## Avodah Zarah Daf 51b

###### Avodah Zarah 51b:1
[Avodah Zarah 51b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:1)

עַד כָּאן הוּא מְדַבֵּר בְּקָדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִיסּוּר הַבָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִיסּוּר הַבָּמוֹת,

**William Davidson Edition - English:**
The verse states: “Any man…that slaughters an ox…outside the camp, and to the entrance of the Tent of Meeting he did not bring it, to sacrifice an offering to the Lord” (Leviticus:17:3–4). **Until this point,** the verse is **speaking about sacrificial** animals **that one consecrated during a period when the prohibition of** sacrificing offerings on private **altars** was in effect, after the Tabernacle was erected, **and** then **he** also **sacrificed them during a period when the prohibition of** sacrificing on private **altars** was in effect.


###### Avodah Zarah 51b:2
[Avodah Zarah 51b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:2)

שֶׁהֲרֵי עוֹנְשָׁן אָמוּר, שֶׁנֶּאֱמַר: ״וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ וְגוֹ׳״. עוֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״פֶּן תַּעֲלֶה עֹלֹתֶיךָ״.

**William Davidson Edition - English:**
This is apparent **as** the **punishment** for sacrificing **them is stated** in this verse, **as it is stated: “And to the entrance of the Tent of Meeting he did not bring it,** to sacrifice an offering to the Lord, before the Tabernacle of the Lord…that man shall be cut off from among his people” (Leviticus:17:4). **We have heard** from that verse the **punishment,** but with regard to the **prohibition** against sacrificing on a private altar, **from where** is it derived? **The verse states:** “Take heed to yourself **lest you offer up your burnt-offerings** in every place that you see” (Deuteronomy 12:13).


###### Avodah Zarah 51b:3
[Avodah Zarah 51b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:3)

וְכִדְרַבִּי אָבִין אָמַר רַבִּי אִילָא, דְּאָמַר רַבִּי אָבִין אָמַר רַבִּי אִילָא: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״הִשָּׁמֶר״ וּ״פֶן״ וְ״אַל״ — אֵינוֹ אֶלָּא בְּלֹא תַּעֲשֶׂה.

**William Davidson Edition - English:**
The Gemara comments: **And** this is **in accordance with** the principle **that Rabbi Avin** says that **Rabbi Ile’a says, as Rabbi Avin says** that **Rabbi Ile’a says: Wherever it is stated: “Beware,” “lest,” or “do not,”** this is **nothing other than a prohibition.**


###### Avodah Zarah 51b:4
[Avodah Zarah 51b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:4)

מִכָּאן וְאֵילָךְ הוּא מְדַבֵּר בְּקָדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת הֶיתֵּר הַבָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִיסּוּר הַבָּמוֹת.

**William Davidson Edition - English:**
The *baraita* continues: **From that** point **onward,** the verse is **speaking about sacrificial** animals **that one consecrated during a period when** there was **permission** to sacrifice offerings on private **altars,** before the Tabernacle was erected, **and** then **one sacrificed them** outside the Tabernacle **during a period when the prohibition of** sacrificing on private **altars** was in effect.


###### Avodah Zarah 51b:5
[Avodah Zarah 51b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:5)

שֶׁנֶּאֱמַר: ״לְמַעַן אֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶת זִבְחֵיהֶם אֲשֶׁר הֵם זֹבְחִים״, שֶׁהִתַּרְתִּי לְךָ כְּבָר, ״עַל פְּנֵי הַשָּׂדֶה״, מְלַמֵּד שֶׁכׇּל הַזּוֹבֵחַ בְּבָמָה בִּשְׁעַת אִיסּוּר הַבָּמוֹת, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ הוּא זוֹבֵחַ עַל פְּנֵי הַשָּׂדֶה.

**William Davidson Edition - English:**
This is apparent, **as it is stated: “In order that the children of Israel shall bring their sacrifices, which they slaughter** upon the open field, that they shall bring them to the Lord, to the entrance of the Tent of Meeting” (Leviticus 17:5). The phrase: “Their sacrifices, which they slaughter,” is interpreted as referring to offerings **that I have previously permitted you** to slaughter on private altars. This verse teaches that those offerings may now be sacrificed only inside the Tabernacle. The phrase **“upon the open field” teaches that** in the case of **anyone who slaughters** an offering **on** a private **altar during a period when the prohibition of** sacrificing on private **altars** is in effect, even if he sacrifices the offering to God, **the verse ascribes him** blame **as if he is slaughtering** it **upon the open field** in idolatrous worship.


