## Avodah Zarah Daf 35b

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

כָּאן קוֹדֶם חֲזָרָה, כָּאן לְאַחַר חֲזָרָה, וּמִשְׁנָה לֹא זָזָה מִמְּקוֹמָהּ.

**William Davidson Edition - English:**
**Here,** with regard to the mishna in *Ḥullin*, Shmuel’s comment reflects the explanation of Rabbi Yehoshua **before** Rabbi Yehoshua’s **retraction** of the assertion that it is prohibited to derive benefit from the stomach contents of an animal carcass. **There,** with regard to the mishna in *Avoda Zara*, Shmuel’s statement is in accordance with the opinion of Rabbi Yehoshua **after** his **retraction** of that claim. **And** although this indicates that the mishna in *Ḥullin* presents an outdated ruling that was later rescinded, **a mishna does not move from its place.** In other words, once it has been taught in a certain manner, the *tanna* will not change the text of a mishna in order to reflect a change of opinion, so as to avoid confusion.


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

רַב מַלְכִּיָּא מִשְּׁמֵיהּ דְּרַב אַדָּא בַּר אַהֲבָה אָמַר: מִפְּנֵי שֶׁמַּחְלִיקִין פָּנֶיהָ בְּשׁוּמַּן חֲזִיר. רַב חִסְדָּא אָמַר: מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּחוֹמֶץ. רַב נַחְמָן בַּר יִצְחָק אָמַר: מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בִּשְׂרַף הָעׇרְלָה.

**William Davidson Edition - English:**
The Gemara suggests additional reasons for the decree of the Sages. **Rav Malkiyya says in the name of Rav Adda bar Ahava:** The cheese is prohibited **because** gentiles **smooth its surface with pig fat. Rav Ḥisda says:** It is **because they curdle it with vinegar** produced from their wine, from which it is prohibited to derive benefit. **Rav Naḥman bar Yitzḥak says:** It is **because they curdle it with sap** that is subject to the prohibition against consuming **the fruit of a tree during the first three years after its planting [*orla*].**


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

כְּמַאן? כִּי הַאי תַּנָּא, דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הַמַּעֲמִיד בִּשְׂרַף הָעׇרְלָה — אָסוּר, מִפְּנֵי שֶׁהוּא פֶּירִי.

**William Davidson Edition - English:**
Parenthetically, the Gemara asks: **In accordance with whose** opinion is Rav Naḥman’s claim that the cheese of gentiles is prohibited because it is curdled in the sap of *orla*? The Gemara answers: It is **in accordance with the opinion of this *tanna*, as it is taught** in a mishna (*Orla* 1:7): **Rabbi Eliezer says:** With regard to **one who curdles** cheese **with the sap of *orla*,** the cheese is **prohibited, because** the sap **is** considered to be **fruit** of the tree.


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

אֲפִילּוּ תֵּימָא רַבִּי יְהוֹשֻׁעַ, עַד כָּאן לָא פְּלִיג רַבִּי יְהוֹשֻׁעַ עֲלֵיהּ דְּרַבִּי אֱלִיעֶזֶר אֶלָּא בְּקִטְפָא דִּגְוָזָא, אֲבָל בְּקִטְפָא דְּפֵירָא מוֹדֵי.

**William Davidson Edition - English:**
The Gemara comments: **You** may **even say** that the statement is in accordance with the opinion of **Rabbi Yehoshua,** who disagrees with the opinion of Rabbi Eliezer, as **Rabbi Yehoshua disagrees with Rabbi Eliezer only with regard to the sap of a branch, but with regard to the sap of a fruit** Rabbi Yehoshua **concedes** that it is prohibited as *orla*. Rav Naḥman’s statement can be understood as referring specifically to the sap of the fruit, which would mean that it is in accordance with the opinions of both Rabbi Eliezer and Rabbi Yehoshua.


