## Avodah Zarah Daf 52a

###### Avodah Zarah 52a:1
[Avodah Zarah 52a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:1)

תְּנֵהוּ עִנְיָן לְכֵלִים, מִכָּאן אָמְרוּ: עֲבוֹדָה זָרָה שֶׁל נׇכְרִי אֵינָהּ אֲסוּרָה אֶלָּא עַד שֶׁתֵּעָבֵד, וְשֶׁל יִשְׂרָאֵל מִיָּד.

**William Davidson Edition - English:**
Since the verse does not apply to places that were themselves worshipped, **apply it** to the **matter of vessels** that were used for idol 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 forbidden **immediately.**


###### Avodah Zarah 52a:2
[Avodah Zarah 52a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:2)

וְהָא בְּכֵלִים אוֹקֵימְנָא לַהּ! אָמַר קְרָא: ״אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת אֱלֹהֵיהֶם״, מַקִּישׁ אֱלֹהֵיהֶם לְכֵלִים, מָה כֵּלִים עַד שֶׁיֵּעָבֵדוּ, אַף אֱלֹהֵיהֶם נָמֵי עַד שֶׁיֵּעָבֵדוּ. וְרַבִּי עֲקִיבָא דְּלָא מַקֵּישׁ, אָמַר לָךְ: ״אֶת״ הִפְסִיק הָעִנְיָן.

**William Davidson Edition - English:**
The Gemara questions how the *halakha* with regard to an object of idol worship is derived from this verse. **But didn’t we interpret this** verse as being stated **with regard to vessels** used in idolatrous worship, and not to an object of idol worship? The Gemara answers: **The verse states:** “You shall destroy all the places, where the nations **that you are to dispossess** served **their gods”** (Deuteronomy 12:2). The verse **juxtaposes “their gods” to** “the places,” i.e., the **vessels** used to serve them. **Just as** the **vessels** are not forbidden **until they are** used for **worship, so too their gods,** the idols, are **also** not forbidden **until they are worshipped. And Rabbi Akiva, who does not** consider the terms **juxtaposed,** he could **say to you** that the word **“*et*,”** written in the verse before the term “their gods,” **separates the matter** of their gods from the matter of the vessels.


###### Avodah Zarah 52a:3
[Avodah Zarah 52a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:3)

וְרַבִּי יִשְׁמָעֵאל, אַשְׁכְּחַן עֲבוֹדָה זָרָה שֶׁל נׇכְרִי דְּאֵין אֲסוּרָה עַד שֶׁתֵּעָבֵד, דְּיִשְׂרָאֵל דַּאֲסוּרָה מִיָּד מְנָא לֵיהּ? סְבָרָא הוּא, מִדְּנׇכְרִי עַד שֶׁתֵּעָבֵד, דְּיִשְׂרָאֵל אֲסוּרָה מִיָּד. אֵימָא: דְּיִשְׂרָאֵל כְּלָל וּכְלָל לָא! הַשְׁתָּא גְּנִיזָה בָּעֲיָא, אִיתְּסוֹרֵי לָא מִיתַּסְרָא?

**William Davidson Edition - English:**
The Gemara asks: **And** as for the opinion of **Rabbi Yishmael, we found** a source for the *halakha* **that a gentile’s** object of **idol worship is not prohibited until it is worshipped. From where does he** derive **that a Jew’s** object of idol worship is **prohibited immediately?** The Gemara answers: **It is** based on **logical reasoning. From** the fact that **a gentile’s** idol is not forbidden **until it is worshipped,** it stands to reason that **a Jew’s** idol is **prohibited immediately.** The Gemara asks: Why not **say** that **a Jew’s** idol **is not** forbidden **at all?** The Gemara answers: **Now,** the status of a Jew’s idol cannot be revoked and the idol **requires interment.** Is it possible that **it does not become prohibited?**


###### Avodah Zarah 52a:4
[Avodah Zarah 52a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:4)

וְאֵימָא כִּדְנׇכְרִי! אָמַר קְרָא: ״וְאֶת חַטַּאתְכֶם אֲשֶׁר עֲשִׂיתֶם אֶת הָעֵגֶל״, מִשְּׁעַת עֲשִׂיָּיה קָם לֵיהּ בְּחֵטְא.

