## Avodah Zarah Daf 38b

###### Avodah Zarah 38b:1
[Avodah Zarah 38b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:1)

וּמְגִיסָה, עַד שֶׁתָּבֹא מִבֵּית הַמֶּרְחָץ אוֹ מִבֵּית הַכְּנֶסֶת, וְאֵינָהּ חוֹשֶׁשֶׁת.

**William Davidson Edition - English:**
**and stir it until she comes** back **from the bathhouse or from the synagogue, and** she need **not be concerned.**


###### Avodah Zarah 38b:2
[Avodah Zarah 38b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:2)

אִיבַּעְיָא לְהוּ: הִנִּיחַ גּוֹי וְהִפֵּךְ יִשְׂרָאֵל, מַהוּ? אָמַר רַב נַחְמָן בַּר יִצְחָק: קַל וָחוֹמֶר — גְּמָרוֹ בְּיַד גּוֹי מוּתָּר, גְּמָרוֹ בְּיַד יִשְׂרָאֵל לֹא כׇּל שֶׁכֵּן?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: If **a gentile placed** meat on a fire **and a Jew turned it over, what is** the *halakha*? **Rav Naḥman bar Yitzḥak said:** The *halakha* can be derived by **an *a fortiori*** inference: If the meat is **permitted** when it **finished** cooking **by the hand of a gentile,** then where **it finished** cooking **by the hand of a Jew, all the more so** is it **not** clear that it should be permitted?


###### Avodah Zarah 38b:3
[Avodah Zarah 38b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:3)

אִיתְּמַר נָמֵי: אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן, וְאָמְרִי לַהּ אָמַר רַב אַחָא בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: בֵּין שֶׁהִנִּיחַ גּוֹי וְהָפַךְ יִשְׂרָאֵל, בֵּין שֶׁהִנִּיחַ יִשְׂרָאֵל וְהָפַךְ גּוֹי — מוּתָּר, וְאֵינוֹ אָסוּר עַד שֶׁתְּהֵא תְּחִלָּתוֹ וּגְמָרוֹ בְּיַד גּוֹי.

**William Davidson Edition - English:**
Along these lines, it **was also stated: Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says, and some say Rav Aḥa bar bar Ḥana says** that **Rabbi Yoḥanan says: Whether** the **gentile placed** the meat on the fire **and** the **Jew turned** it **over,** or **whether** the **Jew placed** the meat on the fire **and** the **gentile turned** it **over,** the meat is **permitted, and it is not prohibited unless its** cooking from **beginning** to **end** was performed **by the hand of a gentile.**


###### Avodah Zarah 38b:4
[Avodah Zarah 38b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:4)

אָמַר רָבִינָא, הִלְכְתָא: הָא רִיפְתָּא דִּשְׁגַר גּוֹי וַאֲפָה יִשְׂרָאֵל, אִי נָמֵי שְׁגַר יִשְׂרָאֵל וַאֲפָה גּוֹי, אִי נָמֵי שְׁגַר גּוֹי וַאֲפָה גּוֹי וַאֲתָא יִשְׂרָאֵל וְחַתִּה בַּהּ חַתּוֹיֵי — שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
**Ravina says: The *halakha*** is that **this bread** baked in an oven **that a gentile lit and a Jew** subsequently **baked,** or, **alternatively,** if **a Jew lit** the oven **and a gentile baked,** or, **alternatively,** even if **a gentile lit, and a gentile baked, and a Jew came and stoked** the coals to heat the fire, it is **permitted,** as the act of the Jew speeds up the baking process.


###### Avodah Zarah 38b:5
[Avodah Zarah 38b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:5)

דָּג מָלִיחַ — חִזְקִיָּה שָׁרֵי, וְרַבִּי יוֹחָנָן אָסַר. בֵּיצָה צְלוּיָה — בַּר קַפָּרָא שָׁרֵי, וְרַבִּי יוֹחָנָן אָסַר. כִּי אֲתָא רַב דִּימִי אָמַר: אֶחָד דָּג מָלִיחַ וְאֶחָד בֵּיצָה צְלוּיָה — חִזְקִיָּה וּבַר קַפָּרָא שָׁרוּ, וְרַבִּי יוֹחָנָן אָסַר.

