## Avodah Zarah Daf 6b

###### Avodah Zarah 6b:1
[Avodah Zarah 6b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:1)

מִנַּיִן שֶׁלֹּא יוֹשִׁיט אָדָם כּוֹס שֶׁל יַיִן לְנָזִיר, וְאֵבֶר מִן הַחַי לִבְנֵי נֹחַ? תַּלְמוּד לוֹמַר: ״וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל״; וְהָא הָכָא, דְּכִי לָא יָהֲבִינַן לֵיהּ, שָׁקְלִי אִיהוּ, וְקָעָבַר מִשּׁוּם ״לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל״!

**William Davidson Edition - English:**
**From where** is it derived **that a person may not extend a cup of wine to a nazirite,** who is prohibited from drinking wine, **and** that he may not extend **a limb** severed **from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind”** (Leviticus 19:14). **But here,** in both cases, **if one does not give it to him, he can take it himself, and** yet the one who provides it to him **transgresses due to** the prohibition: **“You shall not put a stumbling block before the blind.”**


###### Avodah Zarah 6b:2
[Avodah Zarah 6b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:2)

הָכָא בְּמַאי עָסְקִינַן? דְּקָאֵי בִּתְרֵי עֶבְרֵי נַהֲרָא. דַּיְקָא נָמֵי, דְּקָתָנֵי ״לֹא יוֹשִׁיט״ וְלָא קָתָנֵי ״לֹא יִתֵּן״, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara answers: **Here we are dealing with** a case **where they are standing on** the **two sides** of **a river,** and therefore the recipient could not have taken it himself. Since his help was instrumental, the one who conveyed the item has violated the prohibition of putting a stumbling block before the blind. The Gemara adds: The language of the *baraita* **is also precise, as it teaches:** A person **may not extend, and it does not teach: One may not give. Learn from** the usage of the term extend that the *baraita* is referring to one located on one side of a river, who extends the item to the one on the other side.


###### Avodah Zarah 6b:3
[Avodah Zarah 6b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:3)

אִיבַּעְיָא לְהוּ: נָשָׂא וְנָתַן — מַאי? רַבִּי יוֹחָנָן אָמַר: נָשָׂא וְנָתַן — אָסוּר. רֵישׁ לָקִישׁ אָמַר: נָשָׂא וְנָתַן — מוּתָּר. אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ: אֵידֵיהֶן שֶׁל גּוֹיִם נָשָׂא וְנָתַן — אֲסוּרִין, מַאי לָאו לִפְנֵי אֵידֵיהֶן? לָא, אֵידֵיהֶן דַּוְקָא.

**William Davidson Edition - English:**
§ **A dilemma was raised before** the Sages: If one ignored the injunction of the mishna and **engaged in business** with gentiles before their festival, **what** is the status of the profit that he earned? **Rabbi Yoḥanan says:** If he **engaged in business,** it is **prohibited** to derive benefit from his profits. **Reish Lakish says:** If he **engaged in business,** it is **permitted** to derive benefit from his profits. **Rabbi Yoḥanan raised an objection to Reish Lakish** from a *baraita*: With regard to **the festivals of gentiles,** if one **engaged in business,** these profits are **prohibited. What, is it not** referring to one who engages in business with gentiles **before their festivals?** Reish Lakish responded: **No,** the *baraita* is referring to business conducted **specifically** during **their festivals.**


###### Avodah Zarah 6b:4
[Avodah Zarah 6b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:4)

אִיכָּא דְּאָמְרִי, אֵיתִיבֵיהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְרַבִּי יוֹחָנָן: אֵידֵיהֶן שֶׁל גּוֹיִם — נָשָׂא וְנָתַן אָסוּר. אֵידֵיהֶן — אִין, לִפְנֵי אֵידֵיהֶן — לָא! תַּנָּא, אִידֵּי וְאִידֵּי, ״אֵידֵיהֶן״ קָרֵי לֵיהּ.