**William Davidson Edition - English:**
The Gemara challenges: **But** one could **say** that a Jew’s idol is forbidden only once it is worshipped, just **as a gentile’s** idol is forbidden only once it is worshipped. The Gemara answers: **The verse states: “And I took your sin, the calf that you had made,** and I burned it with fire” (Deuteronomy 9:21), which indicates that **from** the **time of** its **making** its worshippers were **liable for** the **sin.**


###### Avodah Zarah 52a:5
[Avodah Zarah 52a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:5)

אֵימָא: הָנֵי מִילֵּי לְמֵיקַם גַּבְרָא בְּחֵטְא, אִיתְּסוֹרֵי לָא מִיתַּסְרָא! אָמַר קְרָא: ״אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה״, מִשְּׁעַת עֲשִׂיָּיה קָם לֵיהּ בְּאָרוּר.

**William Davidson Edition - English:**
The Gemara asks: Why not **say** that **this matter** applies only **with regard to** rendering **the man** who made the idol **liable for** the **sin,** but the object of idol worship **does not become prohibited** until it is worshipped? The Gemara answers: **The verse states: “Cursed be the man who shall make a graven or molten image,** an abomination to the Lord, the work of the hands of the craftsman, and shall set it up in a hidden place” (Deuteronomy 27:15), which indicates that **from** the **time of** its **making** the person who made the idol **is liable to be cursed.**


###### Avodah Zarah 52a:6
[Avodah Zarah 52a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:6)

אֵימָא הָנֵי מִילֵּי לְמֵיקַם גַּבְרָא בְּ״אָרוּר״, אִיתְּסוֹרֵי לָא מִיתַּסְרָא! ״תּוֹעֲבַת ה׳״ כְּתִיב.

**William Davidson Edition - English:**
The Gemara asks: Why not **say** that **this matter** applies only **with regard to** rendering **the man** who made the idol **liable to be cursed,** but the object of idol worship **does not become prohibited** until it is worshipped? The Gemara answers: **It is written: “An abomination to the Lord”** (Deuteronomy 27:15). This indicates that the idol itself is an abomination and is therefore prohibited from the time that it is made.


###### Avodah Zarah 52a:7
[Avodah Zarah 52a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:7)

וְרַבִּי עֲקִיבָא? דָּבָר הַמֵּבִיא לִידֵי תּוֹעֵבָה.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **Rabbi Akiva,** who does not maintain that a Jew’s idol is forbidden from the time that it is made, how does he interpret this verse? The Gemara answers: Rabbi Akiva explains that the term “an abomination” means **an object that leads to abomination** but itself is not considered an abomination before it is worshipped.


###### Avodah Zarah 52a:8
[Avodah Zarah 52a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:8)

וְרַבִּי עֲקִיבָא, עֲבוֹדָה זָרָה שֶׁל נׇכְרִי דַּאֲסוּרָה מִיָּד מְנָא לֵיהּ? אָמַר עוּלָּא, אָמַר קְרָא: ״פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״, מִשֶּׁפִּסְּלוֹ נַעֲשֶׂה אֱלוֹהַּ.

**William Davidson Edition - English:**
The Gemara explains the opinion of Rabbi Akiva: **And** as for the opinion of **Rabbi Akiva, from where does he** derive **that a gentile’s** object of **idol worship** is **prohibited immediately? Ulla said: The verse states: “The graven images of their gods you shall burn with fire;** you shall not covet the silver or the gold that is on them and take it for yourself, lest you be snared thereby, for it is an abomination to the Lord your God” (Deuteronomy 7:25). The term “graven images” indicates that **from** the time **that** the gentile **engraves** and carves the stone into an idol **it becomes a god** and is forbidden.


###### Avodah Zarah 52a:9
[Avodah Zarah 52a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:9)

וְאִידַּךְ, הַהוּא מִיבְּעֵי לֵיהּ לְכִדְתָנֵי רַב יוֹסֵף, דְּתָנֵי רַב יוֹסֵף: מִנַּיִן לְגוֹי שֶׁפּוֹסֵל אֱלוֹהוֹ? שֶׁנֶּאֱמַר: ״פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *tanna*, Rabbi Yishmael, how does he interpret this verse? The Gemara answers: Rabbi Yishmael **requires that** verse **for that which Rav Yosef teaches** in a *baraita*, **as Rav Yosef teaches: From where** is it derived **that a gentile may revoke [*sheposel*]** the status of an object as **his god?** This is derived from a verse, **as it is stated: “The graven images of [*pesilei*] their gods you shall burn with fire”** (Deuteronomy 7:25).


