose name is similar to the Aramaic term for queen. The Gemara asks: What is the difference between the opinions of Rav 岣nina and Rav Pappa? The Gemara answers: There is a difference between them with regard to the halakha concerning maidservants. According to Rav 岣nina, this halakha was stated by Rav Malkiyyu, whereas Rav Pappa holds that it was taught by Rav Malkiyya, as it is referring to a dispute in a mishna.

诪转谞讬壮 讗诇讜 讚讘专讬诐 砖诇 讙讜讬诐 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讛讬讬谉 讜讛讞讜诪抓 砖诇 讙讜讬诐 砖讛讬讛 诪转讞诇转讜 讬讬谉 讜讞专住 讛讚专讬讬谞讬 讜注讜专讜转 诇讘讜讘讬谉 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讘讝诪谉 砖讛拽专注 砖诇讜 注讙讜诇 讗住讜专 诪砖讜讱 诪讜转专

MISHNA: This mishna discusses the halakhic status of various items that belong to gentiles. These are items that belong to gentiles and are prohibited to Jews, and their prohibition is that of an item from which deriving benefit is prohibited: Wine, and vinegar belonging to gentiles that was originally wine, and Hadrianic earthenware, and hides with a tear opposite the heart. Rabban Shimon ben Gamliel says: A hide is prohibited only when the tear around its heart is circular, but if it is elongated it is permitted, as gentiles will sacrifice a heart only when it has been removed by a circular laceration.

讘砖专 讛谞讻谞住 诇注讘讜讚讛 讝专讛 诪讜转专 讜讛讬讜爪讗 讗住讜专 诪驻谞讬 砖讛讜讗 讻讝讘讞讬 诪转讬诐 讚讘专讬 专讘讬 注拽讬讘讗 讛讛讜诇讻讬谉 诇转专驻讜转 讗住讜专 诇砖讗转 讜诇转转 注诪讛谉 讜讛讘讗讬谉 诪讜转专讬谉

Meat that enters the house of idol worship is permitted, and meat that exits this house is prohibited, because it is considered as offerings to the dead, i.e., to idols; this is the statement of Rabbi Akiva. With regard to those going to a festival of idolatry [tarput], it is prohibited to engage in business with them. And with regard to those who are coming from it, it is permitted to engage in business with them.

谞讜讚讜转 讛讙讜讬诐 讜拽谞拽谞讬讛谉 讜讬讬谉 砖诇 讬砖专讗诇 讻谞讜住 讘讛谉 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讛讞专爪谞讬诐 讜讛讝讙讬谉 砖诇 讙讜讬诐 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 诇讞讬谉 讗住讜专讬谉 讬讘讬砖讬谉 诪讜转专讬谉

Wineskins and jugs belonging to gentiles, which have a Jew鈥檚 wine contained in them, are prohibited to Jews, and their prohibition is that of an item from which deriving benefit is prohibited; this is the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not that of an item from which deriving benefit is prohibited. Residual grape seeds and grape skins belonging to gentiles, which are left behind after the grapes are crushed for wine, are prohibited, and their prohibition is that of an item from which deriving benefit is prohibited; this is the statement of Rabbi Meir. And the Rabbis say: Moist grape residues are prohibited, but dry residues are permitted.

讛诪讜专讬讬住 讜讙讘讬谞转 讘讬转 讗讜谞讬讬拽讬 砖诇 讙讜讬诐 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讗讬住讜专谉 讗讬住讜专 讛谞讗讛

Fish stew [murayes] and cheese of Beit Unyaki belonging to gentiles are prohibited, and their prohibition is that of an item from which deriving benefit is prohibited. This is the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not that of an item from which deriving benefit is prohibited.

讗诪专 专讘讬 讬讛讜讚讛 砖讗诇 专讘讬 讬砖诪注讗诇 讗转 专讘讬 讬讛讜砖注 讻砖讛讬讜 诪讛诇讻讬谉 讘讚专讱 讗诪专 诇讜 诪驻谞讬 诪讛 讗住专讜 讙讘讬谞讜转 讙讜讬诐 讗诪专 诇讜 诪驻谞讬 砖诪注诪讬讚讬谉 讗讜转讛 讘拽讬讘讛 砖诇 谞讘讬诇讛

Rabbi Yehuda said: Rabbi Yishmael asked Rabbi Yehoshua a series of questions while they were traveling along the road. Rabbi Yishmael said to him: For what reason did the Sages prohibit the cheeses of gentiles? Rabbi Yehoshua said to him: Because gentiles curdle cheese with the stomach contents of an unslaughtered animal carcass, and as the carcass of an unslaughtered animal is not kosher, cheese that is curdled with it is likewise prohibited.

讗诪专 诇讜 讜讛诇讗 拽讬讘转 注讜诇讛 讞诪讜专讛 诪拽讬讘转 谞讘讬诇讛 讗诪专讜 讻讛谉 砖讚注转讜 讬驻讛 砖讜专驻讛 讞讬讛 讜诇讗 讛讜讚讜 诇讜 讗讘诇 讗诪专讜 讗讬谉 谞讛谞讬谉 讜诇讗 诪讜注诇讬谉

In response, Rabbi Yishmael said to him: But aren鈥檛 the stomach contents of a burnt-offering subject to a more stringent prohibition than the stomach contents of an unslaughtered animal carcass? And yet they said: A priest who is open-minded [shedato yafa] with regard to what he eats may swallow [shorefah] the stomach contents of a burnt-offering while they are raw, and the other Sages did not agree with him. But the Sages said: One may not derive benefit from the stomach contents of a burnt-offering ab聽initio, and if one did derive benefit from them, he is not liable for misusing consecrated property. According to both opinions, deriving benefit from the stomach contents of a burnt-offering is not prohibited by Torah law. Since the halakha with regard to a burnt-offering is more stringent than that of an animal carcass, why would deriving benefit from the carcass be prohibited, while deriving benefit from the burnt-offering is permitted?