**William Davidson Edition - English:**
**There are** those **who say** that there is a different version of the above exchange. **Rabbi Shimon ben Lakish raised an objection to Rabbi Yoḥanan** from a *baraita*: With regard to **the festivals of gentiles,** if one **engaged in business** these profits are **prohibited.** Isn’t it correct to infer from the *baraita* that if the business occurred during **their festivals, yes,** deriving benefit from the profits is prohibited, but if it took place **before their festivals, no,** it is not prohibited? Rabbi Yoḥanan responded: **No; the *tanna* calls** both **this,** the days before the festival, **and that,** the festival itself: **Their festivals.**


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

תַּנְיָא כְּוָותֵיהּ דְּרֵישׁ לָקִישׁ: כְּשֶׁאָמְרוּ ״אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם״ — לֹא אָסְרוּ אֶלָּא בְּדָבָר הַמִּתְקַיֵּים, אֲבָל בְּדָבָר שֶׁאֵינוֹ מִתְקַיֵּים — לֹא, וַאֲפִילּוּ בְּדָבָר הַמִּתְקַיֵּים נָשָׂא וְנָתַן — מוּתָּר. תָּנֵי רַב זְבִיד בִּדְבֵי רַבִּי אוֹשַׁעְיָא: דָּבָר שֶׁאֵין מִתְקַיֵּים מוֹכְרִין לָהֶם, אֲבָל אֵין לוֹקְחִין מֵהֶם.

**William Davidson Edition - English:**
The Gemara notes that it **is taught** in a *baraita* **in accordance with** the opinion **of Reish Lakish: When** the Sages **said** that it is **prohibited to engage with** the gentiles **in business, they prohibited** it **only in** the case of **an item that endures. But with regard to an item that does not endure,** it is **not** prohibited. **And even with regard to an item that endures,** if one **did engage in business** with gentiles, deriving benefit from the profits is **permitted. Rav Zevid taught** a *baraita* **from the school of Rabbi Oshaya:** With regard to **an item that does not endure, one may sell** it **to them, but one may not buy** it **from them.**


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

הָהוּא מִינָאָה דְּשַׁדַּר לֵיהּ דִּינָרָא קֵיסָרְנָאָה לְרַבִּי יְהוּדָה נְשִׂיאָה בְּיוֹם אֵידוֹ, הֲוָה יָתֵיב רֵישׁ לָקִישׁ קַמֵּיהּ. אֲמַר: הֵיכִי אֶעֱבֵיד? אֶשְׁקְלֵיהּ — אָזֵיל וּמוֹדֶה, לָא אֶשְׁקְלֵיהּ — הָוְיָא לֵיהּ אֵיבָה. אֲמַר לֵיהּ רֵישׁ לָקִישׁ: טוֹל וּזְרוֹק אוֹתוֹ לְבוֹר בְּפָנָיו. אָמַר: כׇּל שֶׁכֵּן דְּהָוְיָא לֵיהּ אֵיבָה! כִּלְאַחַר יָד הוּא דְּקָאָמֵינָא.

**William Davidson Edition - English:**
The Gemara relates: There was an incident involving **a certain heretic who sent a Caesarean dinar to Rabbi Yehuda Nesia on the day of** the heretic’s **festival.** Rabbi Yehuda Nesia **said** to **Reish Lakish,** who **was sitting before him: What shall I do?** If **I take** the dinar, **he will go and thank** his idol for the success of his endeavor, but if **I do not take** the dinar, **he will harbor enmity** toward me. **Reish Lakish said to him: Take** it **and throw it into a pit in the presence of** the heretic. Rabbi Yehuda Nesia **said: All the more so,** this will cause **him to harbor enmity** toward me. Reish Lakish explained: **I said,** i.e., I meant, **that** you should throw it **in an unusual manner,** so that it looks as though the dinar inadvertently fell from your hand into the pit.


###### Avodah Zarah 6b:7
[Avodah Zarah 6b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:7)

לְהַשְׁאִילָן וְלִשְׁאוֹל מֵהֶן כּוּ׳. בִּשְׁלָמָא לְהַשְׁאִילָן — דְּקָא מַרְוַוח לְהוּ, אֲבָל לִשְׁאוֹל מֵהֶן — מַעוֹטֵי קָא מְמַעֵט לְהוּ? אָמַר אַבָּיֵי: גְּזֵרָה לִשְׁאוֹל מֵהֶן אַטּוּ לְהַשְׁאִילָן. רָבָא אָמַר: כּוּלָּהּ מִשּׁוּם דְּאָזֵיל וּמוֹדֶה הוּא.

