## Avodah Zarah Daf 35a

###### Avodah Zarah 35a:1
[Avodah Zarah 35a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:1)

מִכְּלָל דְּאִיסּוּרֵי הֲנָאָה שָׁרוּ פִּרְשַׁיְיהוּ.

**William Davidson Edition - English:**
One can learn **by inference** from here **that** with regard to animals **from which** deriving **benefit is prohibited, their excrement,** which is the content of their stomach, **is permitted.** Although deriving benefit from both a burnt-offering and an unslaughtered animal carcass is prohibited, the excrement of each is permitted. Similarly, although deriving benefit from an ox that is to be stoned is prohibited, its excrement is permitted.


###### Avodah Zarah 35a:2
[Avodah Zarah 35a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:2)

וּמִדְּקָאָמַר לֵיהּ מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבַת עֶגְלֵי עֲבוֹדָה זָרָה, וְקָא מַהְדַּר לֵיהּ: אִם כֵּן לָמָּה לֹא אֲסָרוּהָ בַּהֲנָאָה — מִכְּלָל דַּעֲבוֹדָה זָרָה אֲסִיר פִּרְשַׁיְיהוּ.

**William Davidson Edition - English:**
**And from** the fact **that** Rabbi Yehoshua **said to** Rabbi Yishmael: Cheese of gentiles is prohibited **because they curdle it with the stomach** contents **of calves** used for **idol worship, and** that Rabbi Yishmael **responded to him: If** that is **so, why didn’t** the Sages **prohibit** deriving **benefit** from the cheese, one may learn **by inference that** with regard to animals of **idol worship, their excrement is prohibited.** Since the cheese formed with the stomach contents of an animal of idol worship is prohibited, it is evident that the excrement formed in the stomach of such an animal is also prohibited.


###### Avodah Zarah 35a:3
[Avodah Zarah 35a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:3)

וְלַהְדַּר לֵיהּ, מִשּׁוּם דְּלֵיתֵיהּ לְאִיסּוּרָא בְּעֵינֵיהּ!

**William Davidson Edition - English:**
The mishna related that rather than addressing Rabbi Yishmael’s final difficulty, Rabbi Yehoshua diverted his attention to another matter. The Gemara inquires: **But let him respond to** Rabbi Yishmael’s query by explaining that the Sages did not prohibit deriving benefit from cheese curdled in the stomach contents of an animal used for idolatry **because there is no substantive prohibited** entity in such cheese.


###### Avodah Zarah 35a:4
[Avodah Zarah 35a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:4)

דְּהָא מוּרְיָיס, לְרַבָּנַן דְּלָא אַסְרוּהּ בַּהֲנָאָה, מַאי טַעְמָא? לָאו מִשּׁוּם דְּלֵיתֵיהּ לְאִיסּוּרָא בְּעֵינֵיהּ?

**William Davidson Edition - English:**
The Gemara reinforces its question: After all, isn’t the *halakha* with regard to **fish stew, according to** the opinion of **the Rabbis,** an application of this rationale, **as they did not prohibit** deriving **benefit** from fish stew prepared by a gentile? **What is the reason** for this leniency? **Is it not because there is no substantive prohibited** entity in it? Although fish stew may contain the wine of a gentile, deriving benefit from it is not prohibited because the wine is not discernible. Why didn’t Rabbi Yehoshua explain that deriving benefit from cheese of a gentile is similarly permitted because it contains no substantive prohibited entity?


###### Avodah Zarah 35a:5
[Avodah Zarah 35a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:5)

אָמְרִי: הָכָא, כֵּיוָן דְּאוֹקֹמֵיה קָא מוֹקֵים, חֲשִׁיב לֵיהּ כְּמַאן דְּאִיתֵיהּ לְאִיסּוּרֵיהּ בְּעֵינֵיהּ.

**William Davidson Edition - English:**
The Gemara rejects this possibility: The Sages **say** in response that **here,** with regard to cheese, **since** the rennet **curdles** it, **it is considered like** an item **that contains a substantive prohibited** entity. Although the prohibited rennet is not discernible in the cheese, it is nevertheless considered a substantive prohibited entity because it is essential to the formation of the cheese.


###### Avodah Zarah 35a:6
[Avodah Zarah 35a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:6)

הִשִּׂיאוֹ לְדָבָר אַחֵר וְכוּ׳. מַאי ״כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן״? כִּי אֲתָא רַב דִּימִי אָמַר: אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עֲרֵיבִים עָלַי דִּבְרֵי דוֹדֶיךָ יוֹתֵר מִיֵּינָהּ שֶׁל תּוֹרָה.

