[ומהו לסמוך בו את המיטה


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

ר' לעזר אמר מותר ור' יוחנן אמר אסור]


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

רבי ירמיה בעא קומי ר' זעירא אהן בגד דתנינן הכא מהו [דף יג עמוד א] ואיקפד לקיבליה


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).

אמר ליה אפילו כמאן דמר תמן מותר וכא אסור תמן אין איסורו ניכר ברם הכא איסורו ניכר


(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.

(ומהו לסמוך או את המיטה רבי לעזר אמר מותר ורבי יוחנן אמר אסור)


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

ועורות לבובין.


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.

רבי ירמיה בשם רב הלכה כרבן שמעון בן גמליאל


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

כיצד הוא עושה קורעה עד שהיא בחיים ומוציא לבה לעבודה זרה


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.

כיצד הוא יודע


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

רבי הונא אמר בשעה שקורעה עד שהיא בחיים הוא נסלל ונעגל לאחר שחיטה הוא נמשך.


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.

א"ר יוסי ותשמע מינה שחט בה סימן אחד אף על גב דאת מר אין דבר שיש בו רוח חיים נאסר וכא נאסר


(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.

ובשר הנכנס לעבודה זרה מותר.


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.

רבי בא רבי חייה בשם רבי יוחנן אמר להוציא מדברי רבי ליעזר שר' ליעזר אומר מחשבת נכרי לע"ז


(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.

והיוצא אסור.


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).

רבי אבינא בשם רב ירמיה בשהכניסו לפנים מן הקנקלין אבל אם לא הכניסו לפנים מן הקנקלין אף היוצא מותר בע"ז שיש לה קינקלין אבל בעבודה זרה שאין לה קינקלין כל הבית ידון לשם קינקלין:


(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.

ההולכין בתרפות.


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.

רבי חייה בשם רבי יוחנן תוריבס מוליכין עבודה זרה גדולה אצל עבודה זרה קטנה


(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.

אית תניי תני תרפות [אית תנא תרבות] מאן דאמר תרפות תרפים ומאן דמר תרבות (תוריבס)[תריבם]:


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.