## Avodah Zarah Daf 16a

###### Avodah Zarah 16a:1
[Avodah Zarah 16a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:1)

אִי אֶפְשָׁר, הָכִי נָמֵי.

**William Davidson Edition - English:**
**If** it were **possible** to avoid selling produce to gentiles without incurring their animosity, **indeed** it would be prohibited to sell them. Since limiting sales to gentiles to such an extent would cause great harm, it is only prohibited to sell them shields.


###### Avodah Zarah 16a:2
[Avodah Zarah 16a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:2)

אִיכָּא דְּאָמְרִי: תְּרִיסִין הַיְינוּ טַעְמָא דְּלָא, דְּכִי שְׁלִים זֵינַיְיהוּ קָטְלִי בְּגַוַּיְיהוּ. וְיֵשׁ אוֹמְרִים: מוֹכְרִים לָהֶם תְּרִיסִין, דְּכִי שְׁלִים זֵינַיְיהוּ מִעְרָק עׇרְקִי. אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: הֲלָכָה כְּיֵשׁ אוֹמְרִים.

**William Davidson Edition - English:**
**There are** those **who say:** With regard to **shields, this is the reason that** one is **not** allowed to sell them to gentiles: **As when their** use of their **weapon is finished** in battle, **they kill with these** shields. **And** accordingly, the reason that **some say** in the *baraita* that **one may sell shields to them** is because they maintain that this is not a concern, **as when their weapon is finished they flee,** rather than use their shield as a weapon. **Rav Naḥman says** that **Rabba bar Avuh says:** The ***halakha*** is **in accordance** with the opinion cited as: **Some say.**


###### Avodah Zarah 16a:3
[Avodah Zarah 16a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:3)

אָמַר רַב אַדָּא בַּר אַהֲבָה: אֵין מוֹכְרִין לָהֶן עֲשָׁשִׁיּוֹת שֶׁל בַּרְזֶל, מַאי טַעְמָא? מִשּׁוּם דְּחָלְשִׁי מִינַּיְיהוּ כְּלֵי זַיִין. אִי הָכִי, אֲפִילּוּ מָרֵי וַחֲצִינֵי נָמֵי! אָמַר רַב זְבִיד: בְּפַרְזְלָא הִינְדּוּאָה. וְהָאִידָּנָא דְּקָא מְזַבְּנִינַן, אָמַר רַב אָשֵׁי: לְפָרְסָאֵי דְּמַגְּנוּ עִילָּוַון.

**William Davidson Edition - English:**
**Rav Adda bar Ahava says: One may not sell blocks [*ashashiot*] of iron to** gentiles. **What is the reason?** It is **because they forge weapons from them.** The Gemara asks: **If so,** then **even hoes and axes** should not be sold to them, as they too can be used to forge weapons. **Rav Zevid said** in response: The ruling of Rav Adda bar Ahava was stated **with regard to Indian iron,** which is of a superior quality and used only for crafting weapons. The Gemara clarifies: **And** as for the fact **that nowadays we do sell** all weapons, **Rav Ashi said:** We sell the weapons **to the Persians, who protect us.**


###### Avodah Zarah 16a:4
[Avodah Zarah 16a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:4)

עֲגָלִים וּסְיָיחִים. תַּנְיָא: רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה, מִפְּנֵי שֶׁאֵינָהּ יְכוֹלָה לְהִתְרַפְּאוֹת וְלִחְיוֹת. אָמְרוּ לוֹ: וַהֲלֹא מַרְבִּיעִין עָלֶיהָ וְיוֹלֶדֶת, וְכֵיוָן דְּמַרְבִּיעִין עָלֶיהָ וְיוֹלֶדֶת אָתוּ לְשַׁהוֹיַהּ. אָמַר לָהֶן: לִכְשֶׁתֵּלֵד. אַלְמָא לָא (מְקַבֶּלֶת) [מְקַבְּלָא] זָכָר.

**William Davidson Edition - English:**
§ The mishna teaches: One may not sell to gentiles **calves or foals. It is taught** in a *baraita* that **Rabbi Yehuda permits** the sale **of a damaged** animal **because it is incapable of being cured and living** normally. The Sages **said to him: But** if **one mates her, does she not bear offspring? And since one can mate her and she** will **bear offspring,** the gentile **will come to leave her** in his possession, and Jews who see the animal in the possession of the gentile will assume that it is permitted to sell large livestock to gentiles. Rabbi Yehuda **said to them** in response: **When she bears offspring,** I will agree to be concerned about such a possibility. The Gemara notes: **Apparently,** Rabbi Yehuda holds that a damaged animal **does not accept a male,** i.e., since its legs are broken, it cannot participate in intercourse.


