## Avodah Zarah Daf 48a

###### Avodah Zarah 48a:1
[Avodah Zarah 48a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:1)

**מַתְנִי׳** שָׁלֹשׁ אֲשֵׁרוֹת הֵן — אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה, הֲרֵי זוֹ אֲסוּרָה. גִּידְּעוֹ וּפִיסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה וְהֶחְלִיף — נוֹטֵל מַה שֶׁהֶחְלִיף. הֶעֱמִיד תַּחְתֶּיהָ עֲבוֹדָה זָרָה וּנְטָלָהּ — הֲרֵי זוֹ מוּתֶּרֶת.

**William Davidson Edition - English:**
**MISHNA:** **There are three** types of **trees** that were used as part of idolatrous rites **[*ashera*]: A tree that one initially planted for the sake of idol worship is forbidden,** and one may not derive benefit from any part of the tree. If one **lopped** off part of the trunk of a tree **or trimmed** its branches **for the sake of idol worship,** i.e., to worship that which would regrow there, **and** the tree’s trunk or limbs **regrew, one removes that which has regrown** and burns it. The remainder of the tree is then permitted. If one **erected** an object of **idol worship beneath** a tree **and** subsequently **removed it, it is permitted** to derive benefit from the tree.


###### Avodah Zarah 48a:2
[Avodah Zarah 48a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:2)

**גְּמָ׳** אָמְרִי דְּבֵי רַבִּי יַנַּאי: וְהוּא שֶׁהִבְרִיךְ וְהִרְכִּיב בְּגוּפוֹ שֶׁל אִילָן.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if one lopped off or trimmed a tree’s branches for the sake of idol worship and it regrew, the tree is permitted upon the removal of the new growth. The Sages of **the school of Rabbi Yannai say: And** this **is** the *halakha* only **when one sank** the shoot of a vine into the ground **or grafted onto** the trunk of **the tree itself.**


###### Avodah Zarah 48a:3
[Avodah Zarah 48a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:3)

וְהָאֲנַן ״גִּידְּעוֹ וּפִיסְּלוֹ״ תְּנַן!

**William Davidson Edition - English:**
The Gemara asks: **But didn’t we learn** that if he **lopped** off part of the trunk **or trimmed** the tree’s branches, the growth is forbidden? In order to render a tree forbidden, according to the Sages of the school of Rabbi Yannai, the act dedicated to idol worship must be sinking or grafting, which are tantamount to replanting the entire tree. The mishna indicates that even cutting off part of a tree renders the new growth forbidden.


###### Avodah Zarah 48a:4
[Avodah Zarah 48a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:4)

אֶלָּא כִּי אִיתְּמַר דְּרַבִּי יַנַּאי, לְעִנְיַן בִּיטּוּל אִיתְּמַר, דְּאַף עַל גַּב דְּהִבְרִיךְ וְהִרְכִּיב בְּגוּפוֹ שֶׁל אִילָן, כִּי נָטַל מַה שֶּׁהֶחְלִיף — שַׁפִּיר דָּמֵי, דְּמַהוּ דְּתֵימָא: כֵּיוָן דְּהִבְרִיךְ וְהִרְכִּיב בְּגוּפוֹ שֶׁל אִילָן כְּאִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה דָּמֵי, וְלִיתְּסַר כּוּלַּהּ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **Rather, when** the statement of the Sages of the school **of Rabbi Yannai was stated,** it **was stated with regard to** the **revocation** of the idolatrous status. What they meant to say was **that even if one sank** the shoot of a vine into the ground **or grafted onto the tree itself,** effecting a more significant change, nevertheless, **when one removes that which has regrown,** the tree is **permitted. As, lest you say** that **since one sank** the shoot of a vine into the ground **or grafted onto the tree itself, it is similar to a tree that one initially planted** for idol worship **and the entire** tree **should be forbidden,** the Sages of the school of Rabbi Yannai counter this and **teach us** that even in this case the tree is permitted when that which has regrown is removed.


###### Avodah Zarah 48a:5
[Avodah Zarah 48a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:5)

אָמַר שְׁמוּאֵל: הַמִּשְׁתַּחֲוֶה לְאִילָן, (תּוֹסֶפְתֵּיהּ) [תּוֹסַפְתּוֹ] אֲסוּרָה. מֵתִיב רַבִּי אֶלְעָזָר: גִּידְּעוֹ וּפִיסְּלוֹ לַעֲבוֹדָה זָרָה וְהֶחְלִיף — נוֹטֵל מַה שֶׁהֶחְלִיף. גִּידְּעוֹ וּפִיסְּלוֹ — אִין, לֹא גִּידְּעוֹ וּפִיסְּלוֹ — לֹא!