###### Avodah Zarah 51b:6
[Avodah Zarah 51b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:6)

״וֶהֱבִיאָם לַה׳״ — זוֹ מִצְוַת עֲשֵׂה, וּמִצְוַת לֹא תַּעֲשֶׂה מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם״.

**William Davidson Edition - English:**
The verse continues: **“That they shall bring them to the Lord.” This** is **a positive mitzva** to sacrifice even offerings that were consecrated before the Tabernacle was erected in the wilderness. **And from where** is it derived that there is **a prohibition** against sacrificing them outside the Tabernacle? **The verse states: “And they shall not slaughter their offerings anymore** to the *se’irim* after whom they go astray; this shall be to them an eternal statute, throughout their generations” (Leviticus 17:7).


###### Avodah Zarah 51b:7
[Avodah Zarah 51b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:7)

יָכוֹל יְהֵא עָנוּשׁ כָּרֵת? תַּלְמוּד לוֹמַר: ״חֻקַּת עוֹלָם תִּהְיֶה זֹּאת לָהֶם״, זֹאת לָהֶם, וְלֹא אַחֶרֶת לָהֶם.

**William Davidson Edition - English:**
One **might** have thought that sacrificing these offerings outside the Tabernacle **would be punishable by *karet*,** as this is the *halakha* with regard to offerings consecrated after the Tabernacle was consecrated. Therefore, **the verse states: “This shall be to them an eternal statute,** throughout their generations” (Leviticus 17:7). One can infer from this verse that **this,** the punishment for transgressing a positive mitzva and a prohibition, applies **to them, but no other** punishment applies **to them.** In any event, the *baraita* interprets the verse: “And they shall not slaughter their offerings anymore to the *se’irim*,” as prohibiting sacrificing to God on private altars, not as Rabbi Elazar interpreted it, as prohibiting the worship of an idol in an atypical manner.


###### Avodah Zarah 51b:8
[Avodah Zarah 51b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:8)

אָמַר רָבָא: קְרִי בֵּיהּ ״וְלֹא יִזְבְּחוּ״, וּקְרִי בֵּיהּ ״וְלֹא עוֹד״.

**William Davidson Edition - English:**
**Rava said:** One may derive both *halakhot* from the verse, as the term “And they shall not” can be interpreted as referring to two distinct prohibitions. **Read into** the verse: **“And they shall not slaughter,”** which is interpreted as prohibiting offerings to God on private altars. **And** also **read into** the verse: **“And they shall not** slaughter…**anymore** to the *se’irim*,” which is interpreted as prohibiting the worship of an idol in an atypical manner.


###### Avodah Zarah 51b:9
[Avodah Zarah 51b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:9)

**מַתְנִי׳** מָצָא בְּרֹאשׁוֹ מָעוֹת, כְּסוּת אוֹ כֵלִים — הֲרֵי אֵלּוּ מוּתָּרִין. פַּרְכִּילֵי עֲנָבִים, וַעֲטָרוֹת שֶׁל שִׁבֳּלִים, וְיֵינוֹת וּשְׁמָנִים וּסְלָתוֹת, וְכׇל דָּבָר שֶׁכַּיּוֹצֵא בּוֹ קָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ — אָסוּר.

**William Davidson Edition - English:**
**MISHNA:** If one **found money, a garment, or vessels at the head of** Mercury, **these are permitted.** If one found vine **branches** laden with clusters **of grapes, or wreaths** made **of stalks, or** containers of **wine, oil, or flour, or any** other **item the likes of which is sacrificed on the altar** there, it is **prohibited.**


###### Avodah Zarah 51b:10
[Avodah Zarah 51b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:10)

**גְּמָ׳** מְנָהָנֵי מִילֵּי? אָמַר רַב חִיָּיא בַּר יוֹסֵף אָמַר רַבִּי אוֹשַׁעְיָא: כָּתוּב אֶחָד אוֹמֵר ״וַתִּרְאוּ אֶת שִׁקּוּצֵיהֶם וְאֵת גִּלֻּלֵיהֶם עֵץ וָאֶבֶן כֶּסֶף וְזָהָב אֲשֶׁר עִמָּהֶם״, וְכָתוּב אֶחָד אוֹמֵר ״לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם״, הָא כֵּיצַד?