讗诪专 诇讜 诪驻谞讬 砖诪注诪讬讚讬谉 讗讜转讛 讘拽讬讘转 注讙诇讬 注讘讜讚讛 讝专讛 讗诪专 诇讜 讗诐 讻谉 诇诪讛 诇讗 讗住专讜讛 讘讛谞讗讛

Rabbi Yehoshua said to Rabbi Yishmael: The cheese of gentiles is prohibited because they curdle it in the stomach contents of calves used for idol worship. Since it is prohibited to derive benefit from such calves, cheese curdled in their stomach contents is also prohibited. Rabbi Yishmael said to him: If that is so, why didn鈥檛 the Sages prohibit deriving any benefit from the cheese, instead of merely prohibiting its consumption?

讛砖讬讗讜 诇讚讘专 讗讞专 讗诪专 诇讜 讬砖诪注讗诇 讛讬讗讱 讗转讛 拽讜专讗 讻讬 讟讜讘讬诐 讚讚讬讱 诪讬讬谉 讗讜 讻讬 讟讜讘讬诐 讚讚讬讱

Instead of answering Rabbi Yishmael, Rabbi Yehoshua diverted his attention to another matter and said to him: Yishmael, how do you read the following verse in the Song of Songs (1:2)? Do you read it as: For Your love [dodekha] is better than wine, or as: For your love [dodayikh] is better than wine? The first version, which is in the masculine form, would be a reference to God, whereas the second version, in the feminine, would be a reference to the Jewish people.

讗诪专 诇讜 讻讬 讟讜讘讬诐 讚讚讬讱 讗诪专 诇讜 讗讬谉 讛讚讘专 讻谉 砖讛专讬 讞讘讬专讜 诪诇诪讚 注诇讬讜 诇专讬讞 砖诪谞讬讱 讟讜讘讬诐

Rabbi Yishmael said to him that it should be read in the feminine: For your love [dodayikh] is better than wine. Rabbi Yehoshua said to him: The matter is not so, as another verse teaches with regard to it: 鈥淵our ointments [shemanekha] have a goodly fragrance鈥 (Song of Songs 1:3). This phrase, which appears in the next verse, is written in the masculine form, and therefore it is determined that the preceding verse can also be understood in the masculine form.

讙诪壮 讬讬谉 诪谞诇谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 拽专讗 讗砖专 讞诇讘 讝讘讞讬诪讜 讬讗讻诇讜 讬砖转讜 讬讬谉 谞住讬讻诐 诪讛 讝讘讞 讗住讜专 讘讛谞讗讛 讗祝 讬讬谉 谞诪讬 讗住讜专 讘讛谞讗讛

GEMARA: From where do we derive that wine belonging to gentiles is prohibited? Rabba bar Avuh says that the verse states: 鈥淲ho did eat the fat of their offerings, and drank the wine of their drink-offering鈥 (Deuteronomy 32:38). This verse juxtaposes the fat of gentile sacrifices to their wine: Just as deriving benefit from their offering is prohibited, so too, deriving benefit from their wine is prohibited.

讝讘讞 讙讜驻讬讛 诪谞诇谉 讚讻转讬讘 讜讬爪诪讚讜 诇讘注诇 驻注讜专 讜讬讗讻诇讜 讝讘讞讬 诪转讬诐 诪讛 诪转 讗住讜专 讘讛谞讗讛 讗祝 讝讘讞 谞诪讬 讗住讜专 讘讛谞讗讛

The Gemara asks: From where do we derive the prohibition with regard to an offering itself? It is derived from a verse, as it is written: 鈥淭hey joined themselves also unto Baal of Peor, and ate the offerings to the dead鈥 (Psalms 106:28). This verse teaches that just as deriving benefit from a corpse is prohibited, so too, deriving benefit from an offering of idolatry is prohibited.

讜诪转 讙讜驻讬讛 诪谞诇谉 讗转讬讗 砖诐 砖诐 诪注讙诇讛 注专讜驻讛 讻转讬讘 讛讻讗 讜转诪转 砖诐 诪专讬诐 讜讻转讬讘 讛转诐 讜注专驻讜 砖诐 讗转 讛注讙诇讛 讘谞讞诇 诪讛 诇讛诇谉 讗住讜专 讘讛谞讗讛 讗祝 讻讗谉 谞诪讬 讗住讜专 讘讛谞讗讛

The Gemara asks: And from where do we derive the prohibition of a corpse itself? The Gemara answers: It is derived from a verbal analogy between the words 鈥渢here鈥 and 鈥渢here鈥 employed with regard to the heifer whose neck is broken to absolve a city from bearing responsibility for the death of a visitor. It is written here: 鈥淎nd Miriam died there鈥 (Numbers 20:1), and it is written there: 鈥淎nd the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer鈥檚 neck there in the valley鈥 (Deuteronomy 21:4). Just as there, deriving benefit from the heifer is prohibited, so too here, deriving benefit from a corpse is prohibited.