**William Davidson Edition - English:**
The Gemara continues: With regard to **fish salted** by a gentile, **Ḥizkiyya deems** it **permitted, and Rabbi Yoḥanan deems** it **prohibited.** As for **an egg roasted** by a gentile, **bar Kappara deems** it **permitted and Rabbi Yoḥanan deems** it **prohibited. When Rav Dimi came** from Eretz Yisrael to Babylonia, he **said:** With regard to **both salted fish and roasted eggs, Ḥizkiyya and bar Kappara deem** them **permitted** even if they were prepared by a gentile, **and Rabbi Yoḥanan deems** them **prohibited.**


###### Avodah Zarah 38b:6
[Avodah Zarah 38b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:6)

רַבִּי חִיָּיא פַּרְוָואָה אִיקְּלַע לְבֵי רֵישׁ גָּלוּתָא, אֲמַרוּ לֵיהּ: בֵּיצָה צְלוּיָה מַאי? אֲמַר לְהוּ: חִזְקִיָּה וּבַר קַפָּרָא שָׁרוּ, וְרַבִּי יוֹחָנָן אָסַר, וְאֵין דְּבָרָיו שֶׁל אֶחָד בִּמְקוֹם שְׁנַיִם. אֲמַר לְהוּ רַב זְבִיד: לָא תְּצִיתוּ לֵיהּ, הָכִי אָמַר אַבָּיֵי: הִלְכְתָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן. אַשְׁקְיוּהּ נָגוֹטָא דְּחַלָּא וְנָח נַפְשֵׁיהּ.

**William Davidson Edition - English:**
The Gemara relates a relevant incident. **Rabbi Ḥiyya of Parva arrived at the home of the Exilarch,** whose attendants **said to him:** With regard to **an egg roasted** by a gentile, **what** is the *halakha*? Rabbi Ḥiyya **said to them: Ḥizkiyya and bar Kappara deem** it **permitted, and Rabbi Yoḥanan deems** it **prohibited, and the statement of one** Sage has **no** standing **in a place** where it is contradicted by **two,** i.e., the *halakha* is not in accordance with the opinion of Rabbi Yoḥanan because he is in the minority. **Rav Zevid said to them: Do not listen to him,** as **this** is what **Abaye said: The *halakha*** is **in accordance with** the opinion **of Rabbi Yoḥanan.** Due to the stringency Rav Zevid sought to impose, the attendants **gave** Rav Zevid **a cup [*negota*] of** spiced **vinegar to drink, and he died** as a result.


###### Avodah Zarah 38b:7
[Avodah Zarah 38b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:7)

תָּנוּ רַבָּנַן: הַקַּפְרֵיסִין, וְהַקַּפְלוֹטוֹת, וְהַמִּטַלְיָא, וְהַחַמִּין, וְהַקְּלָיוֹת שֶׁלָּהֶן — מוּתָּרִין, בֵּיצָה צְלוּיָה — אֲסוּרָה, שֶׁמֶן — רַבִּי יְהוּדָה הַנָּשִׂיא וּבֵית דִּינוֹ נִמְנוּ עָלָיו וְהִתִּירוּהוּ.

**William Davidson Edition - English:**
§ The Gemara continues to discuss the halakhic status of various foods with regard to the prohibition against eating the cooking of gentiles. **The Sages taught** in a *baraita*: **Caper buds [*kafrisin*], and leeks [*kaflotot*], and *matalya*, and hot water, and roasted grains** that **belong to** gentiles and were cooked by them **are permitted. An egg roasted** by a gentile is **prohibited.** With regard to **oil, Rabbi Yehuda HaNasi and his court were counted,** i.e., voted **on** the matter, **and permitted it.**


###### Avodah Zarah 38b:8
[Avodah Zarah 38b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:8)

תַּנְיָא: הִיא הַמִּטַלְיָא הִיא פַּשִׂלְיָא הִיא שִׁיעֲתָא. מַאי שִׁיעֲתָא? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הָא אַרְבְּעִין שְׁנִין דְּנָפֵיק הַאי עוֹבָדָא מִמִּצְרַיִם, וְרַבָּה בַּר בַּר חָנָה דִּידֵיהּ אָמַר: הָא שִׁתִּין שְׁנִין דְּנָפֵיק הַאי עוֹבָדָא מִמִּצְרַיִם, וְלָא פְּלִיגִי — מָר בִּשְׁנֵיהּ וּמָר בִּשְׁנֵיהּ.

