## Jerusalem Talmud Avodah Zarah Chapter 3

###### Jerusalem Talmud Avodah Zarah 3:1:1
[Jerusalem Talmud Avodah Zarah 3:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:1)

**משנה:** כָּל הַצְּלָמִים אֲסוּרִין מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה דִבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כָּל שֶׁיֵּשׁ בְּיָדוֹ כָּל דָּבָר:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** All statues are prohibited¹ because they are worshipped once a year, the words of Rebbi Meïr, but the Sages say, prohibited are only those in whose hand is a rod², or a bird³, or a globe⁴. Rabban Simeon ben Gamliel says, any in whose hand is anything.

footnotes:
¹ Prohibited for usufruct. For R. Meïr there are no statues made for artistic value alone.
² A symbol of command.
³ A symbol of having access everywhere.
⁴ A symbol of ruling the earth.


###### Jerusalem Talmud Avodah Zarah 3:1:2
[Jerusalem Talmud Avodah Zarah 3:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:2)

**הלכה:** כָּל הַצְּלָמִים אֲסוּרִין כול׳. אָמַר רִבִּי חִיָיה בַּרַ בָּא. מִפְּנֵי שֶׁהֵן נֶעֱבָדִין בְּכָרָךְ גָּדוֹל שֶׁבְּרוֹמֵי פַּעֲמַיִים בַּשָׁבוּעַ. מֵעַתָּה בְּמָקוֹם שֶׁנֶּעֱבָדִין יְהוּ אֲסוּרִין וּמָקוֹם שֶׁאֵינָן נֶעֱבָדִין יְהוּ מוּתָּרִין. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁנֶּאֶסְרוּ בְמָקוֹם אֶחָד נֶאֱסָר מִינָן בְּכָל מָקוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “All statues are prohibited,” etc. Rebbi Ḥiyya bar Abba said, because they are worshipped in the great fortification of Rome twice in a Sabbatical period⁵. Then at a place where they are worshipped they should be forbidden, at a place where they are not worshipped they should be permitted. Rebbi Yose said, since they became forbidden at one place, their kind becomes forbidden anywhere⁶.

footnotes:
⁵ This is given as R, Meïr’s reason.
⁶ Babli 40b (following R. Meïr).


###### Jerusalem Talmud Avodah Zarah 3:1:3
[Jerusalem Talmud Avodah Zarah 3:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:3)

מָה אֲנָן קַיָימִין. אִם דָּבָר בָּרִיא שֶׁהֵן שֶׁל מְלָכִים. דִּבְרֵי הַכֹּל. אָסוּר. אִם דָּבָר בָּרִיא שֶׁהֵן שֶׁלְּשִׁלְטוֹנוֹת. דִּבְרֵי הַכֹּל. מוּתַּר. אֶלָּא כֵן אֲנָן קַיָימִין בִּסְתָם. רִבִּי מֵאִיר אוֹמֵר. סְתָמָן שֶׁלִּמְלָכִים. וְרַבָּנִן אָמְרֵי. סְתָמָן שֶׁלְּשִׁלְטוֹנוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Where do we hold⁷? If it is certain that they are of kings⁸, according to everybody they are forbidden. If it is certain that they are of rulers⁹, according to everybody they are permitted. But where we hold is if it is indeterminate. Rebbi Meïr says, indeterminate they are of kings but the rabbis say, indeterminate they are of rulers.

footnotes:
⁷ Where is the disagreement between R. Meïr and the rabbis?
⁸ Since Augustus introduced the worship of the Emperor in the provinces, any statue of an Emperor is an idol.
⁹ The statue of a procurator is not an idol.


###### Jerusalem Talmud Avodah Zarah 3:1:4
[Jerusalem Talmud Avodah Zarah 3:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:4)

אַשִּׁיָיאן נַגָּרָא בְשֵׁם רִבִּי יוֹחָנָן. אֵיקוֹנִיּוֹת לָמָּה הֵן אֲסוּרוֹת. מִפְּנֵי שֶׁמַּקְטִירִין לִפְנֵיהֶן בְּשָׁעָה שֶׁהֵן עוֹלוֹת. אָמַר רִבִּי יוֹחָנָן. מוּתָּר לִרְאוֹתָן בְּשָׁעָה שֶׁהֵן יוֹרְדוֹת. מַה טַעַם. בְּהִכָּרֵת רְשָׁעִים תִּרְאֶה. כְּתָב הַמְהַלֵּךְ תַּחַת הַצּוּרוֹת אוֹ תַחַת הָאֵיקוֹנִיּוּת אֵין מִסְתַּכְּלִין בָּהֶן בַּשַּׁבָּת. וְלֹא עוֹד אֶלָּא אַף בַּחוֹל אֵין מִסְתַּכְּלִין בָּאֵיקוֹנוֹת. וּמַה טַעַם. אַל תִּפְנוּ אֶל הָאֱלִילִים. אַל תִּפְנֶה לְעוֹבְדָן. רִבִּי יְהוּדָה אוֹמֵר. אַל תִּפְנֶה לִרְאוֹתָן מַמָּשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Ashian the woodworker in the name of Rebbi Joḥanan: why are pictures forbidden¹⁰? Because one burns incense before them at the time they are hung. Rebbi Joḥanan said, one may look at them when they are taken down. What is the reason? *You may look when the evildoers are being destroyed*¹¹. 34:37.. One may not look at inscriptions under figures or under pictures on the Sabbath¹² 149a. Since the inscription explains what the picture is all about, reading it is for non-religious information which is forbidden on the Sabbath.. Not only this, but even on a weekday one does not look at pictures. What is the reason? *Do not turn to idols*¹³. 19:4., do not turn to worship them; Rebbi Jehudah says, do not turn actually to see them.

footnotes:
¹⁰ Flat pictures of pagan deities or pagan subjects, since the Second Commandment forbids only three-dimensional forms. Greek εἰκόνιον, “portrait”.
¹¹ Ps
¹² Babli Šabbat
¹³ Lev


###### Jerusalem Talmud Avodah Zarah 3:1:5
[Jerusalem Talmud Avodah Zarah 3:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:5)

כַּד דְּמָךְ רִבִּי נָחוּם בַּר סִימַאי חָפוּן אִיקוֹנָתָא מְחַצְלִן. אָמְרֵי. כְּמַה דְלָא חֲמָתוֹן בְּחֵיוַיי לָא יַחֲמִינוֹן בְּדָמְכוּתֵיהּ. וְחַכֲמִין אִינּוּן כְּלוּם. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֵין בֵּינֵינוּ וְלַצַּדִּיקִים אֶלָּא דִיבּוּר פֶּה בִּלְבָד. אָמַר רִבִּי זְעִירָא. שׁוֹמֵעַ הוּא הַמֵּת קִילּוּסוֹ כְּמִתּוֹךְ הַחֲלוֹם. אָמַר רִבִּי אַשְׁיָין. שׁוֹמֵעַ הַמֵּת קִילּוּסוֹ כְּמִתּוֹךְ חֲלוֹם. וְלָמָּה נִקְרָא שְׁמוֹ נָחוּם אִישׁ קוֹדֶשׁ קָדָשִׁים. שֶׁלֹּא הִבִּיט בְּצוּרַת מַטְבֵּעַ מִיָּמָיו. וְלָמָּה נִקְרָא שְׁמוֹ רַבֵּינוּ הַקָּדוֹשׁ. שֶׁלֹּא הִבִּיט בְּמִילָתוֹ מִיָּמָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When Rebbi Naḥum bar Simai expired, the pictures were covered by bast mats¹⁴. *rabba* 9(9); cf. also Babli *Moˋed qatan* 25b.
They covered all icons along the route of the funeral procession by mats. (In the Babli, the icons turned into mats.). Just as he did not see them during his lifetime, so he should not see them in his death. But do they know anything¹⁵ 18a.? Rebbi Simeon ben Laqish said, the only difference between us and the just is speech¹⁶. 30(3) [ed. Buber Note 6]; *Pesiqta rabbati* 2 (ed. Friedmann Note 17), 12 (Note 4). The name tradition changes from source to source.. Rebbi Ze‘ira said, the dead person hears his eulogy as in a dream. Rebbi Ashian said, the dead person hears his eulogy¹ as in a dream. Why was he called “Naḥum the most holy man”? because he never in his life looked at the form on a coin¹⁷ 10:6 Note 335, *Megillah* 1:13 (72b l. 57) 3:3 (74a l. 39); Babli *Šabbat* 118b, *Pesaḥim* 104a.. Why was he called “our holy teacher”? Because he never looked at his circumcision¹⁷ 10:6 Note 335, *Megillah* 1:13 (72b l. 57) 3:3 (74a l. 39); Babli *Šabbat* 118b, *Pesaḥim* 104a..

footnotes:
¹⁴ The entire paragraph in Eccl
¹⁵ Babli Berakhot
¹⁶ Midrash Ps
¹ קִילוּס “praise” is derived from Greek καλῶς! “beautiful, excellent”. For the use as “eulogy” compare καλολογέω, same as ἐυλογέω (E. G.).
¹⁷ Sanhedrin
¹⁷ Sanhedrin


###### Jerusalem Talmud Avodah Zarah 3:1:6
[Jerusalem Talmud Avodah Zarah 3:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:6)

כַּד דְּמָךְ רִבִּי אָחָא אִיתְחֲמִי בְטִיהֲרָא כוֹכְבָא. כַּד דְּמָךְ רִבִּי חָנָן אִיתָכְפּוּן אַנְדָּרְטַיָּא. כַּד דְּמָךְ רִבִּי יוֹחָנָן אִיתַכָּפּוּן אֵיקוֹנַיָיא. אָמְרִין. דְּלָא הֲוָות אֵיקוֹנִין דִּכְוָותֵהּ. כַּד דְּמָךְ רִבִּי חֲנִינָא דִבְרַת חַוְורָן אִיתְבְּזַע יַמָּא דְטִיבֵּרִיָּא. אָמְרִין. כַּד הֲוָה סְלִיק לְעִיבּוּרָא הֲוָה יַמָּא מִתְבְּזַע קוֹמוֹי. כַּד דְּמָךְ רַב הוֹשַׁעְיָה נְפַל קָלוֹן דְּטִיבֵּרִיָּא. כַּד דְּמָךְ רִבִּי יִצְחָק בֶּן אֵלְיָשִׁיב אִיתְעַקְּרוּן שׁוּבְעִין אִיסְקוֹפִין מְבַּעֲלֵי בָתִּים דְּגָלִילִאָ. אָמְרִין. דַּהֲווּ תַלְיָין בִּזְכוּתֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁸ 25b. When Rebbi Aḥa expired, a star was seen at high noon. When Rebbi Ḥanan expired, the statues were bent. When Rebbi Joḥanan expired, the pictures were bent. They said, there was no picture beauty like his¹⁹ 84a.. When Rebbi Ḥanina from Hauran expired, Lake Tiberias was split. They said, when he was going to intercalate²⁰, the lake was split before him. When Rav Hoshaia expired, the shame²¹ 3:7 Note 259), possibly government run. It is possible that here one should read קוֹלוּמן *columna* “a pillar” (commentary *Gilyon Efraim*.) of Tiberias fell down. When Rebbi Isaac ben Elyashiv expired, 70 thresholds of Galilean houses were uprooted. They said, these were kept in place by his merit.

footnotes:
¹⁸ Most of these remarks about wonders which happened at the death of holy men are alluded to in the Babli, Moˋed qaṭan
¹⁹ R. Joḥanan’s beauty is extolled in the Babli, Bava meṣiˋa
²⁰ Calendar intercalations, the proclamations of an additional month in the year, were done at the hot springs of Gadara, near the South-East comer of the Lake or Genezareth.
²¹ Usually קָלוֹן “shame” means a brothel (cf. Horaiot


###### Jerusalem Talmud Avodah Zarah 3:1:7
[Jerusalem Talmud Avodah Zarah 3:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:7)

כַּד דְּמָךְ רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אִיתְעַקְּרוּן אַרְזַיָיא דְּאַרְעָא דְיִשְׂרָאֵל. אָמְרִין. דַּהֲוָה נְסִיב שׁוֹשִׁיבְתָה וּמְקַלֵּס קוֹמֵי כַלַּיָיה. וַהֲווֹן רַבָּנִן מְרַנָנִין בֵּיהּ. אֲמַר לוֹן רִבִּי זְעִירָא. אַרְפּוֹן לֵיהּ. לֵית אָהֵן סַבָּא יְדַע מָה עֲבִיד. כֵּיוָן דִּדְמָךְ נַחְתַּת אֵישְׁתָּא מִן שָׁמַיָיא וְאַפְסְקַת בֵּין עַרְסָא לִקְהָלָא וַהֲווֹן תְּלַת שָׁעִין קָלִין וּבִרָקִין בְּעָלְמָא. חייא דְּאָהֵן סַבָּא דְּעָבְדָת לֵיהּ שׁוֹשִׁבְתָא. וְנַפְקַת בַּת קָלָא וְאָמְרָה. וַוי דִדְמָךְ שְׁמוּאֵל בַּר רַב יִצְחָק גְּמִיל חִיסְדָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²² 1:1 (Note 139) and twice in *Gen*. *rabba*. The different Yerushalmi versions are compared in Appendix 2 of M. Sokoloff, *The Geniza* *Fragments of Bereshit Rabba*, Jerusalem 1982. (Babli *Ketubot* 17a.) When Rebbi Samuel ben Rav Isaac expired, the cedars of the Land of Israel were uprooted. They said that he was taking branches and danced while singing²³ before brides. The rabbis were complaining about him. Rebbi Zeˋira said to them, let him alone, the old man does not²⁴ know what he is doing. When he expired, fire came from Heaven and separated between his bier and the public; there were three hours of thunder and lightning in the world. They showed²⁵ what this branch did for the old man. There came a disembodied voice and said, woe that Samuel bar Rav Isaac, the doer of good deeds, has expired.

footnotes:
²² This story appears also in Peah
²³ Arabic قلس “to dance while singing”. This קלס is not the verb קלס derived from Greek καλός “beautiful”.
²⁴ J. N. Epstein deletes this word since in the parallels R. Zeˋira appears in a positive light.
²⁵ Read חיוי instead of חייא.


###### Jerusalem Talmud Avodah Zarah 3:1:8
[Jerusalem Talmud Avodah Zarah 3:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:8)

כַּד דְּמָךְ רִבִּי יָסָא בַּר חַלְפוּתָא מָשְׁכוּ צִינּוֹרוֹת דָּם בָּלַדוֹקֵיָא. אָמְרִין. דִּיהַב נַפְשֵׁיהּ עַל גְּזוּרְתָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When Rebbi Yasa bar Ḥalfuta expired, the water pipes drew blood in Laodicea²⁶. They said, because he devoted his life to circumcisions.

footnotes:
²⁶ In the Babli, R. Yose (ben Ḥalafta, the Tanna) at Sepphoris.


###### Jerusalem Talmud Avodah Zarah 3:1:9
[Jerusalem Talmud Avodah Zarah 3:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:9)

כַּד דְּמָךְ רִבִּי אַבָּהוּ בָּכָן עֲמוּדַיָּא דְקַיְסָרִין. אָמְרִין כּוּתַיָּא. לֵית אִינּוּן אֵלָּא מְרִיעִין. אֲמַר לוֹן יִשְׂרָאֵל. יָדְעִין רְחִיקַיָיא כְּמַה דִקְרִיבַיָא מְרִיעִין. רִבִּי אַבָּהוּ מִי דְמָךְ עָבְרוּן קוֹמוֹי י״ג נְהָרִין דַּאֲפַרְסְמוֹן. אֲמַר לוֹן. כָּל אִילֵּין לְמָאן. אָמְרוּ לֵיהּ. דִּידָךְ. אֲמַר לוֹן. וְכָל אִילֵּין דְּאַבָּהוּ. וַאֲנִי אָמַרְתִּי לְרִיק יָגַעְתִּי וגו׳.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When Rebbi Abbahu expired, the pillars of Caesarea were crying. The Samaritans said, they only are making a joyful noise²⁷ 6a.). The Jews told them, do the outsiders know what sound the insiders make? When Rebbi Abbahu expired, they had thirteen rivers of balsamum flowing before him. He asked them²⁸. *rabba*63(3). A similar story is in the Babli, *Taˋanit* 25a, referring to R. Eleazar., for whom are these? They told him, they are yours. He said to them, all of this is for Abbahu, *and I said*. *in vain I labored*²⁹. 49:4. *Gen*. *rabba* 63(3)., etc.

footnotes:
²⁷ Since R. Abbahu was the driving force behind the permanent separation of Jews and Samaritans (Halakhah 5:3, Babli Hulin
²⁸ The angels. The next paragraph implies that he saw his reward before his death, and explains the euphemism “expired” (really “slept”) for “died”. Gen
²⁹ Is


###### Jerusalem Talmud Avodah Zarah 3:1:10
[Jerusalem Talmud Avodah Zarah 3:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:10)

הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה לָהן לַצַּדִּיקִים מַתָּן שְׂכָרָן בְּעוֹלָם הַזֶּה וְנַפְשָׁם שְׂבֵיעָה וְהֵן יְשֵׁינִין לָהֶן. לַמֶּלֶךְ שֶׁעָשָׂה סְעוּדָה וְצָר כָּל מִינֵי סְעוּדָה בְמַפָּה. כֵּיוָן שֶׁנִּכְנְסוּ הָאוֹרְחִין רָאוּ אוֹתָן וְנַפְשָׁם שְׂבֵיעָה וְיִשְׁנוּ לָהֶן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
³⁰. *rabba* 63(3), an enlarged version. The Holy One, praise to Him, shows to the just their rewards in this world; their soul is satisfied and they go to sleep. [A parable] of a king who gave a dinner and pictured all kinds of dishes on a chart. When the guests entered they saw it, they were satiated and went to sleep.