###### Avodah Zarah 16a:5
[Avodah Zarah 16a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:5)

בֶּן בְּתִירָא מַתִּיר בַּסּוּס. תַּנְיָא: בֶּן בְּתִירָא מַתִּיר בַּסּוּס, מִפְּנֵי שֶׁהוּא עוֹשֶׂה בּוֹ מְלָאכָה שֶׁאֵין חַיָּיבִין עָלֶיהָ חַטָּאת. וְרַבִּי אוֹסֵר מִפְּנֵי שְׁנֵי דְבָרִים: אֶחָד מִשּׁוּם תּוֹרַת כְּלֵי זַיִין, וְאֶחָד מִשּׁוּם תּוֹרַת בְּהֵמָה גַּסָּה.

**William Davidson Edition - English:**
The mishna also teaches that **ben Beteira permits** the sale **of a horse** to a gentile. The Gemara notes that **it is taught** in a *baraita*: **Ben Beteira permits** the sale **of a horse because** the gentile **uses it for performing an act for which one is not liable** to bring **a sin-offering,** as riding a horse is not prohibited by Torah law. Therefore, there is no reason to prohibit its sale due to the concern that the gentile might use it for a prohibited action. **And Rabbi** Yehuda HaNasi **prohibits** its sale **due to two reasons: One** is **because** it has the **status of a weapon,** as horses are used in battle, **and** the other **one** is **because** it has the **status of large livestock.**


###### Avodah Zarah 16a:6
[Avodah Zarah 16a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:6)

בִּשְׁלָמָא תּוֹרַת כְּלֵי זַיִין אִיכָּא, דְּקָטֵיל בְּסִחוּפֵיהּ, אֶלָּא תּוֹרַת בְּהֵמָה גַּסָּה מַאי הִיא? אָמַר רַבִּי יוֹחָנָן: לִכְשֶׁיַּזְקִין מַטְחִינוֹ בְּרֵחַיִים בְּשַׁבָּת. אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּבֶן בְּתִירָא.

**William Davidson Edition - English:**
The Gemara asks: **Granted, there is** a reason to say that a horse has the **status of a weapon, as** a horse is taught to **kill by striking down** enemy troops. **But what is** the relevance of the observation that it has **the status of large livestock?** It has already been explained that a horse is used for riding, not for performing acts that are prohibited on Shabbat. **Rabbi Yoḥanan says: When it becomes elderly** and is no longer suitable for use in battle, **one makes it grind with a millstone,** and therefore it will in fact be used to perform prohibited labor **on Shabbat.** Nevertheless, **Rabbi Yoḥanan says:** The ***halakha*** is **in accordance with** the opinion of **ben Beteira,** and it is permitted to sell a horse to gentiles.


###### Avodah Zarah 16a:7
[Avodah Zarah 16a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:7)

אִיבַּעְיָא לְהוּ: שׁוֹר שֶׁל פַּטָּם מַהוּ? תִּיבְּעֵי לְרַבִּי יְהוּדָה, תִּיבְּעֵי לְרַבָּנַן.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: With regard to **an ox of a fattener,** which has been fattened for slaughter, **what is** the *halakha*? **Let the dilemma be raised according to** the opinion of **Rabbi Yehuda,** who permits the sale of a damaged animal, and **let the dilemma be raised according to** the opinion of **the Rabbis,** who dispute that ruling.


###### Avodah Zarah 16a:8
[Avodah Zarah 16a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:8)

תִּיבְּעֵי לְרַבִּי יְהוּדָה: עַד כָּאן לָא קָא שָׁרֵי רַבִּי יְהוּדָה אֶלָּא בִּשְׁבוּרָה, דְּלָא אָתֵי לִכְלַל מְלָאכָה, אֲבָל הַאי דְּכִי מְשַׁהֵי לֵיהּ אָתֵי לִכְלַל מְלָאכָה — אָסוּר.

**William Davidson Edition - English:**
The Gemara elaborates: **Let the dilemma be raised according to** the opinion of **Rabbi Yehuda,** as follows: Perhaps **Rabbi Yehuda permits only** the sale **of a damaged** animal, **which will never come to** be included in the **category** of an animal that is fit for **labor. But** with regard to **this** fattened ox, **which** if **kept** for a sufficient amount of time without fattening **will come to** be included in the **category** of an animal that is fit for **labor,** the sale is **prohibited.**


###### Avodah Zarah 16a:9
[Avodah Zarah 16a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:9)

אוֹ דִלְמָא, אֲפִילּוּ לְרַבָּנַן לָא קָא אָסְרִי הָתָם אֶלָּא דִּסְתָמֵיהּ לָאו לִשְׁחִיטָה קָאֵי, אֲבָל הַאי דִּסְתָמֵיהּ לִשְׁחִיטָה קָאֵי — אֲפִילּוּ רַבָּנַן שָׁרוּ?