**William Davidson Edition - English:**
§ The mishna teaches that Rabbi Yehoshua **diverted** Rabbi Yishmael’s attention **to another matter,** and began discussing the verse: “For your love is better than wine” (Song of Songs 1:2). The Gemara asks: **What** is the meaning of the verse: **“For your love [*dodekha*] is better than wine”? When Rav Dimi came** from Eretz Yisrael to Babylonia, he **said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, the statements of Your beloved ones [*dodekha*],** i.e., the Sages, **are more pleasant to me than the wine of** the written **Torah** itself.


###### Avodah Zarah 35a:7
[Avodah Zarah 35a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:7)

מַאי שְׁנָא הַאי קְרָא דְּשַׁיְילֵיהּ? אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי, וְאִיתֵּימָא רַבִּי שִׁמְעוֹן בַּר אַמֵּי: מֵרֵישֵׁיהּ דִּקְרָא קָאָמַר לֵיהּ, ״יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ״. אֲמַר לֵיהּ: יִשְׁמָעֵאל אָחִי, חֲשׁוֹק שִׂפְתוֹתֶיךָ זוֹ בָּזוֹ וְאַל תִּבָּהֵל לְהָשִׁיב.

**William Davidson Edition - English:**
The Gemara asks: **What is different** about **this verse that** led Rabbi Yehoshua to **ask** Rabbi Yishmael a question specifically with regard to it? **Rabbi Shimon ben Pazi said, and some say Rabbi Shimon bar Ami** said: He chose that verse because he sought to **tell him** a message that can be derived **from the beginning of the verse: “Let him kiss me with the kisses of his mouth”** (Song of Songs 1:2). In essence, Rabbi Yehoshua **said to him: Yishmael, my brother, press your lips one to the other, and do not be so hasty to retort,** i.e., do not persist in your questioning.


###### Avodah Zarah 35a:8
[Avodah Zarah 35a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:8)

מַאי טַעְמָא? אָמַר עוּלָּא, וְאִיתֵּימָא רַב שְׁמוּאֵל בַּר אַבָּא: גְּזֵרָה חֲדָשָׁה הִיא, וְאֵין מְפַקְפְּקִין בַּהּ. מַאי גְּזֵירְתָּא? אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מִשּׁוּם נִיקּוּר.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that Rabbi Yehoshua instructed Rabbi Yishmael not to question him further? **Ulla says, and some say Rav Shmuel bar Abba** says: The ordinance prohibiting the cheese of gentiles **was a new decree, and** therefore **one does not scrutinize its** origins. The Gemara asks: **What** was, in fact, the reason for the Sages’ **decree** prohibiting the cheese of gentiles? **Rabbi Shimon ben Pazi says** that **Rabbi Yehoshua ben Levi says:** It was **due to** the concern for **puncturing,** i.e., the concern that a snake might have deposited its venom in the cheese, as gentiles are not assumed to be careful about this.


###### Avodah Zarah 35a:9
[Avodah Zarah 35a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:9)

וְלֵימָא לֵיהּ מִשּׁוּם נִיקּוּר! כִּדְעוּלָּא, דְּאָמַר עוּלָּא: כִּי גָּזְרִי גְּזֵירְתָּא בְּמַעְרְבָא לָא מְגַלּוּ טַעְמָא עַד תְּרֵיסַר יַרְחֵי שַׁתָּא, דִּלְמָא אִיכָּא אִינִישׁ דְּלָא סְבִירָא לֵיהּ וְאָתֵי לְזַלְזוֹלֵי בַּהּ.

**William Davidson Edition - English:**
The Gemara comments: **But** if so, **let** Rabbi Yehoshua simply **say to** Rabbi Yishmael: It is prohibited **due to** the concern for **puncturing.** Why did he choose to avoid answering? The Gemara explains: Rabbi Yehoshua reasoned **in accordance with** a statement **of Ulla, as Ulla said: When** the Sages **decreed a decree in the West,** Eretz Yisrael, **they would not reveal the reason** behind it **until twelve months** of **the year** had passed, **lest there be a person who does not agree with it and will come to treat it with contempt.**


###### Avodah Zarah 35a:10
[Avodah Zarah 35a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:10)

מְגַדֵּף בַּהּ רַבִּי יִרְמְיָה: אֶלָּא מֵעַתָּה, יְבֵשָׁה תִּשְׁתְּרֵי, יָשָׁן תִּשְׁתְּרֵי! דְּאָמַר רַבִּי חֲנִינָא: יָבֵשׁ מוּתָּר, אֵין מַנִּיחוֹ לְיַבֵּשׁ, יָשָׁן מוּתָּר, אֵין מַנִּיחוֹ לְיַשֵּׁן.