**William Davidson Edition - English:**
**Shmuel says:** In the case of **one who bows to a tree, its additional** subsequent growth is **forbidden. Rabbi Elazar raises an objection** from the mishna: If one **lopped or trimmed** the tree **for** the sake of **idol worship and** the tree’s trunk or limbs **regrew, one removes that which has regrown** and burns it. This indicates that if one **lopped or trimmed it** the additional growth **is** forbidden, but if one **did not lop or trim it,** even if one bowed to the tree, the growth is **not** forbidden.


###### Avodah Zarah 48a:6
[Avodah Zarah 48a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:6)

אָמַר לְךָ שְׁמוּאֵל: הָא מַנִּי? רַבָּנַן הִיא, וּשְׁמוּאֵל דְּאָמַר כְּרַבִּי יוֹסֵי בַּר יְהוּדָה, דְּאָמַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר.

**William Davidson Edition - English:**
The Gemara answers that **Shmuel** could **say to you:** In accordance with **whose** opinion **is this** mishna? **It is** in accordance with the opinion of **the Rabbis,** who maintain that a tree that was planted and only subsequently worshipped is permitted, as it was not initially planted for idol worship. **And Shmuel says** his statement **in accordance with** the opinion of **Rabbi Yosei bar Yehuda, who says** that **a tree that one planted and subsequently worshipped** is **forbidden.** Accordingly, bowing to a tree renders its subsequent growth forbidden.


###### Avodah Zarah 48a:7
[Avodah Zarah 48a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:7)

מַתְקֵיף לַהּ רַב אָשֵׁי: מִמַּאי דְּרַבִּי יוֹסֵי בַּר יְהוּדָה וְרַבָּנַן בְּתוֹסֶפֶת פְּלִיגִי? דִּלְמָא תּוֹסֶפֶת לְדִבְרֵי הַכֹּל אָסוּר, וּבְעִיקָּרוֹ פְּלִיגִי.

**William Davidson Edition - English:**
**Rav Ashi objects to this** answer: **From where** is it derived **that Rabbi Yosei bar Yehuda and the Rabbis disagree with regard to additional** growth? **Perhaps all agree** that **additional** growth after the tree was worshipped is **forbidden, and they disagree** only **with regard to its trunk.**


###### Avodah Zarah 48a:8
[Avodah Zarah 48a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:8)

דְּרַבִּי יוֹסֵי בַּר יְהוּדָה סָבַר: עִיקָּרוֹ נָמֵי אָסוּר, דִּכְתִיב: ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״, וְרַבָּנַן סָבְרִי: עִיקַּר אִילָן שְׁרֵי, דִּכְתִיב: ״וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן״. אֵיזֶהוּ אִילָן שֶׁגִּידּוּעוֹ אָסוּר וְעִיקָּרוֹ שְׁרֵי? הֱוֵי אוֹמֵר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ!

**William Davidson Edition - English:**
The Gemara explains what the nature of this dispute would be: **As Rabbi Yosei bar Yehuda maintains** that **its trunk is also forbidden, as it is written:** “And you shall break down their altars, and dash in pieces their pillars, **and burn their *asherim* with fire”** (Deuteronomy 12:3). Burning with fire destroys the whole tree, which indicates that the entire tree is forbidden, including its trunk. **And the Rabbis maintain** that **the trunk of the tree** is **permitted, as it is written:** “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). **Which is the tree whose hewn part** is **forbidden, but its trunk** is **permitted? You must say** it is **a tree that one planted and subsequently worshipped.**


###### Avodah Zarah 48a:9
[Avodah Zarah 48a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:9)

וְכִי תֵּימָא: הָא דְּלָא מְתָרְצִינַן הָכִי — אֵיפוֹךְ רַבָּנַן לִדְרַבִּי יוֹסֵי בַּר יְהוּדָה, וּדְרַבִּי יוֹסֵי בַּר יְהוּדָה לְרַבָּנַן!

**William Davidson Edition - English:**
**And if you would say that we did not explain** their opinions **in this manner** previously (45b), as the source given there for the opinion of Rabbi Yosei bar Yehuda is the same verse given here as the source for the opinion of the Rabbis, simply **reverse** the explanation given there to match the one given here. The verse cited there as the source for the opinion of **the Rabbis,** namely, “and burn their *asherim* with fire,” should instead be considered the source **for** the opinion **of Rabbi Yosei bar Yehuda,** who deems even the trunk of a subsequently worshipped tree forbidden. **And** the verse cited there as the source for the opinion **of Rabbi Yosei bar Yehuda,** namely, “and hew down their *asherim*,” should instead be considered the source **for** the opinion of **the Rabbis** that only subsequent growth is forbidden.


