## Avodah Zarah Daf 53b

###### Avodah Zarah 53b:1
[Avodah Zarah 53b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:1)

אִם עֲתִידִין לַחְזוֹר כְּמִלְחֶמֶת יְהוֹשֻׁעַ — אֵינָהּ בְּטֵילָה.

**William Davidson Edition - English:**
In any of these cases, **if** the owners **will return in the future, as** was the case in the **war of Joshua** when he conquered Eretz Yisrael, then the status of the object of idol worship **is not revoked.**


###### Avodah Zarah 53b:2
[Avodah Zarah 53b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:2)

וּצְרִיכָא, דְּאִי תְּנָא לָוָה עָלֶיהָ — מִדְּלָא זַבְּנַהּ, לָא בַּטְּלַהּ; אֲבָל נָפְלָה עָלֶיהָ מַפּוֹלֶת — מִדְּלָא קָא מְפַנֵּי לַהּ, אֵימָא בַּטּוֹלֵי בַּטְּלַהּ, צְרִיכָא.

**William Davidson Edition - English:**
The Gemara comments: **And** it is **necessary** for the *baraita* to state all of these cases. **As, had** the *baraita* **taught** only the case where the gentile **borrowed** money **against** the object of idol worship, one would say that in that case the gentile **did not revoke** its status, **as he did not sell it,** and he did not indicate that he intended to relinquish it. **But** in the case where **a rockslide fell on it, since he did not clear** the rocks, **say** that **he revoked** the status of the object of idol worship. It is therefore **necessary** to teach this case as well.


###### Avodah Zarah 53b:3
[Avodah Zarah 53b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:3)

וְאִי תְּנָא נָפְלָה עָלֶיהָ מַפּוֹלֶת, מִשּׁוּם דְּסָבַר: הָא מַנְּחָה, כֹּל אֵימַת דְּבָעֵינָא לַהּ שָׁקֵילְנָא לַהּ, אֲבָל גְּנָבוּהָ לִסְטִים, מִדְּלָא קָא מַהְדַּר אַבָּתְרַהּ — בַּטּוֹלֵי בַּטְּלַהּ, צְרִיכָא.

**William Davidson Edition - English:**
**And had** the *baraita* **taught** only the case where **a rockslide fell on** the idol, one would say that in that case its status is not revoked **because** the owner **thinks** to himself: The idol **lies** under the rocks safely; **whenever I want it, I shall take it,** and he feels no need to clear the rockslide immediately. **But** in the case where **robbers stole it, since he is not searching after it,** this indicates that **he revoked** its status. It is therefore **necessary** to teach this case as well.


###### Avodah Zarah 53b:4
[Avodah Zarah 53b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:4)

וְאִי תְּנָא גְּנָבוּהָ לִסְטִין, מִשּׁוּם דְּסָבַר: אִי גּוֹי שָׁקֵיל לַהּ — מִפְלָח פָּלַח לַהּ, אִי יִשְׂרָאֵל שָׁקְלָה — אַיְּידֵי דְּדָמֶיהָ יְקָרִין מְזַבֵּין לַהּ לְגוֹי וּפָלַח לַהּ, אֲבָל הִנִּיחוּהָ הַבְּעָלִים וְהָלְכוּ לִמְדִינַת הַיָּם, מִדְּלָא שָׁקְלוּ בַּהֲדַיְיהוּ — בַּטּוֹלֵי בַּטְּלוּהָ, צְרִיכָא.

**William Davidson Edition - English:**
**And had** the *baraita* **taught** only the case where **robbers stole** the idol, one would say that in that case its status is not revoked **because** the owner **thinks** to himself: **If a gentile took it, he will worship it. If a Jew took it, since it is of great monetary** value, **he will sell it to a gentile and** the buyer **will worship it.** There is therefore no indication that the gentile intends to revoke its status. **But** in the case where **the owners abandoned** the idol **and went overseas, since they did not take it with them,** this indicates that **they revoked** its status. It is therefore **necessary** to teach this case as well.


