## Avodah Zarah Daf 29b

###### Avodah Zarah 29b:1
[Avodah Zarah 29b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:1)

**מַתְנִי׳** אֵלּוּ דְּבָרִים שֶׁל גּוֹיִם אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר הֲנָאָה: הַיַּיִן, וְהַחוֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרְיָינִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל — אָסוּר, מָשׁוּךְ — מוּתָּר.

**William Davidson Edition - English:**
**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.


###### Avodah Zarah 29b:2
[Avodah Zarah 29b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:2)

בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה — מוּתָּר, וְהַיּוֹצֵא — אָסוּר, מִפְּנֵי שֶׁהוּא כְּזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת — אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶן, וְהַבָּאִין — מוּתָּרִין.

**William Davidson Edition - English:**
**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.


###### Avodah Zarah 29b:3
[Avodah Zarah 29b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:3)

נוֹדוֹת הַגּוֹיִם וְקַנְקַנֵּיהֶן, וְיַיִן שֶׁל יִשְׂרָאֵל כָּנוּס בָּהֶן — אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: אֵין אִיסּוּרָן אִיסּוּר הֲנָאָה. הַחַרְצַנִּים וְהַזַּגִּין שֶׁל גּוֹיִם — אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: לַחִין — אֲסוּרִין, יְבֵישִׁין — מוּתָּרִין.

**William Davidson Edition - English:**
**Wineskins and jugs** belonging **to gentiles,** which have **a Jew’s 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.**


###### Avodah Zarah 29b:4
[Avodah Zarah 29b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:4)

הַמּוּרְיָיס, וּגְבִינַת בֵּית אוּנְיָיקִי שֶׁל גּוֹיִם — אֲסוּרִין, וְאִיסּוּרָן אִיסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: אֵין אִיסּוּרָן אִיסּוּר הֲנָאָה.

**William Davidson Edition - English:**
**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.**


###### Avodah Zarah 29b:5
[Avodah Zarah 29b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:5)

אָמַר רַבִּי יְהוּדָה: שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, אָמַר לוֹ: מִפְּנֵי מָה אָסְרוּ גְּבִינוֹת גּוֹיִם? אָמַר לוֹ: מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבָה שֶׁל נְבֵילָה.

**William Davidson Edition - English:**
**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.


###### Avodah Zarah 29b:6
[Avodah Zarah 29b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:6)

אָמַר לוֹ: וַהֲלֹא קֵיבַת עוֹלָה חֲמוּרָה מִקֵּיבַת נְבֵילָה, אָמְרוּ: כֹּהֵן שֶׁדַּעְתּוֹ יָפָה שׂוֹרְפָה חַיָּה, וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ: אֵין נֶהֱנִין וְלֹא מוֹעֲלִין!

**William Davidson Edition - English:**
In response, Rabbi Yishmael **said to him: But aren’t 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 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?


###### Avodah Zarah 29b:7
[Avodah Zarah 29b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:7)

אָמַר לוֹ: מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ: אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַּהֲנָאָה?

**William Davidson Edition - English:**
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’t** the Sages **prohibit** deriving any **benefit** from the cheese, instead of merely prohibiting its consumption?


###### Avodah Zarah 29b:8
[Avodah Zarah 29b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:8)

הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ: יִשְׁמָעֵאל, הֵיאַךְ אַתָּה קוֹרֵא ״כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן״ אוֹ ״כִּי טוֹבִים דֹּדַיִךָ״?

**William Davidson Edition - English:**
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.


###### Avodah Zarah 29b:9
[Avodah Zarah 29b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:9)

אָמַר לוֹ: ״כִּי טוֹבִים דֹּדַיִךָ״. אָמַר לוֹ: אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵירוֹ מְלַמֵּד עָלָיו: ״לְרֵיחַ שְׁמָנֶיךָ טוֹבִים״.

**William Davidson Edition - English:**
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: “Your ointments [*shemanekha*] have a goodly fragrance**... therefore do the maidens love you” (Song of Songs 1:3). This phrase, which appears in the next verse, must be describing a male, and therefore it can be deduced that the preceding verse is also in the masculine form.