footnotes:
³⁰ Gen


###### Jerusalem Talmud Avodah Zarah 3:1:11
[Jerusalem Talmud Avodah Zarah 3:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:11)

זַבְדַּיי בַּר לִיוַאי וְרִבִּי יוֹסֵי בַּר פֵּיטְרֻס וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרִין תְּלָתָא פְּסוּקִין מִי דָמְכִין. חַד מִינְהוֹן אָמַר עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ וגו׳. וְחַד אָמַר וְיִשְׂמְחוּ כָל חוֹסֵי בָךְ וגו׳. וְחַד אָמַר מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵיאֶיךָ וגו׳.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
³¹. *rabba* 63(4), 92(2), *Ex*. *rabba* 22(3), *Midrash Psalms* 5(11). Zavdai ben Levai, and Rebbi Yose bar Petrus, and Rebbi Joshua ben Levi said three verses when they expired. One of them said, *for this every pious one should pray to You*³². 32:6. etc. And one said, *all who rely on You will enjoy*³³. 5:12. etc. And one said, *how great is Your bounty which You did hide for those who fear You*³⁴. 31:20. etc.

footnotes:
³¹ Gen
³² Ps
³³ Ps
³⁴ Ps


###### Jerusalem Talmud Avodah Zarah 3:1:12
[Jerusalem Talmud Avodah Zarah 3:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:12)

רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי. מַעֲשֶׂה שֶׁנִּכְנְסוּ זְקֵינִים לַעֲלִיַית בֵּית גַּדְיָיא בִירִיחוֹ. יָצְתָה בַת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וְהִלֵּל הַזָּקֵן אֶחָד מֵהֶן. נָתְנוּ עֵינֵיהֶם בִּשְׁמוּאֵל הָקָּטָן. שׁוּב נִכְנְסוּ זְקֵינִים לָעֲלִיָיה בְיַבְנֶה וְיָצְתָה בַת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וּשְׁמוּאֵל הָקָּטָן אֶחָד מֵהֶן. וְנָתְנוּ עֵינֵיהֶן בְּרִבִּי לִיעֶזֶר. וְהָיוּ שְׂמֵיחִין שֶׁהִסְכִּימָה דַּעְתָּן עַל דַּעַת רוּחַ הַקּוֹדֶשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
³⁵ 3:7, *Soṭah* 9:17, 9:13–14 (Notes 212–218), Tosephta *Soṭah* 13:3–4; parallels in the Babli *Berakhot*57a, *Soṭah* 48b, *Sanhedrin* 11a. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Elders assembled in the upper story of House Gadya at Jericho when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Hillel the Elder. They looked at Samuel Minor. Then the Elders assembled in the upper story at Jabneh when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Samuel Minor. They looked at Eliezer ben Hyrcanos. They were happy that their opinion coincided with that of the Holy Spirit.

footnotes:
³⁵ This paragraph is from Horaiot


###### Jerusalem Talmud Avodah Zarah 3:1:13
[Jerusalem Talmud Avodah Zarah 3:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:13)

חַד מִן אִילֵּין דִּנְשִׂיתָא דְמָךְ וְקָלְטָת מְעָרְתָא וּסְכַנְתָּן נַפְשָׁתָא. עָאַל רִבִּי יוֹסֵי וְאַפְטַר עֲלוֹי. אַשְׁרֵי אָדָם שֶׁיָּצָא מִן הָעוֹלָם בְּשָׁלוֹם. כַּד דְּמָךְ רִבִּי יָסָא נְפַל קסיטולין דְּטִיבֵּרִיָּה וַהֲווֹן אִילֵּין דִּנְשִׂיָּתָא חַדְיָין. אֲמַר לוֹן רִבִּי זְעִירָא. לָא דַמְיָיא. תַּמָּן סַכָּנָן נַפְשָׁתָא בְּרַם הָכָא לֹא סַכָּנָן נַפְשָׁתָא. תַּמָּן לָא אִיתְעֲקָרַת עֲבוֹדָה זָרָה בְּרַם הָכָא אִיתְעֲקָרַת עֲבוֹדָה זָרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One of the Patriarch’s court expired. The burial cave received him but people’s lives were endangered³⁶. Rebbi Yose³⁷ came and held a funeral oration, “happy the man who leaves the world in peace.” When Rebbi Yasa died, the sacred fountain³⁸ (New Greek καστέλλιον), expression used by Vitruvius for the water container on top of a water tower, fits Tosephta *Miqwaot* 4:6 but not this passage. Fortification in the Yerushalmi always appears as *castra*. -*orum*, and has nothing to do with pagan worship. The word here seems to be κασταλία “a sacred fountain”. Compare Latin *castalius*, “holy” (E. G.). of Tiberias fell down and those of the Patriarch’s court were happy³⁹. Rebbi Zeˋira told them, it is not comparable. There people were in danger, here nobody was in danger. There no pagan worship was uprooted, here pagan worship was uprooted.

footnotes:
³⁶ Probably the cave was unsafe.
³⁷ This name probably should read “Yasa” as in the following, since R. Yose was R. Zeˋira’s student’s student.
³⁸ The usual interpretation as Latin castellum
³⁹ That something happened to the preacher who found fault with the court because something happened at one of its funerals.


###### Jerusalem Talmud Avodah Zarah 3:1:14
[Jerusalem Talmud Avodah Zarah 3:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:14)

רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. רַבָּן יוֹחָנָן בֶּן זַכַּאי מִי דְמָךְ אָמַר. פַּנּוּ הַבַּיִת מִפְּנֵי הַטּוּמְאָה וּתְנוּ כִסֵּא לְחִזְקִיָּה מֶלֶךְ יְהוּדָה. רִבִּי לִיעֶזֶר תַּלְמִידֵיהּ מִי דְמָךְ אָמַר. פַּנּוּ אֶת הַבַּיִת מִפְּנֵי הַטּוּמְאָה וּתְנוּ כִסֵּא לְרַבָּן יוֹחָנָן בֶּן זַכַּאי. וְאִית דְּאָמְרֵי. כְּמַא דַחֲמָא רַבֵּיהּ חֲמָא אַף הוּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁴⁰ 9:17 (**ס**) Notes 283–284. The first paragraph is slightly reformulated, the second more radically except for the last sentence. Probably one should read *bar* Pazi instead of *Rebbi* Pazi. According to*Horaiot* 3:7 (Note 329) the family bar Pazi already was related to the Patriarchate but had no learned members. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he said, clear the house because of impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he said, clear the house because of impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw.

footnotes:
⁴⁰ Soṭah


###### Jerusalem Talmud Avodah Zarah 3:1:15
[Jerusalem Talmud Avodah Zarah 3:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:15)

חַד מִן אִילֵּין דְּבֵי רִבִּי פָּזִי הֲווֹן אִילֵּין דִּנְשִׂיתָא בָעֵי מְחוּתָּנְתֵיהּ וְהוּא לֹא מְקַבֵּל עֲלוֹי. אָמַר. דְּלָא יְהוֹן מִיתְגַּנּוּ בִי. מִי דְמָךְ אֲמַר. פַּנּוּ אֶת הַבַּיִת מִפְּנֵי הַטּוּמְאָה וּתְנוּ מְקוֹם כִּסֵּא לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה. אָמְרוּ. יָבוֹא זֶה שֶׁרָץ אַחַר כָּבוֹד אַחַר זֶה שֶׁבָּרַח מִן הָכָּבוֹד.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Some of the family of the Patriarch proposed a marriage connection to one of the house of Rebbi Pazi but he did not accept; he said that they should not be embarrassed by him. When he died he said, clear the house because of impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.


###### Jerusalem Talmud Avodah Zarah 3:1:16
[Jerusalem Talmud Avodah Zarah 3:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:16)

וַחֲכָמִים אוֹמְרִים אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִיפּוֹר אוֹ כַדּוּר. מַקֵּל. שֶׁהָיָה רוֹדֶה בוֹ אֶת הָעוֹלָם. צִיפּוֹר. וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים. כַּדּוּר. שֶׁהָעוֹלָם עָשׂוּי כַכַּדּוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“But the Sages say, prohibited are only those in whose hand is a rod, or a bird, or a globe.” A rod by which he rules the world⁴¹. *rabba* 13(13).. A bird, *my hand reaches to the riches of people as to a bird’s nest*⁴². 10:14.. A globe, for the world is globe-shaped.

footnotes:
⁴¹ Babli 41a. The other two attributes are interpreted differently; the Yerushalmi interpretation also is in Num
⁴² Is


###### Jerusalem Talmud Avodah Zarah 3:1:17
[Jerusalem Talmud Avodah Zarah 3:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:17)

אָמַר רִבִּי יוֹנָה. אַלֶכְּסַנְדְּרוֹס מַקֶּדוֹן כַּד בְּעָא מֵיסַק לְעֵיל. וַהֲוָה סְלַק וּסְלַק סְלַק עַד שֶׁרָאָה אֶת הָעוֹלָם כַּכַּדּוּר וְאֶת הְיָּם כִּקְעָרָה. בְּגִין כֵּן צַּיְירִין לֵהּ בְּכַדּוּרָא בְיָדֵהּ. וִיצוּרֶינָּה קְעָרָה בְיָדֵהּ. אֵינוּ שַׁלִּיט בַּיָּם. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא שַׁלִּיט בַּיָּם וּבַיַּבָּשָׁה. מַצִּיל בַּיָּם וּמַצִּיל בַּיַבָּשָׁה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁴³. *rabba* 13(13). Rebbi Jonah said, when Alexander the Macedonian wanted to ascend he rose, and rose, and rose, until he saw the world as a globe and the ocean like a bowl. Therefore one represents him with a globe in his hand. Should one not represent him with a bowl in his hand? He does not rule over the Sea. But the Holy One, praise to Him, rules over Sea and dry land, He rescues on the Sea and on land.

footnotes:
⁴³ Num


###### Jerusalem Talmud Avodah Zarah 3:1:18
[Jerusalem Talmud Avodah Zarah 3:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:18)

דָּרַשׁ רִבִּי זְעִירָא בְּרֵיהּ דְּרִבִּי אַבָּהוּ קוֹמֵי רִבִּי לָעְזָר. אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ. וּמַה כְתִיב בַּתְרֵיהּ. עוֹשֶׂה שָׁמַיִם וָאָרֶץ. וּמָה עִ‍ניָין זֶה לָזֶה. אֶלָּא מֶלֶךְ בָּשָׂר וָדָם יֵשׁ לוֹ פַּטְרוֹן בְּאֶיפַּרְכִיָּא זוֹ אֵינוֹ שַׁלִּיט. שֶׁמָּא ב‍אחֶרֶת. וְאִם תֹּאמַר קוֹזְמוֹקְרָטוֹר שַׁלִּיט בַּיַּבָּשָׁה. שֶׁמָּא בַיָּם. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. שַׁלִּיט בִּיָּם וְשַׁלִּיט בַּיַּבָּשָׁה. וְלֹא עוֹד אֶלָּא חֶרֶב עַל צַוָּאר הָאָדָם הַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילוֹ. הוֹא שֶׁמֹּשֶׁה אוֹמֵר וַיַּצִּילֵנִי מֵחֶרֶב פַּרְעֹה. אֵין כָּתוּב כָּאן אֶלָּא מֵחֶרֶב. אֲפִילוּ חֶרֶב נְתוֹנָה עַל צַוָּארוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילוֹ הֶּימֶינָּהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁴⁴ 9:1 (Notes 56–58). Rebbi Zeˋira the son of Rebbi Abbahu preached before Rebbi Eleazar. *Happy is he whom the God of Jacob helps*⁴⁵. 146:5–6.. What is written after this? *The Maker of Heaven and Earth*. What has one to do with the other? But a king of flesh and blood needs a protector¹ “protector, defender”.; in one district⁴⁶ he is not a ruler, maybe in another one? If you say a universal ruler⁴⁷ rules over dry land, does he [rule] over the Sea? But the Holy One, praise to Him, is not like this; He rules over the Sea, He rules over dry land. Not only this, but if a sword is at a person’s neck the Holy One, praise to Him, saves him. That is what Moses said, *He saved me from Pharao’* s *sword*⁴⁸. 18:4.. It is written only *sword*⁴⁹ 9:1 Notes 42–47, *Deut*. *rabba* 2(20), *Midrash Cant*. 7(5), *Midrash Ps*. 4[3].). Even if a sword is at his neck the Holy One, praise to Him, saves him from it.

footnotes:
⁴⁴ A slightly different version of this paragraph is in Berakhot
⁴⁵ Ps
¹ Latin patronus
⁴⁶ Greek ἐπαρχία.
⁴⁷ Greek κοσμοκράτωρ, the Roman Emperor. A king in the Roman principate was a local ruler subject to orders from Rome.
⁴⁸ Ex
⁴⁹ Since it does not say “from Pharao” but “from Pharao’s sword” Moses was condemned to death but escaped miraculously (Berakhot


###### Jerusalem Talmud Avodah Zarah 3:1:19
[Jerusalem Talmud Avodah Zarah 3:1:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:19)

הוֹסִיפוֹ עֲלֵיהֶן הַסַּיִיף וְהָעֲטָרָה וְהַטַּבַּעַת. הַסַּיִיף שֶׁהוֹרֵג בּוֹ. וְהָעֲטָרָה שֶׁמִּתְעַטֵּר בָּהּ. טַבַּעַת שֶׁחוֹתֵם בָּהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“They added to this the sword, the crown, and the ring.⁵⁰” The sword with which he kills, the crown with which he crowns himself, the ring with which he seals.

footnotes:
⁵⁰ Tosephta 5:1, Babli 41 a.


###### Jerusalem Talmud Avodah Zarah 3:1:20
[Jerusalem Talmud Avodah Zarah 3:1:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:20)

טַבַּעַת שֶׁיֵּשׁ עָלֶיהָ עֲבוֹדָה זָרָה אָסוּר לַחְתּוֹם בָּהּ. רִבִּי יוּדָה אוֹמֵר. אִם הָיָה חוֹתָמָהּ שׁוֹקֵעַ אָסוּר לַחְתּוֹם בָּהּ. בּוֹלֵט מוּתָּר לַחְתּוֹם בָּהּ. רִבִּי חֲנִינָה בֶּן גַּמְלִיאֵל אוֹמֵר. שֶׁלְּבֵית אַבָּא הָיוּ חוֹתְמִין בְּפְּרָסוֹפּוֹת. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. כָּל פְּרָסוֹפּוֹת הָיוּ בִּירוּשָׁלַיִם חוּץ מִשֶׁלְּאָדָם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It is forbidden to seal with a seal on which there is an idol. Rebbi Jehudah says, if its seal was recessed it is forbidden to seal with it, if it protrudes it is permitted to seal with it⁵¹. Rebbi Ḥanina ben Gamliel says, in my father’s family they were sealing with faces⁵². Rebbi Eleazar ben Rebbi Simeon says, all kinds of faces were in Jerusalem except human ones⁵³.

footnotes:
⁵¹ Babli 43b. A figure prohibited by the Second Commandment is a three-dimensional plastic image. A ring with a concave picture will result in a protruding seal which therefore is forbidden (but as the Babli points out, one is permitted to wear such a ring.) A ring with a protruding picture results in a recessed seal which is permitted (but one may not possess such a ring.)
⁵² Greek πρόσωπον, τό “face”.
⁵³ In the Babli (42b): All faces are permitted except human ones. Tosephta 5:2.


###### Jerusalem Talmud Avodah Zarah 3:1:21
[Jerusalem Talmud Avodah Zarah 3:1:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:1:21)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כָּל שֶׁיֵּשׁ בְּיָדוֹ כָּל דָּבָר. וּבִלְבַד דָּבָר שֶׁהוּא שֶׁלְּכָבוֹד. הַסַּל וְהַסּוּלַיִם וְהַסְּמָלִים דָּבָר שֶׁלְּבִיזָּיוֹן הוּא. הַנְּיָיר וְהַקּוֹלַמוֹס דָּבָר שֶׁלְּכָבוֹד הוּא. קָלָמָרִין צְרִיכָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Rabban Simeon ben Gamliel says, any in whose hand is anything.” But only matters of honor⁵⁴. A basket, laced shoes, and rags are matters of dishonor. Papyrus and reed pen⁵⁵ are matters of honor. The pen-case⁵⁶ is problematic.

footnotes:
⁵⁴ Babli 43b.
⁵⁵ Greek καλαμάριον, τό.
⁵⁶ In the Babli and the independent Mishnah mss.: “of idols”. While idols are and remain biblically forbidden for all usufruct, a pagan (not a Jew) who damages or breaks an idol thereby removes the character of instrument of worship. If one finds shards of vessels decorated with pagan symbols then either (1) it simply is a decorated vessel never intended for pagan worship, or (2) even if it was an object of worship there is a likelihood that a pagan broke and discarded it. As a general principle such a case (called “the doubt of a doubt”) in which the object may be permitted in each of the cases clears the objected from any biblical prohibition.


###### Jerusalem Talmud Avodah Zarah 3:2:1
[Jerusalem Talmud Avodah Zarah 3:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:2:1)

**משנה:** הַמּוֹצֵא שִׁיבְרֵי כֵלִים הֲרֵי אֵילּוּ מֻתָּרִין. מָצָא תַבְנִית יָד אוֹ תַבְנִית רֶגֶל הֲרֵי אֵילּוּ אֲסוּרִין מִפְּנֵי שֶׁכַּיּוֹצֵא בָהֶן נֶעֱבָד:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one finds shards of vessels⁵⁶ they are permitted. If one finds the figure of a hand or of a foot these are forbidden because similar ones are worshipped⁵⁷.

footnotes:
⁵⁶ In the Babli and the independent Mishnah mss.: “of idols”. While idols are and remain biblically forbidden for all usufruct, a pagan (not a Jew) who damages or breaks an idol thereby removes the character of instrument of worship. If one finds shards of vessels decorated with pagan symbols then either (1) it simply is a decorated vessel never intended for pagan worship, or (2) even if it was an object of worship there is a likelihood that a pagan broke and discarded it. As a general principle such a case (called “the doubt of a doubt”) in which the object may be permitted in each of the cases clears the objected from any biblical prohibition.
⁵⁷ In this case, possibility (1) is very remote; there is only one doubt which is not enough to remove the biblical prohibition.