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that money, clothing, or vessels found at the head of the idol are not forbidden. The Gemara asks: **From where are these matters** derived? **Rav Ḥiyya bar Yosef says** that **Rabbi Oshaya says: One verse states: “And you have seen their detestable things and their idols, wood and stone, silver and gold, which are with them”** (Deuteronomy 29:16). **And one verse states: “You shall not covet the silver or the gold that is on them,** nor take it for yourself” (Deuteronomy 7:25). **How** can **these** texts be reconciled? The second verse mentions the prohibition of only silver and gold, whereas the first verse also mentions wood and stone.


###### Avodah Zarah 51b:11
[Avodah Zarah 51b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:11)

״עִמָּהֶם״ דֻּומְיָא דַּ״עֲלֵיהֶם״, מָה ״עֲלֵיהֶם״ — דָּבָר שֶׁל נוֹי אָסוּר, שֶׁאֵינוֹ שֶׁל נוֹי מוּתָּר, אַף ״עִמָּהֶם״ — דָּבָר שֶׁל נוֹי אָסוּר, וְשֶׁאֵינוֹ שֶׁל נוֹי מוּתָּר.

**William Davidson Edition - English:**
The Gemara answers: This teaches that the prohibition with regard to those items that are **“with them,”** i.e., those found next to the idols, is **similar to** the prohibition with regard to those items that are **“on them.” Just as** with regard to those items that are **on** the idols, **a decorative item,** e.g., gold or silver, is **prohibited,** but that **which is not a decorative** item is **permitted, so too,** with regard to those items that are **with** the idols, **a decorative item** is **prohibited, and** that **which is not a decorative** item is **permitted.**


###### Avodah Zarah 51b:12
[Avodah Zarah 51b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:12)

וְאֵימָא: ״עֲלֵיהֶם״ דּוּמְיָא דְּ״עִמָּהֶם״, מָה ״עִמָּהֶם״ — כׇּל מַה שֶּׁעִמָּהֶם, אַף ״עֲלֵיהֶם״ — כֹּל שֶׁעֲלֵיהֶם! אִם כֵּן, לֹא יֵאָמֵר ״עֲלֵיהֶם״.

**William Davidson Edition - English:**
The Gemara challenges: **But** one could **say** to the contrary, that the prohibition with regard to those items that are **“on them”** is **similar to** the prohibition with regard to those items that are **“with them.” Just as** with regard to those items that are **with** the idols, **everything that is** found **with them** is included in the prohibition, as the verse mentions wood and stone, which are not decorative items, **so too,** with regard to those items that are **on** the idols, **everything that is on them** is forbidden. The Gemara explains: **If so,** the verse **should not state** the prohibition with regard to items that are **on** the idols, as it may be inferred *a fortiori* from the prohibition with regard to items that are found next to them.


###### Avodah Zarah 51b:13
[Avodah Zarah 51b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:13)

מָעוֹת, דָּבָר שֶׁל נוֹי הוּא! אָמְרִי דְּבֵי רַבִּי יַנַּאי: בַּכִּיס קָשׁוּר וְתָלוּי לוֹ בְּצַוָּארוֹ.

**William Davidson Edition - English:**
The Gemara challenges: The mishna teaches that money that is found at the head of the idol is permitted. This is difficult, as **money is a decorative item. The school of Rabbi Yannai say:** The ruling of the mishna is not stated with regard to a case where coins were placed on the idol in order to adorn it. Rather, the ruling of the mishna is stated **with regard to** a case where the money is inside **a purse** that is **tied** onto the idol **and suspended from its neck** for safekeeping, or left there as payment for the priests.


###### Avodah Zarah 51b:14
[Avodah Zarah 51b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:14)

כְּסוּת, דָּבָר שֶׁל נוֹי הוּא! אָמְרִי דְּבֵי רַבִּי יַנַּאי: בִּכְסוּת מְקוּפֶּלֶת וּמוּנַּחַת לוֹ עַל רֹאשׁוֹ. כְּלִי, דָּבָר שֶׁל נוֹי הוּא! אָמַר רַב פָּפָּא: דִּסְחִיפָא לֵיהּ מַשְׁכִּילְתָּא אַרֵישֵׁיהּ.

