משנה: הַמּוּרִיֵיס וְהַגְּבִינָה וְתֵירייָקֵי שֶׁל גּוֹיִם אֲסוּרִין וְאִיסּוּרָן אִיסּוּר הֲנָאָה דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִיסּוּרָן אִיסּוּר הֲנָאָה׃ MISHNAH: Fish sauce206Latin muries; this also might have been made with wine, even though using only salt and water is cheaper., cheese269The reasons for prohibiting Gentile cheese will be discussed in the next Halakhot., and theriac270Greek θηριακή, scil., φάρμακα “medicines made from poisonous beasts (θηρίον)”. It is possible however that ותרייקי is an error for בתנייקי “Bithynian”, which in the Mishnah in the Babli and the independent Mishnah mss. characterizes the kind of cheese which if made by Gentiles is forbidden for usufruct; cf. Note 431. of Gentiles are forbidden and the prohibition is of usufruct, the words of Rebbi Meïr. But the Sages say, theitr prohibition is not of usufruct.
הלכה: הַמּוּרִיֵיס וְהַגְּבִינָה כול׳. יַיִן לְמוּרִייֵס רִבִּי מַתִּיר. רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹסֵר. לְפִיכָךְ אִם עָבַר וְנָתַן רִבִּי אוֹסֵר לַזָּרִים. רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן מַתִּיר לַזָּרִים. רִבִּי מָנָא בַּר תַּנְחוּם בָעֵי. כְּדִבְרֵי מִי שֶׁהוּא מַתִּיר לַזָּרִים. וּמוּרִייֵס הַגּוֹי לָמָּה הוּא אָסוּר. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּרַ בָּא. מִשּׁוּם תַּבְשִׁילֵי גוֹיִם. וְהָתַנֵּי. אוּמָּן מוּתָּר. שֶׁאֵינוֹ אוּמָּן אָסוּר. אוּמָּן מוּתָּר לֹא בְשֶׁאֵינוֹ מְבוּשָּׁל. וְדִכְווָתָהּ שֶׁאֵינוֹ אוּמָּן אָסוּר אַף עַל פִּי שֶׁמְּבוּשָּׁל. מַאי כְדוֹן. אֶת שֶׁהוּא לִיטּוֹל אֶת הַזּוֹהֲמָא מַחְמַת עֲבוֹדָה זָרָה אָסוּר. הָדָא אָֽמְרָה. הֲנָאַת עֲבוֹדָה זָרָה אֲסוּרָה וַהֲנָאַת תְּרוּמָה מוּתֶּרֶת. אָמַר רִבִּי יוֹחָנָן בַּר מַדְייָא. כְּדִבְרֵי מִי שֶׁהוּא אוֹמֵר אוּמָּן מוּתָּר וּבִלְבַד בְּיוֹדְעוֹ. HALAKHAH: “Fish sauce, cheese,” etc.271From here on, there exists a Genizah text (ג) which differs from the Leiden text mainly in its spelling. The origin of the entire Halakhah is Terumot11:1 (ת, Notes 11–23). However, the first paragraph is a reformulation and explanation of that text as noted by S. Lieberman (Tosefta kiFshutah Terumot p. 454). The second paragraph also belongs to Terumot2:5 (תּ, Notes 118–119).
The quote refers to a baraita similar to Tosephta Terumot9:6. According to Rebbi one puts wine into muries to improve its taste. This is a legitimate use of wine as food; therefore the Cohen may use his heave wine, sanctified food which has to be consumed in purity as a religious duty, to improve his muries. On the other hand, since the improved taste is noticeable, the entire muries now must be eaten under the rules of heave.
R. Eleazar holds that wine is used in muries only to clean it from contaminations. To use heave wine for this purpose is sinful since it destroys sanctified drink. But if heave wine was used in this illegitimate way, it was destroyed and therefore lost its sanctity. The muries is profane and may be eaten by lay people in impurity.“Wine in muries, Rebbi permits but Rebbi Eleazar ben Rebbi Simeon forbids.” Therefore, if somebody transgressed and put it in, Rebbi forbids it to laymen but Rebbi Eleazar ben Rebbi Simeon permits it to laymen.” Rebbi Mana bar Tanḥum asked: Following him who permits for laymen, why is muries of Gentiles forbidden272Since the amount of any forbidden wine left in the sauce would be insignificant. If the trace of heave wine is permitted to impure laymen, should not a trace of Gentile wine be permitted to everybody?? Rebbi Jeremiah in the name of Rebbi Ḥiyya ber Abba, it is forbidden as being cooked by Gentiles273Whose general prohibition is discussed in Halakhah 9.. But did not [Rebbi Yose]274Added from ג and the Terumot texts. state: “From a professional275This is the reading of the Leiden ms., Babli 34b, and Tosephta Terumot 4:13. The Leiden ms. in Terumot reads המין “trustworthy”, which in editio princeps became an unintelligible חמין “hot”. The reading of ג, אמון may be read either as אָמוֹן “craftsman” with the Leiden ms. here or אֵמוּן “trustworthiness” with the text in Terumot. it is permitted, from a non-professional it is forbidden.” From a professional it is permitted, is that not if it is not cooked276Since otherwise it still would be forbidden as Gentile cooking even if one was sure that no wine was used in its production.? Similarly, from a non-professional it is forbidden even if cooked. What about it? If it is to remove contamination it is forbidden because of pagan worship277In industrial production a Gentile might use wine of which a libation was made.. This implies that usufruct of pagan worship is forbidden, usufruct of heave is permitted278Since usufruct of pagan wine is forbidden, the rules of declaring an amount as insignificant do not apply; the most minute amount makes the entire product forbidden whereas less than ½% of heave in food leaves it permitted for everybody.. Rebbi Joḥanan bar Madia said, following him who said from a professional it is permitted, only if he knows him279In modern terms, if the muries carries a rabbinic certification that no wine was used in its production..
וְרִבִּי יוֹחָנָן וְרִבִּי לָֽעְזָר. חַד אָמַר. מִפְּנֵי שֶׁמְמָעֲטוֹ מִמִּידָּתוּ. וְחַד אָמַר. מִפְּנֵי שֶׁמְמָעֲטוֹ מִשּׁוֹתָיו. וְלֹא יָֽדְעִין מָאן מַר דָּא וּמָאן מַר דָּא. מִן מַה דָמַר רִבִּי יוֹחָנָן. מִחְלְפָה שִׁיטָּתֵהּ דְּרִבִּי יוּדָה. וָמַר רִבִּי לָֽעְזָר. אֵינָהּ מֻחְלֶפֶת. תַּמָּן בְּכֹהֵן וְהָכָא בִּבְעָלִים. הֲוֵי דְּרִבִּי יוֹחָנָן דּוּ אָמַר. מִפְּנֵי שֶׁמְמָעֲטוֹ מִשּׁוֹתָיו. Rebbi Joḥanan and Rebbi Eleazar. One says because he diminishes its volume, the other says because he reduces the number of drinkers280This refers to Mishnah Terumot 11:1: “One may not cook heave wine because he diminishes its volume; R. Jehudah permits since he improves it.” But some people do not want to drink alcohol-free cooked wine. The problem really is whether the vintner is permitted to cook his wine before he gave heave since (a) with the diminution in volume of the wine he diminishes the volume of heave to be taken and (b) not every Cohen may be willing to accept cooked heave wine.. We do not know who said what. Since Rebbi Joḥanan said, Rebbi Jehudah inverted his reasoning but Rebbi Eleazar said, it was not inverted, there for the Cohen, here for the owners, it follows that Rebbi Joḥanan said because he reduces the number of drinkers.