###### Jerusalem Talmud Avodah Zarah 3:2:2
[Jerusalem Talmud Avodah Zarah 3:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:2:2)

**הלכה:** הַמּוֹצֵא שִׁיבְרֵי כֵלִים כול׳. רִבִּי יוּסֵי בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁרוּבָּן בָּאִין מִן הַדֶּלְפִקֵיוֹת. מֵעַתָּה אֲפִילוּ תַבְנִית יָד וְתַבְנִית רֶגֶל. שַׁנְיָיא הוּא. מִפְּנֵי שֶׁכְּיוֹצֵא בָּהֶן נֶעֱבָד.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If one finds shards of vessels,” etc. Rebbi Yose in the name of Rebbi Joḥanan: Because most of them come from three-legged tables⁵⁸. Then also figures of a hand or figures of a foot? There is a difference since similar ones are worshipped.

footnotes:
⁵⁸ Greek δέλφιξ, -ικος, a (Delphian) tripod or small three-legged table. In this case the possibility of case (2) is remote.


###### Jerusalem Talmud Avodah Zarah 3:2:3
[Jerusalem Talmud Avodah Zarah 3:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:2:3)

כָּתוּב וְאַנְשֵׁי בָבֶל עָשׂוּ אֶת סֻכּוֹת בְּנוֹת. תַּרְנְגוֹלְתָא וּפְרַחֶיהָ. וְאַנְשֵׁי כוּת עָשׂוּ אֶת נֵרְגַל. רִיגְלֵיהּ דְּיַעֲקֹב וְרִיגְלֵיהּ דְּיוֹסֵף. נִיחַשְׁתִּי וַיְבָרֲכֵנִי יְי בִּגְלָלֶךָ. וַיְבָרֶךְ יְי אֶת בֵּית הַמִּצְרִי בִּגְלַל יוֹסֵף. וְאַנְשֵׁי חֲמָת עָשׂוּ אֶת אֲשִׁימָה. אִימְרָא כְּמַה דְתֵימַר וְהַכֹּהֵן יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם. וְהָעַוִּים עָשׂוּ אֶת נִבְחַן. כַּלְבָּא. וְאֶת תַּרְתָּק. חֲמָרָא. וְהַסְפַרְוִים שׁוֹרְפִים אֶת בְּנֵיהֶם בָּאֵשׁ. טַוְוסָא וּפִיסְיוֹנֶי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁵⁹ 63b. It is written⁶⁰. 17:30.: *The people from Babylon made Sukkot Benot*, the chicken and its young, *and the people of Kuta made the Nergal*, the foot of Jacob and the foot of Joseph⁶¹ is considered a prefix leaving a root רגל “foot” which in turn is taken of the source of גלל “because of” in analogy to עקב “heel, in consequence of”., *I divined that the Eternal blessed me for your sake*⁶² n. 30:12.*;* *the Eternal blessed the Egyptian’s house for Joseph’s sake*⁶³ n. 39:5..*The people of Ḥamma made the Ashima*, a sheep, as you say, *the Cohen shall atone for him by the asham ram*⁶⁴ v. 19:22. G quotes 5:16 instead. In both cases there is acoustic similarity between *asham* and *ashima*.. *The Awim made the Nibḥan*⁶⁵, a dog, *and the Tartaq*, a donkey. *And the Sepharwites burned their sons in fire [to Adrammelekh and Annamelekh the gods of Sepharwaim]*⁶⁶, peacock⁶⁷, -*i*, *m*., is “a precious multi-colored stone”. and pheasant⁶⁸, also *phasiana*, -*ae*, f. (Edict. Diocl.). According to myth, it is metamorphosed Itis, a son of Tereus. He was killed by his mother and served to his father, then changed into a pheasant..

footnotes:
⁵⁹ Here starts a Geniza text (G), one leaf also edited by J. N. Epstein (Chapter 2, Note 361). The parallel in the Babli is Sanhedrin
⁶⁰ 2K
⁶¹ Some of the regions mentioned here and most of the deities are unidentified in cuneiform sources but Nergal is well identified as the god of the Underworld. Since the word does not correspond to any Semitic root, Nun
⁶² Ge
⁶³ Ge
⁶⁴ Le
⁶⁵ Both sources and the Babli read נבחן “the barker” against the MT נִבְחָז which together with תרתק are read as Elamite by modem interpreters.
⁶⁶ Parentheses added from G; while the interpretations clearly refer to the deities mentioned in the addition, in talmudic style the explicit quote is not strictly necessary.
⁶⁷ Greek ταώς, ὁ. In Latin, taos
⁶⁸ Latin phasianus


###### Jerusalem Talmud Avodah Zarah 3:2:4
[Jerusalem Talmud Avodah Zarah 3:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:2:4)

עֲבוֹדָה זָרָה שֶׁנִּשְׁבְּרָה. רִבִּי יוֹחָנָן אָמַר. אֲסוּרָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מוּתֶּרֶת. מָה אֲנָן קַיָימִין. אִם בְּעָתִיד לְהַחֲזִירָן לְכֶלְיָין. דִּבְרֵי הַכֹּל. אָסוּר. אִם בְּשֶׁאֵינוֹ עָתִיד לְהַחֲזִירָן לְכֶלְיָין. דִּבְרֵי הַכֹּל. מוּתָּר. אֶלָּא כִי נָן קַיָימִין בִּסְתָם. רִבִּי יוֹחָנָן אָמַר. סְתָם כְּמִי שֶׁעָתִיד לְהַחֲזִירָן לְכֶלְיָין. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. סְתָם כְּמִי שֶׁאֵין עָתִיד לְהַחֲזִירָן לְכֶלְיָין. אָמַר רִבִּי יוּדָן אָבִיו דְּרִבִּי מַתַּנְיָיה. אִם הָיוּ מוּנָּחִין בִּמְקוֹמָן כְּמִי שֶׁעֲתִידִין לְהַחֲזִירָן לְכֶלְיָין. מָתִיב רֵישׁ לָקִישׁ לְרִבִּי. וְהָא כְתִיב עַל כֵּן לֹא יִדְרְכוּ כֹהֲנֵי דָגוֹן עַל מִפְתַּן דָּגוֹן. אָמַר לֵיהּ. מְלַמֵּד שֶׁהָיוּ נוֹהֲגִין בְּמִפְתַּן יוֹתֵר מִדָּגוֹן. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּרַ בָּא אָמַר. אוּמּוֹת הָעוֹלָם עָשׂוּ מִפְתָּן אֶחָד. יִשְׂרָאֵל עָשׂוּ כַמָּה מִפְתָנִים. וּמַה טַעַם וּפָקַדְתִּי עַל הַדּוֹלֵג עַל הַמִּפְתָּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
An idol which was broken⁶⁹, Rebbi Joḥanan said it is forbidden, Rebbi Simeon ben Laqish said it is permitted⁷⁰. Where do we hold? If in the future he would return it to its vessel, everybody agrees it is forbidden. If in the future he will not return it to its vessel, everybody agrees that it is permitted. But we hold if it is not indicated. Rebbi Joḥanan said, not indicated is as if he would return it to its vessel; Rebbi Simeon ben Laqish said, not indicated is as if he would not return it to its vessel. Rebbi Yudan the father of Rebbi Mattaniah said, if they were lying on their spot⁷¹ it is if he would return it to its vessel. Rebbi Simeon ben Laqish objected to Rebbi [Joḥanan]⁷²: Is it not written, *therefore the priests of Dagon and all visitors to Dagon’s temple will not step on Dagon’s threshold*⁷³. 5:5. Since it does not mention Dagon’s hands and head, it proves that once a statue is broken it is not worshipped any longer by pagans. In the Babli the same verse serves to buttress R. Joḥanan’s position against R. Simeon ben Laqish.? He told him, this teaches that they honored the threshold more than Dagon. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, the peoples of the world made one threshold; Israel made many thresholds; what is the reason? *I shall visit on [any]*⁷⁴ *who skips over the* *threshold [on that day]*⁷⁵. 1:9..

footnotes:
⁶⁹ In the Babli, 41b, “if it broke spontaneously.” This is the reading of the correction in G over the line. Therefore one has to assume that the reading in the text simply means that a piece is before us and we do not know how it was broken. The argument in the text shows that the idol was a decoration of a vessel, not a statue.
⁷⁰ Babli 41b.
⁷¹ All parts of the vessel are still available, so it can be glued back together.
⁷² From G, missing in L.
⁷³ 1S
⁷⁴ Added from G (and the verse in MT); needed for the point of the sermon.
⁷⁵ Zeph


###### Jerusalem Talmud Avodah Zarah 3:2:5
[Jerusalem Talmud Avodah Zarah 3:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:2:5)

הַמּוֹצֵא עֲבוֹדָה זָרָה. רַב אָמַר מְשַׁבְּרָהּ אֵבֶר אֵבֶר וְהִיא בְטֵילָה. וּשְׁמוּאֵל אָמַר. אֵינָהּ בְטֵילָה לְעוֹלָם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If somebody finds an idol, Rav said, he breaks it limb by limb and it becomes insignificant, but Samuel said, it never can become insignificant⁷⁶ and forbidden for any use under any circumstance (*Deut*. 13:18). For him the only way an idol or its parts can become useable for a Jew is that a Gentile (a pagan) breaks it. The Babli (49b) explains Samuel’s position away..

footnotes:
⁷⁶ Rav holds that an idol broken into little pieces cannot be reconstituted. Therefore it is no longer an idol and the shards may be used. Samuel holds that an idol which falls into the hands of a Jew is ḥerem


###### Jerusalem Talmud Avodah Zarah 3:2:6
[Jerusalem Talmud Avodah Zarah 3:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:2:6)

רִבִּי אַבִּין בְשֵׁם רִבִּי שִׁמְעוּן. הָדָא אָמְרָה בְּשֶׁאֵין עֲלֵיהֶן בָּסִיס. אֲבָל יֶשׁ עֲלֵיהֶן בָּסִיס אֲנִי אוֹמֵר. מִן הַשְּׁבָרִים בָּאוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abin in the name of (Rebbi Simeon) [Samuel]⁷⁷: This means⁷⁸ if they are without base. But if they have a base, I am saying they come from shards.

footnotes:
⁷⁷ Reading of L in (parentheses), of G in [brackets].
⁷⁸ This refers to the last statement of the Mishnah, about hands and feet. If these are complete, not broken off from a base, the Mishnah applies; these are complete objects of worship. But if they are broken off a basis they are shards. Babli 41a/b.


###### Jerusalem Talmud Avodah Zarah 3:3:1
[Jerusalem Talmud Avodah Zarah 3:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:3:1)

**משנה:** הַמּוֹצֵא כֵלִים וַעֲלֵיהֶן צוּרַת חַמָּה צוּרַת לְבָנָה צוּרַת הַדְּרָקוֹן יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עַל הַמְכוּבָּדִים אֲסוּרִין עַל הַמְבוּזִּין מוּתָּרִין. רִבִּי יוֹסֵי אוֹמֵר שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ אַף הוּא נַעֲשֶׂה זֶבֶל וְנֶּאֱמַר וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If somebody finds vessels and on them the form of the sun, the form of the moon⁷⁹, the form of a dragon⁸⁰, he should bring them to the Dead Sea⁸¹. Rabban Simeon ben Gamliel says, on honored ones⁸². 13:18. it is forbidden, on contemptible ones permitted. Rebbi Yose said, he grinds them and disperses them into the wind or throws them into the Sea. They told him, but then it becomes fertilizer and it was said, *nothing of the ban should cling to your hand*⁸³.

footnotes:
⁷⁹ According to Maimonides, not circles representing sun and moon but their astrological representation.
⁸⁰ Greek δράκων, -οντος, ὁ, also “dragon-shaped jewellery”.
⁸¹ Made from precious metals. All others fall under the category of “contemptible”.
⁸² Deut
⁸³ While they are divinities, they are not actively worshipped.


###### Jerusalem Talmud Avodah Zarah 3:3:2
[Jerusalem Talmud Avodah Zarah 3:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:3:2)

**הלכה:** הַמּוֹצֵא כֵלִים כול׳. לֹא שָׁנוּ אֶלָּא כֵלִים שֶׁעֲלֵיהֶם צוּרַת הַחַמָּה וְצוּרַת הַלְּבָנָה. הָא שְׁאָר כָּל הַמַּזָּלוֹת לֹא. לֹא שָׁנוּ אֶלָּא דְּרָקוֹן. הָא כָל הַנְּחָשִׁים לֹא. אֵי זֶהוּ דְּרָקוֹן. כָּל שֶׁצִּיצִין יוֹצְאִין בְּצַוָּארוֹ. וְתַנֵּי כֵן. רִבִּי שִׁמְעוֹן בֶּן (אֶלְעָזָר) [עַזַּאי] אוֹמֵר. אֵי זֶהוּ דְּרָקוֹן. כָּל שֶׁצִּיצִין יוֹצְאִין מִצַוָּארוֹ. הֶחָלָק מוּתָּר. הַמּוֹצֵא דְרָקוֹן עָשׂוּי כְמִין רָחוּשׁ אֲסוּרָה. רָחוּשׂ וְעָלָיו דְּרָקוֹן. נוֹטֵל אֶת הָרָחוּשׁ וּמַשְׁלִיךְ אֶת הַדְּרָקוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If somebody finds vessels,” etc. They stated only “vessels and on them the form of the sun, the form of the moon,” therefore not any of the other planets⁸³. They only stated “dragon”, therefore not any snakes. What is a dragon? Any which has spikes on its neck. It was stated thus⁸⁴: “Rebbi Simeon ben (Azzai) [Eleazar]⁸⁵ says, what is a dragon? Any which has spikes on its neck. “If it⁸⁶ is smooth it is permitted. If one finds a dragon in the form of a something crawling⁸⁷ it is forbidden. Something crawling and on it a dragon, he takes the crawling thing and throws away the dragon.

footnotes:
⁸³ While they are divinities, they are not actively worshipped.
⁸⁴ Tosephta 5:2.
⁸⁵ The reading of Tosephta, G, and the Leiden ms. before correction is “Eleazar”. In addition, while ben Azzai’s name was Simeon, he was not ordained and never is called “rabbi”. The correction is a corruption.
⁸⁶ The neck on the snake-shaped vessel.
⁸⁷ The word may mean either snake, or worm, or even a small rodent.


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

שְׁמוּאֵל אָמַר. כּוֹס בָּסִיס לִדְרָקוֹן אָסוּר. וּדְרָקוֹן בָּסִיס לַכּוֹס מוּתָּר. רִבִּי בָּא בְשֵׁם רַב. שִׁבְרֵי דְּרָקוֹן הֲרֵי אֵילּוּ מוּתָּרִין. דָּרָקוֹן שָׁלֵם וְנִשְׁבַּר הֲרֵי אֵילּוּ אֲסוּרִין. וּשְׁבוּרִים מִן הַשָּׂלֵם בָּאוּ. רִבִּי חִזְקְיָּה בְשֵׁם רַב. כֵּינִי. רָאָה אוֹתָן מִשְׁתַּחֲוִים לִדְרַקוֹן שָׁלֵם וְנִשְׁבַּר אֲסוּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Samuel said, a cup which serves as base for a dragon is forbidden, a dragon which serves as base for a cup is permitted⁸⁸. Rebbi Abba in the name of Rav: Fragments of a dragon are permitted. If it was a whole dragon and broke, it is forbidden⁸⁹.But did the fragments not come from a whole one? Rebbi Ḥizqiah in the name of Rav: So it is: If one saw them bowing down before a whole dragon and then it was broken, it is forbidden⁹⁰.

footnotes:
⁸⁸ In the first case it may be an object of worship, in the second the dragon is a decoration.
⁸⁹ Since a forbidden idol can become permitted only if a Gentile, not a Jew, breaks it (Note 76).
⁹⁰ Then there is an indication that the idol broke by accident, not by intention, and the shards remain forbidden.


###### Jerusalem Talmud Avodah Zarah 3:3:4
[Jerusalem Talmud Avodah Zarah 3:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:3:4)

מָה נַן קַיָימִין. אִם דָּבָר בָּרִיא שֶׁנֶּעֱבָדִין אֲפִילוּ מְבוּזִּין אָסוּר. אִם דָּבָר בָּרִיא שֶׁאֵינָן נֶעֱבָדִין אֲפִילוּ מְכוּבָּדִין מוּתָּר. אֶלָּא כִי נָן קַיָימִין בִּסְתָם. אָמַר רִבִּי קְרִיסְפָּא. וְהָדָא כוֹסוֹת דָּבָר שֶׁל בִּיזָּיוֹן הוּא. דְּרִבִּי חִיָיה בַּר בָּא הֲוָה לֵיהּ קְוָוקִין וַהֲוַות טִימֵי דְרוֹמֶי צִיְירָה בְגַוָוהּ. אָתָא שָׁאַל לְרִבִּי יוֹחָנָן. אֲמָר לֵיהּ. מִכֵּיוָן שֶׁהַמַּיִם צָפִין עַל גַּבָּהּ דָּבָר שֶׁלְּבִיזָּיוֹן הוּא. וְאָהֵן קִיתוֹנָא מִכֵּיוָן שֶׁאַתָּה מַשְׁקִעוֹ בַמַּיִם דָּבָר שֶׁלְּבִיזָּיוֹן הוּא. בְּיוֹמוֹי דְּרִבִּי יוֹחָנָן שָׁרוּן צָיְירִין עַל כּוֹתְלָא וְלֹא מָחִי בְּיָדַיְיהוּ. [בְּיוֹמוֹי דְּרִבִּי אַבוּן שָׁרוּן צָיְירִין עַל פְּסִיפָסס וְלֹא מָחִי בְּיָדוֹן.]