**William Davidson Edition - English:**
It **is taught** in a *baraita*: ***Matalya* is** the same as the **black-eyed pea [*pashalya*],** which **is** also called ***shiata*. What is *shiata*? Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: It is forty years since this item emerged from Egypt** and was imported here. **And Rabba bar bar Ḥana himself said: It is sixty years since this item emerged from Egypt** and was imported here. The Gemara remarks: **And** they **do not disagree,** as one **Sage** issued his statement **in his year, and** the other **Sage** issued it **in his year.** Whereas sixty years had passed by the time of Rabba bar bar Ḥana, only forty had elapsed when Rabbi Yoḥanan issued his statement.


###### Avodah Zarah 38b:9
[Avodah Zarah 38b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:9)

מַיְיתוּ בִּיזְרָא דְּכַרְפְּסָא וּבִיזְרָא דְּכִיתָּנָא וּבִיזְרָא דְּשַׁבְלִילְתָּא, וְתָרוּ לְהוּ בַּהֲדֵי הֲדָדֵי בְּפָשׁוֹרֵי, וְשָׁבְקוּ לֵיהּ עַד דִּמְקַבֵּל, וּמַיְיתֵי חַצְבֵי חַדְתֵי וּמָלוּ לְהוּ מַיָּא, וְתָרוּ בְּהוּ גַּרְגִּישְׁתָּא וּמְדַבְּקִין בֵּיהּ, וְעָיְילִין לְבֵי בָנֵי (אַדְּנָפְקוּ) [אַדְּנָפְקִי] מְלַבְלְבִי, וְאָכְלִי מִינַּיְיהוּ, וְקָיְירִי מִבִּינְתָּא דְּרֵישַׁיְיהוּ עַד טוּפְרָא דְּכַרְעַיְיהוּ. אָמַר רַב אָשֵׁי: אֲמַר לִי רַבִּי חֲנִינָא: מִילִּין, וְאָמְרִי לַהּ: בְּמִילִין.

**William Davidson Edition - English:**
The Gemara describes the preparation of *shiata*. **They take parsley seeds and flax root and fenugreek root, and soak them together in lukewarm** water, **and leave them until they sprout. And** then **they take new earthenware pots, and fill them** with **water, and soak red clay [*gargishta*] in them, and** then **stick** the seeds and roots **in** the clay. **And** after that **they go to the bathhouse, and by the time they come out,** the plants have **blossomed, and they eat from them. And** as they eat them, **they cool** down from the heat of the bathhouse **from the hair of their head until the toenails of their feet. Rav Ashi says: Rabbi Ḥanina said to me:** These are mere **words,** i.e., this is false, as it is impossible for the plants to blossom so quickly. **And some say:** This was performed **by means of** magic **words** that caused the plants to grow faster.


###### Avodah Zarah 38b:10
[Avodah Zarah 38b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:10)

תָּנוּ רַבָּנַן: הַכּוּסְפָּן שֶׁל גּוֹיִם שֶׁהוּחַמּוּ (חַמִּין) [חַמָּיו] בְּיוֹרָה גְּדוֹלָה — אָסוּר, בְּיוֹרָה קְטַנָּה — מוּתָּר. וְאֵיזוֹ הִיא יוֹרָה קְטַנָּה? אָמַר רַבִּי יַנַּאי: כֹּל שֶׁאֵין צִפּוֹר דְּרוֹר יָכוֹל לִיכָּנֵס בְּתוֹכָהּ.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: The *halakha* with regard to **date husks [*kuspan*]** that **belong to gentiles** and **that were heated in hot water** depends on the size of the pot in which they were prepared: If they were cooked **in a large pot** they are **prohibited,** as prohibited foods are often cooked in large pots; if they were cooked **in a small pot** they are **permitted,** because non-kosher foods, which are usually large, are not generally cooked in these pots and it is therefore reasonable to assume that the pot has not absorbed a prohibited substance. The Gemara asks: **And what is a small pot? Rabbi Yannai says:** It is **any** pot **that** is so small that **a swallow cannot enter into it.**


