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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 34

AVODAH ZARAH 34 (Nisan 14) - dedicated by Mr. D. Kornfeld l'Iluy Nishmas his grandmother, Chayah bas Aryeh Leib Shpira (nee Sole), on the day of her Yahrzeit.


(a) When Rebbi Akiva arrived in Ginzak, they asked him whether 'Mis'anin le'Sha'os' or not.
What exactly were they asking?

(b) What did they also ask him about the earthenware jars of Ovdei Kochavim?

(c) And they also asked him what Moshe wore during the Shiv'as Yemei ha'Milu'im.
Seeing as he acted as the Kohen during that period, why did he not at least wear the Bigdei Kehunah whilst he served?

(a) What did Rebbi reply to each of the three She'eilos?

(b) So he took them to the Beis Hamedrash.
What did they rule with regard to ...

  1. ... the question of 'Mis'anin le'Sha'os'? What did they add to their reply?
  2. ... the question concerning earthenware jars?
  3. ... what Moshe wore during the Shiv'as Yemei ha'Milu'im?
(c) What did Rav Kahana add to the previous ruling?

(d) Why can the reason for this not be in order to avoid suspicion that he had taken money from the Terumas ha'Lishkah (whilst the boxes were being emptied)?

(a) We learned in a Beraisa that grape-pits and skins are forbidden as long as they are wet, but permitted once they become dry.
How does Rav Yehudah Amar Shmuel define 'dry'?

(b) What does Rabah bar bar Chanah Amar Rebbi Yochanan say about 'Asurin' and 'Mutarin' In the above cases? What does the Tana mean by 'Asurin' and what does he mean by 'Mutarin'?

(c) What do the wine-dregs of a Nochri (Rebbi Z'vid), barrels belonging to Nochrim (Rav Chaviva b'rei de'Rava), thick leather flasks of the Arabs (Rav Chaviva), the waste of a Nochri's grapes (Rav Acha b'rei de'Rav Ika) and red and black barrels belonging to Nochrim (Rav Acha b'rei de'Rava) have in common?

Answers to questions



(a) On what grounds does the Tana Kama of the Beraisa permit the Muryas (fish-hash) made by a professional Nochri?

(b) Rebbi Yehudah ben Gamliel permits also Chilak (a Tahor fish called 'Sultanis').
Why might we have thought that Chilak is not Kasher?

(c) In that case, why is the Chilak prepared ...

  1. ... by an amateur then forbidden?
  2. ... by a professional permitted?
(d) Avimi b'rei de'Rebbi Avahu is the one who cited the above Beraisa.
How does he qualify the opening statement (permitting the Muryas made by a professional Nochri)? Why is that?
(a) When a Nochri boat containing Muryas arrived in the port of Acco, Rebbi Aba from Acco placed a Shomer on the boat.
Why did Rebbi Aba find this strange

(b) The former explained himself however, based on a statement 'Kista de'Muryas be'Luma, Kista de'Chamra be'Daled Lumi'.
What does this mean?

(c) What did Rebbi Zeira reply when Rebbi Yirmiyah asked him how Rebbi Aba from Acco knew that the boat had not stopped at Tzur where they may have may have purchased wine, which was cheap there, to add to the Muryas?

(a) What reason does Resh Lakish ascribe to the ruling in our Mishnah, forbidding Nochri cheese made in Beis Unaiki?

(b) On what grounds do we query this reason, bearing in mind that the author of our Mishnah is Rebbi Meir?

(c) How do we answer this Kashya?

(a) Rebbi Shimon ben Elyakim queried Resh Lakish from his own opinion in an independent Machlokes with Rebbi Yochanan regarding someone who Shechts an animal with the intention of sprinkling its blood to Avodah-Zarah. Rebbi Yochanan forbids the animal be'Hana'ah.
Why is that? What is his source for this?

(b) What does Resh Lakish say there?

(c) How does he establish his statement here to reconcile it with his opinion 'Ein Mechashvin me'Avodah la'Avodah'?

(d) Why does Resh Lakish say specifically 'G'mar Zevichah'.
What is the significance of the end of the Shechitah, as opposed to the rest of it?

(a) Rav Achdeva'i Amar Rav validates a Kidushin that involves the dung of a Shor ha'Niskal.
What does he say about the same case, but where the man gives the woman the dung of an Avodah-Zarah animal?

(b) What is the S'vara to make such a distinction?

(c) Alternatively, Rav learns the distinction from Pesukim. What does he then learn from the Pasuk ...

  1. ... in Re'ei "Lo Yidbak be'Yadcha *Me'umah*"?
  2. ... in Mishpatim "Sakol Yisakel ha'Shor, ve'Lo Ye'achel *es Besaro*"?
(a) Rava derives both Halachos from our Mishnah.
What does he learn from Rebbi Yishmael's response ...
  1. ... to Rebbi Yehoshua initial suggestion (that Chazal forbade the cheese of Beis Unaiki because they placed them in (the milk of) the stomachs of Neveilah) 've'ha'Lo Keivas Olah Chamurah mi'Keivas Neveilah ve'Amru Kohen ... Shorfah Chayah'?
  2. ... Rebbi Yehoshua's reply ('Mipnei she'Mamamidin Osah be'Keivas Eglei Avodah-Zarah') 'im-Kein, Lamah Lo Asruhah be'Hana'ah?'
(b) According to the Rabbanan in our Mishnah, why is the Muryas of Nochrim not Asur be'Hana'ah?

(c) Then why do we not say the same about (the milk in) the stomach of Avodah-Zarah?

Answers to questions

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