###### Avodah Zarah 29b:10
[Avodah Zarah 29b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:10)

**גְּמָ׳** יַיִן מְנָלַן? אָמַר רַבָּה בַּר אֲבוּהּ, אָמַר קְרָא: ״אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם״, מָה זֶבַח אָסוּר בַּהֲנָאָה, אַף יַיִן נָמֵי אָסוּר בַּהֲנָאָה.

**William Davidson Edition - English:**
**GEMARA:** **From where do we** derive that **wine** belonging to gentiles is prohibited? **Rabba bar Avuh says** that **the verse states: “Who did eat the fat of their offerings, and drank the wine of their drink-offering”** (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.**


###### Avodah Zarah 29b:11
[Avodah Zarah 29b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:11)

זֶבַח גּוּפֵיהּ מְנָלַן? דִּכְתִיב: ״וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים״, מָה מֵת אָסוּר בַּהֲנָאָה, אַף זֶבַח נָמֵי אָסוּר בַּהֲנָאָה.

**William Davidson Edition - English:**
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: “They joined themselves also unto Baal of Peor, and ate the offerings to the dead”** (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.**


###### Avodah Zarah 29b:12
[Avodah Zarah 29b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:12)

וּמֵת גּוּפֵיהּ מְנָלַן? אָתְיָא ״שָׁם״ ״שָׁם״ מֵעֶגְלָה עֲרוּפָה, כְּתִיב הָכָא: ״וַתָּמׇת שָׁם מִרְיָם״, וּכְתִיב הָתָם: ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״, מָה לְהַלָּן אָסוּר בַּהֲנָאָה, אַף כָּאן נָמֵי אָסוּר בַּהֲנָאָה.

**William Davidson Edition - English:**
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 **“there”** and **“there”** 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: “And Miriam died there”** (Numbers 20:1), **and it is written there:** “And 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’s neck there in the valley”** (Deuteronomy 21:4). **Just as there,** deriving **benefit from** the heifer **is prohibited, so too here,** deriving **benefit from** a corpse is **prohibited.**


###### Avodah Zarah 29b:13
[Avodah Zarah 29b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:13)

וְהָתָם מְנָלַן? אָמְרִי דְּבֵי רַבִּי יַנַּאי: ״כַּפָּרָה״ כְּתִיב בָּהּ, כְּקָדָשִׁים.

**William Davidson Edition - English:**
**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.


###### Avodah Zarah 29b:14
[Avodah Zarah 29b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:14)

וְהַחוֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן. פְּשִׁיטָא! מִשּׁוּם דְּאַחְמֵיץ פְּקַע לֵיהּ אִיסּוּרֵיהּ? אָמַר רַב אָשֵׁי: הָא אֲתָא לְאַשְׁמוֹעִינַן חוֹמֶץ שֶׁלָּנוּ בְּיַד גּוֹי אֵין צָרִיךְ חוֹתָם בְּתוֹךְ חוֹתָם. אִי מִשּׁוּם אִינַּסּוֹכֵי — לָא מְנַסְּכִי, וְאִי מִשּׁוּם אִיחַלּוֹפֵי — כֵּיוָן דְּאִיכָּא חוֹתָם לָא טָרַח וּמְזַיֵּיף.

**William Davidson Edition - English:**
§ The mishna teaches: **And vinegar belonging to gentiles that was originally wine** is prohibited. The Gemara asks: Isn’t 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’s 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.


###### Avodah Zarah 29b:15
[Avodah Zarah 29b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/29b:15)

אָמַר רַבִּי אִילְעָא, שָׁנִינוּ: יַיִן מְבוּשָּׁל שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן — אָסוּר. פְּשִׁיטָא! מִשּׁוּם דְּאִיבַּשִּׁיל פְּקַע לֵיהּ אִיסּוּרֵיהּ? אָמַר רַב אָשֵׁי: הָא אֲתָא לְאַשְׁמוֹעִינַן, יַיִן מְבוּשָּׁל שֶׁלָּנוּ בְּיַד גּוֹיִם אֵין צָרִיךְ חוֹתָם בְּתוֹךְ חוֹתָם. אִי מִשּׁוּם אִינַּסּוֹכֵי — לָא מְנַסְּכִי, וְאִי מִשּׁוּם

**William Davidson Edition - English:**
**Rabbi Ile’a says: We learned** that **cooked wine belonging to gentiles that was originally** uncooked **wine is prohibited.** The Gemara again asks: Isn’t 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’s 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**