## Avodah Zarah Daf 40b

###### Avodah Zarah 40b:1
[Avodah Zarah 40b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:1)

וְהָתַנְיָא: כְּסִימָנֵי בֵיצִים כָּךְ סִימָנֵי עוּבְּרֵי דָגִים! לָאו תָּרוֹצֵי מְתָרְצַתְּ לַהּ? כָּךְ סִימָנֵי קִירְבֵי דָגִים.

**William Davidson Edition - English:**
The Gemara elaborates: **But isn’t it taught** in the *baraita*, as it was interpreted above: **Like the signs of** bird **eggs, so are the signs of fish roe?** Apparently, the *baraita* assumes that non-kosher fish roe exists. The Gemara answers: **Didn’t you** yourself find it necessary to **explain** and reinterpret the *baraita*, as it cannot be understood according to its straightforward meaning? Rabbi Dostai can also explain the *baraita* so that it effectively reads: Like the signs of bird eggs, **so are the signs of fish intestines.** Accordingly, the *baraita* never actually mentions fish roe at all.


###### Avodah Zarah 40b:2
[Avodah Zarah 40b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:2)

וְהֵיכִי מַשְׁכַּחַתְּ בְּסִימָנֵי קִירְבֵי דָגִים שֶׁיְּהֵא כַּד וְחַד? מַשְׁכַּחַתְּ לַהּ בְּשִׁילְפּוּחָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But where do you find** that one of the **signs of fish intestines** is **that** they **must be round and pointed?** The Gemara answers: **You find** this **with regard to** the swim **bladder** of a fish, which is considered to be kosher if it is shaped like a kosher egg.


###### Avodah Zarah 40b:3
[Avodah Zarah 40b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:3)

אִם אֵין שָׁם מוּמְחֶה, מַאי? אָמַר רַב יְהוּדָה: כֵּיוָן דְּאָמַר ״אֲנִי מְלַחְתִּים״ — מוּתָּרִין. רַב נַחְמָן אָמַר: עַד שֶׁיֹּאמַר ״אֵלּוּ דָגִים וְאֵלּוּ קִירְבֵיהֶן״. אוֹרִי לֵיהּ רַב יְהוּדָה לַאֲדָא דַּיָּילָא: כֵּיוָן דְּאָמַר ״אֲנִי מְלַחְתִּים״ — מוּתָּרִין.

**William Davidson Edition - English:**
The Gemara asks: **If there is no expert there,** and one cannot determine whether or not the fish roe is kosher, **what** is the *halakha*? **Rav Yehuda says** that **once** the seller **says: I salted** the fish from which this roe came and they were kosher, the roe is **permitted. Rav Naḥman says:** The roe is prohibited **until** the seller shows kosher fish to the buyer and **says: These are the fish, and these are their intestines.** That is, the roe is permitted only if the seller can present the fish that produced it. The Gemara relates: **Rav Yehuda instructed Adda,** his **attendant: Once** the seller **says: I salted them,** they **are permitted.**


###### Avodah Zarah 40b:4
[Avodah Zarah 40b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:4)

וְעָלֶה שֶׁל חִילְתִּית. פְּשִׁיטָא! לֹא נִצְרְכָה אֶלָּא לִקְרָטִין שֶׁבּוֹ. מַהוּ דְּתֵימָא: נֵיחוּשׁ דִּלְמָא מַיְיתֵי וּמְעָרֵב בֵּיהּ, קָא מַשְׁמַע לַן דְּהָא אִישְׁתְּרוֹקֵי הִיא דְּאִישְׁתְּרוּק וַאֲתָא בַּהֲדַהּ.

