## Avodah Zarah Daf 18b

###### Avodah Zarah 18b:1
[Avodah Zarah 18b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:1)

וּמִי יֵימַר דְּהָכִי אִיכָּא? אֲמַר לֵיהּ: הַשְׁתָּא חָזֵית. הֲווֹ הָנְהוּ כַּלְבֵי דַּהֲווֹ קָא אָכְלִי אִינָשֵׁי, שְׁקַל קָלָא שְׁדָא בְּהוּ. הֲווֹ קָאָתוּ לְמֵיכְלֵיהּ, אֲמַר: ״אֱלָהָא דְּמֵאִיר עֲנֵנִי!״, שַׁבְקוּהּ, וְיַהֲבַהּ לֵיהּ.

**William Davidson Edition - English:**
**And who can say that this is** the case, that I will be saved by this utterance? Rabbi Meir **said to him: You will now see. There were these** carnivorous **dogs that would devour people;** Rabbi Meir **took a clod** of earth, **threw** it **at them,** and when **they came to devour him, he said: God of Meir answer me!** The dogs then **left him** alone, **and** after seeing this the guard **gave** the daughter of Rabbi Ḥanina ben Teradyon **to** Rabbi Meir.


###### Avodah Zarah 18b:2
[Avodah Zarah 18b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:2)

לְסוֹף אִשְׁתְּמַע מִילְּתָא בֵּי מַלְכָּא, אַתְיוּהּ אַסְּקוּהּ לִזְקִיפָה. אֲמַר: ״אֱלָהָא דְּמֵאִיר עֲנֵנִי!״ אַחֲתוּהּ. אֲמַרוּ לֵיהּ: מַאי הַאי? אֲמַר לְהוּ: הָכִי הֲוָה מַעֲשֶׂה.

**William Davidson Edition - English:**
**Ultimately the matter was heard** in **the king’s court,** and the guard, who **was brought and taken to be hanged, said: God of Meir answer me!** They then **lowered him down,** as they were unable to hang him. **They said to him: What is this? He said to them: This was the incident** that occurred, and he proceeded to relate the entire story to them.


###### Avodah Zarah 18b:3
[Avodah Zarah 18b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:3)

אֲתוֹ חֲקַקוּ לִדְמוּתֵיהּ דְּרַבִּי מֵאִיר אַפִּיתְחָא דְרוֹמִי, אָמְרִי: כֹּל דְּחָזֵי לְפַרְצוּפָא הָדֵין לַיְיתֵיהּ. יוֹמָא חֲדָא חַזְיוּהִי, רְהוּט אַבָּתְרֵיהּ, רְהַט מִקַּמַּיְיהוּ, עָל לְבֵי זוֹנוֹת. אִיכָּא דְּאָמְרִי: בִּשּׁוּלֵי גוֹיִם חֲזָא, טְמַשׁ בְּהָא וּמְתַק בְּהָא. אִיכָּא דְּאָמְרִי: אֲתָא אֵלִיָּהוּ אִדְּמִי לְהוּ כְּזוֹנָה, כְּרַכְתֵּיהּ. אָמְרִי: חַס וְשָׁלוֹם, אִי רַבִּי מֵאִיר הֲוָה לָא הֲוָה עָבֵיד הָכִי.

**William Davidson Edition - English:**
**They** then **went** and **engraved the image of Rabbi Meir at the entrance of Rome** where it would be seen by everyone, and they **said: Anyone who sees** a man with **this face should bring him** here. **One day,** Romans **saw** Rabbi Meir and **ran after him,** and **he ran away from them** and **entered a brothel** to hide. **Some say** he then escaped capture because **he saw** food **cooked by gentiles** and **dipped [*temash*] this** finger **in** the food **and tasted** it **with that** other finger, and thereby fooled them into thinking that he was eating their food, which they knew Rabbi Meir would not do. And **some say** that he escaped detection because **Elijah came, appeared to them as a prostitute** and **embraced** Rabbi Meir. The Romans who were chasing him **said: Heaven forbid, if this were Rabbi Meir, he would not act** in **that** manner.


