## Avodah Zarah Daf 8a

###### Avodah Zarah 8a:1
[Avodah Zarah 8a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:1)

רַבִּי יְהוֹשֻׁעַ סָבַר: יָלְפִינַן מִמֹּשֶׁה, וְרַבִּי אֱלִיעֶזֶר סָבַר: לָא יָלְפִינַן מִמֹּשֶׁה, שָׁאנֵי מֹשֶׁה דְּרַב גּוּבְרֵיהּ. וַחֲכָמִים אוֹמְרִים: לֹא כְּדִבְרֵי זֶה וְלֹא כְּדִבְרֵי זֶה, אֶלָּא שׁוֹאֵל אָדָם צְרָכָיו בְּ״שׁוֹמֵעַ תְּפִלָּה״.

**William Davidson Edition - English:**
**Rabbi Yehoshua holds** that **we derive from** the case of **Moses** that one should first praise God in prayer and only afterward issue personal requests. **And Rabbi Eliezer holds** that **we do not derive from Moses** how to act, since **Moses is different, as his might is great,** i.e., he knew how to pray to God in this order. **And the Rabbis say:** The *halakha* **is not in accordance with the statement of this** Sage, who says that one should issue personal requests before praying, **nor** is it **in accordance with the statement of that** Sage, who says that personal requests should follow prayer. **Rather, a person requests his own needs in** the blessing ending: **Who listens to prayer.** Therefore, when Naḥum the Mede stated that this is the *halakha*, he was merely concurring with the opinion of the Rabbis.


###### Avodah Zarah 8a:2
[Avodah Zarah 8a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:2)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, הֲלָכָה: שׁוֹאֵל אָדָם צְרָכָיו בְּ״שׁוֹמֵעַ תְּפִלָּה״. אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: אַף עַל פִּי שֶׁאָמְרוּ שׁוֹאֵל אָדָם צְרָכָיו בְּשׁוֹמֵעַ תְּפִלָּה״, אֲבָל אִם בָּא לוֹמַר בְּסוֹף כׇּל בְּרָכָה וּבְרָכָה מֵעֵין כׇּל בְּרָכָה וּבְרָכָה — אוֹמֵר.

**William Davidson Edition - English:**
With regard to the halakhic ruling, **Rav Yehuda says** that **Shmuel says:** The ***halakha*** is that **a person requests his own needs** during the *Amida* prayer **in** the blessing ending: **Who listens to prayer. Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: Although** the Sages **said** that **a person requests his own needs in** the blessing ending: **Who listens to prayer,** that is not the only option. **Rather, if he wishes to recite at the conclusion of each and every blessing** personal requests that **reflect the nature of each and every blessing, he may recite** them.


###### Avodah Zarah 8a:3
[Avodah Zarah 8a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:3)

אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: אַף עַל פִּי שֶׁאָמְרוּ שׁוֹאֵל אָדָם צְרָכָיו בְּ״שׁוֹמֵעַ תְּפִלָּה״, אִם יֵשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ — אוֹמֵר בְּבִרְכַּת חוֹלִים, וְאִם צָרִיךְ לְפַרְנָסָה — אוֹמֵר בְּבִרְכַּת הַשָּׁנִים.

**William Davidson Edition - English:**
Similarly, **Rav Ḥiyya bar Ashi says** that **Rav says: Although** the Sages **said** that **a person requests his own needs in** the blessing ending: **Who listens to prayer, if he has a sick person in his house he recites** a special prayer for him **during the blessing of the sick. And if he is in need of sustenance, he recites** a request **during the blessing of the years.**


###### Avodah Zarah 8a:4
[Avodah Zarah 8a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:4)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אַף עַל פִּי שֶׁאָמְרוּ: שׁוֹאֵל אָדָם צְרָכָיו בְּ״שׁוֹמֵעַ תְּפִלָּה״, אֲבָל אִם בָּא לוֹמַר אַחַר תְּפִלָּתוֹ, אֲפִילּוּ כְּסֵדֶר יוֹם הַכִּפּוּרִים — אוֹמֵר.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi says: Although** the Sages **said** that **a person requests his own needs in** the blessing ending: **Who listens to prayer; but if one wishes to recite** prayers and supplications **after** finishing **his** *Amida* **prayer, even** if his personal requests **are as** long as **the order** of the confession of **Yom Kippur, he may recite** them.


