## Avodah Zarah Daf 41a

###### Avodah Zarah 41a:1
[Avodah Zarah 41a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:1)

אָמַר רַבָּה: מַחְלוֹקֶת בְּשֶׁל כְּפָרִים, אֲבָל בְּשֶׁל כְּרַכִּים — דִּבְרֵי הַכֹּל מוּתָּרִין, מַאי טַעְמָא? לְנוֹי עָבְדִי לְהוּ.

**William Davidson Edition - English:**
**Rabba says:** The **dispute** between Rabbi Meir and the Rabbis is only **with regard to** statues that are erected **in villages. But with regard to** those that are erected **in cities, all agree** that they **are permitted,** i.e., that it is permitted to derive benefit from them. **What is the reason?** It is because they were **fashioned for ornamental** purposes and not for worship.


###### Avodah Zarah 41a:2
[Avodah Zarah 41a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:2)

וְדִכְפָרִים, מִי אִיכָּא לְמַאן דְּאָמַר לְנוֹי קָעָבְדִי לְהוּ? דִּכְפָרִים וַדַּאי לְמִיפְלְחִינְהוּ עָבְדִי לְהוּ!

**William Davidson Edition - English:**
The Gemara asks: **But** with regard to those erected **in villages, is there anyone who says** that **they are fashioned for ornamental** purposes? Those **in villages were certainly fashioned for** idol **worship.** How, then, can the Rabbis maintain that such statues are permitted?


###### Avodah Zarah 41a:3
[Avodah Zarah 41a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:3)

אֶלָּא אִי אִתְּמַר, הָכִי אִתְּמַר: אָמַר רַבָּה: מַחְלוֹקֶת בְּשֶׁל כְּרַכִּים, אֲבָל בְּשֶׁל כְּפָרִים — דִּבְרֵי הַכֹּל אֲסוּרִים.

**William Davidson Edition - English:**
The Gemara answers: **Rather, if** such a distinction **was stated, this** is what **was stated: Rabba says** that the **dispute** between Rabbi Meir and the Rabbis is only **with regard to** statues that are erected **in cities,** where they may have been fashioned simply for ornamental purposes. **But with regard to** those erected **in villages, all agree** that they are used for idol worship and are therefore **forbidden.**


###### Avodah Zarah 41a:4
[Avodah Zarah 41a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:4)

וַחֲכָמִים אוֹמְרִים: אֵינָן אֲסוּרִין וְכוּ׳. מַקֵּל — שֶׁרוֹדֶה אֶת עַצְמוֹ תַּחַת כָּל הָעוֹלָם כּוּלּוֹ כְּמַקֵּל, צִפּוֹר — שֶׁתּוֹפֵשׂ אֶת עַצְמוֹ תַּחַת כָּל הָעוֹלָם כּוּלּוֹ כְּצִפּוֹר, כַּדּוּר — שֶׁתּוֹפֵשׂ אֶת עַצְמוֹ תַּחַת כָּל הָעוֹלָם כּוּלּוֹ כְּכַדּוּר.

**William Davidson Edition - English:**
§ The mishna teaches: **And the Rabbis say:** The **only** statues that are **forbidden** are: Any statue that has in its hand a staff, or a bird, or an orb, as these are indications that this statue is designated for idolatry. The Gemara explains that each of these items symbolizes the statue’s supposed divinity, indicating its dominion over the world: **A staff** symbolizes dominion **as** the idol **rules itself under the entire world,** i.e., it rules the entire world, **like** one rules over an animal with **a staff. A bird** symbolizes dominion **as** the idol **grasps itself under the entire world,** i.e., it grasps the entire world, **as** one grasps **a bird** in his hand. **An orb** symbolizes dominion **as** the idol **grasps itself under the entire world,** i.e., it grasps the entire world, **as** one grasps **a ball** in his hand.


###### Avodah Zarah 41a:5
[Avodah Zarah 41a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:5)

תָּנָא, הוֹסִיפוּ עֲלֵיהֶן: סַיִיף, עֲטָרָה, וְטַבַּעַת.

**William Davidson Edition - English:**
The Sages **taught** in the *Tosefta* (6:1) that **they added** the following **to** the list of items that, when added to a statue, indicate that it is worshipped as an idol: **A sword** in its hand, **a crown** on its head, **and a ring** on its finger.


###### Avodah Zarah 41a:6
[Avodah Zarah 41a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:6)

סַיִיף — מֵעִיקָּרָא סְבוּר לִסְטִים בְּעָלְמָא, וּלְבַסּוֹף סְבוּר שֶׁהוֹרֵג אֶת עַצְמוֹ תַּחַת כָּל הָעוֹלָם כּוּלּוֹ.

**William Davidson Edition - English:**
The Gemara explains why these items were initially believed to be insignificant and were later understood as symbolizing idol worship. With regard to a statue holding **a sword,** the Sages **initially thought** that this **merely** indicates that it is a statue of **a bandit. But in the end they reasoned that** it symbolizes the notion that the idol has the power to **kill itself under the whole world,** i.e., to kill the entire world.


###### Avodah Zarah 41a:7
[Avodah Zarah 41a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:7)

עֲטָרָה — מֵעִיקָּרָא סְבוּר גָּדֵיל כְּלִילֵי בְּעָלְמָא, וּלְבַסּוֹף סְבוּר כַּעֲטָרָה לַכֶּלֶב. טַבַּעַת — מֵעִיקָּרָא סְבוּר אִישְׁתְּיָימָא בְּעָלְמָא, וּלְבַסּוֹף סְבוּר שֶׁחוֹתֵם אֶת עַצְמוֹ תַּחַת כָּל הָעוֹלָם כּוּלּוֹ לְמִיתָה.