###### Avodah Zarah 38b:11
[Avodah Zarah 38b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:11)

וְדִלְמָא אַדְמוֹיֵי אַדְמוּהּ וְעַיְּילוּהּ! אֶלָּא, כֹּל שֶׁאֵין רֹאשׁ צִפּוֹר דְּרוֹר יָכוֹל לִיכָּנֵס בְּתוֹכָהּ.

**William Davidson Edition - English:**
The Gemara challenges: **But** even if non-kosher foods are not generally cooked in pots of this size, **perhaps they sliced** the food into smaller pieces **and inserted them** into the small pot. Since large non-kosher foods can be cooked in small pots once they have been sliced, the concern should apply to these pots as well. The Gemara accepts this point and amends Rabbi Yannai’s definition: **Rather,** a small pot is **any** pot **that** is so small that **a swallow’s head cannot enter into it.** Such small pots would not be used to cook even sliced non-kosher foods.


###### Avodah Zarah 38b:12
[Avodah Zarah 38b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:12)

וְהָתַנְיָא: אַחַת יוֹרָה גְּדוֹלָה וְאַחַת יוֹרָה קְטַנָּה מוּתָּר! לָא קַשְׁיָא, הָא כְּמַאן דְּאָמַר: נוֹתֵן טַעַם לִפְגָם אָסוּר, הָא כְּמַאן דְּאָמַר: נוֹתֵן טַעַם לִפְגָם מוּתָּר.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But** in any case, **isn’t it taught** in a *baraita* that food cooked in **both a large pot and a small pot is permitted?** This directly contradicts the *baraita* cited here, which permits only food cooked in a small pot. The Gemara answers: It is **not difficult; this** first *baraita* cited above is written **in accordance with the one who says:** A prohibited substance that **imparts flavor to** the **detriment** of the mixture is **prohibited,** whereas **that** *baraita* mentioned here is written **in accordance with the one who says:** A prohibited substance that **imparts flavor to** the **detriment** of the mixture is **permitted.**


###### Avodah Zarah 38b:13
[Avodah Zarah 38b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:13)

אָמַר רַב שֵׁשֶׁת: הַאי מִישְׁחָא שְׁלִיקָא דַּאֲרַמָּאֵי אָסוּר. אָמַר רַב סָפְרָא: לְמַאי נֵיחוּשׁ לַהּ? אִי מִשּׁוּם אִיעָרוֹבֵי — מִיסְרָא סְרֵי, אִי מִשּׁוּם בִּישּׁוּלֵי גוֹיִם — נֶאֱכָל הוּא כְּמוֹ שֶׁהוּא חַי, אִי מִשּׁוּם גִּיעוּלֵי גוֹיִם — נוֹתֵן טַעַם לִפְגָם הוּא וּמוּתָּר.

**William Davidson Edition - English:**
**Rav Sheshet said: This oil** that was **cooked by an Aramean** is **prohibited. Rav Safra** rejected this ruling and **said: With regard to what** need we **be concerned? If** it is **due to** the concern that it might have been **mixed** with wine used for an idolatrous libation, this cannot be correct, as wine **ruins** oil and therefore gentiles would not mix them together. **If** it is **due to** the prohibition against eating **the cooking of gentiles,** this also cannot be true because oil **is eaten as it is,** i.e., **raw.** And **if** it is **due to** the oil being cooked in vessels of **gentiles** that require **purging** on account of the prohibited taste they have absorbed, and now the forbidden flavor from the vessel is in the food, this concern is also invalid as the absorbed substance **is** one that **imparts flavor to** the **detriment** of the mixture, **and** in this case the mixture is **permitted.**