###### Avodah Zarah 48a:10
[Avodah Zarah 48a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:10)

אִם כֵּן, גִּידְּעוֹ וּפִיסְּלוֹ, מַאן קָתָנֵי לַהּ? לָא רַבָּנַן וְלָא רַבִּי יוֹסֵי בַּר יְהוּדָה! אִי רַבָּנַן — בְּלֹא גִּידְּעוֹ וּפִיסְּלוֹ נָמֵי תּוֹסֶפֶת אֲסוּרָה, אִי רַבִּי יוֹסֵי בַּר יְהוּדָה — עִיקַּר אִילָן נָמֵי אָסוּר!

**William Davidson Edition - English:**
The Gemara rejects Rav Ashi’s suggestion: It cannot be that all agree that additional growth is forbidden when a tree is planted and subsequently worshipped, because **if so, who teaches** the mishna that says that the tree is forbidden when one **lopped it or trimmed it?** It is **neither the Rabbis nor Rabbi Yosei bar Yehuda. If** one were to say that **the Rabbis** teach it, this cannot be, as they maintain that **even in** a case where one **did not lop it or trim it,** but simply bowed to it, the **additional** growth is **forbidden. If** one were to say that **Rabbi Yosei bar Yehuda** teaches the mishna, this cannot be, as he maintains that **even the trunk of the tree** is **forbidden** after it has been worshipped, and not just the subsequent growth.


###### Avodah Zarah 48a:11
[Avodah Zarah 48a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:11)

אִי בָּעֵית אֵימָא רַבָּנַן, וְאִי בָּעֵית אֵימָא רַבִּי יוֹסֵי בַּר יְהוּדָה. אִי בָּעֵית אֵימָא רַבִּי יוֹסֵי בַּר יְהוּדָה — כִּי קָאָמַר רַבִּי יוֹסֵי בַּר יְהוּדָה בְּלֹא גִּידְּעוֹ וּפִיסְּלוֹ עִיקַּר אִילָן אָסוּר בִּסְתָמָא, אֲבָל גִּידְּעוֹ וּפִיסְּלוֹ — גַּלִּי אַדַּעְתֵּיהּ דִּבְתוֹסֶפֶת נִיחָא לֵיהּ, בְּעִיקַּר אִילָן לָא נִיחָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara responds, defending Rav Ashi’s suggestion: **If you wish, say** that **the Rabbis** teach the mishna, **and if you wish, say** that **Rabbi Yosei bar Yehuda** teaches it. The Gemara explains each possibility: **If you wish, say** that **Rabbi Yosei bar Yehuda** teaches it, as **when Rabbi Yosei bar Yehuda says** that even **in** a case where one **did not lop it or trim it, the trunk of the tree is** nevertheless **forbidden,** it is only **in** a case where one worshipped the tree **without specification,** i.e., not any specific part of the tree. **But** if one **lopped it or trimmed it** for the sake of idol worship, **he has revealed his intention,** namely, **that** he believes that the **additional** growth **is suitable for** his idol worship, but that **the trunk of the tree is not suitable for** his idol worship. Therefore, in such a case only the additional growth is forbidden.


###### Avodah Zarah 48a:12
[Avodah Zarah 48a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:12)

אִיבָּעֵית אֵימָא: רַבָּנַן, ״גִּידְּעוֹ וּפִיסְּלוֹ״ אִיצְטְרִיכָא לֵיהּ. סָלְקָא דַּעְתָּךְ אָמֵינָא: כֵּיוָן דַּעֲבַד לֵיהּ מַעֲשֶׂה בְּגוּפֵיהּ, עִיקַּר אִילָן נָמֵי לִיתְּסַר, קָמַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara explains the other possibility. **If you wish, say** that **the Rabbis** teach it. Although they maintain that even without lopping or trimming the tree the additional growth is forbidden if it is worshipped, nevertheless it **was necessary for** the mishna to mention the case where one **lopped it or trimmed it** specifically. Otherwise, it might **enter your mind to say** that **since one performed an action on** the tree **itself, the trunk of the tree should also be forbidden.** Therefore, the mishna **teaches us** that only the additional growth is forbidden and not the trunk.