###### Avodah Zarah 53b:5
[Avodah Zarah 53b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:5)

אִם עֲתִידִין לַחְזוֹר כְּמִלְחֶמֶת יְהוֹשֻׁעַ — אֵינָהּ בְּטֵילָה. מִידֵּי מִלְחֶמֶת יְהוֹשֻׁעַ מִיהְדָּר הֲדוּר? הָכִי קָאָמַר: אִם עֲתִידִין לַחְזוֹר — הֲרֵי הוּא כְּמִלְחֶמֶת יְהוֹשֻׁעַ, וְאֵין לָהּ בְּטִילָה.

**William Davidson Edition - English:**
The *baraita* states: **If** the owners **will return in the future, as** was the case in the **war of Joshua** when he conquered Eretz Yisrael, then the status of the object of idol worship **is not revoked.** The Gemara asks: **Is it** so, that after the **war of Joshua** the gentiles **returned** home? They were defeated and killed and did not return home. The Gemara explains: **This** is what the *baraita* **is saying: If** the owners **will return in the future,** the idol has the same status **as** did the idols of the gentiles killed in the **war of Joshua,** who intended to return and did not revoke the status of their idols, **and** therefore its status **is not revoked.**


###### Avodah Zarah 53b:6
[Avodah Zarah 53b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:6)

וּלְמָה לִי לְמִיתְלְיַיהּ בְּמִלְחֶמֶת יְהוֹשֻׁעַ? מִלְּתָא אַגַּב אוֹרְחֵאּ קָא מַשְׁמַע לַן, כִּי הָא דְּאָמַר רַב יְהוּדָה אָמַר רַב: יִשְׂרָאֵל שֶׁזָּקַף לְבֵינָה לְהִשְׁתַּחֲוֹת לָהּ, וּבָא גּוֹי וְהִשְׁתַּחֲוָה לָהּ — אֲסָרָהּ.

**William Davidson Edition - English:**
The Gemara asks: **And why should I associate** this *halakha* **with** the **war of Joshua?** The Gemara answers: **It teaches us a matter in passing,** that the *halakhot* of idol worship may be derived from the war of Joshua, **as** may be illustrated by **that which Rav Yehuda says** that **Rav says:** In the case of **a Jew who set a brick** upright in order **to bow to it** but did not actually bow to it, **and a gentile** then **came and bowed to it,** the gentile **rendered it prohibited** even though it was not his brick.


###### Avodah Zarah 53b:7
[Avodah Zarah 53b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:7)

מְנָלַן דַּאֲסָרָהּ? אָמַר רַבִּי אֶלְעָזָר: כַּתְּחִילָּה שֶׁל אֶרֶץ יִשְׂרָאֵל, דְּאָמַר רַחֲמָנָא ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״, מִכְּדֵי יְרוּשָּׁה הִיא לָהֶם מֵאֲבוֹתֵיהֶם, וְאֵין אָדָם אוֹסֵר דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ!

**William Davidson Edition - English:**
The Gemara explains: **From where do we** derive **that he rendered it prohibited? Rabbi Elazar says:** This *halakha* is **like** the *halakha* that applied at the **outset of** the Jewish people’s conquest of **Eretz Yisrael,** when the Torah commanded them to destroy any trees that were used as part of idolatrous rites [*asherim*], **as the Merciful One states:** “And you shall break down their altars…**and you shall burn their *asherim* with fire”** (Deuteronomy 12:3). **Now,** Eretz Yisrael **is** the **inheritance of** the Jewish people **from their ancestors, and a person does not render forbidden an item that is not his.** If so, how could the gentiles render the trees forbidden, as the land was not theirs?


###### Avodah Zarah 53b:8
[Avodah Zarah 53b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:8)

וְאִי מִשּׁוּם הָנָךְ דְּמֵעִיקָּרָא, בְּבִיטּוּלָא בְּעָלְמָא סַגִּי לְהוּ!