讜讛转诐 诪谞诇谉 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 讻驻专讛 讻转讬讘 讘讛 讻拽讚砖讬诐

And there, from where do we learn that deriving benefit from the heifer is prohibited? The Sages said in the school of Rabbi Yannai: A term of atonement is written with regard to the heifer whose neck is broken (Deuteronomy 21:8), just as it is written with regard to sacrificial animals. This teaches that deriving benefit from the heifer is prohibited, just as deriving benefit from sacrificial animals is prohibited.

讜讛讞讜诪抓 砖诇 讙讜讬诐 砖讛讬讛 诪转讞诇转讜 讬讬谉 驻砖讬讟讗 诪砖讜诐 讚讗讞诪讬抓 驻拽注 诇讬讛 讗讬住讜专讬讛 讗诪专 专讘 讗砖讬 讛讗 讗转讗 诇讗砖诪讜注讬谞谉 讞讜诪抓 砖诇谞讜 讘讬讚 讙讜讬 讗讬谉 爪专讬讱 讞讜转诐 讘转讜讱 讞讜转诐 讗讬 诪砖讜诐 讗讬谞住讜讻讬 诇讗 诪谞住讻讬 讜讗讬 诪砖讜诐 讗讬讞诇讜驻讬 讻讬讜谉 讚讗讬讻讗 讞讜转诐 诇讗 讟专讞 讜诪讝讬讬祝

搂 The mishna teaches: And vinegar belonging to gentiles that was originally wine is prohibited. The Gemara asks: Isn鈥檛 this obvious? Just because the wine has soured, should its prohibition lapse? Rav Ashi said: This comes to teach us that our vinegar that is in a gentile鈥檚 possession does not require a seal within a seal for it to remain permitted for consumption. Rather, one seal is sufficient. Rav Ashi explains the reason for this leniency: If the concern is due to idolatrous libation, gentiles do not offer libations of vinegar. And if it is due to the concern that a gentile may secretly exchange his prohibited vinegar with the vinegar of a Jew, since there is one seal, the gentile will not exert himself and forge a different seal in order to facilitate the exchange.

讗诪专 专讘讬 讗讬诇注讗 砖谞讬谞讜 讬讬谉 诪讘讜砖诇 砖诇 讙讜讬诐 砖讛讬讛 诪转讞诇转讜 讬讬谉 讗住讜专 驻砖讬讟讗 诪砖讜诐 讚讗讬讘砖讬诇 驻拽注 诇讬讛 讗讬住讜专讗 讗诪专 专讘 讗砖讬 讛讗 讗转讗 诇讗砖诪讜注讬谞谉 讬讬谉 诪讘讜砖诇 砖诇谞讜 讘讬讚 讙讜讬诐 讗讬谉 爪专讬讱 讞讜转诐 讘转讜讱 讞讜转诐 讗讬 诪砖讜诐 讗讬谞住讜讻讬 诇讗 诪谞住讻讬 讜讗讬 诪砖讜诐

Rabbi Ile鈥檃 says: We learned that cooked wine belonging to gentiles that was originally uncooked wine is prohibited. The Gemara again asks: Isn鈥檛 this obvious? Just because the wine was cooked, should its prohibition lapse? Rav Ashi said: This comes to teach us that our cooked wine that is in a gentile鈥檚 possession does not require a seal within a seal for it to remain permitted for consumption. Rather, one seal is sufficient. Rav Ashi elaborates: If the concern is due to idolatrous libation, gentiles do not offer libations of cooked wine. And if it is due to

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Avodah Zarah 29

The William Davidson Talmud | Powered by Sefaria

Avodah Zarah 29

诇讞住驻谞讬转讗 讜讞讬诇讜驻讗 住讻谞转讗

for facial wounds, but the reverse presents a danger.

讞诇讗 诇住讬讘讜专讬 讜诪讜谞讬谞讬 诇转注谞讬转讗 讜讞讬诇讜驻讗 住讻谞转讗 转讞诇讬 讜住讬讘讜专讗 住讻谞转讗 讗讬砖转讗 讜住讬讘讜专讗 住讻谞转讗 讻讗讬讘 注讬谞讗 讜住讬讘讜专讬 住讻谞转讗 砖谞讬 诇讚讙 讚诐 砖谞讬 诇讚诐 讚讙 砖诇讬砖讬 诇讜 住讻谞转讗

Vinegar is good for one to consume after bloodletting, and eating small fish is good for one who has completed a fast, but the reverse is a danger. Eating cress and then undergoing bloodletting poses a danger. With regard to one who suffers from a fever and undergoes bloodletting, this poses a danger to his life. Similarly, one who suffers from pain of the eye and undergoes bloodletting endangers to his life. On the second day after eating fish one may let blood, and on the second day after letting blood one may eat fish. With regard to eating fish on the third day after letting blood, or letting blood on the third day after eating fish, both of these actions pose a danger.

转谞讜 专讘谞谉 讛诪拽讬讝 讚诐 诇讗 讬讗讻诇 讞讙讘砖 诇讗 讞诇讘 讜诇讗 讙讘讬谞讛 讜诇讗 讘爪诇讬诐 讜诇讗 砖讞诇讬诐 讗诐 讗讻诇 讗诪专 讗讘讬讬 谞讬讬转讬 专讘讬注转讗 讚讞诇讗 讜专讘讬注转讗 讚讞诪专讗 讜谞注专讘讘讬谞讛讜 讘讛讚讬 讛讚讚讬 讜谞讬砖转讬 讜讻讬 诪驻谞讛 诇讗 诪驻谞讛 讗诇讗 诇诪讝专讞讛 砖诇 注讬专 诪砖讜诐 讚拽砖讛 专讬讞讗

搂 The Gemara presents a series of health-related statements. The Sages taught: One who lets blood may not eat the following foods, corresponding to the acronym 岣t, gimmel, beit, shin. That is, he may consume neither milk [岣lav], nor cheese [gevina], nor onions [betzalim], nor cress [she岣lim]. If he ate one of these, Abaye said: He should bring a quarter-log of vinegar and a quarter-log of wine and mix them together and drink the mixture. And when he defecates, he should defecate only toward the east of the city, because the odor of the excrement after that treatment is offensive. Since the wind does not usually blow from the east, it is less likely to spread the stench.

讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪注诇讬谉 讗讜谞拽诇讬 讘砖讘转 诪讗讬 讗讜谞拽诇讬 讗诪专 专讘讬 讗讘讗 讗讬住转讜诪讻讗 讚诇讬讘讗 诪讗讬 讗住讜转讗 诪讬讬转讬 讻诪讜谞讗 讻专讜讬讬讗 讜谞讬谞讬讗 讜讗讙讚谞讗 讜爪讬转专讬 讜讗讘讚转讗

Rabbi Yehoshua ben Levi says: One may lift the unkali on Shabbat. The Gemara asks: What is the unkali? Rabbi Abba said: It is the edge of the ribs [istumkha] near the heart which sometimes bend inward, in which case they must be lifted and straightened into their proper position. The Gemara asks: What is the cure for one whose unkali has been bent? He should take cumin, caraway, mint [ninya], wormwood, satureja, and hyssop.

诇诇讬讘讗 讘讞诪专讗 讜住讬诪谞讱 讜讬讬谉 讬砖诪讞 诇讘讘 讗谞讜砖 诇专讜讞讗 讘诪讬讗 讜住讬诪谞讱 讜专讜讞 讗诇讛讬诐 诪专讞驻转 注诇 驻谞讬 讛诪讬诐 诇讻讜讚讗 讘砖讬讻专讗 讜住讬诪谞讱 讜讻讚讛 注诇 砖讻诪讛

This remedy is beneficial for several ailments, and the Gemara presents each of these in turn: For curing the heart, the above combination should be taken with wine, and your mnemonic for this is the verse: 鈥淎nd wine that makes glad the heart of man鈥 (Psalms 104:15). For curing an ailment that arises due to the wind [ru岣], one drinks the mixture in water, and your mnemonic for this is the verse: 鈥淎nd the spirit [rua岣] of God hovered over the face of the waters鈥 (Genesis 1:2). For childbirth [lekhuda], a woman in labor drinks the mixture with beer [shikhra], and your mnemonic for this is the verse: 鈥淲ith her pitcher [vekhadah] upon her shoulder [shikhmah]鈥 (Genesis 24:15).

专讘 讗讞讗 讘专讬讛 讚专讘讗 砖讞讬拽 诇讛讜 诇讻讜诇讛讜 讘讛讚讬 讛讚讚讬 讜砖拽讬诇 诇讬讛 诪诇讗 讞诪砖 讗爪讘注转讬讛 讜砖转讬 诇讬讛 专讘 讗砖讬 砖讞讬拽 讻诇 讞讚 讜讞讚 诇讞讜讚讬讛 讜砖拽讬诇 诪诇讗 讗爪讘注讬讛 专讘转讬 讜诪诇讗 讗爪讘注讬讛 讝讜讟专转讬 讗诪专 专讘 驻驻讗 讗谞讗 注讘讚讬 诇讻诇 讛谞讬 讜诇讗 讗讬转住讗讬 注讚 讚讗诪专 诇讬 讛讛讜讗 讟讬讬注讗 讗讬讬转讬 讻讜讝讗 讞讚转讗 讜诪诇讬讬讛 诪讬讗 讜专诪讬 讘讬讛 转专讜讜讚讗 讚讚讜讘砖讗 讚转诇讬 诇讛 讘讬 讻讜讻讘讬 讜诇诪讞专 讗讬砖转讬 注讘讚讬 讛讻讬 讜讗讬转住讗讬

Rav A岣, son of Rava, ground all of these together and took a handful of the mixture and drank it. Rav Ashi ground each and every one of the herbs separately and he took all that he could hold between his large finger and his small finger and drank it. Rav Pappa said: I tried all these remedies and I was not healed until a certain Arab said to me: Bring a new jug and fill it with water and place in it a ladle [tarvada] of honey that is suspended among the stars, i.e., add the ladle at night, and drink it on the next day. Rav Pappa concludes: I did this and I was healed.

转谞讜 专讘谞谉 砖砖讛 讚讘专讬诐 诪专驻讗讬谉 讗转 讛讞讜诇讛 诪讞诇讬讜 讜专驻讜讗转谉 专驻讜讗讛 讜讗诇讜 讛谉 讻专讜讘 讜转专讚讬谉 讜诪讬 住讬住讬谉 讬讘讬砖讛 讜拽讬讘转 讜讛专转 讜讬讜转专转 讛讻讘讚 讜讬砖 讗讜诪专讬诐 讗祝 讚讙讬诐 拽讟谞讬诐 讜诇讗 注讜讚 讗诇讗 砖讚讙讬诐 拽讟谞讬诐 诪驻专讬谉 讜诪专讘讬谉 讻诇 讙讜驻讜 砖诇 讗讚诐

The Sages taught: Six items heal a sick person from his illness and their cure is a permanent cure, and these are: Cabbage, beets, water in which dried chamomile was soaked, and the stomach contents of an animal, and the womb of an animal, and the lobe of the liver. And some say: Small fish are also included in this list. And moreover, eating small fish causes a person鈥檚 entire body to flourish and to grow.