**William Davidson Edition - English:**
§ The mishna teaches that it is prohibited **to lend them** items **and to borrow** items **from them** during the three days preceding their festivals. The Gemara asks: **Granted,** it is prohibited **to lend** the items **to them, as** this **causes them** to have **a profit. But** why is it prohibited **to borrow** the items **from them** during this period? Doesn’t this serve to **reduce for them** the property they possess during the festival? **Abaye said:** The Sages issued **a decree** that it is prohibited **to borrow** the items **from them due to** the concern that he might come **to lend** the items **to them. Rava said: All of it,** lending and borrowing, **is** prohibited for the same reason, **as** in either situation the gentile might **go and give thanks** to his idol, as he will be pleased that the Jew was forced to borrow the items from him.


###### Avodah Zarah 6b:8
[Avodah Zarah 6b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:8)

לְהַלְווֹתָם וְלִלְווֹת מֵהֶן. בִּשְׁלָמָא לְהַלְווֹתָם — מִשּׁוּם דְּקָא מַרְוַוח לְהוּ, אֶלָּא לִלְווֹת מֵהֶן — אַמַּאי? אָמַר אַבָּיֵי: גְּזֵרָה לִלְווֹת מֵהֶן אַטּוּ לְהַלְווֹתָם. רָבָא אָמַר: כּוּלָּהּ מִשּׁוּם דְּאָזֵיל וּמוֹדֶה הוּא.

**William Davidson Edition - English:**
The mishna further teaches that it is prohibited **to lend** money **to them or to borrow** money **from them.** The Gemara asks: **Granted,** it is prohibited **to lend** money **to them, as** this **causes them** to have **a profit. But** if one wants **to borrow** money **from them, why** is it prohibited? **Abaye said:** The Sages issued **a decree** that it is prohibited **to borrow** money **from them, due to** the concern that he might come **to lend** money **to them. Rava said: All** of it, lending and borrowing money, is prohibited for the same reason, **as** in either situation the gentile **will go and give thanks** to his object of idol worship.


###### Avodah Zarah 6b:9
[Avodah Zarah 6b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:9)

לְפוֹרְעָן וְלִפְרוֹעַ מֵהֶן כּוּ׳. בִּשְׁלָמָא לְפוֹרְעָן — מִשּׁוּם דְּקָא מַרְוַוח לְהוּ, אֶלָּא לִפְרוֹעַ מֵהֶן — מַעוֹטֵי מְמַעֵט לְהוּ? אָמַר אַבָּיֵי: גְּזֵירָה לִפְרוֹעַ מֵהֶן אַטּוּ לְפוֹרְעָן. רָבָא אָמַר: כּוּלָּהּ מִשּׁוּם דְּאָזֵיל וּמוֹדֶה הוּא.

**William Davidson Edition - English:**
The mishna also teaches that it is prohibited **to repay debts** owed to **them and to collect payment of their debts.** Once again, the Gemara asks: **Granted,** it is prohibited **to repay debts** owed **to them, as** giving them the money at this time **causes them** to have **a profit. But** why is it prohibited **to collect payment of their debts?** Doesn’t this serve to **reduce their** fortune? **Abaye said:** The Sages issued **a decree** that it is prohibited **to collect debts from them, due to** the concern that he might come **to repay their debts. Rava said: All of it,** repaying and collecting debts, is prohibited for the same reason, **as** in either situation the gentile might **go and give thanks** to his idol for having had sufficient funds to pay his debts.


###### Avodah Zarah 6b:10
[Avodah Zarah 6b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:10)

וּצְרִיכִי, דְּאִי תְּנָא לָשֵׂאת וְלָתֵת עִמָּהֶן, מִשּׁוּם דְּקָא מַרְוַוח לְהוּ וְאָזֵיל וּמוֹדֶה, אֲבָל לִשְׁאוֹל מֵהֶן, דְּמַעוֹטֵי קָא מְמַעֵט לְהוּ — שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
The Gemara notes: **And** all of the prohibitions listed in the mishna **are necessary. As, if** the mishna had **taught** only that it is prohibited **to engage with them in business,** one could have said that the reason for the prohibition is **because it causes** the gentile to have **a profit, and he will go and give thanks** to his idol. **But** with regard to **borrowing** items **from them, which** serves to **reduce for them** the property they possess during the festival, one may **well** do so.