**William Davidson Edition - English:**
**If** the trees were forbidden **because** some of them might have been **those** trees **that** were worshipped **initially,** before God gave the land to Abraham, it would not have been necessary to destroy them. Rather, the Jews could have forced the gentiles to revoke their status, and since the *asherim* were objects of gentiles’ idol worship, **a mere revocation** would be **sufficient to** render **them** permitted.


###### Avodah Zarah 53b:9
[Avodah Zarah 53b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:9)

אֶלָּא, מִדִּפְלַחוּ יִשְׂרָאֵל לְעֵגֶל, גַּלּוֹ אַדַּעְתַּיְיהוּ דְּנִיחָא לְהוּ בַּעֲבוֹדָה זָרָה, וְכִי אֲתוֹ גּוֹיִם, שְׁלִיחוּתָא דִּידְהוּ עָבְדִי. הָכִי נָמֵי, יִשְׂרָאֵל שֶׁזָּקַף לְבֵינָה, גַּלִּיא דַּעְתֵּיהּ דְּנִיחָא לֵיהּ בַּעֲבוֹדָה זָרָה, וְכִי אֲתָא גּוֹי וּפְלַח לַהּ, שְׁלִיחוּתָא דִּידֵיהּ קָעָבֵיד.

**William Davidson Edition - English:**
**Rather, since the Jewish people worshipped the** Golden **Calf, they revealed their intentions** and indicated **that they were amenable to idol worship. And when** the **gentiles came** and engaged in idol worship, they were, in effect, **carrying out** their **agency** on behalf **of** the Jewish people. The *asherim* were therefore considered objects of Jews’ idol worship, whose status cannot be revoked. **So too,** in the case of **a Jew who set a brick** upright in order to bow to it, **he** thereby **revealed his intentions** and indicated **that he is amenable to idol worship. And when a gentile came and worshipped it, he was carrying out the agency** on behalf **of** the Jew.


###### Avodah Zarah 53b:10
[Avodah Zarah 53b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:10)

וְדִלְמָא בְּעֵגֶל הוּא דְּנִיחָא לְהוּ, בְּמִידֵּי אַחֲרִינָא לָא? אָמַר קְרָא: ״אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל״, מְלַמֵּד שֶׁאִיוּוּ לֶאֱלוֹהוֹת הַרְבֵּה.

**William Davidson Edition - English:**
The Gemara challenges: **But perhaps it is** only **with regard to the** Golden **Calf that** the Jewish people **were amenable** to worshipping it, but **not with regard to** any **other** type of idol worship. The Gemara counters: **The verse states** with regard to the Golden Calf: “And they said: **These are your gods, O Israel”** (Exodus 32:4), in the plural. This **teaches that they desired many gods,** and they did not desire to worship only the Golden Calf.


###### Avodah Zarah 53b:11
[Avodah Zarah 53b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:11)

אֵימָא: כֹּל דְּבַהֲדֵי עֵגֶל נִיתַּסְרוּ, מִכָּאן וְאֵילָךְ נִישְׁתְּרֵי? מַאן מוֹכַח?

**William Davidson Edition - English:**
The Gemara suggests: **Say** that **whatever** *asherim* **were** worshipped by the gentiles simultaneously **with** the Jewish people’s worship of the Golden **Calf should be prohibited,** because at that time they acted as agents of the Jewish people. But any *ashera* that was worshipped **from that** point **forward,** after the Jewish people repented and no longer engaged in idol worship, **should be permitted.** The Gemara answers: **Who can prove** when each *ashera* was worshipped? Since it is impossible to determine which *asherim* were worshipped at the time of the Golden Calf, they are all forbidden.