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Where do we hold? If it is certain that they are worshipped, even the contemptible ones are forbidden. If it is certain that they are not worshipped, even the honored ones are permitted. But we must deal with the indeterminate case. Rebbi Crispus said, those cups⁹¹.*r*. 81(3) quotes R. Joḥanan to the effect that garments may be forbidden as pagan (based on *Gen*. 35:2). belong to the contemptible category, for Rebbi Ḥiyya bar Abba had a pitcher⁹². and the (worth) [fortune]⁹³ of Rome⁹⁴. was pictured on it. He came to ask Rebbi Joḥanan who told him, since water swims on top of it, it is a contemptible one. A drinking cup⁹⁵ is contemptible since one immerses it in water. In the days of Rebbi Joḥanan they started painting on walls⁹⁶ and he did not protest against it. [In the days of Rebbi Abun they started depicting by mosaics and he did not protest against it.⁹⁷]

footnotes:
⁹¹ In G: “garment”. The following sentences show that the text of L is correct even though Gen
⁹² A Syriac word as identified in Sokoloff’s Dictionary of Jewish Palestinian Aramaic
⁹³ The reading of G, τύχη “fortune, destiny” is preferable over the reading of L, τιμή “worth, value”.
⁹⁴ The vocalization is from G referring to Romae
⁹⁵ Greek κῶθων, “Laconian drinking vessel used by soldiers; drinking bout; religious banquet”.
⁹⁶ Since the paintings are flat, they are not prohibited by the Second Commandment.
⁹⁷ Text of G, missing in L. As J. N. Epstein notes, any synagogue mosaic floor which shows figures (as opposed to text) must be dated after R. Abun’s time (about the year 300).


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

מָתִיב רִבִּי יוֹסֵי לְרַבָּנִן. וְהָכְתִיב וְאֶת חַטַּאתְכֶם אֲשֶׁר עֲשִׂיתֶם אֶת הָעֵגֶל. אָמְרוּ לֵיהּ. מְלַמֵּד שֶׁהָיָה מְבַקֵּשׁ לְבוֹדְקָן כְּשֵׁם שֶׁבּוֹדְקִין אֶת הַסּוֹטוֹת. וַיִּזֶר עַל פְּנֵי הַמַּיִם. אָמַר לוֹן. וְהָכְתִיב וְגַם מַעֲכָה אֵם אַסָּא הַמֶּלֶךְ הֵסִירֶהָ מִגְּבִירָה. אָמְרוּ לוֹ. מִשָּׁם רְאָיָיה. וַיִּכְרֹת אָסָא וגו׳. אָמַר לוֹן. וכִּתַּת נְחַשׁ הַנְּחוֹשֶׁת. וְכִי עֲבוֹדָה זָרָה הִיא. וַהֲלֹא מֹשֶׁה עֲשָׂאוֹ. אֶלָּא מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל תוֹעִין אַחֲרָיו עַד שֶׁבָּא חִזְקִיָּהוּ וְהֶעֱבִירוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁹⁸ Rebbi Yose objected to the rabbis, is it not written: *your sin which you had made*, *the calf*⁹⁹. 9:21.? They told him, this teaches that he intended to examine them in the way one examines deviant wives: *he strewed it on the surface of the water*¹⁰⁰. 32:20. As usual, the argument is from the part of the verse which is not quoted, *viz*., *he let the Children of Israel drink*. The deviant wife has to drink water mixed with dust from the floor of the Sanctaury, *Num*. 5:11–31..He said to them, is it not written, *and also Maacah*, *king Asa’s mother*, *he removed from power*¹⁰¹. 15:13.? They told him, is there proof from there? *Asa cut down*¹⁰² etc. He told them, *he beat the bronze serpent to pieces*¹⁰³. 18:4.. Was this an object of worship? Did not Moses make it? This teaches that Israel was erring after it until Hezekias came and removed it¹⁰⁴.

footnotes:
⁹⁸ Babli 43b/44a, Tosephta 3:19. The speaker is R. Yose the Tanna who objects to the statement that the idol has to be dumped into the Dead Sea; he brings examples of disposition of pagan idols in other ways.
⁹⁹ Deut
¹⁰⁰ Ex
¹⁰¹ 1K
¹⁰² Since Asa burned his mother’s Ashera, there is no doubt that burning a wooden statue is as good as bringing it to the Dead Sea.
¹⁰³ 2K
¹⁰⁴ Here ends the Genizah fragment G edited by Epstein; on the next line starts one (ג) edited by Ginzberg (pp. 278–279) of which, however, not very much is legible.


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

כָּתוּב אֶחָד אוֹמֵר וַיַּעַזְבוּ שָׁם אֶת עֲצַבֵּיהֶם וַיִּשָּׂ‌אֵם דָּוִד וַאֲנָשָׁיו. וְכָתוּב אַחֵר אוֹמֵר וַיֹּאמֶר דָּוִד וַיִּשָּׂרְפוּ בָּאֵשׁ. רִבִּי יוֹסֵי בַּר חַלְפוּתָה וְרַבָּנִן. רִבִּי יוּסֵי בַּר חַלְפוּתָה אוֹמֵר. מַה שֶׁהָיָה שֶׁלְּמַתֶּכֶת וַיִּשָּׂאֵם דָּוִד וַאֲנָשָׁיו. וּמַה שֶׁהָיָה שֶׁלְּעֵץ וַיֹּאמֶר דָּוִד וַיִּשָּׂרְפוּ בָּאֵשׁ. וְרַבָּנִן אָמְרֵי. מַה שֶׁהָיָה אִיתַי הַגִּיתִּי מְבַטֵּל וַיִּשָּׂאֵם דָּוִד וַאֲנָשָׁיו. וּמַה שֶׁלֹּא הָיָה מְבַטֵּל וַיֹּאמֶר דָּוִד וַיִּשָּׂרְפוּ בָּאֵשׁ. מַה מְקַיֵים רִבִּי יוּסֵי בֶּן חַלְפוּתָא וַיִּשָּׂאֵם דָּוִד וַאֲנָשָׁיו. נְטָלוּם בִּשְׂפָיָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One verse says, *they abandoned their idols;* *David and his men carried them away*¹⁰⁵. 5:21. The verse implies that the idols were a valuable part of the booty. According to the Mishnah the idols should have been brought to the Dead Sea, not to Hebron.. But another verse says, *David gave orders and they were burned in the.fire*¹⁰⁶. 14:12, another report about the same event.. Rebbi Yose [ben Rebbi] Ḥalafta¹⁰⁷ and the rabbis. Rebbi Yose ben Rebbi Ḥalafta says, what was of metal, *David and his men carried them away*. And what was of wood, *David gave orders and they were burned in the fire*. But the rabbis say, what Itai from Gat¹⁰⁸ annulled, *David and his men carried them away*. And what he did not annul, *David gave orders and they were burned in fire*. How does Rebbi Yose [ben Rebbi] Ḥalafta confirm *David and his men carried them away*? They took them by their rims¹⁰⁹.

footnotes:
¹⁰⁵ 2S
¹⁰⁶ 1Chr
¹⁰⁷ This is the reading of ג, which agrees with the name of the Tanna in other sources.
¹⁰⁸ They assume that he was a Gentile and therefore able to break the idols to remove the prohibition and turn them into valuable metal scrap. Babli 44a
¹⁰⁹ To grind them down as R. Yose prescribes in the Mishnah.


###### Jerusalem Talmud Avodah Zarah 3:4:1
[Jerusalem Talmud Avodah Zarah 3:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:4:1)

**משנה:** שָׁאַל פְּרִקְלוֹס בֶּן פְּלוֹסְלוֹס אֵֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטֵי אָמַר לוֹ כָּתוּב בְּתוֹרתְכֶם וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְדוֹדִיטֵי. אָמַר לוֹ אֵין מְשִׁיבִין בַּמֶּרְחָץ. כְּשֶׁיָּצָא אָמַר לוֹ אֲנִי לֹא בָאתִי בִגְבוּלָהּ הִיא בָּאת בִּגְבוּלִי. אֵין אוֹמְרִים נַעֲשָׂה מֶרְחָץ נוֹי לְאַפְרוֹדִיטֵי אֶלָּא אוֹמְרִים נַעֲשִׂית אַפְרוֹדִיטֵי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל אָדָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁהוּא נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ מוּתָּר:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Proclos ben Ploslos¹¹⁰ asked Rabban Gamliel in Acco when he was taking a bath in the Bath of Aphrodite¹¹¹. He said to him, it is written in your Torah, *nothing banned should stick to your hand*¹¹². 13:18.: why are you bathing in the Bath of Aphrodite? He said to him, one does not answer in the bath¹¹³ 2:3 Notes 116–119.. When he left he told him, I did not come into her domain, she came into my domain. One does not say, the bath was built as adornment for Aphrodite but one says, Aphrodite was made as adornment of the bath.
Another explanation. If one gave you lots of money, would you enter your temple naked, after an emission, or urinating before it? But this one stands over the sewer and everybody is urinating in its presence. It only says *their gods*¹¹⁴. 12:30; the verse which is the basis of Mishnah 6.; what is treated as a divinity is forbidden, what is not treated as a divinity is not forbidden.

footnotes:
¹¹⁰ In the Babli פלוספוס which can be read פִלוֹסֳפוֹס “philosopher”; in the Venice edition of Alfasi פלופלוס, but in most sources, including Maimonides’s autograph Mishnah Commentary the name is written as in the Yerushalmi Mishnah.
¹¹¹ According to Maimonides there is no problem since Aphrodite is the symbol of the planet Venus, which was exempted from the general prohibition of pagan symbols in Halakhah 3 Note 83.
¹¹² Deut
¹¹³ One may not discuss religious subjects while naked. Cf. Berakhot
¹¹⁴ Deut


###### Jerusalem Talmud Avodah Zarah 3:4:2
[Jerusalem Talmud Avodah Zarah 3:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:4:2)

**הלכה:** שָׁאַל פְּרָקְלוֹס בֶּן פְּלוֹסְלוֹס כול׳. מָה אֲנָן קַיָימִין. אִם בְּשֶׁשָּׁאֲלוֹ בְהִילְכוֹת הַמֶּרְחָץ הָיָה לוֹ לְהָשִׁיב. וְאִם בְּשֶׁלֹא שָׁאֲלוֹ בְהִילְכוֹת הַמֶּרְחָץ לֹא הָיָה לוֹ לְהָשִׁיב. דָּמַר רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שׁוֹאֲלִין הִילְכוֹת הַמֶּרְחָץ בְּבֵית הַמֶּרְחָץ. הִילְכוֹת בֵּית הַכִּסֵּא בְבֵית הַכִּסֵּא. כְּהָדָא רִבִּי שִׁמְעוֹן בֶּן לָעְזָר עָאַל מִיסְחֵי עִם רִבִּי מֵאִיר. אָמַר לֵיהּ. מָהוּ שֶׁנַּדִּיחַ. אָמַר לֵיהּ. אָסוּר. מָהוּ שֶׁנַּקְּנִיחַ. אָמַר לֵיהּ. אָסוּר. וְלֹא כֵן שְׁמוּאֵל שָׁאַל לְרַב. מָהוּ לַעֲנוֹת אָמֵן בְּמָקוֹם מְטוּנָּף. אָמַר לֵיהּ. אֲסִיר. וַאֲסִיר דְּאַמְרִית לָךְ אֲסִיר. אַשְׁכַּח תַּנֵּי. שׁוֹאֲלִין הִילְכוֹת הַמֶּרְחָץ בְּבֵית הַמֶּרְחָץ. הִילְכוֹת בֵּית הַכִּסֵּא בְבֵית הַכִּסֵּא. אָמַר רִבִּי יוּדָן אָבִיו דְּרִבִּי מַתַּנְיָה. מֵהִילְכוֹת הַמֶּרְחָץ שָׁאֲלוֹ אֶלָּא שֶׁאֵין דֶּרֶךְ לַעֲנוֹת בַּמֶּרְחָץ. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדַּימִי. מֵהִילְכוֹת הַמֶּרְחָץ שָׁאֲלוֹ אֶלָּא שֶׁהֶבֶל הַמֶּרְחָץ רַע לַשִּׁינַּיִים. חֲבֵרַיָיא רִבִּי חָמָא בַּר יוֹסֵי בְשֵׁם רִבִּי הוֹשַׁעְיָה רִבִּי זְעִירָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. תְּשׁוּבַת הַפְלֵג הָשִׁיבוֹ. דִּלֹא כֵן הָיָה לוֹ לַהֲשִׁיבוֹ מִבַּעַל פְּעוֹר שֶׁאֵין עֲבוֹדָתוֹ אֶלָּא בִפְעִירָה. מַאי כְדוֹן. אֶת שֶׁהוּא נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ מוּתָּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Proclos ben Ploslos asked,” etc. Where do we hold? If he asked him about practice in the bath he should have answered; if he did not ask him about practice in the bath he should not have answered¹¹⁵. ¹¹⁶ 3:3 (6a l.51, **ש**), Babli *Šabbat* 40b. As Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi: One asks about practice in the bath while in the bathhouse, about practice in the toilet while in the toilet. As when Rebbi Simeon ben Eleazar went to bathe with Rebbi Meïr, he asked him, may one rinse? He told him, it is forbidden¹¹⁷, they went to bathe in the hot springs of Tiberias on the Sabbath. It is forbidden to take a hot bath in water which was heated, but not in water which is naturally hot. But then one has to be careful not to rinse oneself outside the water flowing from the source since water spilled on the earth outside would fill in depressions in the ground, which is prohibited work.. May one dry himself with a towel? He told him, it is forbidden¹¹⁸. But did not Samuel ask Rav, may one say “Amen” at a dirty place? He told him, it is forbidden, and it is forbidden that I told you that it is forbidden¹¹⁹. It was found stated, one asks¹²⁰: “One does not ask.” This supports Rav and seems to be the original version. Unfortunately, **ג** is damaged at this passage. about practice in the bath while in the bathhouse, about practice in the toilet while in the toilet. Rebbi Yudan, the father of Rebbi Mattaniah, said, he asked him about practice in the bath but it is not done¹²¹ to answer in the bath. Rebbi Samuel bar Eudaimon said, he asked him about practice in the bath but the steam in the bath is bad for the teeth. The colleagues, Rebbi Ḥama bar Yose in the name of Rebbi Hoshaia, Rebbi Zeˋira in the name if Rebbi Joshua ben Levi: He answered him in an evasive answer¹²², for he could have replied about Baal Peˋor whose worship only consists in exposure and defecation¹²³ 7:12.. What about it¹²⁴? What is treated as a divinity is forbidden, what is not treated as divinity is not forbidden.

footnotes:
¹¹⁵ Since the instruction that one does not answer in the bath, i. e., in the room where people are naked, is a religious instruction forbidden at that place.
¹¹⁶ The main source for the following is Šabbat
¹¹⁷ As explained in Šabbat
¹¹⁸ Similarly, one may not use a bath towel on the Sabbath since squeezing out water from a towel (or a sponge) is forbidden work.
¹¹⁹ Since he was asked at a place with a bad smell. He disagrees with R. Jacob bar Idi.
¹²⁰ In Šabbat
¹²¹ In ג:“is not polite”.
¹²² Babli 44b.
¹²³ Mishnah Sanhedrin
¹²⁴ What would be the correct answer?


###### Jerusalem Talmud Avodah Zarah 3:5:1
[Jerusalem Talmud Avodah Zarah 3:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:1)

**משנה:** הַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת הֵם מוּתָּרִין וּמַה שֶּׁעֲלֵיהֶן אֲסוּרִין שֶׁנֶּאֱמַר לֹא תַחְמוֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ לָךְ. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר אֱלֹהֵיהֶם עַל הֶהָרִים וְלֹא הֶהָרִים אֱלֹהֵיהֶם. אֱלֹהֵיהֶם עַל הַגְּבָעוֹת וְלֹא הַגְּבָעוֹת אֱלֹהֵיהֶם. וּמִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה מִפְּנֵי שֶׁיֶּשׁ בָּהּ תְּפִישַׂת יְדֵי אָדָם. וְכָל שֶׁיֶּשׁ בָּהּ תְּפִישַׂת יְדֵי אָדָם אָסוּר. אָמַר רִבִּי עֲקִיבָה אֲנִי אֶהְיֶה אוֹבִין לְפָנֶיךָ. כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִישָּאָה וְעֵץ רַעֲנָן דַּע שֶׁיֶּשׁ שָׁם עֲבוֹדָה זָרָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If Gentiles worship mountains and hills; these are permitted¹²⁵ but what is on them is forbidden, as it is said¹²⁶. 7:25. If a mountain top is covered in gold or silver, the cover has to be removed and destroyed; only the ground itself is permitted., *do not covet silver or gold on them and take for yourself*. Rebbi Yose the Galilean said, *their gods [are] on the mountains*¹²⁷. 12:2., the mountains are not their gods. *Their gods [are] on the hills*, the hills are not their gods. Then why is an *Ashera*¹²⁸ forbidden? Because it was held by human hand¹²⁹, and anything held by human hand is forbidden.
Rebbi Aqiba said, I shall explain it to you. Any place where you find a high mountain, or an elevated hill, or a sprightly tree, know that there is idolatry¹⁶². 12:2 reads: *You shall certainly destroy all the places where the peoples from whom you will inherit worshipped their gods*, *on high mountains*, *and hills*, *and* *under each sprightly tree*. This explains clearly that not the place is forbidden but the idol and its temple to be found there..

footnotes:
¹²⁵ For agricultural use; the ground and what grows on it is not forbidden as long as it is connected to the ground.
¹²⁶ Deut
¹²⁷ Deut
¹²⁸ A holy tree (Mishnah 11), which is connected to the ground and by the argument of Note 125 should be permitted as building material or fire wood.
¹²⁹ It was planted.
¹⁶² Deut


###### Jerusalem Talmud Avodah Zarah 3:5:2
[Jerusalem Talmud Avodah Zarah 3:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:2)

**הלכה:** הַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים כול׳. רִבִּי זְעִירָא רִבִּי יָסָא רִבִּי יוֹסֵי בַּר חֲנִינָה בְשֵׁם רִבִּי הוֹשַׁעְיָה. כָּתוּב אֶחָד אוֹמֵר לֹא תַחְמוֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ לָךְ. וְכָתוּב אַחֵר אוֹמֵר כֶּסֶף וְזָהָב אֲשֶׁר עִמָּהֶם. אִם עֲלֵיהֶם לָמָּה עִמָּהֶם. וְאִם עִמָּהֶם לָמָּה עֲלֵיהֶם. מָה עֲלֵיהֶם דָּבָר שֶׁהוּא מְיוּחָד לָהֶם תַּכְשִׁיט לָהֶם. אַף עִמָּהֶם דָּבָר שֶׁהוּא מְיוּחָד לָהֶם תַּכְשִׁיט לָהֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If Gentiles worship mountains,” etc. Rebbi Zeˋira, Rebbi Yasa, Rebbi Yose bar Ḥanina in the name of Rebbi Hoshaia: One verse says¹²⁶. 7:25. If a mountain top is covered in gold or silver, the cover has to be removed and destroyed; only the ground itself is permitted., *do not covet silver or gold on them and take for yourself*. And one verse says¹³⁰. 29:16., *silver and gold which is with them*. If *on them* why *with them*, and if *with them* why *on them*? Since *on them* refers to something which is particular for them and an adornment for them¹³¹, also *with them* refers to something which is particular for them and an adornment for them.

footnotes:
¹²⁶ Deut
¹³⁰ Deut
¹³¹ Since the mountains themselves cannot become forbidden, only adornments made explicitly for pagan worship can be forbidden. Therefore also of the contents of a dwelling only idolatrous objects can be forbidden for all usufruct. Babli 51b.