**William Davidson Edition - English:**
§ The mishna teaches: **And the leaf of a *ḥiltit*** plant is permitted. The Gemara asks: Since the previous mishna (35b) prohibited a sliver of *ḥiltit* only due to the concern that it might have been sliced with a non-kosher knife, isn’t it **obvious** that a leaf, which has not been sliced, is permitted? The Gemara answers: It is **necessary** to teach this **only** with regard **to the slivers** of *ḥiltit* **that** might be found **on** the leaf, **lest you say** that one should **be concerned** that **perhaps** a gentile might **bring** slivers sliced with a non-kosher knife **and mix it** with the slivers on the leaf. The mishna therefore **teaches us that** it is assumed that the slivers on the leaf had **stuck** to it **and came** off **with** the plant when it was pulled from the ground.


###### Avodah Zarah 40b:5
[Avodah Zarah 40b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:5)

וְזֵיתֵי גְלוּסְקָאוֹת הַמְגוּלְגָּלִין. פְּשִׁיטָא! לֹא נִצְרְכָא אַף עַל גַּב דְּרָפֵי טוּבָא. מַהוּ דְּתֵימָא: חַמְרָא רְמָא בְּהוּ, קָא מַשְׁמַע לַן: הָנֵי מֵחֲמַת מִישְׁחָא הוּא דִּרְפוּ.

**William Davidson Edition - English:**
§ The mishna teaches: **And rolled olive cakes.** The Gemara asks: Isn’t it **obvious** that these are permitted? For what reason might they be prohibited? The Gemara answers: **No, it is necessary** to teach that they are permitted **even though they are very soft. Lest you say** that there is a concern that they softened because a gentile **placed wine in them,** the mishna therefore **teaches us** that **these** olives **have softened due to the oil** they possess.


###### Avodah Zarah 40b:6
[Avodah Zarah 40b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:6)

וְרַבִּי יוֹסֵי אוֹמֵר: שְׁלָחִין אֲסוּרִין. הֵיכִי דָּמֵי שְׁלָחִין? אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: כֹּל שֶׁאוֹחֲזוֹ בְּיָדוֹ וְגַרְעִינָתוֹ נִשְׁמֶטֶת.

**William Davidson Edition - English:**
§ The mishna further teaches: **And Rabbi Yosei says: Overripe** olives **are prohibited.** The Gemara asks: **What are overripe** olives **like? Rabbi Yosei bar Ḥanina says:** This is referring to **any** olive **that** if **one grasps it in his hand, its pit slips out,** due to the softness of the olive.


###### Avodah Zarah 40b:7
[Avodah Zarah 40b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:7)

הַחֲגָבִין הַבָּאִין כּוּ׳. תָּנוּ רַבָּנַן: הַחֲגָבִין, וְהַקַּפְרֵיסִין, וְהַקַּפְלוֹטוֹת הַבָּאִין מִן הָאוֹצָר וּמִן הַהֶפְתֵּק וּמִן הַסְּפִינָה — מוּתָּרִין, הַנִּמְכָּרִין בְּקַטְלוּזָא לִפְנֵי חֶנְוָנִי — אֲסוּרִין, מִפְּנֵי שֶׁמְּזַלֵּף יַיִן עֲלֵיהֶן. וְכֵן יֵין תַּפּוּחִים שֶׁל גּוֹיִם הַבָּאִין מִן הָאוֹצָר וּמִן הַהֶפְתֵּק וּמִן הַסְּלוּלָה — מוּתָּרִין, הַנִּמְכָּר בְּקַטְלוּזָא — אָסוּר, מִפְּנֵי שֶׁמְּעָרְבִין בּוֹ יַיִן.

**William Davidson Edition - English:**
§ The mishna teaches: **Locusts that come** from a salesman’s basket are prohibited while those that come from the storeroom are permitted. **The Sages taught** in a *baraita*: **Locusts, and caper buds, and leeks [*kaflotot*] that come from the storehouse, and from the storeroom, and from** a gentile’s **ship are** all **permitted. Those** that are **sold in the market [*bekatluza*]** from baskets that are **in front of the storekeeper are prohibited, because** it is assumed that the gentile storekeeper **sprinkles wine upon them. And similarly,** with regard to **apple wine** that **belongs to gentiles: Those** that **come from the storehouse or from the storeroom or from** a salesman’s **basket are permitted.** Apple wine that **is sold in the market** is **prohibited, because they mix** grape **wine** of gentiles **in it.**


