## Avodah Zarah Daf 5b

###### Avodah Zarah 5b:1
[Avodah Zarah 5b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:1)

בַּלֶּחֶם הַקְּלֹקֵל״. בְּנֵי כְּפוּיֵי טוֹבָה, דִּכְתִיב: ״הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִיא נָתְנָה לִּי מִן הָעֵץ וָאֹכֵל״.

**William Davidson Edition - English:**
**this light bread”** (Numbers 21:5), despite the fact it was the highest-quality food. Moses further called them **children of ingrates, as it is written** that after sinning and eating from the tree of knowledge, Adam said: **“The woman whom You gave to be with me, she gave me of the tree, and I did eat”** (Genesis 3:12). Adam complained that the woman had been given to him in order to cause him to sin, whereas in fact she had been given to him to serve as a helpmate.


###### Avodah Zarah 5b:2
[Avodah Zarah 5b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:2)

אַף מֹשֶׁה רַבֵּינוּ לֹא רְמָזָהּ לָהֶן לְיִשְׂרָאֵל אֶלָּא לְאַחַר אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר: ״וָאוֹלֵךְ אֶתְכֶם בַּמִּדְבָּר אַרְבָּעִים שָׁנָה״, וּכְתִיב: ״וְלֹא נָתַן ה׳ לָכֶם לֵב וְגוֹ׳״. אָמַר רַבָּה: שְׁמַע מִינַּהּ לָא קָאֵי אִינִישׁ אַדַּעְתֵּיהּ דְּרַבֵּיהּ עַד אַרְבְּעִין שְׁנִין.

**William Davidson Edition - English:**
Yet **even Moses our teacher,** who said this to the Jewish people, **did not allude to the Jewish people until after forty years** that they should have stated this request, **as it is stated: “And I have led you forty years in the wilderness”** (Deuteronomy 29:4), which shows that Moses was speaking forty years after the revelation at Sinai. **And** at that point **it is written: “But the Lord has not given you a heart** to know, and eyes to see, and ears to hear, until this day” (Deuteronomy 29:3). **Rabba said: Conclude from** here that **a person does not understand the opinion of his teacher until** after **forty years,** as Moses said this to the Jewish people only after forty years of learning Torah.


###### Avodah Zarah 5b:3
[Avodah Zarah 5b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:3)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי בְּנָאָה, מַאי דִּכְתִיב: ״אַשְׁרֵיכֶם זֹרְעֵי עַל כׇּל מָיִם מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר״? אַשְׁרֵיהֶם יִשְׂרָאֵל בִּזְמַן שֶׁעוֹסְקִין בְּתוֹרָה וּבִגְמִילוּת חֲסָדִים, יִצְרָם מָסוּר בְּיָדָם וְאֵין הֵם מְסוּרִים בְּיַד יִצְרָם, שֶׁנֶּאֱמַר: ״אַשְׁרֵיכֶם זֹרְעֵי עַל כׇּל מָיִם״, וְאֵין זְרִיעָה אֶלָּא צְדָקָה, שֶׁנֶּאֱמַר: ״זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חֶסֶד״, וְאֵין מַיִם אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says in the name of Rabbi Bana’a: What** is the meaning of that **which is written: “Happy are you that sow beside all waters, that send forth freely the feet of the ox and the donkey”** (Isaiah 32:20)? **Happy are you Israel; when they,** i.e., the Jewish people, **engage in Torah** study **and in acts of kindness, their** evil **inclination is given over to them, and they are not given over to their** evil **inclination, as it is stated: “Happy are you that sow beside all waters.” And** the term **sowing** is referring to **nothing other than** performing **charitable** deeds, **as it is stated: “Sow to yourselves according to charitableness, reap according to mercy”** (Hosea 10:12). **And** the term **waters** is referring to **nothing other than** the **Torah, as it is stated: “Ho, every one that thirsts, come for water”** (Isaiah 55:1).


