The Eddie D. Sitt Edition presents an audio series of the Talmud Bavli, focusing today on Gemorah Avodah Zarah Daf Ayin-Dalet. This recording is dedicated for the elevation of the soul of Avraham ben Estro, and for the complete healing of Max ben Jamie. May Hashem grant them peace in Gan Eden, amen. We begin today’s discussion on daf Ayin-Dalet, starting from the mishna, top line. The mishna states, “These items are prohibited and they prohibit even in a minimal amount.”
The mishna outlines specific items that are prohibited even in small quantities. Rashi explains that wherever these items are mixed in, even one in a thousand is not nullified, and they prohibit everything. The mishna begins with the first item: yayin nesech. What is the case? Rashi clarifies that it refers to one barrel of yayin nesech mixed in a thousand barrels; thus, all the barrels become prohibited. There is no nullification for the barrels of yayin nesech.
The next case is avodat kokhavim. Rashi explains that this refers to an image that was worshipped. If it mixes with a thousand items that are not avodat kokhavim, all become prohibited. Next, we have orot levuvin. Rashi states that these are also prohibited due to their association with idol worship. If mixed with other skins, they too become prohibited, even in a thousand.
The mishna continues with shor ha-niskal, an ox that is subject to stoning due to having been involved in immoral acts. If it mixes with other oxen, all are prohibited. The case of eglah arufah is also discussed. This is a calf brought by the nearest city when a dead body is found between two cities. If it gets mixed up with other calves, all are prohibited. There is a debate regarding when the eglah arufah becomes prohibited: is it when it is brought to the river or only after it is decapitated? According to one opinion, if it is brought to the river before decapitation, it becomes prohibited and mixes with other animals, resulting in all being prohibited.
Next, we have tziporei metzora, birds brought at the conclusion of a leper’s purification process. Rashi notes that these birds are prohibited as well. If they mix with other birds, they all become prohibited. The mishna then discusses se'ar nazir, the hair of a nazir after his thirty days of nezirut. This hair is also prohibited, and if mixed with other hair, all become prohibited.
The mishna continues with petter chamor, the first donkey born, which has sanctity and must be redeemed. If it mixes with other donkeys, all become prohibited. The final case discussed is basar be-chalav. The mishna raises a question regarding what scenario is being described if it states that it is prohibited and prohibits in any amount. Rashi provides an explanation involving a piece of meat that was cooked in milk and became prohibited. If this piece then mixes with a thousand other pieces of meat, all become prohibited.
Rashi emphasizes that the opinion in our mishna holds that basar be-chalav is an item of prohibition that has to do with benefit. Some mistakenly interpret this part of the mishna, thinking it refers to a drop of milk falling into a pot. However, Rashi clarifies that this is incorrect because a drop of milk that falls into meat is nullified in sixty times its volume.
The mishna lists items that share two characteristics: they are all prohibited due to benefit and are significant items that are counted as davar shebeminyan. The commonality is that these items are significant enough to be sold by quantity, not just by estimation. Therefore, when basar becomes prohibited, it is significant and cannot be nullified.
Rava explains that Rabbi Akiva adds to the list that kikrot shel ba'al habayit, loaves of bread made by a homeowner during Pesach, are also davar shebeminyan and thus prohibited even in a thousand.
The mishna concludes by stating that these items are prohibited and prohibit in any amount. The Gemara asks for clarification on what this means. If the mishna lists items that are prohibited due to benefit, it should also include nevela and chametz. However, nevela is significant but not prohibited for benefit, and chametz is prohibited but not significant.
Rava asserts that the common factor among these prohibitions is that they are both significant and prohibited due to benefit. The mishna’s exclusions serve to clarify that only items that meet both criteria are included in this discussion.
The mishna continues to discuss yayin nesech that falls into a pit, emphasizing that it is prohibited due to the principle of min bemino. Rabban Shimon ben Gamliel argues that it can be sold to a non-Jew minus the amount of wine that fell into it. The Gemara explains that the halacha follows Rabban Shimon ben Gamliel when it comes to barrels but not when yayin mixes with yayin.
Ultimately, the halacha is that yayin nesech mixed with yayin is prohibited, while barrels can be sold minus the yayin nesech. The Gemara concludes by discussing how to kosher a gat that was tarred by a non-Jew. Rabbi allows for cleaning it, while the Rabbis argue that it must be peeled off. The discussion reveals the nuances of koshering utensils and the differing opinions on how to address these issues.