(Mishnah) (R. Meir): It is even prohibited to derive benefit from grape pits and skins of idolaters.

(Chachamim): Moist ones are prohibited, but dry ones are permitted.

(Gemara) (Rav Sheshes citing Rav): Moist ones are prohibited even to derive benefit, dry ones are permitted even to eat.

Question: But the Mishnah (later on) teaches that wine can only become Yayin Nesech when the grape juice flows down into the collection vat of the wine press. (If so, why are pits and skins prohibited?)

Answer (R. Ba citing R. Yudah): Here, the idolater pulled the pits and skins out of the vat, so they were prohibited because of the Yayin Nesech that was absorbed into them.

(Mishnah in Maseches Kelim): If earthenware vessels were used with Tamei liquids and they then fell into the airspace of a hot oven, the oven is Tamei since the Tamei liquid will come out.) And similarly, new moist olive pulp that remained after olives were pressed and sat in and absorbed the Tameh olive oil - if the pulp fell into a hot oven, the oven becomes Tameh, as the Tameh juices will come out. However, if old pulp fell into an oven, the oven remains Tahor as the liquids inside it have dried out.

Question: What is new pulp? Within 12 months. What is old pulp? After 12 months.

(Mishnah) (R. Meir): One may not even derive benefit from Muryas (a sauce made of pickled fish oil which often contained wine) and Uniki cheese (Uniki was a town where most calves slaughtered were sacrificed for idol worship) of idolaters. (Note: The phrase Ve'HaGevina VeTireiki was adjusted and translated according to the text of the Bavli.)

(Chachamim): There is no prohibition against deriving benefit (only against eating).

(Gemara): Rebbi permits adding Terumah wine to fish juice (as it is done for flavoring) and R. Elazar bei R. Shimon prohibits it (as it is done merely to remove the grime from the juice and Terumah may only be used for consumption). Therefore, if a person transgressed and added it, Rebbi prohibits that mixture to non-Kohanim (as it has a taste of Terumah) and R. Elazar bei R. Shimon permits it.

Question (R. Mana bar Tanchum): According to R. Elazar bei R. Shimon, why is an idolater's fish juice prohibited?

Answer (R. Yirmiyah citing R. Chiyah bar Ba): (It is not because of the wine, but rather, it is) because it is a dish cooked by an idolater.

Question (Beraisa): If the juice was made by a professional (and he said that it did not contain wine), it is permitted, but if not, it is prohibited.

Conclusion of question: Surely if it was made by a professional, it is permitted only when it was not cooked (otherwise it would be prohibited as a dish cooked by an idolater); similarly, if not made by a professional it is prohibited, even if it is not cooked. So why is it that fish juice of an idolater is prohibited?

Answer: Even though the wine is only added to remove the grime, it is still prohibited as he is benefiting from Yayin Nesech. This shows that deriving benefit from idolatry is prohibited but from Terumah it is permitted.

(R. Yochanan bar Madaya): According to the opinion that one may buy fish juice from a professional, the Jew must personally know him to be a professional.

(In the Mishnah in Maseches Terumos, the Chachamim say that one may not boil Terumah wine.) There is a disagreement between R. Yochanan and R. Elazar - one said it is prohibited because boiling causes it to evaporate and be reduced. The other opinion said that since many people do not drink boiled wine, by boiling it, less people will now drink it (which is a form of causing a loss of the Terumah).

(Mishnah) (R. Yehuda): When travelling together, R. Yishmael asked R. Yehoshua why cheese of idolaters is prohibited.

(R. Yehoshua): As they stand it in the stomach of a Neveilah (an animal that was not slaughtered correctly).

(R. Yishmael): Surely the congealed stomach fat of a burnt offering is more stringent than that of a Neveilah and they said that a Kohen who is not repulsed may 'sorfah'(gulp down the stomach raw). The Chachamim did not agree with R. Yishmael and they said that one may not derive benefit from the stomach fats but if one did, he does not need to bring a Meilah offering.