###### Avodah Zarah 38b:14
[Avodah Zarah 38b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:14)

בְּעוֹ מִינֵּיהּ מֵרַבִּי אַסִּי: הָנֵי אֲהִינֵי שְׁלִיקֵי דַּאֲרַמָּאֵי מַאי? חוּלְיֵי — לָא תִּיבְּעֵי לָךְ, דְּוַדַּאי שְׁרוּ. מְרִירֵי — לָא תִּיבְּעֵי לָךְ, דְּוַדַּאי אֲסִירִי. כִּי תִּיבְּעֵי לָךְ מְצִיעָאֵי, מַאי? אֲמַר לְהוּ: מַאי תִּיבְּעֵי לְהוּ? דְּרַבִּי אָסַר. וּמַנּוּ? לֵוִי.

**William Davidson Edition - English:**
The Sages **raised a dilemma before Rabbi Asi:** With regard to **these boiled dates [*ahinei*] of an Aramean, what** is the *halakha*? The Gemara interjects: **Do not raise the dilemma** with regard to **sweet** dates, **as they are certainly permitted,** since they can be eaten raw. Similarly, **do not raise the dilemma** with regard to **bitter** dates, **as they are certainly prohibited,** since they are rendered edible through cooking. Rather, **let the dilemma be raised** with regard to dates whose flavor is **moderate,** neither sweet nor bitter. **What** is the *halakha*? Rabbi Asi **said to them: What is your dilemma?** The *halakha* is clear, **as my teacher prohibited** such dates. The Gemara asks: **And who** was Rabbi Asi’s teacher? **Levi.**


###### Avodah Zarah 38b:15
[Avodah Zarah 38b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:15)

שַׁתִּיתָאה — רַב שָׁרֵי, אֲבוּהּ דִּשְׁמוּאֵל וְלֵוִי אָסְרִי. בְּחִיטֵּי וּשְׂעָרֵי כּוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי, בִּטְלָפְחֵי דְּחַלָּא כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר. כִּי פְּלִיגִי — בִּטְלָפְחֵי דְּמַיָּא: מָר סָבַר גָּזְרִינַן הָא אַטּוּ הָא, וּמָר סָבַר לָא גָּזְרִינַן.

**William Davidson Edition - English:**
§ With regard to ***shetita’a*,** a sweet porridge made from roasted grains and honey, **Rav deemed** it **permitted** even when it was prepared by a gentile, whereas **Shmuel’s father and Levi deemed** it **prohibited.** The Gemara elaborates: **With regard to** *shetita’a* made of **wheat or barley, everyone agrees that it is permitted.** Similarly, **with regard to** *shetita’a* prepared from **lentils** to which **vinegar** is added, **everyone agrees that** it is **prohibited,** on account of the vinegar of gentiles. **When they disagree,** it is **with regard to lentils** made only **with water:** One **Sage,** Levi, **holds** that **we decree** a prohibition with regard to **this** porridge made without vinegar **due to that** porridge made with vinegar. **And** one **Sage,** Rav, **holds** that **we do not decree** for this reason.


###### Avodah Zarah 38b:16
[Avodah Zarah 38b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:16)

וְאִיכָּא דְּאָמְרִי: בִּטְלָפְחֵי דְּמַיָּא כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר, כִּי פְּלִיגִי — בְּחִיטֵּי וּשְׂעָרֵי, מָר סָבַר: גָּזְרִינַן הָא אַטּוּ הָא, וּמָר סָבַר: לָא גָּזְרִינַן.

**William Davidson Edition - English:**
The Gemara notes: **And some say** that **with regard to lentils** made only **with water, everyone agrees that** the *shetita’a* is **prohibited** on account of lentils made with vinegar. **When they disagree,** it is **with regard to** *shetita’a* made of **wheat and barley:** One **Sage,** Levi, **holds** that **we decree** a prohibition with regard to **this** porridge prepared with wheat and barley **due to that** porridge made with lentils. **And** one **Sage,** Rav, **holds** that **we do not decree** for this reason.