###### Avodah Zarah 48a:13
[Avodah Zarah 48a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:13)

**מַתְנִי׳** אֵיזוֹ אֲשֵׁרָה? כֹּל שֶׁיֵּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר: כֹּל שֶׁעוֹבְדִין אוֹתָהּ. וּמַעֲשֶׂה בְּצַיְדָּן בְּאִילָן שֶׁהָיוּ עוֹבְדִין אוֹתוֹ, וּמָצְאוּ תַּחְתָּיו גַּל. אָמַר לָהֶן רַבִּי שִׁמְעוֹן: בִּדְקוּ אֶת הַגַּל הַזֶּה, וּבְדָקוּהוּ וּמָצְאוּ בּוֹ צוּרָה. אָמַר לָהֶן: הוֹאִיל וְלַצּוּרָה הֵן עוֹבְדִין, נַתִּיר לָהֶן אֶת הָאִילָן.

**William Davidson Edition - English:**
**MISHNA:** **Which** tree **is** deemed forbidden as **an *ashera*? Any** tree **that has** an object of **idol worship beneath it. Rabbi Shimon says: Any** tree **that** people **worship. And** there was **an incident in Tzaidan involving a tree that** people **would worship, and** Jews **found beneath it a heap** of stones. **Rabbi Shimon said to them: Examine this heap** of stones. **And they examined it and found in it** an idolatrous **image.** Rabbi Shimon **said to them: Since** it is **the image** that **they worship, we can permit** use of **the tree to** those who wish to derive benefit from it.


###### Avodah Zarah 48a:14
[Avodah Zarah 48a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:14)

**גְּמָ׳** אֵיזֶהוּ אֲשֵׁרָה? וְהָא אֲנַן ״שָׁלֹשׁ אֲשֵׁרוֹת״ תְּנַן! הָכִי קָאָמַר: שְׁתַּיִם לְדִבְרֵי הַכֹּל, וְאַחַת מַחְלוֹקֶת דְּרַבִּי שִׁמְעוֹן וְרַבָּנַן. אֵיזוֹ הִיא אֲשֵׁרָה שֶׁנֶּחְלְקוּ בָּהּ רַבִּי שִׁמְעוֹן וַחֲכָמִים? כֹּל שֶׁיֵּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה, רַבִּי שִׁמְעוֹן אוֹמֵר: כֹּל שֶׁעוֹבְדִים אוֹתָהּ.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches: **Which** tree **is an *ashera*?** The Gemara asks: **But didn’t we learn** in the previous mishna that there are **three** types of ***ashera*** trees? The Gemara answers: **This** is what the mishna **is saying:** Of the three trees mentioned in the previous mishna, there are **two** where the trees themselves are worshipped, and **everyone agrees** that they are forbidden. **And** there is **one** that is subject to **a dispute between Rabbi Shimon and the Rabbis. Which is the *ashera* with regard to which Rabbi Shimon and the Rabbis disagree?** It is **any** tree **that has** an object of **idol worship beneath it,** as **Rabbi Shimon says** that **any** tree **that** people **worship** is forbidden, but that a tree under which an idol was placed is not forbidden.


###### Avodah Zarah 48a:15
[Avodah Zarah 48a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/48a:15)

אֵיזוֹ הִיא אֲשֵׁרָה סְתָם? אָמַר רַב: כֹּל שֶׁכּוֹמָרִים יוֹשְׁבִין תַּחְתֶּיהָ וְאֵין טוֹעֲמִין מִפֵּירוֹתֶיהָ. וּשְׁמוּאֵל אָמַר: אֲפִילּוּ אָמְרִי ״הָנֵי תַּמְרֵי לְבֵי נִצְרְפֵי״ — אָסוּר, דְּרָמֵי בֵּי שִׁיכְרָא וְשָׁתֵי לֵיהּ בְּיוֹם אֵידָם. אָמַר אַמֵּימָר: אֲמַרוּ לִי סָבֵי דְפוּמְבְּדִיתָא הִלְכְתָא כִּשְׁמוּאֵל.

**William Davidson Edition - English:**
The Gemara presents a question: **Which** tree **is** assumed to be **an *ashera*,** even **without specific** knowledge that it was worshipped? **Rav says: Any** tree **that** gentile **priests sit beneath and do not taste of its fruits,** as they apparently consider the fruits consecrated to the idol. **And Shmuel says: Even** if **they** so much as **say: These dates are for the house of Natzrefei,** a house of idol worship, the tree is **forbidden.** This is **because** the idol worshippers would **throw** the dates **into beer and drink it on their festival day. Ameimar says: The elders of Pumbedita said to me** that **the *halakha*** is **in accordance with** the opinion of **Shmuel.**