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

רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. כָּל שֶׁהִכְנִיסוֹ לִפְנִים מִקַּנְקֶלִּין אֲסָרוֹ. כְּגוֹן כִּיסִּים שֶׁלְּמָעוֹת. אָמַר רִבִּי יָסָא. סֵימָן הֲוָה לָנוּ וְהָדָר רִבִּי הוֹשַׁעְיָה פְלִיגָא עַל דְּרִבִּי יַנַּאי. וְלֵית הִיא אֶלָּא מְסַיָיעָה לָהּ. מָה עֲלֵיהֶן דָּבָר שֶׁהוּא שֶׁמְּיוּחָד לָהֶן תַּכְשִׁיט לָהֶן. אַף עִמָּהֶן דָּבָר שֶׁהוּא מְיוּחָד לָהֶן תַּכְשִׁיט לָהֶן. יָצְאוּ כִיסִּים שֶׁלְּמָעוֹת. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. וַאֲפִילוּ מַיִם וּמֶלַח. מֶלַח לָשׁוּף וּמַיִם לַדִּיחַ. וְאָהֵין אֲפִילוּ. אֶלָּא כְגוֹן מַיִם וּמֶלַח.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan in the name of Rebbi Yannai: Anything which one introduced inside the lattice work¹³² he made forbidden; e. g., money pouches. Rebbi Yasa said, we had a note that (return) [this]¹³³ of Rebbi Hoshaia disagreed with Rebbi Yannai, but it is not so; it supports it. Since *on them* refers to something which is particular for them and an adornment for them, also *with them* refers to something which is particular for them and an adornment for them; this excludes money pouches¹³⁴. Rebbi Abba in the name of Rav Jehudah: Even water and salt. Salt to rub and water to rinse¹³⁵. And this is “even”? But e. g., water and salt¹³⁶.

footnotes:
¹³² The inner part of a temple, cf. Chapter 2:3, Note 219.
¹³³ The text of L (in parentheses) is clearly a scribal error; one has to follow the text of ג [in brackets].
¹³⁴ This seemingly contradicts R. Yannai’s statement.
¹³⁵ To polish the statues.
¹³⁶ It is obvious that in general Gentiles’ water and salt are permitted. They become forbidden only by being introduced into the inner temple for idolatrous purposes. So also a Gentile’s wallet and his money are permitted. Only by being introduced into the inner temple the money becomes forbidden. The statement of R. Yannai is a necessary complement to that of R. Hoshaia and vice-versa. Babli 51b.


###### Jerusalem Talmud Avodah Zarah 3:5:4
[Jerusalem Talmud Avodah Zarah 3:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:4)

הַנֶּעֱבָד. אִית תַּנָּיֵי תַנֵּי. בֵּין שֶׁלּוֹ בֵּין שֶׁלַּחֲבֵירוֹ אָסוּר. וְאִית תַּנָּיֵי תַנֵּי. שֶׁלּוֹ אָסוּר וְשֶׁלַּחֲבֵירוֹ מוּתָּר. מָן דָּמַר. בֵּין שֶׁלּוֹ וּבֵין שֶׁל חֲבֵירוֹ אָסוּר. רִבִּי יְהוּדָה. וּמָן דָּמַר. שֶׁלּוֹ אָסוּר וְשֶׁל חֲבֵירוֹ מוּתָּר. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. כְּמַה דְתֵימַר תַּמָּן. דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים אַף עַל פִּי שֶׁאֵינוֹ נֶאֱסַר לְהֶדְיוֹט נֶאֱסַר לַגְּבוֹהַּ. וְדִכְוָותָהּ. דָּבָר שֶׁאֵינוֹ שֶׁלָּךְ אַף עַל פִּי שֶׁאֵינוֹ נֶאֱסַר לְהֶדְיוֹט (אֵינוֹ) נֶאֱסַר לַגְּבוֹהַּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹³⁷ 7:4, Notes 46–48 (**כ**). An object of worship. Some Tannaim state, whether it was his or another person’s, it is forbidden. But some Tannaim state, his is forbidden, another person’s is permitted. He who said, whether it was his or another person’s, it is forbidden, [Rebbi Meïr and]¹³⁸ 7:4,5. If a person grows vegetables or grain in his vineyard, everything becomes forbidden for usufruct. But if he causes such a growth on another person’s land, R. Meïr holds that the crop is forbidden and the owner of the land has to sue the culprit for damages; R. Yose and R. Simeon hold on the authority of R. Aqiba that “nobody can sanctify anything which is not his.” In our case, anybody who worships an animal or an object which is his, made it forbidden for usufruct for himself and everybody else. But if the object was not his property, for R. Yose and R. Simeon it cannot become forbidden for anybody. Rebbi Jehudah. But he who said, his is forbidden, another person’s is permitted, Rebbi Yose and Rebbi Simeon. Rebbi Yose¹³⁹ in the name of Rebbi Ila: It is everybody’s opinion. Just as you say there, anything living¹⁴⁰ while it cannot become forbidden for a private person it becomes forbidden for Heaven, so similarly anything which is not yours even though it cannot become forbidden for a private person it (does not)¹⁴¹ become forbidden for Heaven¹⁴² is misleading. The relevant Mishnah is *Temurah* 6:1 where it is stated that an animal used for idolatry (or bestiality) is unfit as sacrifice, irrespective of ownership. For sacrifices there is no dispute between R. Meïr and R. Yose. Babli *Temurah*28a..

footnotes:
¹³⁷ This paragraph is from Kilaim
¹³⁸ Added from both parallel texts. The reference is to Mishnaiot Kilaim
¹³⁹ The fifth-generation Amora.
¹⁴⁰ Any living animal which is worshipped is an animal and not an idol and cannot be forbidden.
¹⁴¹ This word is not in the parallel text; the context and the following paragraph make it clear that it is a scribal error.
¹⁴² The comparison with Kilaim


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

רִבִּי בּוּן בַּר חִיָיה אָמַר. אֲפִילוּ סוֹלֶת שֶׁלּוֹ אָסוּר וְשֶׁלַּחֲבֵירוֹ מוּתָּר. מַה כְמָאן דָּמַר בֵּין שֶׁלּוֹ בֵּין שֶׁלַּחֲבֵירוֹ אָסוּר אָמַר. לֹא אִיתָפַּלְּגוֹן בַּדָּבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים. אָתָא רִבִּי בּוּן בַּר חִיָיה מֵימַר לָךְ. בַּדָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים הִיא מַתְנִיתָא. בֵּין מַה דְּאִיפַּלְּגוֹן בַּדָּבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים. הָא דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים אָסוּר. וְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים לֹא כָל שֶׁכֵּן. הֲוֵי שֶׁלֹּא תֹאמַר כְּמַא דְאַתְּ אָמַר תַּמָּן. דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים אַף עַל פִּי שֶׁאֵינוֹ נֶאֱסַר לְהֶדְיוֹט נֶאֱסַר לַגְּבוֹהַּ. וְדִכְוָותָהּ. דָּבָר שֶׁאֵינוֹ שֶׁלָּךְ אַף עַל פִּי שֶׁאֵינוֹ נֶאֱסַר לְהֶדְיוֹט נֶאֱסַר לַגְּבוֹהַּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abun bar Ḥiyya said, even his fine flour becomes forbidden and another person’s is permitted¹⁴³.) It now is stated that cut and milled produce will only be forbidden if used illegitimately by its owner, not by any third person.. Is this following him who said, whether it was his or another person’s, it is forbidden; did he say¹⁴⁴ that they do not disagree about something which is not alive and Rebbi Abun bar Ḥiyya comes to tell you that the *baraita* refers to living things? If they disagree about something which is not alive; therefore a living thing is forbidden¹⁴⁵. Then something which is not alive should be forbidden *a fortiori*¹⁴⁶. This is that you should not say as you say there, anything living while it cannot become forbidden for a private person it becomes forbidden for Heaven, so similarly anything which is not yours even though it cannot become forbidden for a private person it becomes forbidden for Heaven¹⁴⁷

footnotes:
¹⁴³ While it is clear from our Mishnah that if anybody worships wild standing grain it will not be forbidden since it is connected to the ground (but if it was sown for idolatrous purposes then it is an Ashera
¹⁴⁴ While this word is not in ג, it is better to retain it.
¹⁴⁵ If R. Abun bar Ḥiyya disagrees with R. Yose in the name of Rebbi Ila. He should have mentioned an animal, not fine flour. For if R. Meïr and R. Yose disagree about plants then one must assume that R. Yose agrees with R. Meïr about animals.
¹⁴⁶ Since animals have a privileged status; R. Yose cannot agree with R. Meïr about their status.
¹⁴⁷ R. Abun bar Ḥiyya disagrees with R. Yose in the name of Rebbi Ila in a matter of principle; he holds that worshipping something which is the private property of a third person without knowledge or acquiescence of that third person has no influence on the status of the property whether for profane or sacral purposes. Here ends the Genizah text.


###### Jerusalem Talmud Avodah Zarah 3:5:6
[Jerusalem Talmud Avodah Zarah 3:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:6)

הִשְׁתַּחֲוָוה לְבֵיצָה. חִזְקִיָּה אָמַר. לֹא אֲסָרָהּ. רִבִּי יוֹחָנָן אָמַר. אֲסָרָהּ. אָמַר רִבִּי זְעִירָה. בְּבֵיצָה פְלִיגִין. חֲבֵרַיָיא אָמְרִין. בַּחֲלוּקֵי נַחַל פְּלִיגִין. אָמַר רִבִּי הוּנָא. וּקְרָא מְסַיֵיעַ לְמָאן דְּאָמְרֵי חֲבֵרַיָיא. בְּחַלְּקֵי נַחַל חֶלְקֵךְ הֵם הֵם גּוֹרָלֵךְ. חֵיילֵיהּ דְּחִזְקִיָּה מִן הָדָא. מִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה מִפְּנֵי שֶׁיֶּשׁ בָּהּ תְּפוּסַת יַד בְּנֵי אָדָם. וְכָל שֶׁיֶּשׁ בָּהּ תְּפוּסַת יְדֵי אָדָם אָסוּר. הַכֹּל מוֹדִין בַּחִיטִּין שֶׁאֲסוּרוֹת. דָּמַר רִבִּי חֲנִינָה בַּר יָסָא בְשֵׁם רַב יְהוּדָה. שׁוֹרְשֵׁי חִיטָּה בּוֹקְעִין בָאָרֶץ חֲמִשִּׁים אַמָּה. שׁוֹרְשֵׁי תְאֵינָה רַכִּים בּוֹקְעִין בַּצּוּר. אִם כֵּן מַה יַעֲשׂוּ שׁוֹרְשֵׁי חָרוּב וְשָׁרְשֵׁי שִׁקְמָה. אָמַר רִבִּי חֲנִינָה. אַחַת לִשְׁלֹשִׁים יוֹם הַתְּהוֹם עוֹלֶה וּמַשְׁקֶה אוֹתָן. וּמַה טַעַם. אֲנִי יְי נֹצְרָהּ לִרְגָעִים אַשְׁקֶנָּה. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. מְלַמֵּד שֶׁאֵין הָאָרֶץ שׁוֹתָה אֶלָּא לְפִי חִיסּוּמָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If somebody worshipped an egg¹⁴⁸, Gesammelte Werke Bd. 4, Basel 1954. Ḥizqiah said, he did not make it forbidden; Rebbi Joḥanan said, he made it forbidden¹⁴⁹. Rebbi Zeˋira said, they disagree about an egg. The colleagues say, they disagree about pebbles in a river bed¹⁵⁰. Rebbi Huna said, a verse supports what the colleagues say:*Your part is with river pebbles;* *these are your destiny*¹⁵¹.57:6.. The strength of Ḥizqiah is from the following: “Then why is an *Ashera* forbidden? Because it was held by human hand, and anything held by human hand is forbidden.” Everybody agrees that wheat is forbidden¹⁵¹.57:6.; ¹⁵²9:3 Notes 170–174, *Taˋaniot* 1:3 (64b 1.30); its source seems to be *Gen*. *rabba* 13(19) on *Gen*. 2:6. The different name traditions are noted in the Notes to *Berakhot*. as Rebbi Ḥanina bar Yasa said in the name of Rav Jehudah: The roots of wheat split the earth to a depth of 50 cubits; the soft roots of a fig tree split rock. Then what do the roots of the carob and the roots of the sycamore? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? *I*, *the* *Eternal*, *am watching over it and water it in moments*¹⁵². It was stated: Rebbi Simeon ben Eleazar says, this teaches that the earth drinks only according to its hardness.

footnotes:
¹⁴⁸ Babli 46a. The egg is a symbol of resurrection; cf. J. J. Bachofen, Versuch über die Gräbersymbolik der Alten
¹⁴⁹ For Ḥizqiah the egg is considered under the rules of animals; for R. Joḥanan only the chick would qualify, not the egg.
¹⁵⁰ These are egg shaped. While they are products of nature, they are no longer connected to the ground.
¹⁵¹ Is
¹⁵¹ Is
¹⁵² The remainder of the paragraph has no connection with the topic of the Halakhah and the preceding text; it also appears in Berakhot
¹ Prohibited for usufruct. For R. Meïr there are no statues made for artistic value alone.
⁵² Greek πρόσωπον, τό “face”.