**William Davidson Edition - English:**
The Gemara challenges: The mishna teaches that a garment found at the head of the idol is permitted. This is difficult, as **a garment is a decorative item. The school of Rabbi Yannai say:** The ruling of the mishna is not stated with regard to a garment that was placed on the idol in order to adorn it. Rather, the ruling of the mishna is stated **with regard to a garment** that is **folded and placed upon the head of** the idol. The Gemara challenges: The mishna teaches that vessels found at the head of the idol are permitted. This is difficult, as **a vessel is a decorative item. Rav Pappa said:** The mishna is referring to **where a pot [*mashkilta*] is placed upside down upon the head of** the idol, in which case it does not serve as decoration.


###### Avodah Zarah 51b:15
[Avodah Zarah 51b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:15)

אָמַר רַב אַסִּי בַּר חִיָּיא: כׇּל שֶׁהוּא לִפְנִים מִן הַקִּלְקְלִין, אֲפִילּוּ מַיִם וּמֶלַח אָסוּר. חוּץ לְקִלְקְלִין — דָּבָר שֶׁל נוֹי אָסוּר, שֶׁאֵינוֹ שֶׁל נוֹי מוּתָּר. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: נָקְטִינַן, אֵין קִלְקְלִין לֹא לִפְעוֹר וְלֹא לְמַרְקוּלִיס.

**William Davidson Edition - English:**
**Rav Asi bar Ḥiyya says: Any** item **that is** found **within the** inner **partitions [*hakilkalin*]** that surround the idol, **even water or salt, is prohibited,** as it is assumed to be an offering brought in idolatrous worship. With regard to items that are found **outside the partitions, a decorative item** is **prohibited,** but that **which is not a decorative** object is **permitted. Rabbi Yosei bar Ḥanina says: We have a tradition** that the *halakha* with regard to the **partitions** applies **neither to Peor nor to Mercury.**


###### Avodah Zarah 51b:16
[Avodah Zarah 51b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:16)

לְמַאי? אִילֵימָא דַּאֲפִילּוּ פְּנִים כְּחוּץ דָּמֵי וְשָׁרֵי — הַשְׁתָּא פַּעוֹרֵי מְפַעֲרִין קַמֵּיהּ, מַיִם וּמֶלַח לָא מַקְרְבִין לֵיהּ?! אֶלָּא, אֲפִילּוּ חוּץ כְּבִפְנִים דָּמֵי וְאָסוּר.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** *halakha* is this stated? **If we say** that this means **that** with regard to Peor and Mercury **even** items that are found **inside** the partitions **are** treated **like** those that are found **outside** the partitions **and** they are **permitted,** this is difficult. **Now,** Peor is worshipped by **defecating before it.** Even excrement is offered to Peor. Is it possible that its worshippers **do not sacrifice water and salt to it?** Although water and salt are not generally offered to an idol, in the case of Peor they certainly can be. **Rather,** Rabbi Yosei bar Ḥanina means that with regard to Peor and Mercury **even** items that are found **outside** the partitions **are** treated **like** those that are found **inside** the partitions, **and** they **are prohibited** even if they are not decorative items.


###### Avodah Zarah 51b:17
[Avodah Zarah 51b:17](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:17)

**מַתְנִי׳** עֲבוֹדָה זָרָה שֶׁהָיָה לָהּ גִּינָּה אוֹ מֶרְחָץ — נֶהֱנִין מֵהֶן שֶׁלֹּא בְּטוֹבָה, וְאֵין נֶהֱנִין מֵהֶן בְּטוֹבָה. הָיָה שֶׁלָּהּ וְשֶׁל אֲחֵרִים — נֶהֱנִין מֵהֶן בֵּין בְּטוֹבָה וּבֵין שֶׁלֹּא בְּטוֹבָה. עֲבוֹדָה זָרָה שֶׁל נׇכְרִי — אֲסוּרָה מִיָּד, וְשֶׁל יִשְׂרָאֵל — אֵין אֲסוּרָה עַד שֶׁתֵּיעָבֵד.