**William Davidson Edition - English:**
With regard to **a crown,** the Sages **initially thought** that it is **merely a woven wreath. But in the end they reasoned** that it is **like the crown of a king.** With regard to **a ring,** the Sages **initially thought** that this **merely** symbolizes **the bearer of a signet ring [*ishtayema*]. But in the end they reasoned that** it is symbolic of the idol’s supposed ability to **seal its** fate **under the whole world,** i.e., to seal the fate of the entire world, **for death.**


###### Avodah Zarah 41a:8
[Avodah Zarah 41a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:8)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כּוּ׳. תָּנָא: אֲפִילּוּ צְרוֹר, אֲפִילּוּ קֵיסָם.

**William Davidson Edition - English:**
§ The mishna teaches that **Rabban Shimon ben Gamliel** says: It is prohibited to derive benefit even from any statue that has any item whatsoever in its hand. The Sages **taught** in a *baraita*: It is prohibited to derive benefit from a statue **even** if it is merely holding **a stone,** or **even a twig.**


###### Avodah Zarah 41a:9
[Avodah Zarah 41a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:9)

בָּעֵי רַב אָשֵׁי: תָּפַשׂ בְּיָדוֹ צוֹאָה, מַהוּ? מִי אָמְרִינַן כּוּלֵּי עָלְמָא זִילוּ בְּאַפֵּיהּ כִּי צוֹאָה, אוֹ דִילְמָא הוּא מִיהוּ דְּזִיל בְּאַפֵּי כּוּלֵּי עָלְמָא כְּצוֹאָה? תֵּיקוּ.

**William Davidson Edition - English:**
**Rav Ashi raises a dilemma:** If the idol **is grasping excrement in its hand, what is** the *halakha*? Is this meant to honor the statue, indicating that it is an object of idol worship? **Do we say** that the statue is forbidden, as this indicates that **the entire world is inferior to it like excrement, or perhaps** does this indicate that the idol itself **is inferior to the entire world like excrement?** The Gemara concludes: The question **shall stand** unresolved.


###### Avodah Zarah 41a:10
[Avodah Zarah 41a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:10)

**מַתְנִי׳** הַמּוֹצֵא שִׁבְרֵי צְלָמִים, הֲרֵי אֵלּוּ מוּתָּרִין. מָצָא תַּבְנִית יָד אוֹ תַּבְנִית רֶגֶל, הֲרֵי אֵלּוּ אֲסוּרִין, מִפְּנֵי שֶׁכַּיּוֹצֵא בָּהֶן נֶעֱבָד.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who finds** unidentifiable **fragments of statues, these are permitted,** i.e., one may derive benefit from them. If one **found** an object in **the figure of a hand or** in **the figure of a foot, these are forbidden, as** objects **similar to those are worshipped.**


###### Avodah Zarah 41a:11
[Avodah Zarah 41a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:11)

**גְּמָ׳** אָמַר שְׁמוּאֵל: אֲפִילּוּ שִׁבְרֵי עֲבוֹדָה זָרָה. וְהָאֲנַן תְּנַן: שִׁבְרֵי צְלָמִים!

**William Davidson Edition - English:**
**GEMARA:** **Shmuel says:** It is permitted to derive benefit **even** from **fragments of** objects that have been seen used in **idol worship.** The Gemara asks: **But didn’t we learn** in the mishna that **fragments of** nondescript **statues** are permitted? This indicates that it is prohibited to derive benefit from fragments of idols that were known to be worshipped.


###### Avodah Zarah 41a:12
[Avodah Zarah 41a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:12)

הוּא הַדִּין דַּאֲפִילּוּ שִׁבְרֵי עֲבוֹדָה זָרָה, וְהָא דְּקָתָנֵי שִׁבְרֵי צְלָמִים — מִשּׁוּם דְּקָבָעֵי לְמִיתְנֵא סֵיפָא: מָצָא תַּבְנִית יָד תַּבְנִית רֶגֶל — הֲרֵי אֵלּוּ אֲסוּרִין, מִפְּנֵי שֶׁכַּיּוֹצֵא בָּהֶן נֶעֱבָד.

**William Davidson Edition - English:**
The Gemara answers: The mishna means that fragments of statues are permitted, and **the same is true even** of **fragments** of objects **of idol worship. And that which is taught** in the mishna: **Fragments of statues,** is not meant to exclude fragments of idols. Rather, this expression is used **because** the mishna **sought to teach** in **the last clause:** If one **found** an object in **the figure of a hand** or in **the figure of a foot, these are forbidden,** even if they are not known to be objects of idol worship, **as** objects **similar to those are worshipped.** If the first clause in the mishna had referred to fragments of idols, it would have been inferred that the latter clause was referring specifically to the figure of a hand or foot that was known to have been worshipped, and that otherwise such figures would not be forbidden.


###### Avodah Zarah 41a:13
[Avodah Zarah 41a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/41a:13)

תְּנַן: מָצָא תַּבְנִית יָד תַּבְנִית רֶגֶל — הֲרֵי אֵלּוּ אֲסוּרִין, מִפְּנֵי שֶׁכַּיּוֹצֵא בּוֹ נֶעֱבָד. אַמַּאי?

**William Davidson Edition - English:**
**We learned** in the mishna: If one **found** an object in **the figure of a hand** or in **the figure of a foot, these are forbidden, as** objects **similar to those are worshipped.** The Gemara asks: **Why?**