###### Avodah Zarah 18b:4
[Avodah Zarah 18b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:4)

קָם עֲרַק, אֲתָא לְבָבֶל. אִיכָּא דְּאָמְרִי: מֵהַאי מַעֲשֶׂה, וְאִיכָּא דְּאָמְרִי: מִמַּעֲשֶׂה דִּבְרוּרְיָא.

**William Davidson Edition - English:**
Rabbi Meir **arose, fled,** and **arrived in Babylonia.** The Gemara notes: **There are** those **who say** that he fled because **of this incident, and there are** those **who say** that he fled due to embarrassment **from the incident involving** his wife **Berurya.**


###### Avodah Zarah 18b:5
[Avodah Zarah 18b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:5)

תָּנוּ רַבָּנַן: הַהוֹלֵךְ לְאִיצְטָדִינִין וּלְכַרְקוֹם, וְרָאָה שָׁם אֶת הַנְּחָשִׁים וְאֶת הַחַבָּרִין, בּוּקְיוֹן וּמוּקְיוֹן וּמוּלְיוֹן וְלוּלְיוֹן, בְּלוּרִין סַלְגּוּרִין — הֲרֵי זֶה מוֹשַׁב לֵצִים, וַעֲלֵיהֶם הַכָּתוּב אוֹמֵר: ״אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ וְגוֹ׳ כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ״, הָא לָמַדְתָּ שֶׁדְּבָרִים הַלָּלוּ מְבִיאִין אֶת הָאָדָם לִידֵי בִּיטּוּל תּוֹרָה.

**William Davidson Edition - English:**
§ **The Sages taught:** With regard to **one who goes to stadiums [*le’itztadinin*]** where people are killed in contests with gladiators or beasts, **or to a camp of besiegers [*ulkharkom*]** where different forms of entertainment are provided for the besieging army, **and** he **sees there** the acts of **the diviners and those who cast spells,** or the acts of the clowns known as ***bukiyon*, or *mukiyon*, or *muliyon*, or *luliyon*,** or ***belurin*,** or ***salgurin*, this is** categorized as **“the seat of the scornful”; and with regard to** such places **the verse states: “Happy is the man that has not walked** in the council of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. **But his delight is in the Torah of the Lord”** (Psalms 1:1–2). **You learn** from here **that these matters bring a person to dereliction** of the study **of Torah,** since had he not sat in “the seat of the scornful,” he would delight in the study of Torah.


###### Avodah Zarah 18b:6
[Avodah Zarah 18b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:6)

וּרְמִינְהִי: לְאִיצְטָדִינִין מוּתָּר, מִפְּנֵי שֶׁצּוֹוֵחַ וּמַצִּיל, וּלְכַרְקוֹם מוּתָּר, מִפְּנֵי יִשּׁוּב מְדִינָה, וּבִלְבַד שֶׁלֹּא יִתְחַשֵּׁב עִמָּהֶם, וְאִם נִתְחַשֵּׁב עִמָּהֶם — אָסוּר. קַשְׁיָא אִיצְטְדִינִין אַאִיצְטָדִינִין, קַשְׁיָא כַּרְקוֹם אַכַּרְקוֹם!

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from another *baraita*: **One is permitted** to **go to stadiums, because he can scream and save** the life of a Jew who would otherwise be killed there; **and it is permitted** to go **to a camp of besiegers, because** at times one can provide for the public **welfare** by petitioning the besiegers and saving the residents of the **town, provided that he is not counted** as one **of them; but if he is counted** as one **of them, it is prohibited.** This is **difficult,** as there is a contradiction between the statement about attending **stadiums** in the first *baraita* and the statement **about** attending **stadiums** in the second *baraita*, and is similarly **difficult** as there is a contradiction between the statement about **a camp of besiegers** in the first *baraita* and the statement **about a camp of besiegers** in the second *baraita*.


###### Avodah Zarah 18b:7
[Avodah Zarah 18b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:7)

בִּשְׁלָמָא כַּרְקוֹם אַכַּרְקוֹם לָא קַשְׁיָא, כָּאן — בְּמִתְחַשֵּׁב עִמָּהֶן, כָּאן — בְּשֶׁאֵין מִתְחַשֵּׁב עִמָּהֶן, אֶלָּא אִיצְטָדִינִין אַאִיצְטָדִינִין קַשְׁיָא!