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

וְהַיְינוּ דִּתְנַן, אָמַר רַבִּי יְהוֹשֻׁעַ: שָׁמַעְתִּי בְּפֵירוּשׁ, שֶׁהַמַּעֲמִיד בִּשְׂרַף הֶעָלִין וּבִשְׂרַף הָעִיקָּרִין — מוּתָּר, בִּשְׂרַף הַפַּגִּין — אָסוּר, מִפְּנֵי שֶׁהוּא פֶּירִי.

**William Davidson Edition - English:**
The Gemara adds: **And this is** in accordance with **that** which **we learned** in the continuation of that mishna: **Rabbi Yehoshua said: I heard explicitly that** with regard to **one who curdles** cheese **with the sap of the leaves and the sap of the roots** of an *orla* tree, the cheese **is permitted.** But if it is curdled **with the sap of unripe figs it is prohibited, because** that sap **is** considered to be **fruit.**


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

בֵּין לְרַב חִסְדָּא, בֵּין לְרַב נַחְמָן בַּר יִצְחָק, תִּתְּסַר בַּהֲנָאָה, קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty against the last two suggested reasons for the decree of the Sages. **According to both Rav Ḥisda,** who holds that the cheese is prohibited because it is curdled with vinegar made from wine of gentiles, **and Rav Naḥman bar Yitzḥak,** who maintains that it is prohibited because it is curdled with the sap of *orla*, **one should be prohibited from** deriving **benefit** from the cheese, as one may not derive benefit from either the wine of gentiles or *orla*. The Gemara concludes: Indeed, this is **difficult.**


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

דָּרַשׁ רַב נַחְמָן בְּרֵיהּ דְּרַב חִסְדָּא, מַאי דִּכְתִיב: ״לְרֵיחַ שְׁמָנֶיךָ טוֹבִים״, לְמָה תַּלְמִיד חָכָם דּוֹמֶה? לִצְלוֹחִית שֶׁל פִּלְיָיטֹין: מְגוּלָּה — רֵיחָהּ נוֹדֵף, מְכוּסָּה — אֵין רֵיחָהּ נוֹדֵף.

**William Davidson Edition - English:**
§ **Rav Naḥman, son of Rav Ḥisda, interpreted** a verse **homiletically: What** is the meaning of that **which is written: “Your ointments have a goodly fragrance”** (Song of Songs 1:3)? This is a metaphor for a Torah scholar: **To what is a Torah scholar comparable? To a flask of *pelaitin*:** When it is **exposed, its scent diffuses;** when it is **covered, its scent does not diffuse.**


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

וְלֹא עוֹד, אֶלָּא דְּבָרִים שֶׁמְּכוּסִּין מִמֶּנּוּ מִתְגַּלִּין לוֹ, שֶׁנֶּאֱמַר: ״עֲלָמוֹת אֲהֵבוּךָ״, קְרִי בֵּיהּ ״עֲלוּמוֹת״; וְלֹא עוֹד, אֶלָּא שֶׁמַּלְאַךְ הַמָּוֶת אוֹהֲבוֹ, שֶׁנֶּאֱמַר: ״עֲלָמוֹת אֲהֵבוּךָ״, קְרִי בֵּיהּ ״עַל מָוֶת״; וְלֹא עוֹד, אֶלָּא שֶׁנּוֹחֵל שְׁנֵי עוֹלָמוֹת, אֶחָד הָעוֹלָם הַזֶּה וְאֶחָד הָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״עֲלָמוֹת״, קְרִי בֵּיהּ ״עוֹלָמוֹת״.

**William Davidson Edition - English:**
The Gemara remarks: **And moreover,** when a Torah scholar spreads his knowledge, **matters that are** generally **hidden from him are revealed to him, as it is stated: “Maidens [*alamot*] love You”** (Song of Songs 1:3), and one may **read into** the verse: **The hidden [*alumot*]. And moreover, the Angel of Death loves him, as it is stated: “Maidens [*alamot*] love You,”** and one may **read into** the verse: The one appointed **over death [*al mot*]** loves you. **And moreover,** a Torah scholar **inherits two worlds: One** is **this world, and** the other **one** is **the World-to-Come, as it is stated: “Maidens [*alamot*]** love You,” and one may **read into** the verse: **Worlds [*olamot*].**


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

**מַתְנִי׳** וְאֵלּוּ דְּבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִיסּוּרָן אִיסּוּר הֲנָאָה: חָלָב שֶׁחֲלָבוֹ גּוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ הַשֶּׁמֶן.