###### Avodah Zarah 52a:10
[Avodah Zarah 52a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:10)

וְאִידַּךְ, נָפְקָא לֵיהּ מִדִּשְׁמוּאֵל, דִּשְׁמוּאֵל רָמֵי: כְּתִיב ״לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם״, וּכְתִיב ״וְלָקַחְתָּ לָךְ״. הָא כֵּיצַד? פִּסְּלוֹ לֶאֱלוֹהַּ — ״לֹא תַחְמֹד״, פְּסָלוֹ מֵאֱלוֹהַּ — ״וְלָקַחְתָּ לָךְ״.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *tanna*, Rabbi Akiva, from where does he derive this *halakha*? The Gemara answers: Rabbi Akiva **derives it from** the interpretation **of Shmuel, as Shmuel raises a contradiction: It is written:** “The graven images of [*pesilei*] their gods you shall burn with fire; **you shall not covet the silver or the gold that is on them”** (Deuteronomy 7:25), **and** in the continuation of the verse **it is written: “And take it for yourself,”** indicating that one is permitted to take the silver and gold. **How** can **these** texts be reconciled? If the gentile **engraved** and carved the stone **as a god,** it is immediately rendered forbidden and the prohibition **“you shall not covet”** applies. If the gentile **revoked [*pesalo*]** the idol’s status **as a god,** the continuation of the verse: **“And take it for yourself,”** applies.


###### Avodah Zarah 52a:11
[Avodah Zarah 52a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:11)

וְרַבִּי עֲקִיבָא, אַשְׁכְּחַן עֲבוֹדָה זָרָה שֶׁל נׇכְרִי דַּאֲסוּרָה מִיָּד, דְּיִשְׂרָאֵל עַד שֶׁתֵּעָבֵד מְנָלַן? אָמַר רַב יְהוּדָה אָמַר קְרָא: ״וְשָׂם בַּסָּתֶר״, עַד שֶׁיַּעֲשֶׂה לָהּ דְּבָרִים שֶׁבַּסֵּתֶר.

**William Davidson Edition - English:**
The Gemara asks: **And** as for the opinion of **Rabbi Akiva, we found** a source for the *halakha* **that a gentile’s** object of **idol worship** is **prohibited immediately. From where do we** derive that **a Jew’s** object of idol worship is not forbidden **until it is worshipped? Rav Yehuda said** that **the verse states:** “Cursed be the man who shall make a graven or molten image…**and shall set it up in a hidden place”** (Deuteronomy 27:15). This indicates that the idol is not rendered forbidden **until** the idolater **performs** in service of the idol those **matters,** i.e., rites, **that are** performed **in a hidden** place.


###### Avodah Zarah 52a:12
[Avodah Zarah 52a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:12)

וְאִידַּךְ? הַהוּא מִיבַּעְיָא לֵיהּ לְכִדְרַבִּי יִצְחָק, דְּאָמַר רַבִּי יִצְחָק: מִנַּיִן לַעֲבוֹדָה זָרָה שֶׁל יִשְׂרָאֵל שֶׁטְּעוּנָה גְּנִיזָה? שֶׁנֶּאֱמַר: ״וְשָׂם בַּסָּתֶר״.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *tanna*, Rabbi Yishmael, how does he interpret this verse? The Gemara answers: Rabbi Yishmael **requires that** verse **for that which Rabbi Yitzḥak** says, **as Rabbi Yitzḥak says: From where** is it derived **that a Jew’s** object of **idol worship requires interment?** This is derived from a verse, **as it is stated: “And shall set it up in a hidden place”** (Deuteronomy 27:15), which Rabbi Yitzḥak interprets as requiring one to inter the idol in a hidden place.