###### Jerusalem Talmud Avodah Zarah 3:5:7
[Jerusalem Talmud Avodah Zarah 3:5:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:7)

בֵּיצַת עֲבוֹדָה זָרָה שֶׁנַּעֲשִׂית אֶפְרוֹחַ. רִבִּי חַגַּיי בְשֵׁם רִבִּי יֹאשִׁיָּה. אִיתְפַּלָּגוֹן כַּהֲנָא וְחִזְקִיָּה. כַּהֲנָא אָמַר. מוּתֶּרֶת. וְחִזָקִיָּה אָמַר. אֲסוֹרָה. וְקַשְׁיָא עַל דַּעְתֵּיהּ דְּחִזְקִיָּה. הֵיךְ אֵיפְשַׁר לְבֵיצַת עֲבוֹדָה זָרָה שֶׁתֵּיעָשֶׂה אֶפְרוֹחַ. מָה אֲנָן קַיָימִין. אִם בְּשֵׁפָּחְסָה אֵין כָּאן אֶפְרוֹחַ. אִם בְּשֶׁהִכְנִיסָה לִפְנִים מִן הַקִּינְקֶלִּין. תָּא חֲמִי. אִילּוּ הִשְׁתַּחֲוָוה לָהּ לֹא אֲסְרָהּ. וּמִפְּנֵי שֶׁהִכְנִיסָהּ לִפְנִים מִן הַקִּינְקֶלִּין אֲסָרָהּ. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְיָה. תִּיפְתָּר שֶׁגִּירֵר בָּהּ לַעֲבוֹדָה זָרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁵⁴ 1:8, Notes 200–208, **ע.**The scribe of L wrote only the first and last few words and then: “one continues in *Avodah zarah* Chapter 3, Halakhah 6, ‘if Gentiles worship’, to the end.” The text was then added by the first corrector in a somewhat shoddy way, from a source different from the text here. The full text is in the Rome *Zeraˋim* ms. An egg of pagan worship which turned into a chick. Rebbi Ḥaggai in the name of Rebbi Josia: Cahana and Ḥizqiah disagree. Cahana said, it is permitted, Ḥizqiah said, it is forbidden. There is a difficulty in the opinion of Ḥizqiah: how is it possible for an egg of pagan worship to become a chick? Where do we hold? If somebody squashed it, there is no chick. If he brought it inside the lattice enclosure, come and look: If he worshipped it it is not forbidden¹⁴⁹; because he brought it inside the grating it should be forbidden? Rebbi Yudan the father of Rebbi Mattaniah said, explain it if he used to tow¹⁵⁵: “he fenced in”, confirmed by the Rome text. This text can be understood since it mentions the walnut which was planted at the beginning of the first paragraph, not the second as in the text here. If a walnut tree was planted to close an opening in the lattice work, this certainly makes it forbidden as an *Ashera*. It is hard to see how to tow anything using an egg; the difference between the two texts is that between גרר and גרר. Neither of the two expressions makes much sense if applied to an egg. the idol.

footnotes:
¹⁵⁴ These two paragraphs are also in ‘Orlah
¹⁴⁹ For Ḥizqiah the egg is considered under the rules of animals; for R. Joḥanan only the chick would qualify, not the egg.
¹⁵⁵ This is the text here. In ‘Orlah


###### Jerusalem Talmud Avodah Zarah 3:5:8
[Jerusalem Talmud Avodah Zarah 3:5:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:8)

אֶגּוֹז שֶׁלְּעָרְלָה שֶׁנְּטָעוֹ וְכֵן בֵּיצַת הֶקְדֵּשׁ שֶׁנַּעֲשִׂית אֶפְרוֹחַ. רִבִּי יָסָא. אִיתְפַּלָּגוֹן כַּהֲנָא וְרִבִּי יוֹחָנָן. כַּהֲנָא אָמַר. אֲסוּרָה. וְרִבִּי יוֹחָנָן אָמַר. מוּתֶּרֶת. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי יָסָא. וְהָאָמַר רִבִּי. מוּתֶּרֶת. אַף הוּא אֵינוֹ פוֹדֶה בִּזְמַן זַרְעָהּ. אָתָא רִבִּי חֲנַנְיָה וְרִבִּי יוֹנָה רִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא. פּוֹדֶה אוֹתָהּ בִּזְמַן זַרְעָהּ. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס אָמַר מְתַקְּנָתָאּ. כַּהֲנָא אָמַר. אֲסוּרָה וּפוֹדֶה אוֹתָהּ כְּמוֹת שֶׁהִיא. רִבִּי יוֹחָנָן אָמַר. מוּתֶּרֶת פּוֹדֶה אוֹתָהּ בִּזְמַן זַרְעָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If an *‘orlah* walnut was planted¹⁵⁶ or an egg dedicated to the Temple became a chick¹⁵⁷. Rebbi Yasa said, Cahana and Rebbi Joḥanan disagree. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted¹⁵⁸. According to Cahana the original prohibition has not disappeared, according to R. Joḥanan the situation is parallel to that of heave grain (restricted as food to pure Cohanim) which was used as seed grain; the crop needs only token redemption (Mishnah *Terumot* 9:4).. Rebbi Zeˋira said before Rebbi Yasa, did not Rebbi [Joḥanan]¹⁵⁹, missing here. say it is permitted, does he not redeem it as from the time it is sown¹⁶⁰; the redemption is symbolic and can be effected by a token payment.? There came Rebbi Ḥanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now¹⁶¹ tree the redemption money has to be destroyed.; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

footnotes:
¹⁵⁶ The walnut was forbidden for all usufruct; the status of the tree is in doubt.
¹⁵⁷ It is property of the Temple and cannot be used without redemption. This case is not in dispute.
¹⁵⁸ Everybody agrees that the new tree is not ‘orlah
¹⁵⁹ From the text in ‘Orlah
¹⁶⁰ This refers to the walnut. If the tree may be used, it never was ‘orlah
¹⁶¹ It needs redemption for its full value; in the case of the ‘orlah


###### Jerusalem Talmud Avodah Zarah 3:5:9
[Jerusalem Talmud Avodah Zarah 3:5:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:9)

אָמַר רִבִּי עֲקִיבָה אֲנִי אוֹבִין לְפָנֶיךָ כול׳. אֲנָן תַּנִּינָן. אוֹבִין. אִית תַּנֵּי. אוֹבִיל לְפָנֶיךָ. מָאן דָּמַר. אוֹבִין. נָבִין. וּמָאן דָּמַר. אוֹבִיל. נְיַיבֵּל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Rebbi Aqiba said, I shall explain it to you,” etc. We have stated אוֹבִין. Some are stating אוֹבִיל. He who says אוֹבִין “we understand.” But he who says אוֹבִיל “we bring.¹⁶³.”

footnotes:
¹⁶³ The hapax אוֹבִין is derived from the root בין “to understand”, אוֹבִיל is from the root יבל “to transport”. Both verbs are used in hifˋil


###### Jerusalem Talmud Avodah Zarah 3:5:10
[Jerusalem Talmud Avodah Zarah 3:5:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:5:10)

תַּנֵּי רִבִּי בּוֹרְקַי קוֹמֵי רִבִּי מָנָא. מְלַמֵּד שֶׁלֹֹֹּא הִנִּיחוּ הַכְּנַעֲנִים לֹא הַר וְלֹא גִבְעָה שֶׁלֹּא עָבְדוּ עָלָיו. וְלֹא כֵן סָבְרִנָן מֵימַר. דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים אַף עַל פִּי שֶׁאֵינוֹ אָסוּר לָהֶדְיוֹט אָסוּר לַגְּבוֹהַּ. בֵּית הַבְּחִירָה אֵיכָן נִבְנֶה. עַל פִּי נָבִיא. וַיַּעַל דָּוִד בִּדְבַר גָּד אֲשֶׁר דִּבֶּר בְּיַד יְי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Borqai stated before Rebbi Mana: This teaches that the Canaanites did not leave any mountain or hill where they did not worship. But do we not understand to say, anything alive, while not forbidden for a private person, is forbidden for Heaven¹⁶⁵? How could the Temple have been built¹⁶⁶? By the order of a prophet; *David went up following the word of Gad which he had said by the Hand of the Eternal*¹⁶⁷. 21:19, slightly misquoted..

footnotes:
¹⁶⁵ If it was worshipped as pagan deity, Note 142.
¹⁶⁶ While a mountaintop is perfectly good for agricultural use, it should be forbidden as a place for the Temple. Therefore the place could not have been selected by humans. It is not a mountain top.
¹⁶⁷ 1Chr


###### Jerusalem Talmud Avodah Zarah 3:6:1
[Jerusalem Talmud Avodah Zarah 3:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:6:1)

**משנה:** מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית עֲבוֹדָה זָרָה וְנָפַל אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה נִדּוֹן מֶחֱצָה לְמֶחֱצָה. אֲבָנָיו וְעֵצָיו וַעֲפָרוֹ מְטַמְּאִין כַּשֶּׁרֶץ שֶׁנֶּאֱמַר שַׁקֵּץ תְּשַׁקְּצֶנּוּ וגו׳. רִבִּי עֲקִיבָה אוֹמֵר כַּנִּדָּה שֶׁנֶּאֱמַר תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ. מַה הַנִּידָּה מְטַמֵּא בְמַשָּא אַף עֲבוֹדָה זָרָה מְטַמֵּא בְמַשָּא:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one’s house was connected¹⁶⁸ to a house of pagan worship and collapsed, it is forbidden to rebuild it. What should he do? He restricts himself to his property¹⁶⁹ and builds. If it was his and the idolatry’s, it is judged half by half¹⁷⁰ Its stones, its wood, and its dust make impure like a crawling animal¹⁷¹. 11: 29–38, it makes impure by touch. This applies also to the stones which remain his property., as it is said¹⁷². 7:26. In *Lev*. 11:40–41, all crawling things which are forbidden as food are called *abomination*, including those which make impure by touch., *you shall treat it as an abomination*. Rebbi Aqiba says like a menstruating woman as it is said¹⁷³. 30:22. In *Lev*. 12:2 menstruation is called “the separation of her feeling miserable”., *you shall throw it away like feeling miserable;* *you will call it excrement*. Since the menstruating makes impure by load¹⁷⁴. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry makes impure by load.

footnotes:
¹⁶⁸ His house and the pagan temple share a wall.
¹⁶⁹ In the Babli: 4 cubits. His wall should be separated from the temple by 4 cubits. The text of Maimonides is that of the Yerushalmi.
¹⁷⁰ He may take half of the building material of the common wall for his own use; the remainder is forbidden for all usufruct for any Jew.
¹⁷¹ As described in Lev
¹⁷² Deut
¹⁷³ Is
¹⁷⁴ In Lev


###### Jerusalem Talmud Avodah Zarah 3:6:2
[Jerusalem Talmud Avodah Zarah 3:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:6:2)

**הלכה:** מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית עֲבוֹדָה זָרָה כול׳. כָּתוּב תּוֹעֵבָה בְנִידָּה וְכָתוּב תּוֹעֵבָה בִשְׁרָצִים וְכָתוּב תּוֹעֵבָה בָעֲבוֹדָה זָרָה. בָּנִידָּה כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת. בִּשְׁרָצִים לֹא תֹאכַל כָּל תּוֹעֵבָה. בָּעֲבוֹדָה זָרָה וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ. אֲבָל אֵינִי יוֹדֵעַ לְאֵי זוֹ דָבָר הוּקְשָׁה. רִבִּי עֲקִיבָה אוֹמֵר לְתוֹעֵיבָה דְנִידָּה הוּקְשָׁה. מַה הַנִּידָּה מְטַמֵּא בְמַשָּׂא אַף עֲבוֹדָה זָרָה מְטַמֵּא בְמַשָּׂא. אוֹ מַה הַנִּידָּה מְטַמֵּא עַל גַּב אֶבֶן מְסַמֵּא אַף עֲבוֹדָה זָרָה מְטַמֵּא בְאֶבֶן מְסַמֵּא. רִבִּי זְרִיקָא בְשֵׁם רִבִּי חֲנִינָה. וְאִית אָמְרִין לָהּ. בְּשֵׁם רַב חִסְדָּא. מוֹדֶה רִבִּי עֲקִיבָה לַחֲכָמִים שֶׁאֵין עֲבוֹדָה זָרָה מְטַמֵּא בְאֶבֶן מְסַמֵּא. וְרַבָּנִן אָמְרֵי. לְתוֹעֵיבָה שֶׁבִּשְׁרָצִים הוּקְשָׁה. מַה הַשֶּׁרֶץ מְטַמֵּא בְהֵיסֵט אַף עֲבוֹדָה זָרָה מְטַמֵּא בְהֵיסֵט. אוֹ מַה הַשֶּׁרֶץ מְטַמֵּא בְכַעֲדָשָׁה יָכוֹל אַף עֲבוֹדָה זָרָה תְטַמֵּא בְכַעֲדָשָׁה. רִבִּי זְעִירָא רִבִּי יִצְחָק בַּר נַחְמָן רִבִּי לָעְזָר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים. מַה הַמֵּת מְטַמֵּא בִכְזַיִת אַף עֲבוֹדָה זָרָה תְטַמֵּא בִּכְזַיִת. אוֹ מַה הַמֵּת מְטַמֵּא מִשֶּׁיַכְנִיס רָאשֵׁי אֶצְבָּעוֹתָיו יָכוֹל אַף עֲבוֹדָה זָרָה מִשֶּׁיַכְנִיס רָאשֵׁי אֶצְבָּעוֹתָיו. נְתִיצָה נְתִיצָה גָמַר מִבַּיִת הַמְנוּגָּע. מַה בַּיִת הַמְנוּגָּע מִשֶּׁיַכְנִיס רֹאשׁוֹ וְרוּבּוֹ אַף עֲבוֹדָה זָרָה מִשֶּׁיַכְנִיס רֹאשׁוֹ וְרוּבּוֹ. אָמַר רִבִּי חֲנִינָה. זֹאת אוֹמֶרֶת שֶׁאֵין טוּמְאַת עֲבוֹדָה זָרָה מְחוּוֶרֶת. דִּלֹא כֵן מַקִּישָׁהּ לַקַּלִּים וְאֵינוֹ מַקִּישָׁהּ לַחוֹמָרִין. אָמַר רִבִּי מָנָא. מְחוּוֶרֶת הִיא. וְלָמָּה הוּא מַקִּישָׁהּ לָמֵת וּלְשֶׁרֶץ. לְלַמֵּד מִמֶּנָּהּ לַקַּלִּים שֶׁבָּהּ. הָדָא דְאַתְּ אָמַר בַּעֲבוֹדָה זָרָה שְׁבוּרָה. אֲבָל בַּעֲבוֹדָה זָרָה שְׁלֵימָה כָּל שֶׁהִיא. דָּמַר רִבִּי יּוֹסֵי בֵּירִבִּי בּוּן רָב חָמָא בַּר גּוֹרִיוֹן בְּשֵׁם רב. בַּעַל רֹאשׁ גְּוִיָיה הֲוָה וּכְאָפוּן הֲוָה. וּמָה טַעַם. וַיָּשִׂימוּ לָהֶם בַּעַל בְּרִית לֵאלֹהִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If one’s house was connected to a house of pagan worship,” etc. ¹⁷⁵(**ש**). Evidence points to *Šabbat* as the primary source. Much of the argument is found in Babli *Šabbat* 82b–83b. There is written *abomination* about the menstruating women, *abomination* about vermin, *abomination* about idolatry. About the menstruating woman, *for anybody who would commit any of these abominations*¹⁷⁶. 18:29. The verse refers to all prohibitions of a sexual nature.. About vermin, *do not eat any abomination*¹⁷⁷. 14: 2. The verse refers to all food prohibitions.. About idolatry, *and do not bring any abomination into your house*¹⁷⁸. 7:26. This verse refers uniquely to idols and idolatry.. But I do not know for which purpose it was compared. Rebbi Aqiba says, it was compared to *abomination* regarding the menstruating woman. As the menstruating woman imparts impurity by load¹⁷⁴. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone¹⁷⁹ 69b., does idolatry impart impurity through a cover stone? Rebbi Zeriqa in the name of Rebbi Ḥanina¹⁸⁰: Rav Jehudah. On one hand, the tradent in *Šabbat* is mentioned as R. Zeriqan, the Yerushalmi form, not the Babli form Zeriqa as here; but this is to be explained by the babylonized spelling of the text of the present Tractate. On the other hand, the tradent in the Babli (*Šabbat* 82b) is R. Eleazar, a known student of R. Ḥanina., but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to *abominations* of vermin. As vermin imparts impurity by motion¹⁸¹, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity¹⁸² 1:8. This minimum size for generation of impurity does not apply to complete limbs. does also idolatry in the size of a lentil impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman, Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: *They were yoked to Baal Peor and ate sacrifices to the dead*¹⁸³. 106:28.. As the dead in the size of an olive impart impurity¹⁸² 1:8. This minimum size for generation of impurity does not apply to complete limbs. so idolatry in the size of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in¹⁸⁴ 2:1 Note 34) which is created by *any* part of a person’s body being under the same roof as a corpse, even if it is only a finger tip., could I think that idolatry imparts once a person puts his finger tips in? *Tearing down*, *tearing down* one infers from the leprous house¹⁸⁵. 14:45). Pagan altars must be torn down (*Deut*. 12:3). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similiar, not exactly identical.. Since in a leprous house when he entered with his head and most of his body¹⁸⁶. 14:46, which decrees impurity for anybody coming *into* the house, *Sifra Meṣoraˋ Pereq* 5(4), Mishnah *Negaˋim* 13:8., so idolatry when he entered with his head and most of his body. Rebbi Ḥanina¹⁸⁷: Ḥanania. The latter attribution is correct since he must have been a contemporary of R. Mana (II). said, this means that the impurity of idolatry is not consistent¹⁸⁸. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it¹⁸⁹, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185.. This is for a broken idol. But an entire one even in the most minute size¹⁹⁰ 6:1 Note 64)., as Rebbi Yose hen Rebbi Abun¹⁹¹ said, Rav Ḥama bar Gorion in the name of Rav: Baal was the penis gland in the form of a bean. What is the reason? *They selected the Baal of circumcision as god*¹⁹². 8:33. Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus..

footnotes:
¹⁷⁵ This Halakhah also is Halakhah 9:1 in Šabbat
¹⁷⁶ Lev
¹⁷⁷ Deut
¹⁷⁸ Deut
¹⁷⁴ In Lev
¹⁷⁹ Stone is impervious to impurity. In general, anything not susceptible to impurity cannot transmit impurity. The one and only exception is impurity caused by genital discharges where impurity by load (Note 174) applies to anything under the affected person and even a stone plate covering a mattress will not shield the mattress from impurity if a person afflicted by a genital discharge sits on the stone. Babli Niddah
¹⁸⁰ In, Šabbat
¹⁸¹ Here one has a serious discrepancy between the technical terminology of the Babli and the Yerushalmi. In the Babli impurity by motion is a form of impurity by load: If a person suffering from a genital discharge moves something indirectly or is moved with it, he imparts impurity. In the Yerushalmi this is consistently designated by its Mishnaic name, מִדְרָס, “stepping on.” This kind of impurity emphatically does not exist for vermin, or anything other than genital discharges. Therefore היסט the “motion” mentioned here must be that of a person’s hand touching an impure object. Transfer of impurity by touch is the only one mentioned for the eight kinds of impure vermin.
¹⁸² Mishnah Ahilut
¹⁸³ Ps
¹⁸² Mishnah Ahilut
¹⁸⁴ This refers to “tent” impurity (Ševuot
¹⁸⁵ A house afflicted with recurrent “leprosy” must be torn down (Lev
¹⁸⁶ Based on Lev
¹⁸⁷ In Šabbat
¹⁸⁸ Neither R. Aqiba nor the rabbis are consistent in their comparisons.
¹⁸⁹ The impurity of idols and idolatry should follow the rules common to impurities generated either by dead vermin or by bodily discharges. This argument is known in the Babli tradition as הַצַּד הַשָּׁוֶה “the equal part;” cf. H. Guggenheimer, Logical Problems in Jewish Tradition
¹⁹⁰ This is consistent with the impurity of animals as food, where a complete creature always is biblically forbidden irrespective of size (cf. Nazir
¹⁹¹ In ש: R. Ḥuna.
¹⁹² Jud