**William Davidson Edition - English:**
**Or perhaps** it may be claimed that **even** according **to the Rabbis, they prohibit** the sale **only there,** in the case of a damaged animal **that ordinarily does not stand** ready **for slaughter. But** in **this** case of a fattened ox, **which ordinarily stands** ready **for slaughter, even the Rabbis permit** the sale.


###### Avodah Zarah 16a:10
[Avodah Zarah 16a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:10)

תָּא שְׁמַע, דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שֶׁל בֵּית רַבִּי הָיוּ מַקְרִיבִין שׁוֹר שֶׁל פַּטָּם בְּיוֹם אֵידָם, חָסֵר אַרְבַּע רִיבְבָן שֶׁאֵין מַקְרִיבִין אוֹתוֹ הַיּוֹם אֶלָּא לְמָחָר, חָסֵר אַרְבַּע רִיבְבָן שֶׁאֵין מַקְרִיבִין אוֹתוֹ חַי אֶלָּא שָׁחוּט, חָסֵר אַרְבַּע רִיבְבָן שֶׁאֵין מַקְרִיבִין אוֹתוֹ כׇּל עִיקָּר.

**William Davidson Edition - English:**
The Gemara suggests a proof: **Come** and **hear that** which **Rav Yehuda says** that **Shmuel says:** The members **of** the **household of Rabbi** Yehuda HaNasi **were** required to **bring** as a present for the authorities **an ox of a fattener on their festival day. They deprived** themselves of **forty-thousand** dinars, i.e., they paid this sum as a bribe, to ensure **that they** would **not** have to **bring it** on **the** actual **day** of their festival, but **rather on the next day. They deprived** themselves again, i.e., they paid a further bribe, of another **forty-thousand** dinars, to ensure **that they** would **not** have to **bring it alive** but **rather slaughtered. They deprived** themselves again and paid yet another bribe of **forty-thousand** dinars to ensure **that they** would **not** have to **bring it at all.**


###### Avodah Zarah 16a:11
[Avodah Zarah 16a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:11)

מַאי טַעְמָא, לָאו מִשּׁוּם דִּלְמָא אָתֵי לְשַׁהוֹיֵי? וְלִיטַעְמָיךְ, שֶׁאֵין מַקְרִיבִין אוֹתוֹ הַיּוֹם אֶלָּא לְמָחָר — מַאי טַעְמָא? אֶלָּא, רַבִּי מִיעְקָר מִילְּתָא בָּעֵי, וְסָבַר: יִעֲקַר וְאָתֵי פּוּרְתָּא פּוּרְתָּא.

**William Davidson Edition - English:**
**What is the reason** that they paid a bribe to evade the responsibility of bringing a fattened ox to the authorities? **Is it not due to** the concern that **perhaps they will come to keep** the animal until it is fit for labor? The Gemara rejects this proof: **And according to your reasoning, what is the reason** that they paid a bribe to ensure **that they** would **not** have to **bring it** on **the day** of the festival, but **rather the next day? Rather,** it must be explained that **Rabbi** Yehuda HaNasi **wanted to abolish the matter** entirely, **and he reasoned:** It is best to **abolish** it **gradually, little** by **little,** and in this manner they ultimately had no obligation to bring the animal at all. Therefore, no proof can be brought from this incident with regard to the *halakha* of the sale of a fattened ox.


###### Avodah Zarah 16a:12
[Avodah Zarah 16a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:12)

וְכִי מְשַׁהֵי לֵיהּ בָּרֵיא וְעָבֵיד מְלָאכָה? אָמַר רַב אָשֵׁי: אָמַר לִי זְבִידָא בַּר תּוֹרָא, מְשַׁהֵינַן לֵיהּ וְעָבֵיד עַל חַד תְּרֵין.

**William Davidson Edition - English:**
It was stated that if a fattened ox is kept for a sufficient amount of time without fattening it will come to be included in the category of an animal that is fit for labor. Concerning this, the Gemara asks: **But** even **when** a fattened ox is **kept** until it is slim, does it become **healthy and able to perform labor? Rav Ashi said** that the expert in this matter, **Zevida, said to me: We keep a young ox** that has been fattened until it is slim, **and it performs twice** the work of other oxen.


