## Avodah Zarah Daf 45b

###### Avodah Zarah 45b:1
[Avodah Zarah 45b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:1)

וְהָכָא בָּאִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ קָמִיפַּלְגִי, תַּנָּא קַמָּא סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — מוּתָּר, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר.

**William Davidson Edition - English:**
**And here, they disagree with regard to** the status of **a tree that one planted and** only **subsequently worshipped. The first *tanna* holds** that **a tree that one planted and subsequently worshipped** is **permitted, and Rabbi Yosei HaGelili holds** that **a tree that one planted and subsequently worshipped** is **forbidden.**


###### Avodah Zarah 45b:2
[Avodah Zarah 45b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:2)

מִמַּאי? מִדְּקָתָנֵי סֵיפָא: מִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה? מִפְּנֵי שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם, וְכֹל שֶׁיֵּשׁ בּוֹ תְּפִיסַת יְדֵי אָדָם אָסוּר. ״וְכֹל שֶׁיֵּשׁ בּוֹ תְּפִיסַת אָדָם״ לְאֵתוֹיֵי מַאי? לָאו לְאֵתוֹיֵי אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ?

**William Davidson Edition - English:**
The Gemara asks: **From where** does Rav Sheshet infer that Rabbi Yosei HaGelili holds that such a tree is forbidden? It is **from** the fact **that** the mishna **teaches** in **the last clause: For what reason** is **an *ashera* forbidden?** It is **because it** is the product of **human involvement** and did not grow by itself, **and** the *halakha* is that **anything that** is the product of **human involvement** is **forbidden. What is added** by the generalization: **And anything that** is the product of **human involvement** is forbidden? Is it **not** added **to include** the case of **a tree that one planted and subsequently worshipped?**


###### Avodah Zarah 45b:3
[Avodah Zarah 45b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:3)

וְאַף רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר, דְּתַנְיָא: רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, מִתּוֹךְ שֶׁנֶּאֱמַר: ״אֱלֹהֵיהֶם עַל הֶהָרִים״ — וְלֹא הֶהָרִים אֱלֹהֵיהֶם, ״אֱלֹהֵיהֶם עַל הַגְּבָעוֹת״ — וְלֹא גְּבָעוֹת אֱלֹהֵיהֶם, שׁוֹמֵעַ אֲנִי ״תַּחַת כׇּל עֵץ רַעֲנָן אֱלֹהֵיהֶם״ — וְלֹא רַעֲנָן אֱלֹהֵיהֶם?

**William Davidson Edition - English:**
The Gemara notes: **And Rabbi Yosei, son of Rabbi Yehuda, also holds** that **a tree that one planted and subsequently worshipped** is **forbidden. As it is taught** in a *baraita* with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): **Rabbi Yosei, son of Rabbi Yehuda, says: From that** which **is stated** in the verse: “You shall destroy…**their gods, upon the** high **mountains,”** from which the Sages derived: **But not the mountains** themselves that are **their gods,** and: “You shall destroy…**their gods…upon the hills,” but not** the **hills** themselves if they are **their gods, I** would **derive** from the next clause in the verse: **“Their gods…under every leafy tree,”** that the mitzva to destroy an object of idol worship does **not** apply to the **leafy** trees themselves that are **their gods.**


###### Avodah Zarah 45b:4
[Avodah Zarah 45b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:4)

תַּלְמוּד לוֹמַר: ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״.

**William Davidson Edition - English:**
Therefore, **the** next **verse states:** “And you shall break down their altars, and dash in pieces their pillars, **and burn their *asherim* with fire”** (Deuteronomy 12:3). Even a tree that was worshipped only after it was planted is forbidden.


###### Avodah Zarah 45b:5
[Avodah Zarah 45b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:5)

אֶלָּא ״תַּחַת כׇּל עֵץ רַעֲנָן״ לְמָה לִי? הָהוּא לְכִדְרַבִּי עֲקִיבָא הוּא דַּאֲתָא, דְּאָמַר רַבִּי עֲקִיבָא: אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ, כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֵּשׁ שָׁם עֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
**Rather,** if the trees themselves are forbidden, **why do I** need the phrase **“under every leafy tree”? That** phrase **comes to** teach a *halakha* **in accordance with** the opinion **of Rabbi Akiva; as Rabbi Akiva says: I will explain and decide** the matter **before you. Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there.** From the fact that Rabbi Yosei, son of Rabbi Yehuda, does not derive from the phrase “under every leafy tree” that a tree that was planted and only subsequently worshipped is still permitted, it is apparent that he holds that such a tree is forbidden. This is consistent with the opinion that Rav Sheshet ascribes to Rabbi Yosei HaGelili.