###### Avodah Zarah 6b:11
[Avodah Zarah 6b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:11)

וְאִי תְּנָא לִשְׁאוֹל מֵהֶן, מִשּׁוּם דַּחֲשִׁיבָא לֵיהּ מִילְּתָא, וְאָזֵיל וּמוֹדֶה. אֲבָל לִלְווֹת מֵהֶן, צַעֲרָא בְּעָלְמָא אִית לֵיהּ, אָמַר: ״תּוּב לָא הָדְרִי זוּזֵי״.

**William Davidson Edition - English:**
**And if** the mishna had further **taught** only that it is prohibited **to borrow** items **from them,** one might have thought that this is **because the matter is significant to** the gentile, as he is pleased that the Jew is forced to borrow items from him, **and** therefore he might **go and give thanks. But** it might have been supposed that **to borrow** money **from them** is permitted, as **there is only distress for** the gentile when he lends money, as he would **say:** My **money will not return to me again,** since the borrower may never repay the loan.


###### Avodah Zarah 6b:12
[Avodah Zarah 6b:12](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:12)

וְאִי תְּנָא לִלְווֹת מֵהֶן, מִשּׁוּם דְּקָאָמַר: ״בְּעַל כָּרְחֵיהּ מִיפְּרַעְנָא״, וְהַשְׁתָּא מִיהָא אָזֵיל וּמוֹדֶה, אֲבָל לִיפָּרַע מֵהֶן, דְּתוּ לָא הָדְרִי זוּזֵי, אֵימָא צַעֲרָא אִית לֵיהּ, וְלָא אָזֵיל וּמוֹדֶה — צְרִיכָא.

**William Davidson Edition - English:**
**And if** the mishna had **taught** in addition only that it is prohibited **to borrow** money **from them,** one might have thought that this is **because** the gentile **says: I will** forcibly **collect payment** from the Jew **against his will,** by means of the promissory note, **and now in any event he** will **go and give thanks** that the Jew is forced to borrow money from him. **But** with regard to **collecting payment from them, as** this **money will never return to him again,** one might **say** that **he has distress** about paying back the debt, **and** he will **not go and give thanks.** Since one might have reached these conclusions, it is **necessary** for the mishna to state each ruling explicitly.


###### Avodah Zarah 6b:13
[Avodah Zarah 6b:13](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:13)

רַבִּי יְהוּדָה אוֹמֵר: נִפְרָעִין מֵהֶן כּוּ׳. וְלֵית לֵיהּ לְרַבִּי יְהוּדָה ״אַף עַל פִּי שֶׁמֵּיצֵר עַכְשָׁיו שָׂמֵחַ הוּא לְאַחַר זְמַן״?

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Yehuda says: One may collect** the **repayment** of debts **from them,** because this causes the gentile distress. The Gemara asks: **And doesn’t Rabbi Yehuda accept** the principle that **even though he is distressed now, he will be happy afterward?**


###### Avodah Zarah 6b:14
[Avodah Zarah 6b:14](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:14)

וְהָתַנְיָא: רַבִּי יְהוּדָה אוֹמֵר: אִשָּׁה לֹא תָּסוּד בַּמּוֹעֵד, מִפְּנֵי שֶׁנִּיוּוּל הוּא לָהּ. וּמוֹדֶה רַבִּי יְהוּדָה בְּסִיד שֶׁיְּכוֹלָה לְקַפְּלוֹ בַּמּוֹעֵד, שֶׁטּוֹפַלְתּוֹ בַּמּוֹעֵד, אַף עַל פִּי שֶׁמְּצֵירָה עַכְשָׁיו, שְׂמֵחָה הִיא לְאַחַר זְמַן!

**William Davidson Edition - English:**
**But isn’t it taught** in a *baraita*: **Rabbi Yehuda says: A woman may not apply lime** to her skin **during** the intermediate days of **the Festival** in order to remove bodily hair and soften her skin, **because** this temporarily **disfigures her** until the lime is removed. **And Rabbi Yehuda concedes with regard to lime that she can peel off during** the intermediate days of **the Festival that she may apply it on** the intermediate days of **the Festival,** as **even though she is distressed now,** as the lime renders her unattractive, **she will be happy afterward,** when the lime is removed and she becomes more attractive. It is evident from this *baraita* that Rabbi Yehuda does take into account the joy that will be experienced at a later time with regard to permitting an action now.


