Question: May one support the legs of a bed with Hadrian pottery?

Answer: R. Elazar permits it and R. Yochanan prohibits it.

Question (R. Yirmiyah to R. Zeira): (The Mishnah in Maseches Orlah teaches that if a garment was dyed with Orlah shells, it must be burned because one may not derive benefit from it.) But may one support a bed with a garment dyed with Orlah shells (since one is benefiting from the item itself rather than the dye)? R. Zeira was upset with the question that was based on comparing it to Hadrian pottery).

(R. Yirmiyah to R. Zeira): Even according to the one who said that it is permitted there, it is prohibited here. There, the prohibited wine absorbed into the Hadrian pottery is not visible; here, the prohibited coloring of the Orlah shells is visible.

(Note: The Pnei Moshe moved back this sentence to (a) and (b) above.)

The Mishnah taught (in daf 29-7(a) above) that it is prohibited to derive benefit from animal skins that are pierced at the heart. Rabban Shimon ben Gamliel said that when the hole is round, it is prohibited; when it is a straight line, it is permitted.

(R. Yirmiyah citing Rav): The Halachah follows Rabban Shimon ben Gamliel.

What do the idolaters do? They remove the heart with its skin from the animal while it was still alive, as a form of slaughtering to the idol.

Question: How is it known whether the heart was removed before or after the animal's death?

Answer (Rav Huna): When they tear the skin when it is alive, the edge of the skin around the hole shrinks and the hole remains circular. If done after death, the hole is extended.

(R. Yosi disagrees): (The difference of round and extended does not depend on when the heart was removed. Rather, for idolatry they always make a circular hole, not a straight tear. Also, as soon as they begin to tear the skin while the animal is alive, it becomes prohibited as Takroves - a gift to an idol.) From that we see that if a person slaughtered an animal for idolatry, even he only cut a small amount for this purpose, it is prohibited as Takroves. And even though usually a living thing does not become prohibited because of idolatry, here it does.

The Mishnah taught (above daf 29-7(c)) that R. Akiva says that if meat was brought to a Temple of Idolatry it is permitted.

(R. Ba/ R. Chiyah citing R. Yochanan): This is unlike R. Eliezer who said that an idolater is assumed to always be slaughtering for idolatry.

Rabbi Akiva also taught in the Mishnah that if the meat is being taken out of the Temple of Idolatry, it is prohibited (as it has already been presented as a gift to the idol).

(R. Avina citing R. Yirmiyah): It is prohibited specifically when the meat had been brought within the curtains of the inner sanctuary of the idol, but if not, it is not considered to be Takroves.

The Mishnah also taught that it is prohibited to do business with those going to a Temple of Idolatry, but it is permitted with those who are returning.

(R. Chiyah citing R. Yochanan): (Our text uses the word 'Tarfus' as Temple of Idolatry, but the correct text is) 'Tarbus', understanding it as Turibus, meaning, 'a Mountain on a Base', that they take a large idol to a small idol and mount the large on top of the small.

One Beraisa teaches the word 'Tarfus' and one teaches 'Tarbus'. The one that taught 'Tarfus' explains it as 'Terafim' - idols; the one that taught 'Tarbus' explains it as 'sinners' and 'Terivem', makes fights.