###### Avodah Zarah 52a:13
[Avodah Zarah 52a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:13)

וְאִידַּךְ? נָפְקָא לֵיהּ מִדְּרַב חִסְדָּא אָמַר רַב, דְּאָמַר רַב חִסְדָּא אָמַר רַב: מִנַּיִן לַעֲבוֹדָה זָרָה שֶׁל יִשְׂרָאֵל שֶׁטְּעוּנָה גְּנִיזָה? שֶׁנֶּאֱמַר: ״לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח״, מָה מִזְבֵּחַ טָעוּן גְּנִיזָה, אַף אֲשֵׁרָה טְעוּנָה גְּנִיזָה.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *tanna*, Rabbi Akiva, from where does he derive this *halakha*? The Gemara answers: Rabbi Akiva **derives it from** that **which Rav Ḥisda** says that **Rav says, as Rav Ḥisda says** that **Rav says: From where** is it derived **that a Jew’s** object of **idol worship requires interment?** This is derived from a verse, **as it is stated: “You shall not plant for yourself an *ashera* of any kind of tree beside the altar** of the Lord your God” (Deuteronomy 16:21). The verse juxtaposes an *ashera*, a tree used as part of idolatrous rites, to the altar. This indicates that **just as** the **altar requires interment, so too an *ashera* requires interment.**


###### Avodah Zarah 52a:14
[Avodah Zarah 52a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:14)

וְאִידַּךְ? הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: כׇּל הַמַּעֲמִיד דַּיָּין שֶׁאֵינוֹ הָגוּן — כְּאִילּוּ נוֹטֵעַ אֲשֵׁרָה בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכׇל שְׁעָרֶיךָ״, וּסְמִיךְ לֵיהּ: ״לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ״.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *tanna*, Rabbi Yishmael, how does he interpret this verse? The Gemara answers: Rabbi Yishmael **requires that** verse **for that which Reish Lakish** says, **as Reish Lakish says: Anyone who appoints** over the community **a judge who is unfit** for the position, due to his lack of knowledge or wickedness, is considered **as though he plants an *ashera* among the Jewish people, as it is stated: “Judges and officers you shall make for yourself in all of your gates”** (Deuteronomy 16:18), **and juxtaposed to it** is the verse: **“You shall not plant for yourself an *ashera* of any kind of tree** beside the altar of the Lord your God” (Deuteronomy 16:21).


###### Avodah Zarah 52a:15
[Avodah Zarah 52a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:15)

אָמַר רַב אָשֵׁי: וּבִמְקוֹם תַּלְמִידֵי חֲכָמִים, כְּאִילּוּ נְטָעוֹ אֵצֶל מִזְבֵּחַ, שֶׁנֶּאֱמַר: ״אֵצֶל מִזְבַּח״.

**William Davidson Edition - English:**
**Rav Ashi says: And** if one appoints an unsuitable individual as a judge **in a place** where there are **Torah scholars,** it is **as though he planted** an *ashera* **next to** the **altar, as it is stated: “Beside the altar** of the Lord your God.”


###### Avodah Zarah 52a:16
[Avodah Zarah 52a:16](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:16)

בָּעֵי רַב הַמְנוּנָא: רִיתֵּךְ כְּלִי לַעֲבוֹדָה זָרָה, מַהוּ? עֲבוֹדָה זָרָה דְּמַאן? אִילֵימָא עֲבוֹדָה זָרָה דְּנׇכְרִי, בֵּין לְרַבִּי יִשְׁמָעֵאל וּבֵין לְרַבִּי עֲקִיבָא מְשַׁמְּשֵׁי עֲבוֹדָה זָרָה הֵן, וּמְשַׁמְּשֵׁי עֲבוֹדָה זָרָה אֵין אֲסוּרִין עַד שֶׁיֵּעָבֵדוּ! אֶלָּא עֲבוֹדָה זָרָה דְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
§ **Rav Hamnuna raises a dilemma:** If one **welded [*ritekh*]** a broken **vessel for idol worship, what is** the *halakha*? The Gemara asks: With regard to **whose idol worship** does Rav Hamnuna raise the dilemma? **If we say** that Rav Hamnuna is referring to **a gentile’s idol worship,** that is difficult, as **both according to Rabbi Yishmael and according to Rabbi Akiva** vessels used in idolatrous worship **are** considered **accessories of idol worship, and accessories of idol worship are not prohibited until they are** used for **worship. Rather,** Rav Hamnuna is referring to **a Jews’ idol worship.**