###### Avodah Zarah 45b:6
[Avodah Zarah 45b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:6)

וְרַבָּנַן, הַאי ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״ מַאי עָבְדִי לֵיהּ? מִיבְּעֵי לֵיהּ לְאִילָן שֶׁנְּטָעוֹ מִתְּחִילָּה לְכָךְ.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the Rabbis,** who maintain that a tree that was planted and subsequently worshipped is permitted, **what do they do with this** verse: **“And burn their *asherim* with fire”?** The Gemara answers: This verse **is necessary with regard to** the *halakha* of **a tree that was initially planted for that** idolatrous practice, which must be destroyed and from which deriving benefit is prohibited.


###### Avodah Zarah 45b:7
[Avodah Zarah 45b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:7)

וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי? הָכִי נָמֵי. אֶלָּא אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וַּאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״, אֵיזֶהוּ עֵץ שֶׁגִּידּוּעוֹ אָסוּר וְעִיקָּרוֹ מוּתָּר? הֱוֵי אוֹמֵר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ.

**William Davidson Edition - English:**
The Gemara asks: **But** doesn’t **Rabbi Yosei, son of Rabbi Yehuda, also require** this phrase **to** teach **this?** The Gemara answers. **Indeed,** he does. **Rather, from where does he** derive that **a tree that one planted and subsequently worshipped** is forbidden? **He derives it from** the following verse: “But so shall you deal with them: You shall break down their altars, and dash in pieces their pillars, **and hew down their *asherim*,** and burn their graven images with fire” (Deuteronomy 7:5). Now, **which is the tree whose trunk is forbidden but its root is permitted,** as the verse instructs one to hew it down? **You must say** that it is referring to **a tree that one planted and subsequently worshipped.**


###### Avodah Zarah 45b:8
[Avodah Zarah 45b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:8)

וְהָא ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״ קָא נָסֵיב לַהּ תַּלְמוּדָא!

**William Davidson Edition - English:**
The Gemara asks how that verse can be the source of the ruling of Rabbi Yosei, son of Rabbi Yehuda, for deeming forbidden a tree that was planted and only subsequently worshipped. **But doesn’t the *baraita*** state that he **adduces** the derivation prohibiting worshipped *ashera* trees from the verse: “And you shall break down their altars, and dash in pieces their pillars, **and burn their *asherim* with fire”?**


###### Avodah Zarah 45b:9
[Avodah Zarah 45b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:9)

אִילּוּ לֹא נֶאֱמַר קָאָמַר: אִילּוּ לֹא נֶאֱמַר ״תִּשְׂרְפוּן בָּאֵשׁ״, הָיִיתִי אוֹמֵר ״אֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ בְּאִילָן שֶׁנְּטָעוֹ מִתְּחִילָּה לְכָךְ, הַשְׁתָּא דִּכְתִיב ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״, אִיַּיתַּר לֵיהּ ״וַאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ לְאִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ.

**William Davidson Edition - English:**
The Gemara answers: By deriving this *halakha* from the verse: “And burn their *asherim* with fire,” Rabbi Yosei, son of Rabbi Yehuda, **is speaking** utilizing the style of: **If it were not stated.** The Gemara explains: **If** the verse: **“Burn** their *asherim* **with fire,” were not stated, I would have said** that the verse: “And **hew down their *asherim*,”** is referring **to a tree that was initially planted for** idol worship. **Now that it is written: “And burn their *asherim* with fire,”** the verse: **“And hew down their *asherim*,” is rendered superfluous** and is consequently interpreted as referring **to a tree that one planted and subsequently worshipped.** Therefore, it is ultimately this latter verse that serves as the source for the implied ruling of Rabbi Yosei, son of Rabbi Yehuda, that it is prohibited to derive benefit from such a tree.


###### Avodah Zarah 45b:10
[Avodah Zarah 45b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:10)

וְרַבָּנַן, הַאי ״וַאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ מַאי עָבְדִי לֵיהּ? לְכִדְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: גִּידּוּעֵי עֲבוֹדָה זָרָה קוֹדְמִין לְכִיבּוּשׁ אֶרֶץ יִשְׂרָאֵל, כִּיבּוּשׁ אֶרֶץ יִשְׂרָאֵל קוֹדֵם לְבִיעוּר עֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the Rabbis, what do they do with this** verse: **“And hew down their *asherim*”?** The Gemara answers: This verse is written in order **to** teach a *halakha* **in accordance with** the statement **of Rabbi Yehoshua ben Levi; as Rabbi Yehoshua ben Levi says: The felling of** trees dedicated to **idol worship precedes the conquering of** all of **Eretz Yisrael,** and **conquering Eretz Yisrael precedes the eradication of** all the objects of **idol worship.**


###### Avodah Zarah 45b:11
[Avodah Zarah 45b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:11)

דְּתָנֵי רַב יוֹסֵף: ״וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם״ וְהַנַּח, ״וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם״ וְהַנַּח.