**William Davidson Edition - English:**
**MISHNA:** This mishna lists items belonging to gentiles which it is prohibited to consume, but from which it is permitted to derive benefit. **And these are items** that belong **to gentiles** and are **prohibited, but their prohibition is not** that of **an item from which** deriving **benefit is prohibited: Milk that was milked by a gentile and a Jew did not see him** performing this action, **and their bread and oil.** The mishna notes that **Rabbi** Yehuda HaNasi **and his court permitted the oil** of gentiles entirely.


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

וְהַשְּׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחוֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִּלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִילֵּק, וְקוֹרֶט שֶׁל חִלְתִּית, וּמֶלַח שְׂלָקוֹנְדִית — הֲרֵי אֵלּוּ אֲסוּרִין, וְאֵין אִיסּוּרָן אִיסּוּר הֲנָאָה.

**William Davidson Edition - English:**
The mishna resumes its list: **And boiled and pickled** vegetables, **whose** usual **manner** of preparation involves **adding wine and vinegar to them, and minced *tarit*** fish, **and brine that does not have a *kilbit* fish floating in it, and *ḥilak*, and a sliver of *ḥiltit*, and *salkondit* salt** (see 39b); all **these are prohibited, but their prohibition is not** that of **an item from which** deriving **benefit is prohibited.**


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

**גְּמָ׳** חָלָב לְמַאי נֵיחוּשׁ לַהּ? אִי מִשּׁוּם אִיחַלּוֹפֵי — טָהוֹר חִיוָּר, טָמֵא יָרוֹק! וְאִי מִשּׁוּם אִיעָרוֹבֵי — נֵיקוּם! דְּאָמַר מָר: חָלָב טָהוֹר עוֹמֵד, חָלָב טָמֵא אֵינוֹ עוֹמֵד.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: Concerning **milk, with regard to what** need **we be concerned?** Why is the milk prohibited? **If** it is **due to** the concern that a gentile might **exchange** the milk of a kosher animal with the milk of a non-kosher animal, this concern is unfounded, as **kosher** milk is **white** whereas **non-kosher** milk has **a green** tinge to it, and therefore they are easily distinguishable. **And if** it is prohibited **due to** the concern that it might be **mixed** with non-kosher milk, let the Jew **curdle** the milk obtained from the gentile, **as the Master said: Milk** from **a kosher** animal **curdles,** but milk from **a non-kosher** animal **does not curdle.**


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

אִי דְּקָא בָעֵי לִגְבִינָה, הָכִי נָמֵי. הָכָא בְּמַאי עָסְקִינַן? דְּקָא בָעֵי לֵיהּ לְכַמְכָּא.

**William Davidson Edition - English:**
The Gemara answers: **If one desires to** eat it as **cheese, indeed,** one can simply curdle it, as the milk of non-kosher animals does not curdle. **What are we dealing with here?** We are dealing with a case **where one desires to** use the milk in ***kamkha*,** also known as *kutaḥ*, a food item that contains milk.


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

וְנִשְׁקוֹל מִינֵּיהּ קַלִּי וְנֵיקוּם! כֵּיוָן דִּבְטָהוֹר נָמֵי אִיכָּא נַסְיוּבֵי דְּלָא קָיְימִי, לֵיכָּא לְמֵיקַם עֲלַהּ דְּמִילְּתָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But** in that case, **let him take a bit of** milk **and curdle** it, to test whether or not it has been mixed with the milk of a non-kosher animal: If it curdles completely, it is kosher; if some milk is left over, it is not. The Gemara explains: **Since there is also whey in kosher milk, which does not curdle, there is no** way **to establish** the halakhic **matter with regard to it.** Even kosher milk will not curdle completely, and therefore this is not a reliable method to determine the halakhic status of the milk.