###### Avodah Zarah 52a:17
[Avodah Zarah 52a:17](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:17)

אַלִּיבָּא דְּמַאן? אִילֵימָא אַלִּיבָּא דְּרַבִּי עֲקִיבָא, הַשְׁתָּא הִיא גּוּפַהּ לָא מִיתַּסְרָא עַד שֶׁתֵּעָבֵד, מְשַׁמְּשֶׁיהָ מִיבַּעְיָא? וְאֶלָּא אַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל, דְּאָמַר: ״אֲסוּרָה מִיָּד״.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion does Rav Hamnuna raise the dilemma? **If we say** that he raises the dilemma **in accordance with** the opinion **of Rabbi Akiva,** this is difficult. **Now** that the idol **itself is not prohibited until it is worshipped, is** it **necessary** to state that **its accessories** are not forbidden until they are used for idol worship? **Rather,** perhaps Rav Hamnuna raises the dilemma **in accordance with** the opinion **of Rabbi Yishmael, who says** that a Jew’s idol is **prohibited immediately.**


###### Avodah Zarah 52a:18
[Avodah Zarah 52a:18](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:18)

מַאי מְשַׁמְּשִׁין? מְמַשְׁמְשִׁין גָּמְרִינַן, מָה הָתָם עַד שֶׁיֵּעָבֵדוּ, אַף הָכָא עַד שֶׁיֵּעָבֵדוּ, אוֹ דִלְמָא מִינַּהּ גָּמַר, מָה הִיא אֲסוּרָה מִיָּד, אַף מְשַׁמְּשֶׁיהָ אֲסוּרִין מִיָּד?

**William Davidson Edition - English:**
The Gemara suggests an explanation of the dilemma: **What** is the *halakha* with regard to a Jew’s accessories of idol worship? Do **we learn** the *halakha* with regard to a Jew’s **accessories from** the *halakha* with regard to a gentile’s **accessories? Just as there,** in the case of a gentile’s accessories of idol worship, they are not forbidden **until they are** used for idol **worship, so too here,** in the case of a Jew’s accessories of idol worship, they are not forbidden **until they are** used for idol **worship. Or perhaps** the *halakha* **is learned from** the *halakha* with regard to a Jew’s object of idol worship **itself. Just as** the idol **itself is prohibited immediately, so too its accessories are prohibited immediately.**


###### Avodah Zarah 52a:19
[Avodah Zarah 52a:19](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:19)

מַאי אִירְיָא דְּקָא מִיבַּעְיָא לֵיהּ רִיתֵּךְ כְּלִי? תִּיבְּעֵי לֵיהּ עָשָׂה!

**William Davidson Edition - English:**
The Gemara rejects this explanation: If that is the explanation of Rav Hamnuna’s dilemma, **why does he specifically raise the dilemma** with regard to one who **welded** a broken **vessel? Let him raise the dilemma** with regard to one who **fashioned** a vessel for idolatrous worship.


###### Avodah Zarah 52a:20
[Avodah Zarah 52a:20](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:20)

רַב הַמְנוּנָא מִשּׁוּם טוּמְאָה יְשָׁנָה קָמִיבַּעְיָא לֵיהּ, דִּתְנַן: כְּלֵי מַתָּכוֹת, פְּשׁוּטֵיהֶן וּמְקַבְּלֵיהֶן טְמֵאִין, נִשְׁתַּבְּרוּ טָהֵרוּ, חָזַר וַעֲשָׂאָן כֵּלִים — יַחְזְרוּ לְטוּמְאָה יְשָׁנָה.

**William Davidson Edition - English:**
The Gemara answers: **Rav Hamnuna** is referring to a vessel that was used for idol worship before it broke, and **he is raising the dilemma with regard to** the matter of **previous ritual impurity. As we learned** in a mishna (*Kelim* 11:1): With regard to **metal vessels,** both **their flat** vessels, which have no repositories, **and their receptacles,** vessels that have repositories, **are** all **impure** if they came into contact with a primary source of ritual impurity. If **they broke, they** thereby **became purified.** But if one **remade** the broken vessels into new **vessels, they reassume their previous impurity.**


###### Avodah Zarah 52a:21
[Avodah Zarah 52a:21](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:21)

וְהָכִי קָמִיבַּעְיָא לֵיהּ: כִּי הָדְרָא טוּמְאָה — הָנֵי מִילֵּי לְטוּמְאָה דְּאוֹרָיְיתָא, אֲבָל טוּמְאָה דְּרַבָּנַן — לָא, אוֹ דִלְמָא לָא שְׁנָא? וְתִיבְּעֵי לֵיהּ שְׁאָר טוּמְאוֹת דְּרַבָּנַן.