**William Davidson Edition - English:**
**As Rav Yosef teaches** a *baraita*: The verse states: “And you shall break down their altars, and dash in pieces their pillars, and burn their *asherim* with fire.” Rav Yosef explains: **“And you shall break down their altars,” and leave** them, as the Torah does not prescribe that they be burned; **“and dash in pieces their pillars” and leave** them.


###### Avodah Zarah 45b:12
[Avodah Zarah 45b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:12)

וְהַנַּח, סָלְקָא דַּעְתָּךְ? שְׂרֵיפָה בָּעֵי! אָמַר רַב הוּנָא: רְדוֹף, וְאַחַר כָּךְ שְׂרוֹף.

**William Davidson Edition - English:**
The Gemara asks: **But does it enter your mind** that the Torah is instructing one to **leave** them alone? Doesn’t an object of idol worship **require burning,** as it says at the end of the verse: “And burn their *asherim* with fire”? **Rav Huna says: Pursue** the enemy **and then** return to **burn** them. Meaning, first smash their objects of idol worship, then conquer the land, and then return to burn the smashed items.


###### Avodah Zarah 45b:13
[Avodah Zarah 45b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:13)

וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, הַאי סְבָרָא מְנָא לֵיהּ? נָפְקָא לֵיהּ מְ״אַבֵּד תְּאַבְּדוּן״ — ״אַבֵּד״, וְאַחַר כָּךְ ״תְּאַבֵּדוּן״.

**William Davidson Edition - English:**
The Gemara asks: **And from where does Rabbi Yosei, son of Rabbi Yehuda,** derive **this opinion** about the order of priorities in the process of conquering Eretz Yisrael? The Gemara answers: **He derives it from** the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.” From the double-verb form of the directive **“you shall destroy [*abbed te’abedun*]”** he derives that there are two stages to the destruction of their gods: First **destroy** them **[*abbed*],** i.e., smash them; then go and conquer the land, **and** only **afterward you shall destroy [*te’abedun*]** them completely, i.e., burn or eradicate them.


###### Avodah Zarah 45b:14
[Avodah Zarah 45b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:14)

וְרַבָּנַן? הָא מִיבְּעֵי לֵיהּ לְעוֹקֵר עֲבוֹדָה זָרָה, שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ.

**William Davidson Edition - English:**
The Gemara asks: **And** what do **the Rabbis** derive from the double verb? The Gemara answers: **This** double verb **is necessary to** teach that when one **deracinates** an object of **idol worship, he needs to root out all traces of it.**


###### Avodah Zarah 45b:15
[Avodah Zarah 45b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:15)

וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, לְשָׁרֵשׁ אַחֲרֶיהָ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וְּאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא״.

**William Davidson Edition - English:**
The Gemara asks: **And from where does Rabbi Yosei, son of Rabbi Yehuda,** derive the obligation **to root out all traces of** idol worship? The Gemara answers: **He derives it from** the verse: “And you shall break down their altars, and dash in pieces their pillars, and burn their *asherim* with fire; and you shall hew down the graven images of their gods; **and you shall destroy their name out of that place”** (Deuteronomy 12:3).


###### Avodah Zarah 45b:16
[Avodah Zarah 45b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/45b:16)

וְרַבָּנַן? הַהוּא לְכַנּוֹת לָהּ שֵׁם, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִנַּיִן לְעוֹקֵר עֲבוֹדָה זָרָה שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ? תַּלְמוּד לוֹמַר: ״וְאִבַּדְתֶּם אֶת שְׁמָם״.

**William Davidson Edition - English:**
The Gemara asks: **And** what do **the Rabbis** derive from this verse? The Gemara answers: **That** verse teaches that it is a mitzva **to give** a derogatory **nickname to** an idol. **As it is taught** in a *baraita* that Rabbi Eliezer says: **From where** is it derived that when one **deracinates** an object of **idol worship, he needs to root out all traces of it? The verse states: “And you shall destroy their name** out of that place.”