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

**מַתְנִי׳** וְאֵלּוּ אֵידֵיהֶן שֶׁל גּוֹיִם — קָלֶנְדָּא, וּסְטַרְנוּרָא, וְקַרְטֵיסִים, וְיוֹם גְּנוּסְיָא שֶׁל מַלְכֵיהֶם, וְיוֹם הַלֵּידָה, וְיוֹם הַמִּיתָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: כׇּל מִיתָה שֶׁיֵּשׁ בָּהּ שְׂרֵיפָה — יֵשׁ בָּהּ עֲבוֹדָה זָרָה, וְשֶׁאֵין בָּהּ שְׂרֵיפָה — אֵין בָּהּ עֲבוֹדָה זָרָה. אֲבָל יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ, וְיוֹם שֶׁעָלָה בּוֹ מִן הַיָּם, וְיוֹם שֶׁיָּצָא מִבֵּית הָאֲסוּרִין, וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ — אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ בִּלְבַד.

**William Davidson Edition - English:**
**MISHNA:** **And these are the festivals of gentiles: Kalenda, Saturnalia, and Kratesis, and the day of the festival of their kings, and the birthday** of the king, **and** the anniversary of **the day of the death** of the king. This is **the statement of Rabbi Meir. And the Rabbis say: Every death that includes** public **burning** is a festival that **includes idol worship, and** any death **that does not include** public **burning** is **not** a festival that **includes idol worship. But** in the case of **the day of shaving his,** i.e., a gentile’s, **beard and his locks, and the day of** his **ascent from the sea, and the day that he left prison, and** also in the case of **a gentile who prepared** a wedding **feast for his son** and celebrates on that day, engaging in business **is prohibited only** on **that day and** with **that man.**


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

**גְּמָ׳** אָמַר רַב חָנָן בַּר רָבָא: קָלֶנְדָּא — שְׁמוֹנָה יָמִים אַחַר תְּקוּפָה, סְטַרְנוּרָא — שְׁמוֹנָה יָמִים לִפְנֵי תְּקוּפָה, וְסִימָנָךְ — ״אָחוֹר וָקֶדֶם צַרְתָּנִי וְגוֹ׳״.

**William Davidson Edition - English:**
**GEMARA:** **Rav Ḥanan bar Rava says:** When are these festivals celebrated? **Kalenda** is celebrated during the **eight days after** the winter **solstice,** and **Saturnalia** is celebrated during the **eight days before** the winter **solstice. And your mnemonic** to remember which festival is that the one that occurs after the solstice is mentioned first in the mishna, and the festival that takes place before the solstice is mentioned after, as in the verse: **“You have hemmed me in behind and before,** and laid Your Hand upon me” (Psalms 139:5), where the word “before” appears after the term “behind.”


###### Avodah Zarah 8a:7
[Avodah Zarah 8a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:7)

תָּנוּ רַבָּנַן: לְפִי שֶׁרָאָה אָדָם הָרִאשׁוֹן יוֹם שֶׁמִּתְמַעֵט וְהוֹלֵךְ, אָמַר: אוֹי לִי! שֶׁמָּא בִּשְׁבִיל שֶׁסָּרַחְתִּי עוֹלָם חָשׁוּךְ בַּעֲדִי וְחוֹזֵר לְתוֹהוּ וָבוֹהוּ, וְזוֹ הִיא מִיתָה שֶׁנִּקְנְסָה עָלַי מִן הַשָּׁמַיִם. עָמַד וְיָשַׁב שְׁמוֹנָה יָמִים בְּתַעֲנִית [וּבִתְפִלָּה].

**William Davidson Edition - English:**
With regard to the dates of these festivals, **the Sages taught: When Adam the first** man **saw** that **the day was progressively diminishing,** as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he **said: Woe** is **me; perhaps because I sinned the world is becoming dark around me and** will ultimately **return to** the primordial state of **chaos and disorder. And this is the death that was sentenced upon me from Heaven,** as it is written: “And to dust shall you return” (Genesis 3:19). **He arose and spent eight days in fasting and in prayer.**