注砖专讛 讚讘专讬诐 诪讞讝讬专讬谉 讗转 讛讞讜诇讛 诇讞诇讬讜 讜讞诇讬讜 拽砖讛 讗诇讜 讛谉 讛讗讜讻诇 讘砖专 砖讜专 砖讜诪谉 讘砖专 爪诇讬 讘砖专 爪讬驻专讬诐 讜讘讬爪讛 爪诇讜讬讛 讜砖讞诇讬诐 讜转讙诇讞转 讜诪专讞抓 讜讙讘讬谞讛 讜讻讘讚 讜讬砖 讗讜诪专讬诐 讗祝 讗讙讜讝讬诐 讜讬砖 讗讜诪专讬诐 讗祝 拽砖讜讗讬谉 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇诪讛 谞拽专讗 砖诪谉 拽砖讜讗讬谉 诪驻谞讬 砖讛谉 拽砖讬谉 诇讻诇 讙讜驻讜 砖诇 讗讚诐 讻讞专讘讜转

Ten items return a sick person to his illness, and his illness becomes even more severe than it originally was, and they are: One who eats ox meat, fat, roasted meat, bird meat, and a roasted egg, and cress; and the act of shaving, and bathing, and the consumption of cheese, and liver. And some say: Nuts are also included in this list. And some say: Cucumbers are also included in this list. The school of Rabbi Yishmael taught: Why are they called cucumbers [kishu鈥檌n]? Because they are as harmful [kashin] to a person鈥檚 entire body as swords.

讜讗讬谉 诪住转驻专讬谉 诪讛谉 讘讻诇 诪拽讜诐 转谞讜 专讘谞谉 讬砖专讗诇 讛诪住转驻专 诪讙讜讬 专讜讗讛 讘诪专讗讛 讜讙讜讬 讛诪住转驻专 诪讬砖专讗诇 讻讬讜谉 砖讛讙讬注 诇讘诇讜专讬转讜 砖讜诪讟 讗转 讬讚讜

搂 The mishna teaches: And one may not have his hair cut by gentiles anywhere. The Sages taught in a baraita: A Jew who has his hair cut by a gentile should observe the gentile鈥檚 actions in a mirror while he cuts his hair. And in the case of a gentile who has his hair cut by a Jew, when the Jew reaches the gentile鈥檚 forelock he removes his hand and does not cut it, because it is associated with idol worship.

讗诪专 诪专 讬砖专讗诇 讛诪住转驻专 诪讙讜讬 专讜讗讛 讘诪专讗讛 讛讬讻讬 讚诪讬 讗讬 讘专砖讜转 讛专讘讬诐 诇诪讛 诇讬 诪专讗讛 讜讗讬 讘专砖讜转 讛讬讞讬讚 讻讬 专讜讗讛 诪讗讬 讛讜讬 诇注讜诇诐 讘专砖讜转 讛讬讞讬讚 讜讻讬讜谉 讚讗讬讻讗 诪专讗讛 诪转讞讝讬 讻讗讚诐 讞砖讜讘

The Master said: A Jew who has his hair cut by a gentile should observe the gentile鈥檚 actions in a mirror. The Gemara asks: What are the circumstances of this case? If it is referring to a haircut performed in a public domain, why do I need a mirror? After all, the gentile will not harm a Jew in public. And if it occurs in a private domain, even if the Jews observes the gentile鈥檚 actions, what of it? How does the fact that the Jew is watching prevent the gentile barber from harming him? The Gemara explains: Actually, this is referring to a haircut in a private domain, but since there is a mirror in place, the Jew appears as an important person whom the gentile will hesitate to attack.

专讘 讞谞讗 讘专 讘讬讝谞讗 讛讜讛 诪住转驻专 诪讙讜讬 讘砖讘讬诇讬 讚谞讛专讚注讗 讗诪专 诇讬讛 讞谞讗 讞谞讗 讬讗讬 拽讜注讬讱 诇讝讜讙讗 讗诪专 转讬转讬 诇讬 讚注讘专讬 讗讚专讘讬 诪讗讬专

The Gemara relates a relevant incident: Rav 岣na bar Bizna was having his hair cut by a gentile in one of the side streets of Neharde鈥檃. The barber said to him: 岣na, 岣na; Your throat is appealing to the razor. Rav 岣na bar Bizna said: I have this coming to me, as I violated the ruling of Rabbi Meir, who stated that one may not have his hair cut by a gentile in any location.

讜讗讚专讘谞谉 诇讗 注讘专 讗讬诪专 讚讗诪讜专 专讘谞谉 讘专砖讜转 讛专讘讬诐 讘专砖讜转 讛讬讞讬讚 诪讬 讗诪讜专 讜讛讜讗 住讘专 砖讘讬诇讬 讚谞讛专讚注讗 讻讬讜谉 讚砖讻讬讞讬 专讘讬诐 讻专砖讜转 讛专讘讬诐 讚诪讜

The Gemara asks: And didn鈥檛 Rav 岣na bar Bizna violate the ruling of the Rabbis as well? Say that when the Rabbis stated that it is permitted to have one鈥檚 hair cut by a gentile, they were referring to a haircut performed in a public domain; but with regard to a haircut performed in a private domain, did they say that it is permitted? Since the side streets of Neharde鈥檃 cannot be considered a public domain, evidently Rav 岣na bar Bizna violated the ruling of the Rabbis. The Gemara explains: And Rav 岣na bar Bizna maintains: With regard to the side streets of Neharde鈥檃, since many people are present there, they are similar to a public domain, and it would therefore be permitted to have one鈥檚 hair cut there according to the opinion of the Rabbis.