**William Davidson Edition - English:**
**MISHNA:** In the case of an object of **idol worship that had a garden or a bathhouse,** one **may derive benefit from them when** it is **not to** the **advantage** of the idol worship, i.e., when he does not pay for his use, **but** one **may not derive benefit from them** when it is **to** their **advantage,** i.e., if one is required to pay for his use. If the garden or bathhouse **belonged** jointly **to** the place of idol worship **and to others,** one **may derive benefit from them, both** when it is **to** their **advantage and when** it is **not to** their **advantage. A gentile’s** object of **idol worship** is **prohibited immediately,** i.e., as soon as it is fashioned for that purpose, **but a Jew’s** object of idol worship is **not prohibited until it is** actually **worshipped.**


###### Avodah Zarah 51b:18
[Avodah Zarah 51b:18](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:18)

**גְּמָ׳** אָמַר אַבָּיֵי: בְּטוֹבָה — בְּטוֹבַת כּוֹמָרִין, שֶׁלֹּא בְּטוֹבָה — שֶׁלֹּא בְּטוֹבַת כּוֹמָרִין, לְאַפּוֹקֵי טוֹבַת עוֹבְדֶיהָ דִּשְׁרֵי.

**William Davidson Edition - English:**
**GEMARA:** **Abaye says:** The case where use of the garden or bathhouse is **to** the financial **advantage** of the idol worship is referring to a case where it is **to** the financial **advantage of** the **priests [*komarin*],** who receive payment for the use of the garden or bathhouse. The case **where** it is **not to** their financial **advantage** is referring to a case **where** it is **not to** the financial **advantage of** the **priests.** This is **to the exclusion of** a situation where using the facility is only to the financial **advantage of** the idol’s **worshippers,** in **which** case one is **permitted** to derive benefit from them.


###### Avodah Zarah 51b:19
[Avodah Zarah 51b:19](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:19)

אִיכָּא דְּמַתְנֵי לַהּ אַסֵּיפָא — הָיָה שֶׁלָּהּ וְשֶׁל אֲחֵרִים, נֶהֱנִין מֵהֶן בְּטוֹבָה וְשֶׁלֹּא בְּטוֹבָה. אָמַר אַבָּיֵי: בְּטוֹבָה — בְּטוֹבַת אֲחֵרִים, שֶׁלֹּא בְּטוֹבָה — שֶׁלֹּא בְּטוֹבַת כּוֹמָרִין.

**William Davidson Edition - English:**
The Gemara comments: **There are those who teach** Abaye’s statement **with regard to the latter clause** of the mishna: If the garden or bathhouse **belonged to** the place of idol worship **and to others,** one **may derive benefit from them** both when it is **to** their **advantage and when** it is **not to** their **advantage. Abaye says:** The term: When it is **to** their **advantage,** is referring to a case where it is **to** the financial **advantage of** the **other** owners, while the term: **When** it is **not to** their **advantage,** is referring to a case **where** it is **not to** the financial **advantage of** the **priests.** But if the use of the place is to the financial advantage of the priests, one may not derive benefit from the place.


###### Avodah Zarah 51b:20
[Avodah Zarah 51b:20](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:20)

מַאן דְּמַתְנֵי אַסֵּיפָא — כׇּל שֶׁכֵּן אַרֵישָׁא, וּמַאן דְּמַתְנֵי אַרֵישָׁא — אֲבָל אַסֵּיפָא, כֵּיוָן דְּאִיכָּא אֲחֵרִים בַּהֲדַהּ, אֲפִילּוּ בְּטוֹבַת כּוֹמָרִין נָמֵי שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
The Gemara notes: According to the **one who teaches** Abaye’s statement **with regard to** the case presented in **the latter clause** of the mishna, where the garden or bathhouse is only partially owned by the place of idol worship, **all the more so** does this statement apply **to** the case presented in **the first clause** of the mishna, where the garden or bathhouse is owned exclusively by the place of idol worship. **But** according to the **one who teaches** Abaye’s statement **with regard to** the case presented in **the first clause,** Abaye’s statement applies only to that case. **But with regard to** the case presented in **the latter clause, since there are others** who own the place **together with** the place of idol worship, **even** if the use of the garden or bathhouse is **to** the financial **advantage of** the **priests** it is **permitted.**