###### Avodah Zarah 5b:4
[Avodah Zarah 5b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:4)

״מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר״, תָּנָא דְּבֵי אֵלִיָּהוּ: לָעוֹלָם יָשִׂים אָדָם עַצְמוֹ עַל דִּבְרֵי תוֹרָה כְּשׁוֹר לְעוֹל וְכַחֲמוֹר לְמַשּׂאוֹי.

**William Davidson Edition - English:**
With regard to the continuation of the verse: **“That send forth freely the feet of the ox and the donkey,”** one of the Sages of **the school of Eliyahu taught: A person should always make himself** subjugated **to matters of Torah like an ox to a yoke and like a donkey to a burden.**


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

שְׁלֹשָׁה יָמִים אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם וְכוּ׳. וּמִי בָּעִינַן כּוּלֵּי הַאי?

**William Davidson Edition - English:**
§ After concluding its long introduction, the Gemara analyzes the mishna. The mishna taught that on **the three days** before the festivals of gentiles **it is prohibited to engage with them in business** or to lend them items. The Gemara asks: **And** is it the practice of a gentile to buy an animal so far in advance of his festival that it is **required** of Jews to refrain from selling an animal to idol worshippers for **all of these** days before their festivals?


###### Avodah Zarah 5b:6
[Avodah Zarah 5b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:6)

וְהָתְנַן: בְּאַרְבָּעָה פְּרָקִים בַּשָּׁנָה, הַמּוֹכֵר בְּהֵמָה לַחֲבֵירוֹ צָרִיךְ לְהוֹדִיעוֹ: ״אִמָּהּ מָכַרְתִּי לִשְׁחוֹט״, ״בִּתָּהּ מָכַרְתִּי לִשְׁחוֹט״.

**William Davidson Edition - English:**
**But didn’t we learn** in a mishna (*Ḥullin* 83a): **On four occasions during the year one who sells an animal to another is required to inform him: I sold the mother of** this animal today for the buyer **to slaughter** it, or: **I sold the daughter of** this animal today for the buyer **to slaughter** it. This notification is necessary so that this buyer will not slaughter the animal on the same day that its mother or its young is slaughtered, thereby violating the prohibition: “You shall not kill it and its young both in one day” (Leviticus 22:28).


###### Avodah Zarah 5b:7
[Avodah Zarah 5b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:7)

וְאֵלּוּ הֵן: עֶרֶב יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, עֶרֶב יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, וְעֶרֶב עֲצֶרֶת, וְעֶרֶב רֹאשׁ הַשָּׁנָה, וּכְדִבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי — אַף עֶרֶב יוֹם הַכִּפּוּרִים בַּגָּלִיל!

**William Davidson Edition - English:**
The mishna continues: **And those** four occasions **are: The eve of the last day of the festival** of *Sukkot*, **the eve of the first day of the festival of Passover, and the eve of *Shavuot*, and the eve of Rosh HaShana. And according to the statement of Rabbi Yosei HaGelili, the eve of Yom Kippur in the Galilee** is included **as well.** This mishna indicates that one prepares for a festival for only one day prior to the event. Why does the mishna here prohibit sales three days prior to gentile festivals?


###### Avodah Zarah 5b:8
[Avodah Zarah 5b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:8)

הָתָם דְּלַאֲכִילָה, סַגִּיא בְּחַד יוֹמָא. הָכָא דִּלְהַקְרָבָה, בָּעִינַן תְּלָתָא יוֹמֵי. וּלְהַקְרָבָה סַגִּי בִּתְלָתָא יוֹמֵי? וְהָתְנַן: שׁוֹאֲלִין בְּהִלְכוֹת הַפֶּסַח קוֹדֶם הַפֶּסַח שְׁלֹשִׁים יוֹם, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: שְׁתֵּי שַׁבָּתוֹת.