**William Davidson Edition - English:**
The Gemara continues: **Granted,** the apparent contradiction between one statement about **a camp of besiegers** and the other statement **about a camp of besiegers** is **not difficult,** as **here,** the first *baraita* is referring to a case **where he is counted** as one **of them,** and **there,** the second *baraita* is referring to a case **where he is not counted** as one **of them. But** with regard to the contradiction between the ruling about attending **stadiums** in the first *baraita* and the ruling **about** attending **stadiums** in the second *baraita*, it is **difficult.**


###### Avodah Zarah 18b:8
[Avodah Zarah 18b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:8)

תַּנָּאֵי הִיא, דְּתַנְיָא: אֵין הוֹלְכִין לְאִיצְטָדִינִין מִפְּנֵי ״מוֹשַׁב לֵצִים״, וְרַבִּי נָתָן מַתִּיר מִפְּנֵי שְׁנֵי דְבָרִים: אֶחָד, מִפְּנֵי שֶׁצּוֹוֵחַ וּמַצִּיל, וְאֶחָד, מִפְּנֵי שֶׁמֵּעִיד עֵדוּת אִשָּׁה לְהַשִּׂיאָהּ.

**William Davidson Edition - English:**
The Gemara answers: This issue **is** a dispute between ***tanna’im*, as it is taught** in a *baraita*: **One may not go to stadiums, because** they are considered **“the seat of the scornful.” And Rabbi Natan permits** attending stadiums **due to two** reasons; **one** is **because he can scream and save** the life of someone who would otherwise be killed, **and** the other **one** is **because** even if he cannot save the man’s life, **he can provide testimony** that **a woman’s** husband died, which will enable her **to marry** again.


###### Avodah Zarah 18b:9
[Avodah Zarah 18b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:9)

תָּנוּ רַבָּנַן: אֵין הוֹלְכִין לְטֵרַטְיָאוֹת וּלְקִרְקְסִיאוֹת, מִפְּנֵי שֶׁמְּזַבְּלִין שָׁם זִיבּוּל לַעֲבוֹדָה זָרָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: מָקוֹם שֶׁמְּזַבְּלִין — אָסוּר מִפְּנֵי חֲשַׁד עֲבוֹדָה זָרָה, וּמָקוֹם שֶׁאֵין מְזַבְּלִין שָׁם — אָסוּר מִפְּנֵי ״מוֹשַׁב לֵצִים״.

**William Davidson Edition - English:**
**The Sages taught: One may not go to theaters [*letarteiot*] or circuses [*ulkirkaseiot*] because they sacrifice offerings there to** objects of **idol worship;** this is **the statement of Rabbi Meir. And the Rabbis say: It is prohibited** to go to **a place where they sacrifice** offerings, **due to a suspicion of idol worship, and it is** also **prohibited** to go to **a place where they do not sacrifice** offerings, **due to** it being considered **“the seat of the scornful.”**


###### Avodah Zarah 18b:10
[Avodah Zarah 18b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:10)

מַאי בֵּינַיְיהוּ? אָמַר רַבִּי חֲנִינָא מִסּוּרָא: נָשָׂא וְנָתַן אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between** the opinion of the Rabbis and that of Rabbi Meir? After all, according to both opinions it is prohibited to attend theaters or circuses. **Rabbi Ḥanina of Sura said:** The difference **between them** arises in the case of one who **engaged in business** there. According to Rabbi Meir, the profits are forbidden as the proceeds of idol worship, as Rabbi Meir maintains that the gentiles certainly worship idols at theaters or circuses. Conversely, according to the Rabbis, the profits are forbidden only if it is established that they worshipped idols there.


###### Avodah Zarah 18b:11
[Avodah Zarah 18b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:11)

דְּרָשׁ רַבִּי שִׁמְעוֹן בֶּן פַּזִּי: מַאי דִּכְתִיב ״אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב״? וְכִי מֵאַחַר שֶׁלֹּא הָלַךְ, הֵיכָן עָמַד? וּמֵאַחַר שֶׁלֹּא עָמַד, הֵיכָן יָשַׁב? וּמֵאַחַר שֶׁלֹּא יֵשֵׁב, הֵיכָן לָץ?