讜讙讜讬 讛诪住转驻专 诪讬砖专讗诇 讻讬讜谉 砖讛讙讬注 诇讘诇讜专讬转讜 砖讜诪讟 讗转 讬讚讜 讜讻诪讛 讗诪专 专讘 诪诇讻讬讛 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 砖诇砖讛 讗爪讘注讜转 诇讻诇 专讜讞 讜专讜讞

The baraita stated: And in the case of a gentile who has his hair cut by a Jew, when the Jew reaches the gentile鈥檚 forelock, he removes his hand and does not cut it, because it is associated with idol worship. The Gemara asks: And how much space should the Jew leave around the forelock? Rav Malkiyya says that Rav Adda bar Ahava says: Three fingerbreadths in each and every direction.

讗诪专 专讘 讞谞讬谞讗 讘专讬讛 讚专讘 讗讬拽讗 砖驻讜讚 砖驻讞讜转 讜讙讜诪讜转 专讘 诪诇讻讬讜 讘诇讜专讬转 讗驻专 诪拽诇讛 讜讙讘讬谞讛 专讘 诪诇讻讬讛

In addition to Rav Malkiyya, whose ruling was just cited, there was another amora known as Rav Malkiyyu. In order to avoid confusing the two, the Gemara records their respective rulings. Rav 岣nina, son of Rav Ika, says: The statements concerning a skewer, maidservants, and follicles were issued by Rav Malkiyyu; the rulings concerning a forelock, burnt ashes, and cheese were stated by Rav Malkiyya.

讗诪专 专讘 驻驻讗 诪转谞讬转讬谉 讜诪转谞讬转讗 专讘 诪诇讻讬讛 砖诪注转转讗 专讘 诪诇讻讬讜 讜住讬诪谞讗 诪转谞讬转讗 诪诇讻转讗 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 砖驻讞讜转

Rav Pappa said a different opinion: Statements from the Mishna and baraita were issued by Rav Malkiyya, whereas rulings of halakha that are not related to a mishna or baraita were taught by Rav Malkiyyu. And the mnemonic to remember this is: The Mishna is a queen [malketa], i.e., the statements that are referring to a mishna were made by Rav Malkiyya, whose name is similar to the Aramaic term for queen. The Gemara asks: What is the difference between the opinions of Rav 岣nina and Rav Pappa? The Gemara answers: There is a difference between them with regard to the halakha concerning maidservants. According to Rav 岣nina, this halakha was stated by Rav Malkiyyu, whereas Rav Pappa holds that it was taught by Rav Malkiyya, as it is referring to a dispute in a mishna.

诪转谞讬壮 讗诇讜 讚讘专讬诐 砖诇 讙讜讬诐 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讛讬讬谉 讜讛讞讜诪抓 砖诇 讙讜讬诐 砖讛讬讛 诪转讞诇转讜 讬讬谉 讜讞专住 讛讚专讬讬谞讬 讜注讜专讜转 诇讘讜讘讬谉 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讘讝诪谉 砖讛拽专注 砖诇讜 注讙讜诇 讗住讜专 诪砖讜讱 诪讜转专

MISHNA: This mishna discusses the halakhic status of various items that belong to gentiles. These are items that belong to gentiles and are prohibited to Jews, and their prohibition is that of an item from which deriving benefit is prohibited: Wine, and vinegar belonging to gentiles that was originally wine, and Hadrianic earthenware, and hides with a tear opposite the heart. Rabban Shimon ben Gamliel says: A hide is prohibited only when the tear around its heart is circular, but if it is elongated it is permitted, as gentiles will sacrifice a heart only when it has been removed by a circular laceration.

讘砖专 讛谞讻谞住 诇注讘讜讚讛 讝专讛 诪讜转专 讜讛讬讜爪讗 讗住讜专 诪驻谞讬 砖讛讜讗 讻讝讘讞讬 诪转讬诐 讚讘专讬 专讘讬 注拽讬讘讗 讛讛讜诇讻讬谉 诇转专驻讜转 讗住讜专 诇砖讗转 讜诇转转 注诪讛谉 讜讛讘讗讬谉 诪讜转专讬谉

Meat that enters the house of idol worship is permitted, and meat that exits this house is prohibited, because it is considered as offerings to the dead, i.e., to idols; this is the statement of Rabbi Akiva. With regard to those going to a festival of idolatry [tarput], it is prohibited to engage in business with them. And with regard to those who are coming from it, it is permitted to engage in business with them.

谞讜讚讜转 讛讙讜讬诐 讜拽谞拽谞讬讛谉 讜讬讬谉 砖诇 讬砖专讗诇 讻谞讜住 讘讛谉 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讛讞专爪谞讬诐 讜讛讝讙讬谉 砖诇 讙讜讬诐 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 诇讞讬谉 讗住讜专讬谉 讬讘讬砖讬谉 诪讜转专讬谉

Wineskins and jugs belonging to gentiles, which have a Jew鈥檚 wine contained in them, are prohibited to Jews, and their prohibition is that of an item from which deriving benefit is prohibited; this is the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not that of an item from which deriving benefit is prohibited. Residual grape seeds and grape skins belonging to gentiles, which are left behind after the grapes are crushed for wine, are prohibited, and their prohibition is that of an item from which deriving benefit is prohibited; this is the statement of Rabbi Meir. And the Rabbis say: Moist grape residues are prohibited, but dry residues are permitted.