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

וְאִיבָּעֵית אֵימָא: אֲפִילּוּ תֵּימָא דְּקָבָעֵי לֵהּ לִגְבִינָה, אִיכָּא דְּקָאֵי בֵּינֵי אִטְפֵי.

**William Davidson Edition - English:**
The Gemara presents an alternative suggestion: **And if you wish, say** instead that **you** may **even say** that the concern applies **where he intends** to use the milk **to** make **cheese,** as **there is** milk **that remains between the crevices** of curdled cheese, and therefore there is a concern that drops of non-kosher milk might be mixed with it.


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

וְהַפַּת. אָמַר רַב כָּהֲנָא אָמַר רַבִּי יוֹחָנָן: פַּת לֹא הוּתְּרָה בְּבֵית דִּין, מִכְּלָל דְּאִיכָּא מַאן דְּשָׁרֵי?

**William Davidson Edition - English:**
§ The mishna teaches: **And bread** belonging to gentiles is prohibited for consumption. **Rav Kahana says** that **Rabbi Yoḥanan says:** Unlike oil, **bread was not permitted by a court.** The Gemara asks: **From the fact** that Rabbi Yoḥanan states that bread was not permitted in court, can it be inferred **that there is** a different opinion **that** claims that a court **did permit** it?


###### Avodah Zarah 35b:16
[Avodah Zarah 35b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/35b:16)

אִין, דְּכִי אֲתָא רַב דִּימִי אָמַר: פַּעַם אַחַת יָצָא רַבִּי לַשָּׂדֶה, וְהֵבִיא גּוֹי לְפָנָיו פַּת פּוּרְנִי מַאֲפֵה סְאָה. אָמַר רַבִּי: כַּמָּה נָאָה פַּת זוֹ, מָה רָאוּ חֲכָמִים לְאוֹסְרָהּ? מָה רָאוּ חֲכָמִים?! מִשּׁוּם חַתְנוּת!

**William Davidson Edition - English:**
The Gemara answers: **Yes, as when Rav Dimi came** from Eretz Yisrael to Babylonia, he **said: Once Rabbi** Yehuda HaNasi **went out to the field, and a gentile brought before him a *se’a* of bread baked in a large baker’s oven [*purnei*]. Rabbi** Yehuda HaNasi **said: How exquisite is this** loaf of **bread! What did the Sages see** that caused them **to prohibit it?** The Gemara asks, incredulously: **What did the Sages see** that caused them to prohibit it? It was prohibited **due to** the concern that Jews might befriend gentiles while breaking bread with them, which could lead to **marriage** with gentiles.


###### Avodah Zarah 35b:17
[Avodah Zarah 35b:17](https://torahapp.org/share/book/Avodah%20Zarah/r/35b:17)

אֶלָּא, מָה רָאוּ חֲכָמִים לְאוֹסְרָהּ בַּשָּׂדֶה. כִּסְבוּרִין הָעָם הִתִּיר רַבִּי הַפַּת, וְלָא הִיא, רַבִּי לֹא הִתִּיר אֶת הַפַּת.

**William Davidson Edition - English:**
The Gemara explains that Rabbi Yehuda HaNasi was not asking why bread was prohibited in general. **Rather,** he asked: **What did the Sages see** that caused them **to prohibit** bread even **in the field,** where this concern does not apply? The Gemara notes that upon hearing of this incident **the people thought** that **Rabbi** Yehuda HaNasi **permitted the bread** of gentiles. **But** that **is not so; Rabbi** Yehuda HaNasi **did not** actually **permit** such **bread.** This is why Rabbi Yoḥanan emphasized that the bread of gentiles was never permitted by Rabbi Yehuda HaNasi’s court.