**William Davidson Edition - English:**
§ Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. **Rabbi Shimon ben Pazi taught: What** is the meaning of that **which is written: “Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful”** (Psalms 1:1)? **Since he did not walk** in the counsel of the wicked, **how** could **he stand** with them? **And since he did not stand, how** could **he sit** with them? **And since he did not sit** with them, **how** could **he** have **scorned?** Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner.


###### Avodah Zarah 18b:12
[Avodah Zarah 18b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:12)

אֶלָּא לוֹמַר לָךְ, שֶׁאִם הָלַךְ — סוֹפוֹ לַעֲמוֹד, וְאִם עָמַד — סוֹפוֹ לֵישֵׁב, וְאִם יָשַׁב — סוֹפוֹ לָלוּץ, וְאִם לָץ — עָלָיו הַכָּתוּב אוֹמֵר: ״אִם חָכַמְתָּ חָכַמְתָּ לָּךְ וְאִם לַצְתָּ לְבַדְּךָ תִשָּׂא״.

**William Davidson Edition - English:**
**Rather,** the verse serves **to say to you that if he walked** with the wicked, **he will ultimately stand** with them. **And if he stood** with them, **he will ultimately sit** in their company, **and if he sat, he will ultimately scorn** along with them. **And if he scorned, the verse says about him: “If you are wise, you are wise for yourself; and if you scorn, you alone shall bear it”** (Proverbs 9:12).


###### Avodah Zarah 18b:13
[Avodah Zarah 18b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:13)

אָמַר רַבִּי אֱלִיעֶזֶר: כׇּל הַמִּתְלוֹצֵץ יִסּוּרִין בָּאִין עָלָיו, שֶׁנֶּאֱמַר: ״וְעַתָּה אַל תִּתְלוֹצָצוּ פֶּן יֶחְזְקוּ מוֹסְרֵיכֶם״. אֲמַר לְהוּ רָבָא לְרַבָּנַן: בְּמָטוּתָא בָּעֵינָא מִינַּיְיכוּ דְּלָא תִּתְלוֹצְצוּ, דְּלָא לֵיתוֹ עֲלַיְיכוּ יִסּוּרִין.

**William Davidson Edition - English:**
**Rabbi Eliezer says:** Concerning **anyone who scoffs, suffering will befall him, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong”** (Isaiah 28:22). Similarly, **Rava said to the Sages** who were sitting before him: **Please, I ask of you that you not scoff, so that suffering will not befall you.**


###### Avodah Zarah 18b:14
[Avodah Zarah 18b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:14)

אָמַר רַב קַטִּינָא: כָּל הַמִּתְלוֹצֵץ מְזוֹנוֹתָיו מִתְמַעֲטִין, שֶׁנֶּאֱמַר: ״מָשַׁךְ יָדוֹ אֶת לֹצְצִים״. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל הַמִּתְלוֹצֵץ נוֹפֵל בְּגֵיהִנָּם, שֶׁנֶּאֱמַר: ״זֵד יָהִיר לֵץ שְׁמוֹ עוֹשֶׂה בְּעֶבְרַת זָדוֹן״, וְאֵין עֶבְרָה אֶלָּא גֵּיהִנָּם, שֶׁנֶּאֱמַר: ״יוֹם עֶבְרָה הַיּוֹם הַהוּא״.

**William Davidson Edition - English:**
**Rav Ketina says:** Concerning **anyone who scoffs, his sustenance is lessened, as it is stated: “He stretches out his hand with scorners”** (Hosea 7:5), meaning that God withdraws His providence from scoffers and does not provide for them. **Rabbi Shimon ben Lakish says: Anyone who scoffs falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath”** (Proverbs 21:24). **And wrath** means **nothing other than Gehenna, as it is stated** with regard to the Day of Judgment: **“That day is a day of wrath”** (Zephaniah 1:15).