讛诪讜专讬讬住 讜讙讘讬谞转 讘讬转 讗讜谞讬讬拽讬 砖诇 讙讜讬诐 讗住讜专讬谉 讜讗讬住讜专谉 讗讬住讜专 讛谞讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讗讬住讜专谉 讗讬住讜专 讛谞讗讛

Fish stew [murayes] and cheese of Beit Unyaki belonging to gentiles are prohibited, and their prohibition is that of an item from which deriving benefit is prohibited. This is the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not that of an item from which deriving benefit is prohibited.

讗诪专 专讘讬 讬讛讜讚讛 砖讗诇 专讘讬 讬砖诪注讗诇 讗转 专讘讬 讬讛讜砖注 讻砖讛讬讜 诪讛诇讻讬谉 讘讚专讱 讗诪专 诇讜 诪驻谞讬 诪讛 讗住专讜 讙讘讬谞讜转 讙讜讬诐 讗诪专 诇讜 诪驻谞讬 砖诪注诪讬讚讬谉 讗讜转讛 讘拽讬讘讛 砖诇 谞讘讬诇讛

Rabbi Yehuda said: Rabbi Yishmael asked Rabbi Yehoshua a series of questions while they were traveling along the road. Rabbi Yishmael said to him: For what reason did the Sages prohibit the cheeses of gentiles? Rabbi Yehoshua said to him: Because gentiles curdle cheese with the stomach contents of an unslaughtered animal carcass, and as the carcass of an unslaughtered animal is not kosher, cheese that is curdled with it is likewise prohibited.

讗诪专 诇讜 讜讛诇讗 拽讬讘转 注讜诇讛 讞诪讜专讛 诪拽讬讘转 谞讘讬诇讛 讗诪专讜 讻讛谉 砖讚注转讜 讬驻讛 砖讜专驻讛 讞讬讛 讜诇讗 讛讜讚讜 诇讜 讗讘诇 讗诪专讜 讗讬谉 谞讛谞讬谉 讜诇讗 诪讜注诇讬谉

In response, Rabbi Yishmael said to him: But aren鈥檛 the stomach contents of a burnt-offering subject to a more stringent prohibition than the stomach contents of an unslaughtered animal carcass? And yet they said: A priest who is open-minded [shedato yafa] with regard to what he eats may swallow [shorefah] the stomach contents of a burnt-offering while they are raw, and the other Sages did not agree with him. But the Sages said: One may not derive benefit from the stomach contents of a burnt-offering ab聽initio, and if one did derive benefit from them, he is not liable for misusing consecrated property. According to both opinions, deriving benefit from the stomach contents of a burnt-offering is not prohibited by Torah law. Since the halakha with regard to a burnt-offering is more stringent than that of an animal carcass, why would deriving benefit from the carcass be prohibited, while deriving benefit from the burnt-offering is permitted?

讗诪专 诇讜 诪驻谞讬 砖诪注诪讬讚讬谉 讗讜转讛 讘拽讬讘转 注讙诇讬 注讘讜讚讛 讝专讛 讗诪专 诇讜 讗诐 讻谉 诇诪讛 诇讗 讗住专讜讛 讘讛谞讗讛

Rabbi Yehoshua said to Rabbi Yishmael: The cheese of gentiles is prohibited because they curdle it in the stomach contents of calves used for idol worship. Since it is prohibited to derive benefit from such calves, cheese curdled in their stomach contents is also prohibited. Rabbi Yishmael said to him: If that is so, why didn鈥檛 the Sages prohibit deriving any benefit from the cheese, instead of merely prohibiting its consumption?

讛砖讬讗讜 诇讚讘专 讗讞专 讗诪专 诇讜 讬砖诪注讗诇 讛讬讗讱 讗转讛 拽讜专讗 讻讬 讟讜讘讬诐 讚讚讬讱 诪讬讬谉 讗讜 讻讬 讟讜讘讬诐 讚讚讬讱

Instead of answering Rabbi Yishmael, Rabbi Yehoshua diverted his attention to another matter and said to him: Yishmael, how do you read the following verse in the Song of Songs (1:2)? Do you read it as: For Your love [dodekha] is better than wine, or as: For your love [dodayikh] is better than wine? The first version, which is in the masculine form, would be a reference to God, whereas the second version, in the feminine, would be a reference to the Jewish people.

讗诪专 诇讜 讻讬 讟讜讘讬诐 讚讚讬讱 讗诪专 诇讜 讗讬谉 讛讚讘专 讻谉 砖讛专讬 讞讘讬专讜 诪诇诪讚 注诇讬讜 诇专讬讞 砖诪谞讬讱 讟讜讘讬诐

Rabbi Yishmael said to him that it should be read in the feminine: For your love [dodayikh] is better than wine. Rabbi Yehoshua said to him: The matter is not so, as another verse teaches with regard to it: 鈥淵our ointments [shemanekha] have a goodly fragrance鈥 (Song of Songs 1:3). This phrase, which appears in the next verse, is written in the masculine form, and therefore it is determined that the preceding verse can also be understood in the masculine form.

讙诪壮 讬讬谉 诪谞诇谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 拽专讗 讗砖专 讞诇讘 讝讘讞讬诪讜 讬讗讻诇讜 讬砖转讜 讬讬谉 谞住讬讻诐 诪讛 讝讘讞 讗住讜专 讘讛谞讗讛 讗祝 讬讬谉 谞诪讬 讗住讜专 讘讛谞讗讛

GEMARA: From where do we derive that wine belonging to gentiles is prohibited? Rabba bar Avuh says that the verse states: 鈥淲ho did eat the fat of their offerings, and drank the wine of their drink-offering鈥 (Deuteronomy 32:38). This verse juxtaposes the fat of gentile sacrifices to their wine: Just as deriving benefit from their offering is prohibited, so too, deriving benefit from their wine is prohibited.