###### Avodah Zarah 51b:21
[Avodah Zarah 51b:21](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:21)

עֲבוֹדָה זָרָה שֶׁל נׇכְרִי אֲסוּרָה מִיָּד. מַתְנִיתִין מַנִּי? רַבִּי עֲקִיבָא הִיא, דְּתַנְיָא: ״אַבֵּד תְּאַבְּדוּן אֶת כׇּל הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ שָׁם הַגּוֹיִם״, בְּכֵלִים שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן לַעֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
§ The mishna teaches: **A gentile’s** object of **idol worship** is **prohibited immediately,** i.e., as soon as it is fashioned for that purpose. The Gemara asks: **Whose** opinion is expressed in **the mishna?** The Gemara answers: **It is** the opinion of **Rabbi Akiva, as it is taught** in a *baraita*: **“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). **The verse is speaking of vessels that were used** by the gentiles **for idol worship.**


###### Avodah Zarah 51b:22
[Avodah Zarah 51b:22](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:22)

יָכוֹל עֲשָׂאוּם וְלֹא גְּמָרוּם, גְּמָרוּם וְלֹא הֱבִיאוּם, הֱבִיאוּם וְלֹא נִשְׁתַּמְּשׁוּ בָּהֶן, יָכוֹל יְהוּ אֲסוּרִים? תַּלְמוּד לוֹמַר: ״אֲשֶׁר עָבְדוּ שָׁם הַגּוֹיִם״, שֶׁאֵין אֲסוּרִין עַד שֶׁיֵּעָבְדוּ; מִכָּאן אָמְרוּ: עֲבוֹדָה זָרָה שֶׁל נׇכְרִי אֵינָהּ אֲסוּרָה עַד שֶׁתֵּיעָבֵד, וְשֶׁל יִשְׂרָאֵל אֲסוּרָה מִיָּד, דִּבְרֵי רַבִּי יִשְׁמָעֵאל.

**William Davidson Edition - English:**
One **might** have thought that the vessels are prohibited even if the gentiles **fashioned them but did not complete them, completed them but did not bring them** to the idol, or **brought them** to the idol **but did not use them** for idolatrous worship. **Might** one have thought that in these cases the vessels **are prohibited? The verse states: “Where the nations** that you are to dispossess **served** their gods” (Deuteronomy 12:2). This indicates **that** the vessels **are not prohibited until they are** used for **worship.** It is **from here** that the Sages **stated: A gentile’s** object of **idol worship is not prohibited until it is worshipped, but a Jew’s** object of idol worship **is prohibited immediately.** This is **the statement of Rabbi Yishmael.**


###### Avodah Zarah 51b:23
[Avodah Zarah 51b:23](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:23)

רַבִּי עֲקִיבָא אוֹמֵר: חִילּוּף הַדְּבָרִים, עֲבוֹדָה זָרָה שֶׁל נׇכְרִי אֲסוּרָה מִיָּד, וְשֶׁל יִשְׂרָאֵל עַד שֶׁתֵּיעָבֵד.

**William Davidson Edition - English:**
**Rabbi Akiva says: The matters are reversed. A gentile’s** object of **idol worship is prohibited immediately, but a Jew’s** object of idol worship is not forbidden **until it is worshipped.** The mishna is therefore in accordance with the opinion of Rabbi Akiva.


###### Avodah Zarah 51b:24
[Avodah Zarah 51b:24](https://torahapp.org/share/book/Avodah%20Zarah/r/51b:24)

אָמַר מָר: בְּכֵלִים שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן לַעֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר. הָא ״מְקוֹמוֹת״ כְּתִיב, אִם אֵינוֹ עִנְיָן לִמְקוֹמוֹת דְּלָא מִיתַּסְרִי, דִּכְתִיב: ״אֱלֹהֵיהֶם עַל הֶהָרִים״, וְלֹא הֶהָרִים אֱלֹהֵיהֶם,

**William Davidson Edition - English:**
**The Master said** above: **The verse is speaking of vessels that were used** by the gentiles **for idol worship.** The Gemara asks: **Isn’t** it **written** “You shall destroy all **the places”** (Deuteronomy 12:2), indicating that the verse is not referring to vessels? The Gemara answers: **If** the *halakha* stated in this verse **is not** applicable for the **matter of places** that were worshipped, it must apply to another matter. The verse cannot apply to the places themselves, **as they are not rendered prohibited, as it is written:** “You shall destroy…**their gods, upon the** high **mountains”** (Deuteronomy 12:2), indicating that one is **not** required to destroy **the mountains** that are themselves **their gods.** Something that is attached to the ground is not rendered forbidden, and therefore even if idol worshippers worshipped the mountain itself it does not need to be destroyed.