Today's daf is sponsored by Doreen Samuels for the shloshim of her dear mother, Elaine Charlton, Ella bat Rachmiel v'Riva Leah, z"l, on 23rd July - 27th Tammuz 5785. She was so proud of my Jewish learning."

Rav and Shmuel disagree about the reason and origin of the prohibition on consuming oil from non-Jews. Rav maintains that Daniel instituted the ban to prevent intermarriage, while Shmuel attributes it to concerns of kashrut, arguing that the oil was placed in vessels previously used for non-kosher foods, causing flavor absorption.

Three objections are raised against Rav’s view, prompting revisions based on other teachings. Rav holds that Daniel prohibited the oil within city limits, while Hillel and Shamai's students extended the prohibition to the fields as part of the eighteen decrees enacted on a day when Shamai’s students outnumbered Hillel’s and successfully passed rulings by majority. That same day, wine and bread from non-Jews were also banned due to concerns related to their daughters—potentially leading to idol worship and “something else.”

Two interpretations are offered regarding "their daughters." Rav Nachman bar Yitzchak claims that the rabbis designated all non-Jewish females as possessing nidda impurity from birth, while Genieva, quoting Rav, suggests the concern was intermarriage. The Gemara challenges Rav’s reasoning—intermarriage is already prohibited by Torah law. After a chain of responses and further inquiries, the conclusion is that Rav saw the decree as either a prohibition on marrying non-Jews outside the seven nations (if Torah law applies only to those) or a ban on seclusion with a non-Jewish woman.

To what was the "something else" referring?

The interaction in the Mishna between Rabbi Yehoshua and Rabbi Yishmael regarding this issue is analyzed and is also brought as proof for the previous sugya about the difference between betrothing a woman with the dung of an ox who killed a person and the dung of an animal that was used for worshipping idols. What are the reasons that the rabbis decreed that cheese from idol worshippers is forbidden to eat, but permitted for benefit? Six possible explanations for the decree against cheese are brought by various amoraim.

The Mishna lists other decrees the rabbis instituted regarding items of idol worshippers, such as milk, bread, cooked items, oil, etc. The oil in the end was permitted by Rebbi and his court.

Why is their milk forbidden?

Rabbi Yochanan said that their bread was not permitted by the court. Why did he need to make this declaration?

Do glazed earthenware vessels absorb, and if so, to what extent? Can they be kashered? Meriemar appears to issue contradictory rulings regarding this topic, particularly vessels that contained wine of idol worshippers versus the kashering of vessels for Pesach. How is this contradiction resolved?

Rabbi Akiva was asked three questions, one of which pertained to clay jugs previously owned by non-Jews. Unable to provide answers on the spot, he went to the beit midrash, where he ultimately discovered the correct rulings. The jugs can be used after twelve months of not having been used for wine. 

Grape seeds, grape peels, and fish stew (morayis) mentioned in the Mishna are discussed in detail, along with the halachic issues they raise. Different sages mention items that can be used after twelve months without undergoing any kashering process. 

Why are cheeses from Onaiki forbidden? Reish Lakish proposes an explanation, but his answer is challenged based on a seemingly contradictory statement he made in a different context. The resolution of this difficulty involves a clarification of his original statement. 

Feces from an ox that gored and was sentenced to be stoned are not forbidden, even though the ox itself is. However, feces from an animal that was used for idol worship are forbidden. The distinction between these two cases is clarified through logical reasoning and supported by verses from the Torah. Rava adds that our Mishna can also serve as a textual basis for these rulings.

What are the distinctions when engaging in business with an idol worshipper, a practicing Jew, or a Jew who has become an idol worshipper while traveling to or returning from the Tarput festival? What are the reasons that Jewish law differentiates between each of these cases?

What types of vessels are considered more or less absorbent? This characteristic determines whether they require kashering, how the kashering process should be performed, or if they need it at all. Vessels that previously held wine and are eligible for kashering should be soaked in water for three consecutive days, with the water being replaced every twenty-four hours. Alternatively, the vessels may be placed in a furnace and kashered using the method of libun (intense heat). Another method involves placing fish brine or fish stew in the vessel, as the wine is instantly absorbed by these substances. What is the law regarding glazed vessels?

Vinegar produced by idol worshippers from beer is prohibited if there is a concern that wine yeast may have been added during its preparation.

The Hadrianic earthenware shards are prohibited for any benefit, as they were soaked in wine with the intention that the absorbed wine would later be used to produce more wine. Rav Dimi provides a description of their preparation and use. A question is raised regarding whether one may benefit from the shards when the benefit comes not from the wine but from the shard itself—such as placing them under the legs of a bed for support. Rabbi Elazar and Rabbi Yochanan hold differing views on this issue. A difficulty is posed from a braita that supports the permissive opinion, but it is ultimately resolved. A second, seemingly contradictory braita is introduced to challenge the first, and it too is resolved with two possible explanations.

What are the necessary criteria to prohibit a hide of an animal with an incision found near the heart—specifically, when can it be assumed that such an incision was made to remove the heart as part of an idolatrous offering?

The Mishna discusses the status of an animal slaughtered and handled by an idol worshipper when carried into or out of a house of idol worship. Under what circumstances is there concern that the animal is being offered as a sacrifice to an idol, thereby rendering it prohibited for Jewish benefit? Which tannaitic authorities does the Mishna align with in this context?

