R. Yehudah disse: R. Yishmael chiese a R. Yehoshua mentre camminavano lungo la strada: perché ai formaggi degli idolatori era proibito [mangiare]? [La domanda è ai rabbini. Non c'è bisogno di apprendere il latte di un animale impuro perché sappiamo che tale latte non si restringe.] Rispose: Perché li accartocciano nella fauci delle carogne. R. Yishmael: Ma la fauci di un olocausto non è più rigorosa (rispetto alla derivazione del beneficio) di quella di una carogna, nonostante ciò dicessero: un Cohein che può tollerarlo lo sopprime crudo, [essendo nient'altro che una secrezione]! (E non glielo concisero [per permetterlo ab initio] ma gli dissero: Non è permesso trarne beneficio, ma non viene offerta un'offerta di meilah [abuso di proprietà sacra] [se ne derivasse un beneficio ]). Quindi lui (R. Yehoshua) ha ripetuto: Perché lo hanno stretto nella fauci dei vitelli (dedicati a) idolatria. [E anche se è una semplice secrezione, è vietato, essendo scritto rispetto all'idolatria (Deuteronomio 13:18): "E lascia che aderisca alla tua mano nulla dal bottino."] Lui (R. Yishmael) chiesto: In tal caso, perché non hanno proibito la derivazione dei benefici da esso?—quindi lo diresse verso un'altra questione, [ma non voleva spiegarne la ragione, poiché dodici mesi non erano ancora trascorsi dall'emissione di questo decreto; e quando i rabbini emettono un decreto non rivelano la sua ragione fino al tredicesimo mese (dalla sua emissione) fino a quando non ha preso piede, per timore che ci sia qualcuno che metterà in dubbio la ragione e verrà a decantarla. E la ragione per cui hanno proibito i formaggi dei gentili è che li hanno accartocciati nella pelle della fauci degli animali macellati dei gentili, che è neveilah (carogne). E sebbene sia trascurabile rispetto a tutto il latte, tuttavia, poiché caglia il latte e agisce su di esso, non viene annullato, la regola è: "Tutto va secondo il catalizzatore". E l'interdizione contro il latte e la carne non lo proibirebbe, perché se la carne stessa fosse permessa, non proibirebbe il latte, sebbene lo abbia cagliato fino a che non gli conferisca un sapore (di carne). Ma una cosa che è proibita in sé (per esempio, neveilah) proibisce il permesso anche se non gli conferisce un sapore, purché lo caglia.] ("Dopo di che lo ha deviato su una questione diversa") chiedendogli: Yishmael come lo leggi (Cantico dei Cantici 1: 2): "per il tuo amore [di Israele] [della Lr]] ('dodecha') è meglio del vino", o: "per il tuo amore [della Lr] [di Israele] ("dodayich") è meglio del vino "? Ha risposto: "per il meglio è dodayich"—al che egli (R. Yehoshua) disse: Non è così, come indicato da quanto segue (3): "Per la fragranza i tuoi oli sono buoni, ecc." (il contesto indica chiaramente che Israele si sta rivolgendo alla L). [Israele sta dicendo davanti al Santo Benedetto sia Lui: "Per me più dolci sono le parole del dodeca (i tuoi cari, cioè le misure ordinate e decretate dai saggi) più che" il vino della Torah "(la Torah scritta si)."]
Bartenura on Mishnah Avodah Zarah
מפני מה אסרו גבינת של עובדי כוכבים – with regarding to eating, but the Rabbis require it because the milk of an impure animal one doesn’t have to suspect anything for we hold that the milk of an impure animal does not curdle.
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English Explanation of Mishnah Avodah Zarah
Introduction
This mishnah contains a discussion between Rabbi Ishmael and Rabbi Joshua concerning the prohibition of non-Jewish cheese.
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Bartenura on Mishnah Avodah Zarah
שורפה חיה – it is a mere secretion (and no longer real milk – see Tractate Hullin 116b).
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English Explanation of Mishnah Avodah Zarah
Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” Rabbi Ishmael asks Rabbi Joshua why the Sages forbid cheese made by non-Jews. This prohibition is perplexing to Rabbi Ishmael because even the non-Jews make their cheese from kosher animals such as cows and goats. Since the milk used to make the cheese comes from kosher animals, it should be permitted. Rabbi Joshua responds that non-Jews use rennet to curdle the cheese. This rennet comes from the stomachs of animals that were not properly slaughtered and therefore the cheese is prohibited.