###### Avodah Zarah 40b:8
[Avodah Zarah 40b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:8)

תָּנוּ רַבָּנַן: פַּעַם אַחַת חָשׁ רַבִּי בְּמֵעָיו, אָמַר: כְּלוּם יֵשׁ אָדָם שֶׁיּוֹדֵעַ יֵין תַּפּוּחִים שֶׁל גּוֹיִם אָסוּר אוֹ מוּתָּר? אָמַר לְפָנָיו רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי: פַּעַם אַחַת חָשׁ אַבָּא בְּמֵעָיו, וְהֵבִיאוּ לוֹ יֵין תַּפּוּחִים שֶׁל גּוֹיִם שֶׁל שִׁבְעִים שָׁנָה, וְשָׁתָה וְנִתְרַפֵּא. אָמַר לוֹ: כׇּל כָּךְ הָיָה בְּיָדְךָ וְאַתָּה מְצַעֲרֵנִי!

**William Davidson Edition - English:**
The Gemara cites a relevant incident: **The Sages taught: Once Rabbi** Yehuda HaNasi **felt** discomfort **in his stomach** and knew that apple wine would alleviate it. **He said: Isn’t there** any **person who knows** whether **apple wine of gentiles** is **prohibited or permitted? Rabbi Yishmael ben Rabbi Yosei said before him: Once my father felt** discomfort **in his stomach and they brought him apple wine of gentiles** that was **seventy years** old, **and he drank** it **and was cured.** Rabbi Yehuda HaNasi **said to him: You had so much** knowledge **in your hand** that could have relieved me, **and** yet **you caused me to suffer** by withholding it until now.


###### Avodah Zarah 40b:9
[Avodah Zarah 40b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:9)

בָּדְקוּ וּמָצְאוּ גּוֹי אֶחָד שֶׁהָיָה לוֹ שְׁלֹשׁ מֵאוֹת גַּרְבֵי יַיִן שֶׁל תַּפּוּחִים שֶׁל שִׁבְעִים שָׁנָה, וְשָׁתָה וְנִתְרַפֵּא, אָמַר: בָּרוּךְ הַמָּקוֹם שֶׁמָּסַר עוֹלָמוֹ לְשׁוֹמְרִים!

**William Davidson Edition - English:**
**They checked and found one gentile who had three hundred large jugs of apple wine** that was **seventy years** old, **and** Rabbi Yehuda HaNasi **drank** from it **and was cured. He said: Blessed is the Omnipresent who delivered His universe to keepers.** Rabbi Yehuda HaNasi thanked God for causing the gentile to keep the wine for seventy years so that it could be used to heal him.


###### Avodah Zarah 40b:10
[Avodah Zarah 40b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:10)

וְכֵן לִתְרוּמָה. מַאי ״וְכֵן לִתְרוּמָה״? אָמַר רַב שֵׁשֶׁת: וְכֵן לְכֹהֵן הֶחָשׁוּד לִמְכּוֹר תְּרוּמָה לְשֵׁם חוּלִּין, לְפָנָיו הוּא דְּאָסוּר, אֲבָל הַבָּא מִן הָאוֹצָר וּמִן הַהֶפְתֵּק וּמִן הַסְּלוּלָה מוּתָּר, אִירְתוֹתֵי מִירְתַת, סָבַר: שָׁמְעִי בִּי רַבָּנַן (וּמַפְסְדוּ) [וּמַפְסְדִי] לֵיהּ מִינַּאי.

**William Davidson Edition - English:**
§ The mishna further teaches: **And likewise with regard to *teruma*.** The Gemara asks: **What** is the meaning of the statement: **And likewise with regard to *teruma*? Rav Sheshet says:** This means: **And likewise** the same *halakha* applies **to a priest who is suspected of selling *teruma*,** which is less expensive, **as non-sacred** food. **It is** only when the food is **in front of** the priest **that** it **is prohibited; but** food **that comes from the storehouse or from the storeroom or from** a salesman’s **basket is permitted.** The reason is that the priest **is fearful,** because **he thinks** to himself: If I sell *teruma* in public, **the Sages will hear of it and deprive me of** all my wares.