###### Avodah Zarah 18b:15
[Avodah Zarah 18b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:15)

אָמַר רַבִּי אוֹשַׁעְיָא: כׇּל הַמִּתְיַיהֵר נוֹפֵל בְּגֵיהִנָּם, שֶׁנֶּאֱמַר: ״זֵד יָהִיר לֵץ שְׁמוֹ עוֹשֶׂה בְּעֶבְרַת זָדוֹן״, וְאֵין עֶבְרָה אֶלָּא גֵּיהִנָּם, שֶׁנֶּאֱמַר: ״יוֹם עֶבְרָה הַיּוֹם הַהוּא״. אָמַר רַבִּי חֲנִילַאי בַּר חֲנִילַאי: כׇּל הַמִּתְלוֹצֵץ גּוֹרֵם כְּלָיָיה לָעוֹלָם, שֶׁנֶּאֱמַר: ״וְעַתָּה אַל תִּתְלוֹצָצוּ פֶּן יֶחְזְקוּ מוֹסְרֵיכֶם כִּי כָלָה וְנֶחֱרָצָה שָׁמַעְתִּי״.

**William Davidson Edition - English:**
**Rabbi Oshaya says,** based on the same verse: **Anyone who is haughty falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath”** (Proverbs 21:24). **And wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath”** (Zephaniah 1:15). **Rabbi Ḥanilai bar Ḥanilai says: Anyone who scoffs causes extermination** to be wrought **upon the world, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong; for an extermination wholly determined have I heard** from the Lord, the God of hosts, upon the whole land” (Isaiah 28:22).


###### Avodah Zarah 18b:16
[Avodah Zarah 18b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:16)

אָמַר רַבִּי אֱלִיעֶזֶר: קָשָׁה הִיא שֶׁתְּחִילָּתוֹ יִסּוּרִין וְסוֹפוֹ כְּלָיָיה. דָּרַשׁ רַבִּי שִׁמְעוֹן בֶּן פַּזִּי: ״אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ״ לְטֵרַטְיָאוֹת וּלְקִרְקְסִיאוֹת שֶׁל גּוֹיִם, ״וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד״ — זֶה שֶׁלֹּא עָמַד בְּקִנִגְיוֹן, ״וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב״ — שֶׁלֹּא יָשַׁב בְּתַחְבּוּלוֹת.

**William Davidson Edition - English:**
**Rabbi Eliezer says:** Scoffing **is a severe** sin, **as at first** one is punished with **suffering, and ultimately** one is punished with **extermination. Rabbi Shimon ben Pazi taught: “Happy is the man that has not walked** in the counsel of the wicked,” this is referring **to** the **theaters and circuses of gentiles; “nor stood in the way of sinners,” this** is referring to **one who has not stood** as an observer **at bestial contests [*bekinigiyyon*]; “nor sat in the seat of the scornful,”** this is referring to **one who has not sat in the bad company** of people who engage in scoffing and jeering.


###### Avodah Zarah 18b:17
[Avodah Zarah 18b:17](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:17)

שֶׁמָּא יֹאמַר אָדָם: הוֹאִיל וְלֹא הָלַכְתִּי לְטֵרַטְיָאוֹת וּלְקִרְקְסִיאוֹת וְלֹא עָמַדְתִּי בְּקִנִגְיוֹן, אֵלֵךְ וְאֶתְגָּרֶה בְּשֵׁינָה, תַּלְמוּד לוֹמַר: ״וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה״.

**William Davidson Edition - English:**
**Lest a person say: Since I did not go to theaters and circuses, and did not stand in bestial contests, I will go and indulge in sleep, the verse states: “And he meditates in His law day and night”** (Psalms 1:2). This demonstrates that it is not sufficient simply to avoid transgressions; rather, it is necessary to engage actively in Torah study.


###### Avodah Zarah 18b:18
[Avodah Zarah 18b:18](https://torahapp.org/share/book/Avodah%20Zarah/r/18b:18)

אָמַר רַב שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: ״אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים״ — זֶה

**William Davidson Edition - English:**
§ The Gemara relates an alternative homiletic interpretation of the verse discussed above. **Rav Shmuel bar Naḥmani says** that **Rabbi Yonatan says: “Happy is the man that has not walked in the counsel of the wicked”** (Psalms 1:1); **this**