###### Avodah Zarah 38b:17
[Avodah Zarah 38b:17](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:17)

אָמַר רַב: תְּרֵי מִינֵי שַׁתִּיתָאה שַׁדַּר בַּרְזִילַּי הַגִּלְעָדִי לְדָוִד, דִּכְתִיב: ״מִשְׁכָּב וְסַפּוֹת וּכְלִי יוֹצֵר חִטִּים וּשְׂעֹרִים וְקֶמַח וְקָלִי וּפוֹל וַעֲדָשִׁים וְקָלִי״, וְהַשְׁתָּא הוּא דְּקָא מַפְּקִי צַנֵּי צַנֵּי לְשׁוּקֵי דִּנְהַרְדְּעָא, וְלֵית דְּחָיֵישׁ לְהָא דַּאֲבוּהּ דִּשְׁמוּאֵל וְלֵוִי.

**William Davidson Edition - English:**
Apropos the mention of *shetita’a*, the Gemara relates that **Rav said: Barzillai the Gileadite sent two kinds of *shetita’a* to David, as it is written:** “And Barzillai the Gileadite of Rogelim brought **beds, and basins, and earthen vessels, and wheat, and barley, and meal, and parched grain, and beans, and lentils, and parched pulse”** (II Samuel 17:28). Barzillai brought two kinds of parched foods: Grain and pulse. The Gemara concludes: **And now** *shetita’a* **is taken out** in **baskets** upon **baskets to the markets of Neharde’a, and there is no** one **who is concerned about that** stringent ruling **of Shmuel’s father and Levi.**


###### Avodah Zarah 38b:18
[Avodah Zarah 38b:18](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:18)

וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת בְּתוֹכָן יַיִן. אָמַר חִזְקִיָּה: לֹא שָׁנוּ אֶלָּא שֶׁדַּרְכָּן, אֲבָל בְּיָדוּעַ — אָסוּר אֲפִילּוּ בַּהֲנָאָה. וּמַאי שְׁנָא מִמּוּרְיָיס דְּשָׁרוּ רַבָּנַן בַּהֲנָאָה? הָתָם — לְעַבּוֹרֵי זוּהֲמָא, הָכָא — לְמַתּוֹקֵי טַעְמָא.

**William Davidson Edition - English:**
§ The mishna teaches: **And boiled and pickled** vegetables of gentiles, **whose** usual **manner** of preparation involves **adding wine** and vinegar **to them,** may not be consumed, but one may derive benefit from them. **Ḥizkiyya says: They taught** that this prohibition applies solely to consumption **only where their** usual **manner** of preparation involves adding wine and vinegar, though there is no information about how these particular vegetables were prepared. **But where it is known** for certain that these vegetables were prepared with wine or vinegar, it is **prohibited even to** derive **benefit** from them. The Gemara asks: **And** in **what** way **is** this case **different from fish stew, which the Sages permitted** one **to** derive **benefit** from? The Gemara answers: **There,** with regard to fish stew, wine is added merely **to remove the stench** of the fish and does not actually contribute any taste to it, whereas **here,** with regard to pickled vegetables, it is added **to sweeten the taste.**


###### Avodah Zarah 38b:19
[Avodah Zarah 38b:19](https://torahapp.org/share/book/Avodah%20Zarah/r/38b:19)

וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בְּיָדוּעַ נָמֵי מוּתָּר, וּמַאי שְׁנָא מִמּוּרְיָיס לְרַבִּי מֵאִיר דַּאֲסִיר בַּהֲנָאָה?

**William Davidson Edition - English:**
The Gemara cites a dissenting opinion. **And Rabbi Yoḥanan says: Even where it is known** that wine or vinegar was added to the vegetables, it is **also permitted** to derive benefit from them. The Gemara asks: **And** in **what** way **is** this case **different from fish stew, according to** the opinion of **Rabbi Meir, who prohibited** deriving **benefit** from the fish stew? Why does Rabbi Meir permit one to derive benefit from vegetables pickled in gentiles’ wine but prohibit deriving benefit from fish stew that contains wine or vinegar?