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

מַה טַעֲמֵיהּ דְּרִבִּי עֲקִיבָה. תַּעֵב תְּתַעֲבֶנּוּ כְּנִידָּה. מַה טַעֲמוֹן דְּרַבָּנִן. שַׁקֵּץ תְּשַׁקְּצֶנּוּ כְשֶׁרֶץ. מַה מְקַיְימִין רַבָּנִן טַעֲמֵיהּ דְּרִבִּי עֲקִיבָה תַּעֵב תְּתַעֲבֶנּוּ. צָאֵהוּ נַבְּלֵיהוּ. מָה הֵן לְרַבָּנִין נַבְּלֵיהוּ. רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. צֵא תֹּאמַר לוֹ. אֶת שֶׁקּוֹרִין אוֹתוֹ פְּנֵי אֱלוֹהַּ קוֹרִין אוֹתוֹ פְּנֵי כֶלֶב. עֵין כּוֹס קוֹרִין אוֹתָהּ עֵין קוֹץ. גָּדִיָיה קוֹרִין אוֹתוֹ גָלִיָיא. רִבִּי תַנְחוּמָא בָּעֵי רִבִּי הוּנָא. כָּתוּב הָעַי אֲשֶׁר עִם בֵּית אָוֶן מִקֶּדֶם לְבֵיתאֵל. מִקֶּדֶם קוֹרִין אוֹתוֹ בֵּיתְאֵל וְעַכְשָׁיו קוֹרִין אוֹתוֹ בֵּית אָוֶן. תַּנֵּי בְשֵׁם רִבִּי לָעְזָר. לֹא רָצָה לִקָרוֹת עוֹמְדָה קוֹרִין אוֹתוֹ עֲמִידָה. וְצַוְוחִין לִדְהוֹן שֶׁלְּמֵימֵי רַגְלַיִם עֲמִידָה. מַה מְקַיְימִין רַבָּנִין צֵא תֹּאמַר לוֹ. רִבִּי יוֹסֵי בֵּירִבִּי אַבִּין רִבִּי הוּנָא בְשֵׁם רַב יוֹסֵף. מְנַיִין שֶׁאֵין אוֹמְרִים לָאָדָם צֵא עַד שֶׁיִּכָּנֵס רֹאשׁוֹ וְרוּבּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
What is Rebbi Aqiba’s reason? *You should treat it as an abomination*¹⁹³. 7:26., like a menstruating woman. What is the rabbis’ reason? *You should detest it*, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, *you should treat it as abomination*? Treat it as excrement, make it vile¹⁹⁴? Detest it, make it vile. Babli 46a, *Mekhilta dR*. *Ismael Mišpatim* 20 (p. 332 ed. Horovitz-Rabin).. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: *you shall call it excrement*. What is called God’s¹⁹⁵. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress¹⁹⁶. Rebbi Tanḥuma (asked) [in the name of]¹⁹⁷ is in (parentheses), that of *Šabbat* in [brackets]. Rebbi Huna: It is written¹⁹⁸. 7:2., *The Ai which is near Bet-Awen East of Bethel*. Earlier it was called Bethel but now one calls it Bet-Awen¹⁹⁹, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic اون “calm, tranquillity”.). It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called *‘amida*²⁰⁰ (and *Yalqut Jos*. *ad* 7:2). It is intelligible in *Gen*. *rabba* 39(24), on *Gen*. 12:8, the first mention of The Ai in the Bible, following the interpretation of J. Levy:
ויעתק משם ההרה מקדם לבית אל. לשעבר היתה נקראת בית אל ועכשיו היא נקראת בית און. א״ר אלעזר לא זכתה להקראת בית העמל הרי היא הקראת בית העמד. תמן קריין לפועלא טבא עמילה ולהרהון של מימי רגלים עמידה.
*He transferred from there to the mountain, East of Bethel*. In the past it was called Bethel but now it is called Bet Awen. Rebbi Eleazar said, it did not merit to be called the House of Work but it is called the House of Baptism. There, they are calling a good worker عَمِل but the chamber pot ἀμίδα.. How (do the rabbis) [does Rebbi Aqiba]¹⁹⁷ is in (parentheses), that of *Šabbat* in [brackets]. interpret *you shall call it excrement*? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here]¹⁹⁷ is in (parentheses), that of *Šabbat* in [brackets]. that one does not tell anybody to leave unless he entered with his head and most of his body.

footnotes:
¹⁹³ Deut
¹⁹⁴ ש has an addition: How does R. Aqiba interpret the rabbi’s reason, you should detest it
¹⁹⁵ In ש: King’s face.
¹⁹⁶ All these places and most of their idolatrous meanings are unknown. A similar list is as Tannaitic text in the Babli 46a, Tosephta 6:4
¹⁹⁷ The reading of Avodah zarah
¹⁹⁸ Jos
¹⁹⁹ It seems that the translator of the LXX read the verse in the way of the Talmud and eliminated the mention of Bet-Awen, “the House of Iniquity”, as a gloss, as accepted by the moderns. (However, E. Täubler in a marginal Note to his copy of M. Noth’s Das Buch Josua
²⁰⁰ This piece is truncated here but it is in bad shape both here and in Šabbat
¹⁹⁷ The reading of Avodah zarah
¹⁹⁷ The reading of Avodah zarah


###### Jerusalem Talmud Avodah Zarah 3:6:4
[Jerusalem Talmud Avodah Zarah 3:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:6:4)

אִית מַתְנִיתָא אָמְרָה. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. וְאִית מַתְנִיתָא אָמְרָה. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְשֶׁרֶץ. מָאן דָּמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. נִיחָא. וּמָאן דָּמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְשֶׁרֶץ. כָּל עַצָמוֹ אֵינוֹ קָרוּי נִידָּה אֶלָּא בִמְשַׁמְּשֶׁיהָ. תִּיפְתָּר בַּחֲקוּקִין עַל גּוּפָהּ. דְּאָמַר רִבִּי יַעֲקֹב דִּכְפַר חָנָן. תִּיפְתָּר בְּמִשְׁתַּחֲוֶה לָאֵפוֹד עַצְמוֹ. כְּעִנְיָין שֶׁנֶּאֱמַר וַיַּעַשׂ גִדְעוֹן אֵפוֹד. מַתְנִיתִין כְּמָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. וְתַנִּינָן. אֲבָנָיו וְעֵצָיו וַעֲפָרוֹ מְטַמְּאִין כַּשֶּׁרֶץ. תִּיפְתָּר בְּמִשְׁתַּחֲוֶה לַבַּיִת עַצְמוֹ. דְּאָמַר רִבִּי בָּא רַב הוּנָא בְשֵׁם רַב. הַמִּשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. רִבִּי זְעִירָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ אֶת הַבַּיִת אֵין מוֹעֲלִין בּוֹ. וּמָאן דְּאָמַר. אֵין מוֹעֲלִין בּוֹ. אֲסָרוֹ. הָתִיב רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. וְהָא מַתְנִיתָא פְלִיגָא עַל רַב. הַשּׁוֹקֶת שֶׁבַּסֶּלַע אֵין מְמַלְאִין בָּהּ וְאֵין מְקַדְּשִׁין בָּהּ וְאֵין מַזִּין מִמֶּנָּה וְאֵינָהּ צְרִיכָה צָמִיד פָּתִיל וְאֵינָהּ פּוֹסֶלֶת אֶת הַמִּקְוֶה. הָיְתָה כֶלִי וְחִיבְּרָהּ בַּסִּיד וכול׳ עַד פּוֹסֵל אֶת הַמִּקְוֶה. מִפְּנֵי שֶׁחֲקָקָהּ וְאַחַר כָּךְ חִיבְּרָהּ. הָא אִם חִיבְּרָהּ וְאַחַר כָּךְ חֲקָקָהּ מָה אַתְּ עֲבַד לָהּ. פָּתַר לָהּ כְּרִבִּי יוֹחָנָן. סִיתוּתָן שֶׁלָּאֲבָנִים הִיא גְמַר מְלָאכְתָן. לֵית הָדָא פְּלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דְּאָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁבְּרָה מוּתֶּרֶת. וְכֵן סָבְרִנָן מֵימַר. אִם בְּעָתִיד לְהַחֲזִירָן לְכִלְיָין דִּבְרֵי הַכֹּל אָסוּר. תִּיפְתָּר לַמִּשְׁתַּחֲוֶה לְכָל אֶבֶן וָאֶבֶן וְאַחַר כָּךְ בְּנָיָין. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחַנָן אָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁבְּרָה אֲסוּרָה. וְכֵן סָבְרִנָן מֵימַר. אִם בְּשֶׁאֵינוֹ עָתִיד לְהַחֲזִירָן לְכִלְיָין דִּבְרֵי הַכֹּל מוּתָּר. תִּיפְתָּר בְּמִשְׁתַּחֲוֶה לַזְּמוֹרָה וְאַחַר כָּךְ נְטָעָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁰⁴ to the extent as to become unintelligible without recourse to that text. There exists a *baraita* which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a *baraita* which says, idols are like a menstruating woman and its appurtenances are like crawling animals²⁰⁵ 83a.. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances²⁰⁶. 30:22 (quoted in *Šabbat*) which is the base of R. Aqiba’s argument reads: *You will defile the cover of your silver statues and the clothing of your golden casts; you shall throw it away like feeling miserable*, *you shall call it excrement*. Therefore the reference of “feeling miserable” which is the description of a female period refers to appurtenances only. The second version of the position of R. Aqiba seems untenable.? Explain it if they were engraved on its body. As Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the *ephod* itself, similar to what is written, *Gideon made an ephod*²⁰⁷ is better: R. Jacob said (as an alternative explanation) that the statue and its ornamental vest were two separate objects of worship. Either explanation is possible.. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman, and we have stated: “its stones, its wood, and its dust make impure like a crawling animal.²⁰⁸ also on the stones which form the shell of the house of worship but are not the object of worship.” Explain it if he worshipped the house itself, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden²⁰⁹ shows that the sentence has to be split in two. First it is stated that the house will be strictly impure if it was worshipped. Then a question is missing, quoting the following Mishnah 9: Only a house originally built as a temple is permanently forbidden; all others can be cleansed by removing the idol and all installations and ornamentations made for it. How could one decree severe impurity which can be easily eliminated? On this Rav says that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Babli 47b, *Meˋilah* 20a.. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does not commit larceny with it. And he who says, one does not commit larceny with it, can he make it forbidden²¹⁰ one reads: “R. Zeˋura, R. Abbahu in the name of R. Joḥanan, if one dedicates his house one commits larceny with it.” The reading here is confirmed by Halakhah 9.
One compares the rules concerning a pagan temple with those of a house dedicated to the Temple (*Lev*. 27:14–15). Improper use of dedicated things is larceny which must be expiated by a sacrifice and payment of a fine, (*Lev*. 5:14–16). Just as real estate cannot become forbidden by idolatry, larceny by improper use of dedicated objects does not apply to real estate. If a house is considered real estate, it cannot become forbidden by worship, and its improper use while in the possession of the Temple cannot trigger a fine for larceny. If it is not considered real estate since the building materials were movables before being used, it can become forbidden and improper use can trigger the fine.? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it, and one does not sanctify with it, and one does not sprinkle with it, it does not have to be fastened with a tightened cover, and it does not invalidate a *miqweh*. If it was a vessel and he fixed it with lime, etc., up to it invalidates a *miqweh*.²¹¹ 5:7. The ashes of the Red Cow, used to purify a person from the impurity of the dead, must be strewn on “flowing water in a vessel” (*Num*. 19:17). A vessel is movable; therefore a trough hewn into the rock is not a vessel. The water flowing from the source into the trough becomes standing water. Therefore it may be used neither (1) to fill a vessel for the ashes, nor (2) to put some ashes in the water, “to sanctify it”, nor (3) to sprinkle the water on impure persons to purify them.
In addition, a corpse in a “tent” makes everything in the tent impure including the contents of vessels whose cover is not tightly fastened (*Num*. 19:15). Since the trough is no vessel, if it is under one roof with a corpse it only needs to be covered but the cover does not have to be fastened.
A *miqweh* (ritual bath) has to contain 40 *seah* of water. It becomes invalid if 3 *log* (⅛ *seah*) of water from a vessel is poured into it. If the trough is not a vessel, its water cannot invalidate the *miqweh*. On the other hand, if the trough was a vessel before it was fastened in the rock, it can be used for the ashes of the red cow, and its water will disqualify the *miqweh*.
Since a house was not a vessel before being connected to the ground, it should be considered real estate and not be subject to prohibition because of worship.” Because he excavated it and after that combined it²¹². Then if he fixed it and after that excavated it, what do you do with it²¹³? Explain it following Rebbi Joḥanan that the hewing of stones is the completion of work on them²¹⁴. Does this²¹⁵ 20a. not disagree with Rebbi Simeon ben Laqish who said, an idol which was broken is permitted? And so we are thinking to say if in the future he can restore it to its vessel it is forbidden according to everybody²¹⁶. Explain it if he worships every single stone and then builds with them²¹⁷. Does this not disagree with Rebbi Joḥanan, as Rebbi Joḥanan said, an idol which was broken is forbidden? And so we are thinking to say if in the future he cannot restore it to its vessel it is permitted according to everybody²¹⁶. Explain it if he worshipped a vine and afterwards planted it²¹⁸ (Mishnah 11) but where no idol is found buried under it. Then as connected to the ground it should not be part of the real estate and not be forbidden. It becomes permanently forbidden only if it was planted as a holy shoot..

footnotes:
²⁰⁴ At some places, this paragraph has been shortened from the text in Šabbat
²⁰⁵ The first opinion is the teaching of R. Aqiba in the Mishnah, the second is ascribed to R. Aqiba in the Babli, Šabbat
²⁰⁶ The full text of Is
²⁰⁷ The formulation in Šabbat
²⁰⁸ Since this sentence in the Mishnah precedes the statement of R. Aqiba, it is implied that R. Aqiba disagrees and imposes the impurity of niddah
²⁰⁹ A comparison with the text in Šabbat
²¹⁰ In Šabbat
²¹¹ Mishnah Parah
²¹² A vessel which is permanently fixed to the ground remains a vessel and can become forbidden.
²¹³ A piece of loose rock which was cemented to the ground and then a trough was hewn from it does not become a vessel. Then why should a house become forbidden by being worshipped since it becomes a house only after being connected to the ground?
²¹⁴ It is true that a finished house not built as a temple cannot become forbidden. But if the finished stones for a stone building were worshipped before being cemented in the house they already are forbidden and do not become permitted by use as building blocks.
²¹⁵ . The Mishnah which subjects the building material of the collapsed wall to the rules of idolatry. Babli Meˋilah
²¹⁶ The statement of R. Simeon ben Laqish and the opposing statement of R. Joḥanan only refer to situations where it is not clear whether the idol can be restored or not.
²¹⁷ Then each individual stone remains forbidden; there is no contradiction to Mishnah 10.
²¹⁶ The statement of R. Simeon ben Laqish and the opposing statement of R. Joḥanan only refer to situations where it is not clear whether the idol can be restored or not.
²¹⁸ This refers to a holy tree which is worshipped as Ashera


###### Jerusalem Talmud Avodah Zarah 3:6:5
[Jerusalem Talmud Avodah Zarah 3:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:6:5)

לֵוִי אָמַר. מִשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. לַמְּעָרָה לֹא אֲסָרָהּ. מַה בֵין בַּיִת לַמְּעָרָה. אָמַר רִבִּי חֲנִינָה בֵּירִבִּי הִלֵּל. בַּיִת הָיָה לוֹ שְׁעַת תְּלִישָׁה. מְעָרָה לֹא הָיְתָה לָהּ שְׁעַת תְּלִישָׁה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Levi said, one who worships a house makes it forbidden²⁰⁹ shows that the sentence has to be split in two. First it is stated that the house will be strictly impure if it was worshipped. Then a question is missing, quoting the following Mishnah 9: Only a house originally built as a temple is permanently forbidden; all others can be cleansed by removing the idol and all installations and ornamentations made for it. How could one decree severe impurity which can be easily eliminated? On this Rav says that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Babli 47b, *Meˋilah* 20a., a cave he does not make forbidden²¹⁹. What is between a house and a cave? Rebbi Ḥanina hen Rebbi Hillel said, a house was separated at some time; a cave never was separated.

footnotes:
²⁰⁹ A comparison with the text in Šabbat
²¹⁹ Even if the cave was excavated for purposes of idol worship it does not lose its character as real estate.