###### Avodah Zarah 53b:12
[Avodah Zarah 53b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:12)

**מַתְנִי׳** עֲבוֹדָה זָרָה שֶׁהִנִּיחוּהָ עוֹבְדֶיהָ — בִּשְׁעַת שָׁלוֹם מוּתֶּרֶת, בִּשְׁעַת מִלְחָמָה אֲסוּרָה. בִּימוֹסְיָאוֹת שֶׁל מְלָכִים — הֲרֵי אֵלּוּ מוּתָּרוֹת, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּשָׁעָה שֶׁהַמְּלָכִים עוֹבְרִים.

**William Davidson Edition - English:**
**MISHNA:** With regard to an object of **idol worship that was abandoned by its worshippers,** if it was abandoned **in peacetime,** it is **permitted,** as it was evidently abandoned by choice and this constitutes an implicit revocation of its status as an object of idol worship. If it was abandoned **in wartime,** it is **prohibited,** as it was not abandoned by choice. With regard to the stone **platforms of kings** upon which idols are placed in honor of the kings, **these are permitted, due to** the fact **that** the idol is **placed** on these platforms only **at the time that the kings pass by.**


###### Avodah Zarah 53b:13
[Avodah Zarah 53b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:13)

**גְּמָ׳** אָמַר רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר רַב: בֵּית נִמְרוֹד הֲרֵי הִיא כַּעֲבוֹדָה זָרָה שֶׁהִנִּיחוּהָ עוֹבְדֶיהָ בִּשְׁעַת שָׁלוֹם, וּמוּתָּר. אַף עַל גַּב דְּכִי בַּדְּרִינְהוּ רַחֲמָנָא כִּשְׁעַת מִלְחָמָה דָּמֵי, אִי (בָּעֲיָא) [בְּעוֹ] לְמִיהְדָּר הֲדוּר, מִדְּלָא הֲדוּר בַּטּוֹלֵי בַּטְּלֻהָ.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Yirmeya bar Abba says** that **Rav says: The temple of Nimrod,** i.e., the remnants of the tower of Babel (see Genesis 11:1–9), **is considered** a place of **idol worship whose worshippers abandoned it in peacetime, and** it is therefore **permitted.** This is **despite** the fact **that when the Merciful One scattered** the builders of the tower, the situation **resembled wartime,** as they were compelled to leave. Nevertheless, **if they had desired to return, they** could have **returned. Since they did not return,** they evidently chose to abandon the place of idol worship and thereby **revoked** its status.


###### Avodah Zarah 53b:14
[Avodah Zarah 53b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:14)

בִּימוֹסְיָאוֹת שֶׁל מְלָכִים — הֲרֵי אֵלּוּ מוּתָּרוֹת. וְכִי מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּשָׁעָה שֶׁהַמְּלָכִים עוֹבְרִין מוּתָּרִין?

**William Davidson Edition - English:**
§ The mishna teaches: With regard to the stone **platforms of kings, these are permitted,** due to the fact that the idol is placed on these platforms only at the time that the kings pass by. The Gemara asks: **But** should the platforms be **permitted because** idols are **placed on them at the time that the kings pass by?**


###### Avodah Zarah 53b:15
[Avodah Zarah 53b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:15)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן, הָכִי קָאָמַר: מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָן בְּשָׁעָה שֶׁהַמְּלָכִים עוֹבְרִין, וּמְלָכִים מַנִּיחִין דֶּרֶךְ זוֹ וְהוֹלְכִין בְּדֶרֶךְ אַחֶרֶת.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: This** is what the mishna **is saying:** The platforms are permitted **because** the idol is **placed** on **them at the time that the kings pass by, and** sometimes the **kings abandon this path** where the platform has been placed **and** choose to **walk on a different path.** Since the kings do not impart any importance to the platforms, they are not considered accessories of idol worship.