###### Avodah Zarah 6b:15
[Avodah Zarah 6b:15](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:15)

אָמַר רַב נַחְמָן בַּר יִצְחָק: הַנַּח לְהִלְכוֹת מוֹעֵד, דְּכוּלְּהוּ מֵיצֵר עַכְשָׁיו, (שְׂמֵחָה) [שָׂמֵחַ] לְאַחַר זְמַן. רָבִינָא אָמַר: גּוֹי לְעִנְיַן פֵּרָעוֹן לְעוֹלָם מֵיצֵר.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak says** in response: **Leave** aside **the *halakhot* of** the intermediate days of **a Festival.** These cannot be compared to other cases, **as** with regard to **all** the labors permitted on a Festival this is the reason for the leniency: Although **he is distressed** by performing them **now,** as they involve effort and trouble, **he will be happy afterward** on the Festival itself that he has performed them, when he enjoys the benefits of the labor he has performed. Due to the joy they will bring him on the Festival, these labors are permitted. **Ravina said** that there is a different answer: Rabbi Yehuda maintains that **with regard to repaying** a debt **a gentile is always distressed,** even after the fact. But in general, Rabbi Yehuda does take into account the joy that will be experienced at a later time.


###### Avodah Zarah 6b:16
[Avodah Zarah 6b:16](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:16)

מַתְנִיתִין דְּלָא כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה, דְּתַנְיָא: רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: מִלְוֶה בִּשְׁטָר אֵין נִפְרָעִין מֵהֶן, מִלְוֶה עַל פֶּה נִפְרָעִין מֵהֶן, מִפְּנֵי שֶׁהוּא כְּמַצִּיל מִיָּדָם.

**William Davidson Edition - English:**
The Gemara notes: **The mishna is not in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa,** as it states that one may not collect payment from a gentile during the three days preceding their festivals, without differentiating between various cases. **As it is taught** in a *baraita*: **Rabbi Yehoshua ben Korḥa says:** In the case of **a loan with** a promissory **note, one may not collect payment from** gentiles before their festivals, as one can demand repayment of the debt by presenting the promissory note in his possession at a later stage. By contrast, in the case of **a loan by oral** agreement, **one may collect payment from them, because he is** considered **as one who salvages money from them,** since he has no promissory note and cannot be sure that the gentile will repay the loan at another time.


###### Avodah Zarah 6b:17
[Avodah Zarah 6b:17](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:17)

יָתֵיב רַב יוֹסֵף אֲחוֹרֵיהּ דְּרַבִּי אַבָּא, וְיָתֵיב רַבִּי אַבָּא קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: הִלְכְתָא כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה, וְהִלְכְתָא כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara relates: **Rav Yosef sat behind Rabbi Abba** in the study hall, **and Rabbi Abba sat before Rav Huna,** as a student before his teacher. **And** Rav Huna **sat and said** the following statements: **The *halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa, and the *halakha*** is **in accordance with** the opinion of **Rabbi Yehuda.**


###### Avodah Zarah 6b:18
[Avodah Zarah 6b:18](https://torahapp.org/share/book/Avodah%20Zarah/r/6b:18)

הִלְכְתָא כְּרַבִּי יְהוֹשֻׁעַ — הָא דַּאֲמַרַן, כְּרַבִּי יְהוּדָה — דְּתַנְיָא: הַנּוֹתֵן צֶמֶר לַצַבָּע לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם.

**William Davidson Edition - English:**
The Gemara explains: As for the statement that **the *halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa,** this is referring to **that which we said** with regard to collecting a loan by oral agreement from gentiles during the days preceding their festivals. As for the statement that the *halakha* is **in accordance with** the opinion of **Rabbi Yehuda,** this is **as it is taught** in a mishna (*Bava Kamma* 100b): In the case of **one who gives wool to a dyer to dye** it **red for him and** instead **he dyed it black,** or one who gives wool to a dyer to dye it **black and** instead **he dyed it red,**