###### Avodah Zarah 40b:11
[Avodah Zarah 40b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:11)

**הֲדַרַן עֲלָךְ אֵין מַעֲמִידִין.**


###### Avodah Zarah 40b:12
[Avodah Zarah 40b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:12)

מַתְנִי׳ **כׇּל הַצְּלָמִים** אֲסוּרִין, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בְּשָׁנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: אֵינוֹ אָסוּר אֶלָּא כֹּל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף כֹּל שֶׁיֵּשׁ בְּיָדוֹ כׇּל דָּבָר.

**William Davidson Edition - English:**
**MISHNA:** **All statues are forbidden,** i.e., it is prohibited to derive benefit from them, **because they are worshipped** at least **once a year;** this is **the statement of Rabbi Meir. And the Rabbis say:** The **only** type of statue that is **forbidden** is **any** statue **that has in its hand a staff, or a bird, or an orb,** as these are indications that this statue is designated for idolatry. If the statue is holding a different item, it may be assumed that the statue was fashioned for ornamental purposes and not for worship. **Rabban Shimon ben Gamliel says:** It is prohibited to derive benefit **even** from **any** statue **that has any item** whatsoever **in its hand.**


###### Avodah Zarah 40b:13
[Avodah Zarah 40b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:13)

**גְּמָ׳** אִי דְּנֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, מַאי טַעְמָא דְּרַבָּנַן? אָמַר רַבִּי יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יוֹחָנָן: בִּמְקוֹמוֹ שֶׁל רַבִּי מֵאִיר הָיוּ עוֹבְדִין אוֹתָהּ פַּעַם אַחַת בַּשָּׁנָה, וְרַבִּי מֵאִיר דְּחָיֵישׁ לְמִיעוּטָא — גָּזַר שְׁאָר מְקוֹמוֹת אַטּוּ אוֹתוֹ מָקוֹם, וְרַבָּנַן דְּלָא חָיְישִׁי לְמִיעוּטָא — לָא גָּזְרוּ שְׁאָר מְקוֹמוֹת אַטּוּ אוֹתוֹ מָקוֹם.

**William Davidson Edition - English:**
**GEMARA:** **If** it is true **that** the statues to which Rabbi Meir is referring **are worshipped** at least **once a year, what is the reason** for the opinion **of the Rabbis,** who permit deriving benefit from them? The Gemara answers: **Rabbi Yitzḥak bar Yosef says** that **Rabbi Yoḥanan says: In Rabbi Meir’s locale,** people **would worship** statues **once a year. And** therefore, **Rabbi Meir, who** maintains that one must be **concerned for a minority** occurrence (see *Yevamot* 61b), **issued a decree** that statues are forbidden even in **other places, due to that locale** where people would worship statues. **And the Rabbis,** by contrast, **who** do **not** maintain that one must be **concerned for a minority** occurrence, **did not issue a decree** that statues are forbidden even in **other places due to that locale.**


###### Avodah Zarah 40b:14
[Avodah Zarah 40b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/40b:14)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: בְּאִנְדְּרָטִי שֶׁל מְלָכִים שָׁנִינוּ. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: וּבְעוֹמְדִין עַל פֶּתַח מְדִינָה שָׁנִינוּ.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Shmuel says: We learned** that this dispute between Rabbi Meir and the Rabbis is only **with regard to the statues [*be’andartei*] of kings.** Rabbi Meir decreed that they are forbidden as perhaps they were designated for worship. The Rabbis assumed that they were designed for ornamental purposes, not for worship. **Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: And** furthermore, **we learned** that the dispute is only **with regard to** statues that **stand at the entrance to the region.** Since these statues were erected in an important location, there is concern that they are worshipped.