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Bartenura on Mishnah Avodah Zarah
בקיבת עגלי עבודה זרה – and even though it is a mere secretion, it is prohibited, for idolatry is different, as it is written concerning it (Deuteronomy 13:18): “Let nothing that has been doomed stick to you hand,[in order that the LORD may turn from His blazing anger and show you compassion, and in His compassion increase you as He promised your fathers on oath].”
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English Explanation of Mishnah Avodah Zarah
He (Rabbi said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? [and yet] it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass [temple. Rabbi Ishmael responds that a priest who sees rennet in the stomach of a whole burnt offering may drink this rennet (I know this sounds a little gross.). Since a whole burnt offering is forbidden to be eaten, this law proves that the rennet is not considered part of the animal. If it were considered to be an integral part of the animal, it would have been prohibited. Since it is not forbidden in this case then by comparison the rennet used to make cheese should not make the cheese forbidden to Jews, even though it comes from an animal that was improperly slaughtered. At this point the mishnah offers an aside. The statement that the rennet of a whole burnt offering may be consumed by a priest was only Rabbi Ishmael’s opinion. The Rabbis did not agree with him. They stated that it is forbidden to derive benefit from this rennet and yet one who does so is not considered to have taken (trespassed) Temple property. [If he had taken from Temple property he would have to bring a sacrifice to atone for the sin, as well as pay back the value of that which he took.] This section is not an integral part of the mishnah and was added in at a later time.
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Bartenura on Mishnah Avodah Zarah
השיאו לדבר אחר – and he did not want to tell him the reason of the matter because twelve months had not yet passed from when they made this decree. For when the Rabbis make a decree, they do not reveal the reason until twelve months of a year until their decree will become widespread. For perhaps there is someone who doesn’t hold by this reason and will come to despise it, and the reason why they forbade the cheeses of idolaters is because they curdle it in the skin of an animal slaughtered by an idolater which is a carcass, but even though it is a small amount corresponding to all of the milk, since he curdles the milk and performs an act, it is not negated, and we hold that everything goes according to the one who curdles the milk. But because of meat with milk, he did not forbid it, for since the meat on its own is permitted, it is not forbidden with milk, even though he curdles it until he gives forth into it a taste , but I is a matter of something forbidden from its outset. He forbids something that is permitted, even though it does not give forth a taste while he is curdling it.
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English Explanation of Mishnah Avodah Zarah
Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” Rabbi Joshua now provides another reason why non-Jewish cheese is forbidden. Non-Jews use rennet that comes from calves that were used in idol worship. Since any item that was used in idol worship is forbidden to a Jew, non-Jewish cheese is forbidden to a Jew.
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Bartenura on Mishnah Avodah Zarah
כי טובים דודייך מיין – The Holy One, blessed be He says this to the congregation of Israel.
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English Explanation of Mishnah Avodah Zarah
He (Rabbi said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” Rabbi Ishmael responds that if non-Jewish cheese is forbidden since it may contain rennet that comes from an animal used in idol worship, then it should not only be forbidden to eat, it should also be forbidden to derive any benefit from it. From the example in the previous mishnah concerning Bithynian cheese, we learned that the Sages said it was only forbidden for consumption and it was not forbidden to derive benefit from non-Jewish cheese.
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Bartenura on Mishnah Avodah Zarah
אין הדבר כן – but rather the congregation of Israel stated before the Holy One, blessed be He (see Talmud Avodah Zarah 35a): “The words of Your beloved ones are a surety before Me,” meaning to say, the ordinances that the Sages have established and decreed are better than the wine of the Torah, from the principle of the Written Torah (as they supplement the Written Torah and complete it).
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English Explanation of Mishnah Avodah Zarah
He (Rabbi diverted him to another matter, saying: “Ishmael, how do you read for your [masc.] love is more delightful than wine” or “your [fem.] love etc. (Song of Songs 1:2” He replied: “your [fem.] love is better …” He said to him: this is not so, as it is proved by its fellow [-verse]: your ointments [masc.] have a goodly fragrance … [therefore do the maidens love you] (Song of Songs 1:3).” Rabbi Joshua does not seem to have an answer to this response of Rabbi Ishmael’s and therefore he distracts him to a different topic, this dealing with the gender of the speaker in the second verse of Song of Songs. The verse states “for your love is more delightful than wine”. “Your love” can either be masculine or feminine. The only difference in the Hebrew is the vocalization; the consonants are exactly the same. Rabbi Ishmael responds that he vocalizes it to be a masculine pronoun. In other words the speaker is feminine and she is speaking to a male. Rabbi Joshua points out that this is surely wrong for the word “your ointments” is masculine. Although this word too can be vocalized to be feminine, the fact that the end of the verse refers to maidens loving him proves that the one being spoken to is male.