**William Davidson Edition - English:**
**Rabbi Yirmeya** would **ridicule [*megaddef* ]** Rabbi Yehoshua ben Levi’s explanation that the prohibition was due to the concern for puncturing: **If that is so, dry** cheese **should be permitted,** and likewise **aged** cheese should **be permitted, as Rabbi Ḥanina says:** With regard to exposure, **a dry** substance **is permitted** even if it was originally in the form of an uncovered liquid, because a snake’s venom **does not let it dry,** i.e., congeal. And **an aged** liquid **is permitted,** as a snake’s venom **does not let it age,** as it causes it to spoil instead.


###### Avodah Zarah 35a:11
[Avodah Zarah 35a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:11)

אָמַר רַבִּי חֲנִינָא: לְפִי שֶׁאִי אֶפְשָׁר לָהּ בְּלֹא צִחְצוּחֵי חָלָב, וּשְׁמוּאֵל אָמַר: מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּעוֹר קֵיבַת נְבֵילָה.

**William Davidson Edition - English:**
The Gemara presents two alternative reasons for this decree of the Sages. **Rabbi Ḥanina says:** The cheese is prohibited **because it is not possible for it** to have been made **without** containing **particles of** non-kosher **milk. And Shmuel says:** The cheese is prohibited **because it is curdled with the skin of the stomach of** an unslaughtered **animal carcass.**


###### Avodah Zarah 35a:12
[Avodah Zarah 35a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:12)

הָא קֵיבָה גּוּפָא שַׁרְיָא, וּמִי אָמַר שְׁמוּאֵל הָכִי? וְהָתְנַן: קֵיבַת הַגּוֹי וְשֶׁל נְבֵילָה — הֲרֵי זוֹ אֲסוּרָה,

**William Davidson Edition - English:**
The Gemara comments: Shmuel’s statement indicates that only the skin of the animal’s stomach is prohibited, whereas the contents of the **stomach,** i.e., the rennet **itself, is permitted.** The Gemara asks: **And did Shmuel** actually **say this? But didn’t we learn** in a mishna (*Ḥullin* 116a): With regard to **the stomach** contents **of** an animal slaughtered by **a gentile and** the stomach contents **of** an unslaughtered **animal carcass,** each of these **is prohibited.**


###### Avodah Zarah 35a:13
[Avodah Zarah 35a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:13)

וְהָוֵינַן בַּהּ, אַטּוּ דְּגוֹי לָאו נְבֵלָה הִיא?

**William Davidson Edition - English:**
**And we discussed it** and asked: Why does the mishna mention both an animal slaughtered by a gentile and an unslaughtered animal carcass? **Is that to say that** an animal slaughtered by **a gentile is not** classified as **an animal carcass?** By mentioning each of these separately, the mishna indicates that generally they are subject to different *halakhot*. This is difficult, as an animal slaughtered by a gentile has the halakhic status of an unslaughtered animal carcass.


###### Avodah Zarah 35a:14
[Avodah Zarah 35a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:14)

וְאָמַר שְׁמוּאֵל: חֲדָא קָתָנֵי, קֵיבַת שְׁחִיטַת גּוֹי — נְבֵלָה אֲסוּרָה!

**William Davidson Edition - English:**
**And** in answer to this difficulty, **Shmuel says:** The mishna **is** in fact **teaching a single** *halakha*, which is that **the stomach** contents **of** an animal **slaughtered by a gentile** are considered to be like the stomach contents of an unslaughtered **animal carcass** and are therefore **prohibited.** Earlier, Shmuel asserted that only the physical skin of an animal’s stomach is prohibited, which indicates that the stomach contents are permitted. In his explanation of the mishna in *Ḥullin*, Shmuel posits that the stomach contents of an unslaughtered animal are prohibited.


###### Avodah Zarah 35a:15
[Avodah Zarah 35a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/35a:15)

לָא קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara explains that this is **not difficult:**