**William Davidson Edition - English:**
**And this** is **the dilemma** that Rav Hamnuna **is raising: When** the mishna teaches that a vessel that is remade **reassumes** its **impurity,** does **this matter** apply only **to impurity by Torah law, but** in the case of **impurity by rabbinic law,** such as the impurity of an object of idol worship, it does **not** apply? **Or perhaps** there **is no difference** between impurity by Torah law and impurity by rabbinic law. The Gemara asks: If that is the explanation of Rav Hamnuna’s dilemma, why does he specifically discuss a vessel used for idol worship? **Let him raise the dilemma** with regard to any **other** type of **impurity by rabbinic law.**


###### Avodah Zarah 52a:22
[Avodah Zarah 52a:22](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:22)

חֲדָא מִגּוֹ חֲדָא קָמִיבַּעְיָא לֵיהּ, טוּמְאָה דְּרַבָּנַן מִי הָדְרָא אוֹ לָא הָדְרָא? וְאִם תִּימְצֵי לוֹמַר לָא הָדְרָא, טוּמְאָה דַּעֲבוֹדָה זָרָה מִשּׁוּם חוּמְרָא דַּעֲבוֹדָה זָרָה מִי שַׁוְּיוּהָ רַבָּנַן כְּטוּמְאָה דְּאוֹרָיְיתָא אוֹ לָא? תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara answers: Rav Hamnuna **is raising** two **dilemmas, one** of which stems **from** the **other. Is impurity by rabbinic law reassumed, or** is it **not reassumed? And if you say** that it is **not reassumed,** what is the *halakha* with regard to the **impurity of** an object of **idol worship? Did the Sages render** its status **like** that of **impurity by Torah law, due to** the **stringency of idol worship, or not?** The Gemara concludes: The dilemmas **shall stand** unresolved.


###### Avodah Zarah 52a:23
[Avodah Zarah 52a:23](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:23)

בָּעֵי מִינֵּיהּ רַבִּי יוֹחָנָן מֵרַבִּי יַנַּאי: תִּקְרוֹבֶת עֲבוֹדָה זָרָה שֶׁל אוֹכָלִים, מַהוּ? מִי מַהֲנֵיא לְהוּ בִּיטּוּל לְטַהוֹרִינְהוּ מִטּוּמְאָה, אוֹ לָא?

**William Davidson Edition - English:**
§ **Rabbi Yoḥanan raised a dilemma to Rabbi Yannai:** With regard to **an offering** consisting **of food** brought in **idolatrous worship, what is** the *halakha*? **Is** the **revocation** of their status as an object of idol worship by a gentile **effective to purify them from** the **ritual impurity** of an offering brought in idolatrous worship **or** is it **not** effective?


###### Avodah Zarah 52a:24
[Avodah Zarah 52a:24](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:24)

וְתִיבְּעֵי לֵיהּ כֵּלִים! כֵּלִים לָא קָמִיבַּעְיָא לֵיהּ, כֵּיוָן דְּאִית לְהוּ טׇהֳרָה בְּמִקְוֶה — טוּמְאָה נָמֵי בָּטְלָה; כִּי קָמִיבַּעְיָא לֵיהּ — אֳוכָלִין.

**William Davidson Edition - English:**
The Gemara suggests: **And let him raise the dilemma** with regard to whether revocation of vessels’ status purifies **vessels** used in idol worship from their impurity. The Gemara explains: Rabbi Yoḥanan **does not raise the dilemma** with regard to **vessels, since they have** the ability to attain **purity** by being immersed **in a ritual bath,** and therefore their **impurity** can certainly **also be nullified. When he raises the dilemma,** it is only with regard to **food,** which cannot be purified in a ritual bath.


###### Avodah Zarah 52a:25
[Avodah Zarah 52a:25](https://torahapp.org/share/book/Avodah%20Zarah/r/52a:25)

וְתִיבְּעֵי לֵיהּ עֲבוֹדָה זָרָה גּוּפַהּ! עֲבוֹדָה זָרָה גּוּפַהּ לָא מִיבַּעְיָא לֵיהּ,

**William Davidson Edition - English:**
The Gemara suggests: **Let him raise the dilemma** with regard to whether revoking its status purifies the object of **idol worship itself** in a case where it consists of food. The Gemara answers: Rabbi Yoḥanan **does not raise the dilemma** with regard to the object of **idol worship itself,**