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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 30


(a) We learned in a Beraisa that the boiled wine and Aluntis (a beverage containing wine) of a Nochri is forbidden, but that 'Aluntis ki'Beri'asah' is permitted.
What does 'Aluntis ki'Beri'asah' mean? Why is it permitted?

(b) Another Beraisa forbids making Aluntis on Shabbos, but permits Anumlin, which consists of wine, honey and peppers.
What does Aluntis comprise?

(c) What is the basic difference between them? Why is Aluntis forbidden on Shabbos, whereas Anumlin is permitted?

(a) Why is wine that has been left uncovered, forbidden to drink?

(b) What do Rabah and Rav Yosef say about ...

  1. ... diluted wine?
  2. ... boiled wine?
(c) In answer to our She'eilah whether boiled wine is also permitted if left uncovered, we cite a statement of Rebbi Ya'akov bar Idi.
What did he say?

(d) When the Rabbanan, who were visiting the sick Rebbi Yanai bar Yishmael together with Rebbi Yishmael ben Zirud, asked the same She'eilah, what did the latter cite Resh Lakish quoting Rebbi Chiya as having ruled with regard to the same She'eilah?

(a) What did Rebbi Yanai bar Yishmael reply, when the Rabbanan (surprised at this ruling) queried whether they could rely on it?

(b) Shmuel and Avalat the Nochri were once sitting together when someone brought them boiled wine to drink.
What did Shmuel say to Avalat who made a point of not touching the wine?

(a) We previously cited Rebbi Chiya with regard to the She'eilah of boiled wine that was left uncovered.
What did he rule when his maidservant asked him whether some wine that she had left uncovered was permitted or not?

(b) What did Rav Papa rule when the Shamash of Rav Ada bar Ahavah left some diluted wine uncovered? How did he qualify the ruling permitting it?

(c) When Rabah bar Rav Huna spied a snake swimming towards the boat in which he was transporting wine, he instructed his servant to 'blind the eyes' of the snake.
What did the servant subsequently do?

(d) How did Rav Papa reconcile his previous ruling with this episode?

(a) Rebbi Yanai (or bar Hedya) was once sitting in bei Achburi drinking diluted wine, when a snake was seen approaching the half-empty barrel.
What precautions had they taken against a snake drinking from the barrel?

(b) What did the clever snake do?

(c) Considering that the wine was diluted, how will we reconcile our earlier ruling precluding diluted wine from Yayin Megulin, with this episode?

(d) On what grounds did Rav Ashi (or Rav Mesharshaya) object to this answer?

(a) So what ruling does Rava finally issue regarding Yayin Megulin? What distinction does he draw between cooked wine and diluted wine?

(b) What is the Din regarding Yayin Nesech in these two regards?

(a) What did Rebbi Chilkiyah bar Tuvi rule when his Shamash fell asleep beside an open barrel of water? What distinction did he make between night and day?

(b) What is the Halachah in this regard?

(c) What is the reasoning of ...

  1. ...Rav, who would not drink water that came from Nochrim, though he would drink water that came from an Almanah?
  2. ... Shmuel, who would practice the reverse?
(d) In the second Lashon, Rav did just like he did in the first.
What did Shmuel do?
(a) Rebbi Yehoshua ben Levi lists three wines that are not subject to Giluy. What are they?

(b) 'Chad' is a sharp wine which does not have the sweet, winey flavor. What affect does it have on the flask in which it is placed?

(c) 'Mar' is a bad, bitter tasting wine. 'Masuk' is also know as 'Chulya'. What causes it to turn so sweet?

(d) Rav Chama interprets all three favorably. He interprets 'Mar' as tasting like (venomous) wormwood, and Masuk as a pleasant tasting wine.
How does he interpret 'Chad'?

(e) According to Resh Lakish, a sweet wine called 'Karina' is not subject to Giluy. In its own country says Rava, it is.
Why is that?

Answers to questions



(a) According to Rava, for how many days after wine has turned sour is it still subject to both Giluy and Yayin Nesech?

(b) What do the Neherda'i say? In which case do they argue with Rava?

(c) For how long is wine fresh from the vat not subject to Giluy?

(d) Basically, cress is not subject to Giluy either.
What does the Beraisa say about the B'nei Golah?

(e) In which case will even the B'nei Golah concede that cress is not subject to Giluy?

(a) Likewise, Kutach ha'Bavli (a mixture of moldy bread, whey and salt) is not subject to Giluy, though the B'nei Golah are strict.
What does Rav Menashi say about this? In which case will the B'nei Eretz Yisrael concede that it is subject to Giluy?

(b) Rav Chiya bar Ashi Amar Shmuel precludes 'Mei Tif-Tif' from Giluy.
How does Rav Ashi interpret 'Mei Tif-Tif'?

(c) Rav Chiya bar Ashi Amar Shmuel precludes the 'mouth of a fig' from Giluy.
What is the 'mouth of a fig'?

(d) We establish like Rebbi Eliezer.
What does Rebbi Eliezer rule in a Beraisa about eating grapes and figs at night-time?

(a) Rav Safra in the name of Rebbi Yehoshua from Rome, lists three kinds of snake venom.
What is the difference between the venom of a young snake, a middle-age snake and an old snake?

(b) What does the Beraisa say about a fish, a snake and a pig? What do they all have in common?

(c) How do we reconcile this with Rav Safra, according to whom it seems, the older a snake gets, the weaker it becomes (like other species)?

(d) The ramifications of Rav Safra's statement are presented in a Beraisa. What does the Beraisa say about the tenth person drinking what remains in a jar or eating from a watermelon, after nine people have already partaken from it?

(a) On what grounds should ...
  1. ... the first person not have drunk from the jar or eaten from the watermelon?
  2. ... the middle ones not have drunk or eaten either?
(b) What does the Beraisa say about Mayim she'Nisgalu? What should one not do with it, besides pour it into the street, sprinkle it around the house, or use it for mixing cement?

(c) Why may one not pour it in the street?

(a) Acherim (Rebbi Meir) restricts the prohibition of washing oneself with Mayim Megulin to parts of the body which has cracks and splits.
What problem do we have this ruling?

(b) How do we then explain their Machlokes? Which three parts of the body does Acherim permit which the Tana Kama forbids?

(c) How do we reconcile the current Beraisa, which forbids feeding even one's own animal Mayim Megulin, with another Beraisa, which permits it?

(d) If a cat is immune to snake-bite, why does the second Tana then forbid giving Mayim Megulin to somebody else's cat any more than to one's own?

Answers to questions

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