Study Avodah Zarah folio 35A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
One can learn by inference from here that with regard to animals from which deriving benefit is prohibited, their excrement, which is the content of their stomach, is permitted. Although deriving benefit from both a burnt-offering and an unslaughtered animal carcass is prohibited, the excrement of
And from the fact that R' Yehoshua said to R' Yishmael: Cheese of non-Jews is prohibited because they curdle it with the stomach contents of calves used for idol worship, and that R' Yishmael responded to him: If that is so, why didn’t the rabbis prohibit deriving benefit from the cheese, one may le
The Mishnah related that rather than addressing R' Yishmael’s final difficulty, R' Yehoshua diverted his attention to another matter. The Talmud inquires: But let him respond to R' Yishmael’s query by explaining that the rabbis did not prohibit deriving benefit from cheese curdled in the stomach con
The Talmud reinforces its question: After all, isn’t the halakha with regard to fish stew, according to the opinion of the Rabbis, an application of this rationale, as they did not prohibit deriving benefit from fish stew prepared by a non-Jew? What is the reason for this leniency? Is it not becaus
The Talmud rejects this possibility: The rabbis say in response that here, with regard to cheese, since the rennet curdles it, it is considered like an item that contains a substantive prohibited entity. Although the prohibited rennet is not discernible in the cheese, it is nevertheless considered