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

כֵּיוָן שֶׁרָאָה תְּקוּפַת טֵבֵת, וְרָאָה יוֹם שֶׁמַּאֲרִיךְ וְהוֹלֵךְ, אָמַר: מִנְהָגוֹ שֶׁל עוֹלָם הוּא. הָלַךְ וְעָשָׂה שְׁמוֹנָה יָמִים טוֹבִים. לְשָׁנָה הָאַחֶרֶת עֲשָׂאָן לְאֵלּוּ וּלְאֵלּוּ יָמִים טוֹבִים. הוּא קְבָעָם לְשֵׁם שָׁמַיִם, וְהֵם קְבָעוּם לְשֵׁם עֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
**Once he saw** that the **season of Tevet,** i.e., the winter solstice, had arrived, **and saw** that **the day was progressively lengthening** after the solstice, he **said:** Clearly, the days become shorter and then longer, and this **is the order of the world. He went and observed a festival** for **eight days. Upon the next year, he observed** both **these** eight days on which he had fasted on the previous year, **and these** eight days of his celebration, as **days of festivities. He,** Adam, **established** these festivals **for the sake of Heaven, but they,** the gentiles of later generations, **established them for the sake of idol worship.**


###### Avodah Zarah 8a:9
[Avodah Zarah 8a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:9)

בִּשְׁלָמָא לְמַאן דְּאָמַר: ״בְּתִשְׁרִי נִבְרָא הָעוֹלָם״, יוֹמֵי זוּטֵי חֲזָא, יוֹמֵי אֲרִיכֵי אַכַּתִּי לָא חֲזָא. אֶלָּא לְמַאן דְּאָמַר: ״בְּנִיסָן נִבְרָא הָעוֹלָם״, הָא חֲזָא לֵיהּ יוֹמֵי זוּטֵי וְיוֹמֵי אֲרִיכֵי! (דְּהָוֵי) זוּטֵי כּוּלֵּי הַאי לָא חֲזָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **Granted, according to the one who says** that **the world was created in** the month of **Tishrei,** one can understand why Adam believed that the days were becoming shorter as part of his punishment, as **he saw the short days** of the winter and **had not yet seen the long days** of summer. **But according to the one who says** that **the world was created in** the month of **Nisan, he had** already **seen** the difference between **the short days and the long days,** as the days in the month of Nisan become progressively longer with the passage of time. The Gemara answers: Although Adam had experienced short days, **he had not seen days that were this short,** as in the days before the winter solstice.


###### Avodah Zarah 8a:10
[Avodah Zarah 8a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:10)

תָּנוּ רַבָּנַן: יוֹם שֶׁנִּבְרָא בּוֹ אָדָם הָרִאשׁוֹן, כֵּיוָן שֶׁשָּׁקְעָה עָלָיו חַמָּה, אָמַר: אוֹי לִי, שֶׁבִּשְׁבִיל שֶׁסָּרַחְתִּי עוֹלָם חָשׁוּךְ בַּעֲדִי, וְיַחְזוֹר עוֹלָם לְתוֹהוּ וָבוֹהוּ, וְזוֹ הִיא מִיתָה שֶׁנִּקְנְסָה עָלַי מִן הַשָּׁמַיִם. הָיָה יוֹשֵׁב בְּתַעֲנִית וּבוֹכֶה כׇּל הַלַּיְלָה, וְחַוָּה בּוֹכָה כְּנֶגְדּוֹ. כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר, אָמַר: מִנְהָגוֹ שֶׁל עוֹלָם הוּא. עָמַד וְהִקְרִיב שׁוֹר שֶׁקַּרְנָיו קוֹדְמִין לְפַרְסוֹתָיו, שֶׁנֶּאֱמַר: ״וְתִיטַב לַה׳ מִשּׁוֹר פָּר מַקְרִן מַפְרִיס״.

**William Davidson Edition - English:**
**The Sages taught:** On **the day that Adam the first** man **was created, when the sun set upon him he said: Woe** is **me, as because I sinned, the world is becoming dark around me, and the world will return to** the primordial state of **chaos and disorder. And this is the death that was sentenced upon me from Heaven. He spent all night fasting and crying, and Eve was crying opposite him. Once dawn broke, he said:** Evidently, the sun sets and night arrives, and **this is the order of the world. He arose and sacrificed a bull whose horns preceded its hoofs** in the order that they were created, **as it is stated: “And it shall please the Lord better than a bullock that has horns and hoofs”** (Psalms 69:32). This verse is referring to the one particular bull whose horns preceded its hoofs.