**William Davidson Edition - English:**
The Gemara answers: **There,** in the mishna in *Ḥullin*, **where** the animal is purchased **for consumption, it is sufficient** to prepare **one day** before the festival. **Here,** in the case of this mishna, where the animal is purchased **for sacrifice,** the gentile **requires three days** to ensure that the animal has no blemish. The Gemara asks: **And for** the purpose of **sacrifice,** is it **sufficient** to prepare merely **three days** in advance? **But didn’t we learn** in a *baraita*: **One** begins to **ask about the *halakhot* of Passover thirty days before Passover; Rabban Shimon ben Gamliel says:** One begins to inquire only **two weeks** before Passover. According to both opinions, far more than three days are needed in order to begin preparing for the sacrifice of an offering. One can assume that the same applies to gentiles.


###### Avodah Zarah 5b:9
[Avodah Zarah 5b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:9)

אֲנַן דִּשְׁכִיחִי מוּמִין דְּפָסְלִי, אֲפִילּוּ בְּדוּקִּין שֶׁבָּעַיִן, בָּעִינַן תְּלָתִין יוֹמִין; אִינְהוּ, דִּמְחוּסַּר אֵבֶר אִית לְהוּ, בִּתְלָתָא יוֹמֵי סַגִּי.

**William Davidson Edition - English:**
The Gemara answers: **We** Jews, **for whom blemishes that disqualify** the animal **are common,** as **even** a small blemish **on the cornea of the eye** disqualifies it, **we require thirty days** to prepare for the sacrificial offerings of the festivals. By contrast, with regard to **them,** gentiles, **they hold** that the only blemish that disqualifies the animal is if it is **lacking** an entire **limb;** therefore, **three days are sufficient** for them to prepare for the sacrifice.


###### Avodah Zarah 5b:10
[Avodah Zarah 5b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:10)

דְּאָמַר רַבִּי אֶלְעָזָר: מִנַּיִן לִמְחוּסַּר אֵבֶר דְּאָסוּר לִבְנֵי נֹחַ? דִּכְתִיב: ״וּמִכׇּל הָחַי מִכׇּל בָּשָׂר שְׁנַיִם מִכֹּל וְגוֹ׳״, אָמְרָה תּוֹרָה: הָבֵא בְּהֵמָה שֶׁחַיִּין רָאשֵׁי אֵבָרִים שֶׁלָּהּ.

**William Davidson Edition - English:**
**As Rabbi Elazar says: From where** is it derived with regard to an animal **that is lacking a limb, that it is prohibited for descendants of Noah** to sacrifice it as an offering? **As it is written: “And of every living thing of all flesh, two of every** sort you shall bring into the ark, to keep them alive with you” (Genesis 6:19). In this verse **the Torah states: Bring an animal whose extremities are alive,** as some of those animals were to be used later as offerings.


###### Avodah Zarah 5b:11
[Avodah Zarah 5b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/5b:11)

הַאי מִיבְּעֵי לֵיהּ לְמַעוֹטֵי טְרֵיפָה דְּלָא! טְרֵיפָה מִ״לְּחַיּוֹת זֶרַע״ נָפְקָא. הָנִיחָא לְמַאן דְּאָמַר טְרֵיפָה אֵינָהּ יוֹלֶדֶת,

**William Davidson Edition - English:**
The Gemara asks: Isn’t **that** verse **required** to teach **that an animal with a wound that will cause it to die within twelve months [*tereifa*] is not** fit to be sacrificed as an offering? The Gemara answers: The disqualification of **a *tereifa* is derived from** the phrase: **“To keep seed alive”** (Genesis 7:3), as a *tereifa* cannot propagate. The Gemara asks: **This works out well according to the one who says** that **a *tereifa* cannot give birth.** According to this opinion, the disqualification of a missing limb is derived from the phrase: “Of every living thing,” while the disqualification of a *tereifa* is learned from the phrase: “To keep seed alive.”