###### Avodah Zarah 35b:18
[Avodah Zarah 35b:18](https://torahapp.org/share/book/Avodah%20Zarah/r/35b:18)

רַב יוֹסֵף, וְאִיתֵּימָא רַב שְׁמוּאֵל בַּר יְהוּדָה, אָמַר: לֹא כָּךְ הָיָה מַעֲשֶׂה, אֶלָּא אָמְרוּ: פַּעַם אַחַת הָלַךְ רַבִּי לְמָקוֹם אֶחָד וְרָאָה פַּת דָּחוּק לַתַּלְמִידִים, אָמַר רַבִּי: אֵין כָּאן פַּלְטֵר? כִּסְבוּרִין הָעָם לוֹמַר פַּלְטֵר גּוֹי, וְהוּא לֹא אָמַר אֶלָּא פַּלְטֵר יִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara records an alternate version of this episode. **Rav Yosef, and some say Rav Shmuel bar Yehuda, says:** The **incident did not occur** in **this** manner. **Rather, they said: Once Rabbi** Yehuda HaNasi **went to a certain place and saw** that **bread** was **scarce for the students** in the study hall. **Rabbi** Yehuda HaNasi **said: Is there no baker [*palter*] here** who can prepare bread? Upon hearing of this incident, **the people thought to say** that Rabbi Yehuda HaNasi was referring to **a gentile baker,** which would indicate that bread baked by a professional baker is permitted, even if he is a gentile. **But** in reality, Rabbi Yehuda HaNasi **stated** his question **only** in reference to **a Jewish baker.**


###### Avodah Zarah 35b:19
[Avodah Zarah 35b:19](https://torahapp.org/share/book/Avodah%20Zarah/r/35b:19)

אָמַר רַבִּי חֶלְבּוֹ: אֲפִילּוּ לְמַאן דְּאָמַר פַּלְטֵר גּוֹי, לָא אֲמַרַן אֶלָּא דְּלֵיכָּא פַּלְטֵר יִשְׂרָאֵל, אֲבָל בִּמְקוֹם דְּאִיכָּא פַּלְטֵר יִשְׂרָאֵל — לָא. וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ לְמַאן דְּאָמַר פַּלְטֵר גּוֹי, הָנֵי מִילֵּי בַּשָּׂדֶה, אֲבָל בָּעִיר — לָא, מִשּׁוּם חַתְנוּת.

**William Davidson Edition - English:**
The Gemara cites two qualifications of the leniency that people inferred from the above incident. **Rabbi Ḥelbo said: Even according to the one who** thought to **say** that Rabbi Yehuda HaNasi was referring to **a gentile baker, we said** that the bread is permitted **only where there is no Jewish baker, but in a place where there is a Jewish baker,** the leniency would certainly **not** apply. **And Rabbi Yoḥanan said: Even according to the one who** thought to **say** that Rabbi Yehuda HaNasi was referring to **a gentile baker, that statement** applies only **in the field, but in the city** it would **not** apply, and the bread would still be prohibited **due to** the possibility of **marriage** with a gentile.


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

אַיְבוּ הֲוָה מְנַכֵּית וְאָכֵיל פַּת אַבֵּי מִצְרֵי, אֲמַר לְהוּ רָבָא, וְאִיתֵּימָא רַב נַחְמָן בַּר יִצְחָק: לָא תִּשְׁתַּעוּ בַּהֲדֵיהּ דְּאַיְבוּ, דְּקָאָכֵיל לַחְמָא דַּאֲרַמָּאֵי.

**William Davidson Edition - English:**
The Gemara relates: **Aivu would bite and eat bread** of gentiles **at the boundaries** of the fields. **Rava said to** the students in the study hall, **and some say** that it was **Rav Naḥman bar Yitzḥak** who said to them: **Do not speak with Aivu, as he eats bread of Arameans** in deliberate violation of a rabbinic decree.


###### Avodah Zarah 35b:21
[Avodah Zarah 35b:21](https://torahapp.org/share/book/Avodah%20Zarah/r/35b:21)

וְהַשֶּׁמֶן שֶׁלָּהֶן. שֶׁמֶן, רַב אָמַר: דָּנִיאֵל גָּזַר עָלָיו, וּשְׁמוּאֵל אָמַר:

**William Davidson Edition - English:**
§ The mishna teaches: **And their oil** was originally prohibited but later permitted by Rabbi Yehuda HaNasi and his court. The Gemara cites a dispute with regard to the origin of the prohibition of **oil. Rav says: Daniel decreed** that oil is prohibited, **and Shmuel says:**