###### Avodah Zarah 8a:11
[Avodah Zarah 8a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:11)

וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שׁוֹר שֶׁהִקְרִיב אָדָם הָרִאשׁוֹן, קֶרֶן אַחַת הָיְתָה לוֹ בְּמִצְחוֹ, שֶׁנֶּאֱמַר: ״וְתִיטַב לַה׳ מִשּׁוֹר פָּר מַקְרִן מַפְרִיס״. ״מַקְרִין״ תַּרְתֵּי מַשְׁמַע! אָמַר רַב נַחְמָן בַּר יִצְחָק: ״מַקְרָן״ כְּתִיב.

**William Davidson Edition - English:**
**And Rav Yehuda says** that **Shmuel says:** The **bull that Adam the first** man **sacrificed had one horn in its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns [*makrin*] and hooves.”** The Gemara raises a difficulty: Isn’t ***makrin*** plural, which **indicates two** horns? **Rav Naḥman bar Yitzḥak says: *Mikkeren* is written,** i.e., the letter *yod* is missing from the word, indicating that there was only one horn.


###### Avodah Zarah 8a:12
[Avodah Zarah 8a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:12)

אָמַר רַב מַתְנָה: רוֹמִי שֶׁעָשְׂתָה קָלֶנְדָּא, וְכׇל הָעֲיָירוֹת הַסְּמוּכוֹת לָהּ מִשְׁתַּעְבְּדוֹת לָהּ, אוֹתָן עֲיָירוֹת אֲסוּרוֹת אוֹ מוּתָּרוֹת? רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: קָלֶנְדָּא אֲסוּרָה לַכֹּל הִיא, רַבִּי יוֹחָנָן אָמַר: אֵין אֲסוּרָה אֶלָּא לְעוֹבְדֶיהָ בִּלְבָד.

**William Davidson Edition - English:**
§ **Rav Mattana says:** Since **Rome established** the festival of **Kalenda** on a specific date, **and all of the nearby towns are ruled by** Rome, i.e., they pay their tax to Rome and provide its needs but do not themselves celebrate the festival, is it **prohibited or permitted** to engage in business transactions with the gentile residents of **those towns? Rabbi Yehoshua ben Levi says: It is prohibited** to engage in business during the time of the **Kalenda with everyone. Rabbi Yoḥanan says: It is prohibited** to engage in business **only with its worshippers,** whereas it is permitted to engage in business transactions with gentiles who do not celebrate the festival.


###### Avodah Zarah 8a:13
[Avodah Zarah 8a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:13)

תָּנָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן: אַף עַל פִּי שֶׁאָמְרוּ, רוֹמִי עָשְׂתָה קָלֶנְדָּא, וְכׇל עֲיָירוֹת הַסְּמוּכוֹת לָהּ מִשְׁתַּעְבְּדוֹת לָהּ, הִיא עַצְמָהּ אֵינָהּ אֲסוּרָה אֶלָּא לְעוֹבְדֶיהָ בִּלְבָד.

**William Davidson Edition - English:**
The Sage **taught** in a *baraita* **in accordance with** the opinion **of Rabbi Yoḥanan: Although they said** that **Rome** has **established** the festival of **Kalenda and all of the nearby towns are ruled by** Rome, **it is prohibited** to engage in business **only with its worshippers.**


###### Avodah Zarah 8a:14
[Avodah Zarah 8a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:14)

סְטַרְנְלָיָא וּקְרָטֵסִים, וְיוֹם גְּנוּסְיָא שֶׁל מַלְכֵיהֶם, וְיוֹם שֶׁהוּמְלַךְ בּוֹ מֶלֶךְ — לְפָנָיו אָסוּר, אַחֲרָיו מוּתָּר. וְגוֹי שֶׁעָשָׂה (בּוֹ) מִשְׁתֶּה לִבְנוֹ — אֵין אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ.