###### Avodah Zarah 53b:16
[Avodah Zarah 53b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:16)

כִּי אֲתָא עוּלָּא, יָתֵיב אַבִּימְסָא פְּגִימָא. אֲמַר לֵיהּ רַב יְהוּדָה לְעוּלָּא: וְהָא רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: בִּימוֹס שֶׁנִּפְגַּם אָסוּר! וַאֲפִילּוּ לְמַאן דְּאָמַר: אֵין עוֹבְדִים לִשְׁבָרִים — הָנֵי מִילֵּי עֲבוֹדָה זָרָה, דְּזִילָא בֵּיהּ מִלְּתָא לְמִפְלַח לִשְׁבָרִים, אֲבָל הַאי לָא אִיכְפַּת לֵיהּ!

**William Davidson Edition - English:**
§ **When Ulla came** from Eretz Yisrael to Babylonia, **he sat on a damaged platform** of idol worship. **Rav Yehuda said to Ulla: But don’t Rav and Shmuel both say: A platform that was damaged** remains **prohibited? And even according to the one who says** that idol worshippers **do not worship fragments** of idols, **that statement** applies only to an object of **idol worship, as** it is **a degrading matter to** a person **to worship fragments. But** in **this** case, with regard to the platform, it **does not matter to him** if it is damaged, as it is still fit for use.


###### Avodah Zarah 53b:17
[Avodah Zarah 53b:17](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:17)

אֲמַר לֵיהּ: מַאן יָהֵיב לַן מֵעַפְרָא דְּרַב וּשְׁמוּאֵל וּמָלִינַן עַיְינִין? הָא רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ דְּאָמְרִי תַּרְוַיְיהוּ: בִּימוֹס שֶׁנִּפְגַּם — מוּתָּר, וַאֲפִילּוּ לְמַאן דְּאָמַר עוֹבְדִין לִשְׁבָרִים, הָנֵי מִילֵּי עֲבוֹדָה זָרָה, דְּכֵיוָן דְּפַלְחַהּ — זִילָא בֵּיהּ מִילְּתָא לְבַטּוֹלַהּ, אֲבָל הָנֵי שָׁקְלִי לְהַאי וּמַיְיתוּ בִּימוֹס אַחֲרִינָא.

**William Davidson Edition - English:**
Ulla **said to** Rav Yehuda: **Who shall give us of the dust** of the graves covering **Rav and Shmuel? We** would **fill our eyes** with that dust, as they were great and holy men. Nevertheless, with regard to the *halakha* in this case, **don’t Rabbi Yoḥanan and Reish Lakish both say: A platform that was damaged** is **permitted? And even according to the one who says** that idol worshippers **worship fragments** of idols, **that statement** applies only to an object of **idol worship, due to** the fact that **since he** already **worshipped it,** it is **a degrading matter to him to revoke** its status. **But** in the case of **these** platforms, idol worshippers **take this** platform and throw it away **and bring another platform** that is not defective to replace it.


###### Avodah Zarah 53b:18
[Avodah Zarah 53b:18](https://torahapp.org/share/book/Avodah%20Zarah/r/53b:18)

תַּנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ: בִּימוֹס שֶׁנִּפְגַּם — מוּתָּר, מִזְבֵּחַ שֶׁנִּפְגַּם — אָסוּר עַד שֶׁיִּנָּתֵץ רוּבּוֹ. הֵיכִי דָּמֵי בִּימוֹס, הֵיכִי דָּמֵי מִזְבֵּחַ? אָמַר רַבִּי יַעֲקֹב בַּר אִידֵּי אָמַר רַבִּי יוֹחָנָן: בִּימוֹס — אֶבֶן אַחַת, מִזְבֵּחַ — אֲבָנִים הַרְבֵּה.

**William Davidson Edition - English:**
It **is taught** in a *baraita* **in accordance with** the opinion **of Rabbi Yoḥanan and Reish Lakish: A platform that was damaged** is **permitted.** Conversely, **an altar** of idol worship **that was damaged** remains **prohibited until most of it is destroyed. What is considered a platform,** and **what is considered an altar? Rabbi Ya’akov bar Idi says** that **Rabbi Yoḥanan says: A platform** consists of **one stone; an altar** consists of **many stones.**