###### Avodah Zarah 16a:13
[Avodah Zarah 16a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:13)

**מַתְנִי׳** אֵין מוֹכְרִין לָהֶם דּוּבִּין וַאֲרָיוֹת וְכׇל דָּבָר שֶׁיֵּשׁ בּוֹ נֶזֶק לָרַבִּים. אֵין בּוֹנִין עִמָּהֶם בָּסִילְקֵי, גַּרְדּוֹם, אִיצְטַדְיָיא, וּבִימָה, אֲבָל בּוֹנִין עִמָּהֶם בִּימוֹסְיָאוֹת וּבֵית מֶרְחֲצָאוֹת. הִגִּיעַ לְכִיפָּה שֶׁמַּעֲמִידִין בָּהּ עֲבוֹדָה זָרָה — אָסוּר לִבְנוֹת.

**William Davidson Edition - English:**
**MISHNA:** **One may not sell bears, or lions, or any item that can cause injury to the public, to** gentiles. **One may not build with them a basilica [*basileki*], a tribunal [*gardom*], a stadium [*itztadeyya*], or a platform. But one may build with them small platforms [*bimmusiot*] and bathhouses.** Even in this case, once **he reaches the arched chamber** in the bath **where** the gentiles **put up** objects of **idol worship, it is prohibited to build** it.


###### Avodah Zarah 16a:14
[Avodah Zarah 16a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:14)

**גְּמָ׳** אָמַר רַב חָנִין בַּר רַב חִסְדָּא, וְאָמְרִי לַהּ אָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: חַיָּה גַּסָּה הֲרֵי הִיא כִּבְהֵמָה דַּקָּה לְפִירְכּוּס, אֲבָל לֹא לִמְכִירָה.

**William Davidson Edition - English:**
**GEMARA:** **Rav Ḥanin bar Rav Ḥisda says, and some say Rav Ḥanan bar Rava says** that **Rav says:** The status of **a large beast is like** that of **small livestock with regard to a spasm [*lefirkus*],** i.e., the symptoms of vitality required at the time of slaughtering. If an animal in danger of dying was slaughtered but did not display any spasmodic movement when it was slaughtered, it is not kosher. If it did spasm after being slaughtered, its meat is kosher **But** its status is **not** the same as that of small livestock **with regard to** its **sale.** Rather it is considered like large livestock, and therefore its sale to gentiles is always prohibited.


###### Avodah Zarah 16a:15
[Avodah Zarah 16a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:15)

וַאֲנִי אוֹמֵר: אַף לִמְכִירָה, מָקוֹם שֶׁנָּהֲגוּ לִמְכּוֹר — מוֹכְרִין, שֶׁלֹּא לִמְכּוֹר — אֵין מוֹכְרִין.

**William Davidson Edition - English:**
Rav Ḥanan bar Rava added: This is the statement of Rav, **but I say** that **even with regard to** its **sale** a large beast is akin to small livestock. Therefore, in **a place where** the people **were accustomed to sell** large beasts, **one may sell** them, and in a place **where** the people were **not** accustomed **to sell** them, **one may not sell** them.


###### Avodah Zarah 16a:16
[Avodah Zarah 16a:16](https://torahapp.org/share/book/Avodah%20Zarah/r/16a:16)

תְּנַן: אֵין מוֹכְרִין לָהֶן דּוּבִּין וַאֲרָיוֹת וְלֹא כׇּל דָּבָר שֶׁיֵּשׁ בּוֹ נֶזֶק לָרַבִּים. טַעְמָא דְּאִית בֵּיהּ נֶזֶק לָרַבִּים, הָא לֵית בֵּיהּ נֶזֶק לָרַבִּים — שְׁרֵי! אָמַר רַבָּה בַּר עוּלָּא: בַּאֲרִי שָׁבוּר,

**William Davidson Edition - English:**
The Gemara raises an objection to Rav’s statement. **We learned** in the mishna: **One may not sell bears, or lions, or any item that can cause injury to the public, to** gentiles. The Gemara analyzes the mishna: **The reason that** these beasts cannot be sold to gentiles is because **they can cause injury to the public.** It may be inferred from here that another beast, which **does not cause injury to the public, is permitted** to be sold to gentiles. **Rabba bar Ulla says** in response: This mishna does not pose a problem for Rav, as he holds that it is referring **to a damaged lion,** which is not fit for labor;