**William Davidson Edition - English:**
The *baraita* continues: With regard to the festivals **Saturnalia and Kratesis, and the day of the festival of their kings, and** the **day on which** the **king was crowned,** the *halakha* is that **before** the festival it is **prohibited** to engage in business transactions, whereas **after** the festival it is **permitted. But** in the case of **a gentile who prepared a feast for his son** and celebrates on that day, engaging in business **is prohibited only** on **that day** itself **and** with **that man.**


###### Avodah Zarah 8a:15
[Avodah Zarah 8a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:15)

אָמַר רַב אָשֵׁי: אַף אֲנַן נָמֵי תְּנֵינָא, דְּקָתָנֵי: יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ, וְיוֹם שֶׁעָלָה בּוֹ מִן הַיָּם, וְיוֹם שֶׁיָּצָא בּוֹ מִבֵּית הָאֲסוּרִין — אֵין אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד וְאוֹתוֹ הָאִישׁ.

**William Davidson Edition - English:**
**Rav Ashi said: We learn** in the mishna **as well** in accordance with Rabbi Yoḥanan’s statement that the prohibition applies only to gentiles who celebrate the festival, not to people who are ruled by them. **As** the mishna **teaches:** With regard to **the day of shaving his beard and his locks, and the day of his ascent from the sea, and the day that he left prison,** engaging in business **is prohibited only** on **that day and** with **that man.**


###### Avodah Zarah 8a:16
[Avodah Zarah 8a:16](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:16)

בִּשְׁלָמָא ״אוֹתוֹ הַיּוֹם״ — לְאַפּוֹקֵי לְפָנָיו וּלְאַחֲרָיו, אֶלָּא ״אוֹתוֹ הָאִישׁ״ לְאַפּוֹקֵי מַאי? לָאו לְאַפּוֹקֵי מְשֻׁעְבָּדָיו? שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
Rav Ashi explains the proof: **Granted,** the mishna specifies that the prohibition is limited to **that day** alone, in order **to exclude** the days **before and after it. But** when it states that the prohibition applies only to **that man, what does** the mishna **exclude?** Obviously the prohibition does not extend to all gentiles, as it is a personal festival. **Doesn’t** the mishna’s ruling serve **to exclude those who are ruled by him?** Therefore, **conclude from** the language of the mishna that a prohibition extends only to gentiles who celebrate the festival, not to those who are ruled by them.


###### Avodah Zarah 8a:17
[Avodah Zarah 8a:17](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:17)

תַּנְיָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר: יִשְׂרָאֵל שֶׁבְּחוּצָה לָאָרֶץ עוֹבְדֵי עֲבוֹדָה זָרָה בְּטָהֳרָה הֵן, כֵּיצַד? גּוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ וְזִימֵּן כׇּל הַיְּהוּדִים שֶׁבְּעִירוֹ, אַף עַל פִּי שֶׁאוֹכְלִין מִשֶּׁלָּהֶן וְשׁוֹתִין מִשֶּׁלָּהֶן, וְשַׁמָּשׁ שֶׁלָּהֶן עוֹמֵד לִפְנֵיהֶם, מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר: ״וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ״.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Yishmael says: Jews who are outside of Eretz** Yisrael **are** considered to **engage in idol worship in purity,** i.e., unwittingly. **How** does this occur? In the case of **a gentile who prepared a feast for** the marriage of **his son, and invited all of the Jews in his town, even though they eat of their own** kosher food **and drink of their own** kosher beverages, **and their own attendant stands before them, the verse ascribes** guilt **to them as though they ate of** the **offerings to the dead,** i.e., idols, **as it is stated:** “And sacrifice to their gods, **and they call you, and you eat of their sacrifice”** (Exodus 34:15). Since Jews participate in a feast in which the gentile sacrifices offerings to his idol, it is as though they partook of the offering themselves.


###### Avodah Zarah 8a:18
[Avodah Zarah 8a:18](https://torahapp.org/share/book/Avodah%20Zarah/r/8a:18)

וְאֵימָא: עַד דְּאָכֵיל! אָמַר רָבָא: אִם כֵּן, נֵימָא קְרָא ״וְאָכַלְתָּ מִזִּבְחוֹ״, מַאי ״וְקָרָא לְךָ״? מִשְּׁעַת קְרִיאָה! הִלְכָּךְ,

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say** that the verse is criticizing the Jews only **once they eat** from the sacrifice? **Rava said: If** that **is** what is meant, **let the verse say** only: **And you eat of their sacrifice. What** is meant by the additional phrase: **“And they call you”?** This indicates that the prohibition occurs **from the time of the call. Therefore,**