讝讘讞 讙讜驻讬讛 诪谞诇谉 讚讻转讬讘 讜讬爪诪讚讜 诇讘注诇 驻注讜专 讜讬讗讻诇讜 讝讘讞讬 诪转讬诐 诪讛 诪转 讗住讜专 讘讛谞讗讛 讗祝 讝讘讞 谞诪讬 讗住讜专 讘讛谞讗讛

The Gemara asks: From where do we derive the prohibition with regard to an offering itself? It is derived from a verse, as it is written: 鈥淭hey joined themselves also unto Baal of Peor, and ate the offerings to the dead鈥 (Psalms 106:28). This verse teaches that just as deriving benefit from a corpse is prohibited, so too, deriving benefit from an offering of idolatry is prohibited.

讜诪转 讙讜驻讬讛 诪谞诇谉 讗转讬讗 砖诐 砖诐 诪注讙诇讛 注专讜驻讛 讻转讬讘 讛讻讗 讜转诪转 砖诐 诪专讬诐 讜讻转讬讘 讛转诐 讜注专驻讜 砖诐 讗转 讛注讙诇讛 讘谞讞诇 诪讛 诇讛诇谉 讗住讜专 讘讛谞讗讛 讗祝 讻讗谉 谞诪讬 讗住讜专 讘讛谞讗讛

The Gemara asks: And from where do we derive the prohibition of a corpse itself? The Gemara answers: It is derived from a verbal analogy between the words 鈥渢here鈥 and 鈥渢here鈥 employed with regard to the heifer whose neck is broken to absolve a city from bearing responsibility for the death of a visitor. It is written here: 鈥淎nd Miriam died there鈥 (Numbers 20:1), and it is written there: 鈥淎nd the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer鈥檚 neck there in the valley鈥 (Deuteronomy 21:4). Just as there, deriving benefit from the heifer is prohibited, so too here, deriving benefit from a corpse is prohibited.

讜讛转诐 诪谞诇谉 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 讻驻专讛 讻转讬讘 讘讛 讻拽讚砖讬诐

And there, from where do we learn that deriving benefit from the heifer is prohibited? The Sages said in the school of Rabbi Yannai: A term of atonement is written with regard to the heifer whose neck is broken (Deuteronomy 21:8), just as it is written with regard to sacrificial animals. This teaches that deriving benefit from the heifer is prohibited, just as deriving benefit from sacrificial animals is prohibited.

讜讛讞讜诪抓 砖诇 讙讜讬诐 砖讛讬讛 诪转讞诇转讜 讬讬谉 驻砖讬讟讗 诪砖讜诐 讚讗讞诪讬抓 驻拽注 诇讬讛 讗讬住讜专讬讛 讗诪专 专讘 讗砖讬 讛讗 讗转讗 诇讗砖诪讜注讬谞谉 讞讜诪抓 砖诇谞讜 讘讬讚 讙讜讬 讗讬谉 爪专讬讱 讞讜转诐 讘转讜讱 讞讜转诐 讗讬 诪砖讜诐 讗讬谞住讜讻讬 诇讗 诪谞住讻讬 讜讗讬 诪砖讜诐 讗讬讞诇讜驻讬 讻讬讜谉 讚讗讬讻讗 讞讜转诐 诇讗 讟专讞 讜诪讝讬讬祝

搂 The mishna teaches: And vinegar belonging to gentiles that was originally wine is prohibited. The Gemara asks: Isn鈥檛 this obvious? Just because the wine has soured, should its prohibition lapse? Rav Ashi said: This comes to teach us that our vinegar that is in a gentile鈥檚 possession does not require a seal within a seal for it to remain permitted for consumption. Rather, one seal is sufficient. Rav Ashi explains the reason for this leniency: If the concern is due to idolatrous libation, gentiles do not offer libations of vinegar. And if it is due to the concern that a gentile may secretly exchange his prohibited vinegar with the vinegar of a Jew, since there is one seal, the gentile will not exert himself and forge a different seal in order to facilitate the exchange.

讗诪专 专讘讬 讗讬诇注讗 砖谞讬谞讜 讬讬谉 诪讘讜砖诇 砖诇 讙讜讬诐 砖讛讬讛 诪转讞诇转讜 讬讬谉 讗住讜专 驻砖讬讟讗 诪砖讜诐 讚讗讬讘砖讬诇 驻拽注 诇讬讛 讗讬住讜专讗 讗诪专 专讘 讗砖讬 讛讗 讗转讗 诇讗砖诪讜注讬谞谉 讬讬谉 诪讘讜砖诇 砖诇谞讜 讘讬讚 讙讜讬诐 讗讬谉 爪专讬讱 讞讜转诐 讘转讜讱 讞讜转诐 讗讬 诪砖讜诐 讗讬谞住讜讻讬 诇讗 诪谞住讻讬 讜讗讬 诪砖讜诐

Rabbi Ile鈥檃 says: We learned that cooked wine belonging to gentiles that was originally uncooked wine is prohibited. The Gemara again asks: Isn鈥檛 this obvious? Just because the wine was cooked, should its prohibition lapse? Rav Ashi said: This comes to teach us that our cooked wine that is in a gentile鈥檚 possession does not require a seal within a seal for it to remain permitted for consumption. Rather, one seal is sufficient. Rav Ashi elaborates: If the concern is due to idolatrous libation, gentiles do not offer libations of cooked wine. And if it is due to

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