Is it permissible to engage in business dealings with idol worshippers as they enter or exit Tarput (either a festival or house of idol worship)? How does this ruling differ from conducting business with a Jew in similar circumstances? What are the reasons for this distinction?

If one entrusts items to an idol worshipper for safekeeping, should there be concern that they might have substituted their own items in place of the originals? How many seals are required on the item to eliminate suspicion of tampering?

Can one purchase wine from the Cutim? Is there a concern that idol worshippers may have come into contact with the wine, rendering it prohibited?

Why is beer produced by idol worshippers forbidden?

Today's daf is sponsored anonymously in honor of Elisa and Morris Hartstein, the founders of the amazing Amuta (NGO) – Operation Ethiopia. "Good luck on the upcoming medical mission this week.  Your dedication and drive to bring basic and state-of-the-art eye care to those who are in dire need are inspirational."

Which types of wine are not forbidden due to the concern that an idol worshipper may have used them as a libation for idol worship? Yayin mevushal is permitted if it belonged to and was cooked before it got into the possession of the idol worshipper.

Which types of wines are not of concern if left uncovered overnight, that a snake may have inserted its venom?

What other types of foods or fruits that have liquids (are juicy) do we need to be concerned about—or not concerned—that a snake may have inserted its venom?

If a person is sleeping next to the uncovered liquid, will that prevent a snake from inserting its venom?

What else, besides drinking, is forbidden to do with water that was left uncovered?

What are the foods or activities that one should avoid before or after undergoing bloodletting? Remedies for other ailments are also suggested. Additionally, what are ten specific food items that someone who was ill should avoid, as they may cause the illness to return more aggressively?

If one receives a haircut from an idol worshipper, what precautions can be taken to ensure that they are not harmed?

A Jew may cut the hair of a non-Jew but must be cautious not to approach the area of the belorit—a section of hair that idol worshippers grow long and then cut and offer to their gods.

Certain items belonging to idol worshippers are forbidden not only to eat but also to derive benefit from, as they may have been used in the service of idolatry. Examples include wine and wine-containing products. Rabbi Meir and the Sages disagree regarding various items—whether the prohibition applies only to consumption or also to benefit.

Why are their cheeses prohibited for consumption, yet—according to the rabbis—still permitted for benefit? Rabbi Yishmael once asked Rabbi Yehoshua about this matter, but did not receive a complete answer.

Wine from an idol worshipper is forbidden for both consumption and benefit. This ruling is derived from a verse that compares it to their sacrificial offerings. Their sacrifices are forbidden to benefit from, and this is derived from the status of a dead person. A corpse is likewise forbidden to derive benefit from, as it is compared to the case of the egla arufa, which is brought for atonement and thus shares a similar status to a sacrifice, which is forbidden to benefit from (meila).

What does the Mishna teach us by stating that their vinegar is forbidden if it was in the idol worshipper's possession while it was still wine? A similar question is posed regarding a statement made about yayin mevushal—cooked wine.

Two different opinions are presented regarding if and when one may receive medical treatment from an idol worshipper. Rav Yehuda strictly prohibits it under all circumstances, except when treating one's animals. Rabbi Yochanan, however, permits it if the patient would otherwise die without treatment. Additionally, two versions of a statement by Rabbi Yochanan offer further nuance. In the first, he prohibits receiving treatment from an idol worshipper for an illness severe enough to justify desecrating Shabbat. In the second, he forbids it only in cases of internal injuries. What is the practical difference between these two versions?

Rav and Rabbi Yochanan also offer differing criteria for when desecrating Shabbat for medical treatment is permitted. Rav defines this case as a wound requiring assessment to determine whether the person will survive. Rabbi Yochanan, by contrast, permits for internal injuries. This leads to a question: are tooth pains considered internal injuries? Two sources are brought to address this, though neither offers a conclusive answer. The second source recounts a story in which Rabbi Yochanan himself sought medication from an idol worshipper for a tooth ailment and was prepared to desecrate Shabbat for it. This seems to contradict his stated prohibition against seeking such treatment for illnesses that permit desecrating Shabbat. How, then, was his action permissible?

Finally, the Gemara offers various remedies suggested by the sages for various ailments, such as a gash from a sword, boils, high fever, hemorrhoids, earaches, and a dislocated jaw or eye.

Can an idol worshipper perform a brit mila on a Jew?

If no Jew is available, is it preferable for a Samaritan (Cuti) or an idol worshipper to perform it? What are the sources for the various opinions, and which authorities support each view?

Is brit mila required to be performed lishma—specifically for the sake of the mitzva?

Two different verses are cited to explain why an idol worshipper may not perform a brit mila on a Jew. What is the practical difference between the two interpretations? The Gemara offers three possible distinctions, though the first two are ultimately rejected. The remaining practical implication concerns whether a woman is permitted to perform a brit mila.

Can an idol worshipper perform a medical procedure or prescribe medicine for a Jew? Under what circumstances is it permitted? Is there a difference between an idol worshipper and a heretic, and if so, why?

Why did Rabbi Yishmael not permit Ben Dama to be healed by a heretic? If the Torah says “and you shall live by them,” why wasn’t healing allowed in this case? Rabbi Yishmael prohibits transgressing idol worship and other commandments publicly, even under threat to life. This approach differs from Rabbi Akiva’s opinion in Sanhedrin, which holds that one must give up one's life rather than transgress the three cardinal sins: idolatry, murder, and forbidden sexual relations.