(R. Yishmael to R. Yehoshua): If so, why didn't Chazal prohibit deriving benefit from it? R. Yehoshua changed the subject and said to R. Yishmael, "Yishmael, my brother, how do you read the verse (Shir HaShirim 1:2), "Ki Tovim Dodechah [masculine] MiYayin" or "Ki Tovim Dodayich [feminine] MiYayin" ("for your love is better than wine")?

(R. Yishmael): "Ki Tovim Dodayich" [feminine].

(R. Yehoshua): That is not correct as its neighbor teaches about it - as the following pasuk states "LeReyach Shemanechah [masculine] Tovim" ("because of the fragrance of your good oil").

(R. Yaakov bar Acha/ R. Shimon bar Ba citing R. Yehoshua ben Levi): (Why did R. Meir rule earlier (daf 34-2(a)) that Uniki cheese is prohibited?) Because most calves that are slaughtered there are for idolatry (so that if their stomachs would be used for producing cheese, it prohibits the cheese).

R. Yochanan heard this and said, "You have taught us well, Rebbi, as if one slaughters an animal for idolatry, even its excretions are prohibited".

Question (R. Yochanan): If idolaters slaughtered an animal for idolatry and a ring was found in its stomach, is it prohibited to derive benefit from the ring?

Answer (R. Yosi): A ring is different as it is considered separate to the body of the animal; but excretions found in its intestines are prohibited as they are considered part of the animal.

(R. Chiya bar Ba citing R. Yochanan): Originally they said that one may not process cheese in the milk of the stomach of a Neveilah or of an animal slaughtered by an idolater. They then said that one may do so in the milk of the stomach of a Neveilah, but not of an animal slaughtered by an idolater.

R. Ba bar Zavda/ R. Shmuel bar Rav Yitzchak: Will we say that the reason that one not make cheese in this way is to indicate that we do not follow R. Eliezer's teaching that it is assumed that the intent of a gentile is to always slaughter for the sake of his idol? (But the earlier anonymous Mishnah does not follow the opinion of R. Eliezer! See daf 32-1 (l)&(m). Nevertheless, this is the accepted Halacha.)

(R. Asi citing R. Yochanan): (Disagreeing with R. Chiya bar Ba of the opinion of R. Yochanan) Originally, they said that one may not process cheese in the milk of the stomach of a Neveilah or of animal slaughtered by an idolater. They then said that both are permitted.

The text of a Mishnah (in Maseches Chulin) supports R. Chiya bar Ba - 'The (milk of the) stomach of an animal slaughtered by an idolater and of a Neveilah is prohibited.' This is like the original ruling.

(The Mishnah continues...) 'If a Tereifah (an animal that is injured in such a way that it will not live 12 months) suckled from a Kasher animal, the milk of its stomach is permitted'; this is like the latter ruling.

If a Kasher animal suckled from a Tereifah, the milk of its stomach is prohibited, like the latter teaching.

Even if you say that Beis Shammai and Beis Hillel reason like the latter ruling (that the milk in an animal's stomach is not considered to be like the animal itself), there is no difficulty, as the egg of a Neveilah is not like milk in the stomach - Beis Hillel reason that an egg is worse, as it actually grew from the body of the chicken; but the milk in the stomach of a Neveilah came from an external source (i.e. suckling from its mother).

This follows the statement of R. Yosi bei R. Bun citing R. Yochanan - There was once a story about the son of R. Yehuda ben Shamua, who had more than 300 sheep attacked by wolves. The case came before the Chachamim and even though they prohibited the sheep to be eaten because they had become Tereifahs, they permitted the milk in their stomachs. This is because an egg grows from the hen itself so it takes on the Tereifah status of the hen, but milk in a sheep's stomach comes from an outside source (i.e. suckling from its mother), so it is permitted.