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

רִבִּי יוֹחָנָן פָּתַר מַתְנִיתִין בְּגֵר וְגוֹי שֶׁיָּרְשׁוּ אֶת אֲבִיהֶן גּוֹי. וְלָמָּה לֹא פָּתַר לָהּ בְּשֶׁבָּאת עֲבוֹדָה זָרָה וְנִסְמְכָה לוֹ. תַּנֵּי. בֵּת עֲבוֹדָה זָרָה וְנִסְמְכָה לוֹ וְאַחַר כָּךְ הָלְכָה לָהּ מוּתָּר. אֲבָל גֵּר וְגוֹי שֶׁיָּרְשׁוּ אֶת אֲבִיהֶן גּוֹי אֲסוּרָה. תַּנֵּי. בֵּית עֲבוֹדָה זָרָה וְנִסְמְכָה לוֹ וְאַחַר כָּךְ הָלְכָה לָהּ מוּתָּר. אֲבָל אִם בָּא הוּא וְנִסְמָךְ לַעֲבוֹדָה זָרָה כָּל הַבַּיִת לְשֵׁם עֲבוֹדָה זָרָה. אָמַר רִבִּי יוֹסֵי. מַתְנִיתִין אָמְרָה כֵן. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה יִדּוֹן מֶחֱצָה לְמֶחֱצָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²²⁰. Rebbi Joḥanan explained the Mishnah²²¹ about a proselyte and a pagan who inherited from their pagan father. Why does he not explain it when idol worship came and built next to him? It was stated: If a house of idol worship was built next to him and then left it is permitted²²². But for a proselyte and a pagan who inherited from their pagan father, it is forbidden. It was stated: If a house of idol worship was built next to him and then left it is permitted. But if he came and built next to idol worship the entire house is for idol worship²²². Rebbi Yose said, our Mishnah says so, “If it was his and the idolatry’s, it is judged half by half.²²³”

footnotes:
²²⁰ This paragraph is not in Šabbat
²²¹ To explain how the house of a Jew and a pagan place of worship may share a wall.
²²² If the Jew’s house was there before the pagan, it is not touched by temporary use of the adjacent house as place of pagan worship. But if the Jew builds in disregard of the injunction of the Mishnah to construct a separate wall inside his real estate he is fined.
²²² If the Jew’s house was there before the pagan, it is not touched by temporary use of the adjacent house as place of pagan worship. But if the Jew builds in disregard of the injunction of the Mishnah to construct a separate wall inside his real estate he is fined.
²²³ The Mishnah might be referring to a house built after the pagan place already existed, not a proselyte brother to a pagan.


###### Jerusalem Talmud Avodah Zarah 3:7:1
[Jerusalem Talmud Avodah Zarah 3:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:7:1)

**משנה:** שָׁלֹשׁ בָתִּים הֵן. בַּיִת שֶׁבְּנָאוֹ מִתְּחִילָּה לַעֲבוֹדָה זָרָה הֲרֵי זֶה אָסוּר. סִיְּידוֹ וְכִיְּירוֹ לַעֲבוֹדָה זָרָה וְחִידֵּשׁ נוֹטֵל מַה שֶּׁחִידֵּשׁ. הִכְנִיס לְתוֹכָהּ עֲבוֹדָה זָרָה וְהוֹצִיאָהּ הֲרֵי זֶה מוּתָּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** There are three houses. A house which one built originally for idolatry is forbidden. If he whitewashed it or ornamented it for idolatry and renovated, one removes what he renovated. If he introduced there an idol and removed it, it is permitted.


###### Jerusalem Talmud Avodah Zarah 3:7:2
[Jerusalem Talmud Avodah Zarah 3:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:7:2)

**הלכה:** שָׁלֹשׁ בָּתִּים הֵן כול׳. רַב וְרִבִּי יוֹחָנָן תְּרֵויהוֹן אָמְרִין. בְּהַכְנָסָתָן לָאָרֶץ הִיא מַתְנִיתָא. עַל דַּעְתֵּיהּ דְּרַב דְּאָמַר. הַמִּשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. בְּגִין כֵּן הוּא פָתַר לָהּ בִּכְנִיסָתָן לָאָרֶץ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּוּ אָמַר. הַמַּקְדִּישׁ אֶת הַבַּיִת אֵין מוֹעֲלִין בּוֹ. וְיִפְתְרִינָהּ בְּמִשְׁתַּחֲוֶה לַבַּיִת. הַמִּשְׁתַּחֲוֶה לַבַּיִת יֵשׁ לוֹ בִיטּוּל. הַכְנָסָתָן לָאָרֶץ אֵין לוֹ בִיטּוּל. כֵּיצַד הוּא עוֹשֶׂה. מְפָרֵק אֶת פְּצִימָיו וְהוּא מוּתָּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “There are three houses,” etc. Rav and Rebbi Joḥanan both are saying, the Mishnah treats their entry into the Land²²⁴. 7:5 is an unconditional commandment to destroy all pagan altars and Temples in existence at the time of the conquest. This agrees with the statement that the house in the first case is absolutely and irrevocably forbidden, since in all other cases a partial destruction of the house will remove the prohibition.. The opinion of Rav, who said that one who worships a house makes it forbidden, is the reason that he explains it by their entry into the Land²²⁵. 7:5 is absolute.. Following the opinion of Rebbi Joḥanan, who said that if somebody dedicates a house one does not commit larceny with it, could he not have explained it by somebody who was worshipping the house²²⁶? {The effect of] one who worships a house can be voided. At their entry into the Land it could not be voided²²⁵. 7:5 is absolute.. What could he do²²⁷? He removes its clapboards and it is permitted.

footnotes:
²²⁴ Deut
²²⁵ Since he considers a house as a kind of movable (Note 209), his problem is that the first rule of the Mishnah should apply not only to a house built as a pagan temple but also to one which was worshipped. But the effect of worship can be undone (Halakhot 14–16); only the commandment Deut
²²⁶ Since a house is real estate, it cannot become forbidden by simply being worshipped. But if a Jew built it for purposes of idolatry, it becomes forbidden by an act of idolatry (Mishnah 4:4). Therefore the first case of the Mishnah could also be referred to a case possible today. One does not expect a rule in the Mishnah which became obsolete some 1500 years before its formulation. The answer to be given is the same as in the case of Rav.
²²⁵ Since he considers a house as a kind of movable (Note 209), his problem is that the first rule of the Mishnah should apply not only to a house built as a pagan temple but also to one which was worshipped. But the effect of worship can be undone (Halakhot 14–16); only the commandment Deut
²²⁷ To desecrate the house and therefore nullify its pagan status.


###### Jerusalem Talmud Avodah Zarah 3:7:3
[Jerusalem Talmud Avodah Zarah 3:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:7:3)

רִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהִכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה. עַל דַּעְתֵּיהּ דְּרִבִּי שְׁנֵי בָתִּים הֵן. וְהָתַנִּינָן. ג׳ בָּתִּים. כָּאן לְשָׁעָה וְכָאן לִשְׁהוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ila in the name of Rebbi Eleazar: Only if he brought an idol into it²²⁸. In the opinion of Rebbi [Eleazar]²²⁹ there are two houses. But have we not stated three? Here temporarily, there permanently²³⁰.

footnotes:
²²⁸ This now refers to the second case, a house renovated for the purpose of idolatry. As property of the Jew it becomes forbidden only by an act of pagan worship, not by intention (Mishnah 4:4).
²²⁹ Missing in the text; added from Halakhah 10 as required by the context.
²³⁰ Since the presence of an idol is required in both cases 2 and 3, what is the difference? In case 3 the idol is temporarily in the house; one removes it and the house is permitted. In case 2 the intention is a permanent installation of the idol; therefore not only the idol but all installation has to be removed. Also for R. Eleazar there are three distinct cases.


###### Jerusalem Talmud Avodah Zarah 3:8:1
[Jerusalem Talmud Avodah Zarah 3:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:8:1)

**משנה:** שְׁלשָׁה אֲבָנִים הֵן. אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּה לַבִּימוֹס הֲרֵי זוֹ אֲסוּרָה. סִיֵיד וְכִיְּירָהּ לְשֵׁם עֲבוֹדָה זָרָה וְחִידֵּשׁ נוֹטֵל מַה שֶּׁחִידֵּשׁ. הֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה וְסִלְּקָהּ הֲרֵי זוֹ מוּתֶּרֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** There are three kinds of stone. If he quarried them from the start as pedestal²³¹ it is forbidden. If he whitewashed it and ornamented it for idolatry and renovated, one removes what he renovated. If he put an idol on it and removed it, it is permitted.

footnotes:
²³¹ Greek βωμός. The expression is used exclusively for pedestals of idols (including statues of emperors). From the comparison with the next Mishnaiot one must assume that a pedestal in itself was an object of veneration.


###### Jerusalem Talmud Avodah Zarah 3:8:2
[Jerusalem Talmud Avodah Zarah 3:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:8:2)

**הלכה:** שְׁלשָׁה אֲבָנִים הֵן כול׳. רִבִּי בָּא בְשֵׁם רַב. מִזּוֹ הַמְיוּתָּכִים לָעֲבוֹדָה זָרָה נֶאֱסָר מִיָּד. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי לָעְזָר. מִזּוֹ הַמַּתִּיךְ כּוֹס לָעֲבוֹדָה זָרָה נֶאֱסָר מִיָּד.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “There are three kinds of stones,” etc. Rebbi Abba in the name of Rav: This²³² implies that what is cast for idolatry is immediately forbidden. Rebbi Jeremiah in the name of Rebbi Eleazar: This implies that if one casts a cup for idolatry it is immediately forbidden²³³.

footnotes:
²³² The first part of the Mishnah is not only about stones quarried but about everything intentionally manufactured as an idol. Therefore if a metal statue was cast, the process of casting makes it forbidden even before it is polished and worshipped.
²³³ A cup is an implement of worship; it is not an object of worship. The statement of R. Eleazar is stronger than that of Rav. The Babli disagrees, 52a.


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

רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן הוּא אָמַר. מִזּוֹ הַמַּתִּיךְ כּוֹס לָעֲבוֹדָה זָרָה נֶאֱסָר מִיָּד. וְהָכָא הוּא אָמַר הָכֵין. פָּתַר לָהּ כְּהָדֵין תַּנָּיָיא. דְּתַנִּינָן תַּמָּן. עֲבוֹדָה זָרָה שֶׁלְּנָכְרִי אֲסוּרָה מִיָּד. וְשֶׁלְּיִשְׂרָאֵל מִשֶּׁתֵּעָבֵד. כְּלוּם פְּלִיגִין לָהּ בָּעֲבוֹדָה זָרָה. דִּילְמָא בִמְשַׁמְּשָׁיו. רִבִּי שִׁמְעוֹן בְשֵׁם רִבִּי לָעְזָר. אַף בִּמְשַׁמְּשֵׁי עֲבוֹדָה זָרָה בְּמַחֲלוֹקֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ila in the name of Rebbi Eleazar: Only if he put an idol on it²³⁴. The opinions of Rav²³⁵ seem inconsistent. There he says, if one casts a cup for idolatry it is immediately forbidden, and here he says so²³⁶? Explain it following what has been stated²³⁷: “A Gentile’s idol is immediately forbidden, but a Jew’s when it was worshipped.” There is disagreement about an idol, maybe also for its appurtenances²³⁸? Rebbi Simeon in the name of Rebbi Eleazar: There is disagreement also about appurtenances²³⁹ are formulated for idols, they are valid for all implements of idolatry. The Babli disagrees, 52a..

footnotes:
²³⁴ This refers to the second case in the Mishnah, where a stone quarried indifferently is adorned to become an altar.
²³⁵ It seems that one has to read: R. Eleazar.
²³⁶ Why for a cup it is immediately forbidden but for a decorated stone only by actually being used in idolatry?
²³⁷ Mishnah 4:4. It is presumed that only a Gentile would make something from the start for idolatry; the most a Jew would do is to adorn an object.
²³⁸ In Halakhah 4:4 there is an opinion to the reverse: the idol of a Gentile becomes forbidden only by being worshipped, the Jew’s idol immediately upon acquisition or manufacture.
²³⁹ Even though Mishnah 4:4 and the corresponding baraita


###### Jerusalem Talmud Avodah Zarah 3:8:4
[Jerusalem Talmud Avodah Zarah 3:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:8:4)

רִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר שְׁתֵּי אֲבָנִים. וְהָא תַנִּינָן. שָׁלשׁ אֲבָנִים הֵן. כָּאן לְשָׁעָה כָאן לִשְׁהוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁴⁰ Rebbi Ila in the name of Rebbi Eleazar: Only if he put an idol on it. In the opinion of Rebbi Eleazar there are two stones. But have we not stated “there are three stones”? Here temporarily, there permanently.

footnotes:
²⁴⁰ This is completely parallel to the corresponding paragraph in Halakhah 9.


###### Jerusalem Talmud Avodah Zarah 3:9:1
[Jerusalem Talmud Avodah Zarah 3:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:9:1)

**משנה:** שָׁלשׁ אֲשֵׁירוֹת הֵן. אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה הֲרֵי זֶה אָסוּר. גִּדְּעוֹ וּפִסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה וְהֶחֱלִיף נוֹטֵל מַה שֶּׁהֶחֱלִיף. הֶעֱמִיד תַּחְתָּיו עֲבוֹדָה זָרָה וּבִיטְּלָהּ הֲרֵי זֶה מוּתָּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** There are three kinds of *Ashera*¹²⁸. A tree which originally was planted for idolatry is forbidden. If he cut and shaped²⁴¹. it for idolatry and it grows new shoots, one removes what grew newly. If he puts an idol under it²⁴², when he makes it invalid it becomes permitted.

footnotes:
¹²⁸ A holy tree (Mishnah 11), which is connected to the ground and by the argument of Note 125 should be permitted as building material or fire wood.
²⁴¹ While the tree is still standing on the ground. A cut tree is not an Ashera
²⁴² Under a tree not previously grown idolatry.


###### Jerusalem Talmud Avodah Zarah 3:9:2
[Jerusalem Talmud Avodah Zarah 3:9:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:9:2)

**הלכה:** שָׁלשׁ אֲשֵׁירוֹת הֵן כול׳. רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. פִּיתַּח בָּהּ פִּיתּוּחִים אֵינָהּ בְּטֵילָה. לָכֵן צְרִיכָה אֲפִילוּ הֶעֱבִיר הַפִּיתּוּחִים. תַּנֵּי. הִרְכִּיב נוֹטֵל מַה שֶׁהִרְכִּיב. אָמַר רִבִּי יַנַּאי. וְהוּא שֶׁהִרְכִּיב בָּהּ לָעֲבוֹדָה זָרָה. רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהֶעֱמִיד תַּחְתֶּיהָ עֲבוֹדָה זָרָה. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן אָמַר רִבִּי אִמִּי פִּיתַּח בָּהּ פִּיתּוּחִים אֵינָהּ בְּטֵילָה. וְסָבְרִנָן מֵימַר. אֲפִילוּ הֶעֱבִיר אֶת הַפִּיתּוּחִים. וָכָא אָמַר אָכֵן. חוֹמֶר הוּא בַפִּיתּוּחַ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “There are three kinds of *Ashera*,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish said, if he engraved engravings in it it cannot become invalidated. This is necessary: even if he removed the engravings²⁴³. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry²⁴⁴. Babli 48a.. Rebbi Hila in the name of Rebbi Eleazar²⁴⁵: Only if he put an idol under it. The opinions of Rebbi Simeon ben Laqish seem inconsistent. There Rebbi Immi said in the name of Rebbi Simeon ben Laqish, if he engraved engravings on it it cannot become invalidated; and we interpreted this to mean, even if he removed the engravings. And here²⁴⁶ makes it forbidden only if an idol is placed under the tree. he says so? It is more severe with engravings.

footnotes:
²⁴³ Even though in the second case Mishnah it is sufficient to remove everything grown after the tree was shaped for idolatry, if an engraving was made it is irrevocable even if it was obliterated.
²⁴⁴ If the grafted tree would have been used as Asherah
²⁴⁵ The following argument shows that one has to read: R. Simeon ben Laqish.
²⁴⁶ In the second case of the Mishnah he not only rules restrictively that an engraving is irrevocable but also leniently that shaping a tree as Asherah


###### Jerusalem Talmud Avodah Zarah 3:9:3
[Jerusalem Talmud Avodah Zarah 3:9:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:9:3)

תַּנֵּי. הִרְכִּיב נוֹטֵל מַה שֶׁהִרְכִּיב. אָמַר רִבִּי יַנַּאי. וְהוּא שֶׁהִרְכִּיב בָּהּ לָעֲבוֹדָה זָרָה. רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהֶעֱמִיד בָּהּ עֲבוֹדָה זָרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁴⁷ It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it.

footnotes:
²⁴⁷ Dittography induced by the repetitious quote of the statements of R. Simeon ben Laqish.


###### Jerusalem Talmud Avodah Zarah 3:9:4
[Jerusalem Talmud Avodah Zarah 3:9:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:9:4)

עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר שְׁתֵּי אֲשֵׁירוֹת הֵן. וְהָתַנִּינָן. ג׳ אֲשֵׁירוֹת הֵן. כָּאן לְשָׁעָה כָאן לִשְׁהוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹²⁴⁸Rebbi Ila in the name of Rebbi Eleazar: Only if he put an idol under it. In the opinion of Rebbi Eleazar there are two *Asherot*. But have we not stated “there are three kinds of *Ashera*”? Here temporarily, there permanently.

footnotes:
¹ This is completely parallel to the corresponding paragraph in Halakhah 9.
²⁴⁸ Babli 48a.


###### Jerusalem Talmud Avodah Zarah 3:10:1
[Jerusalem Talmud Avodah Zarah 3:10:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:10:1)

**משנה:** אֵיזוֹ הִיא אֲשֵׁירָה כֹּל שֶׁיֵּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה. רִבִּי שִׁמְעוֹן אוֹמֵר כֹּל שֶׁעוֹבְדִין אוֹתָהּ. וּמַעֲשֶׂה בְצַיידָן בְּאִילָן שֶׁהָיוּ עוֹבְדִין אוֹתוֹ וְהָיָה תַחְתָּיו גָּל. אָמַר לָהֶן רִבִּי יְהוֹשֻׁעַ בִּדְקוּ אֶת הַגַּל הַזֶּה וּבְדָקוּהוּ וּמָצְאוּ בוֹ צוּרָה. אָמַר לָהֶן הוֹאִיל וְלַצּוּרָה הֵן עוֹבְדִין נַתִּיר לָהֶן אֶת הָאִילָן:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** What is an *Ashera*²⁴⁹? Any under which is an idol. Rebbi Simeon says, any which is worshipped. It happened in Sidon that they were worshipping one and there was a mound under it. Rebbi Joshua²⁵⁰ said to them, investigate the mound! They investigated it and found a figure in it. He told them, since they worship the figure we may permit the tree to them²⁵¹

footnotes:
²⁴⁹ Where one has no information to place it in one of the categories of Mishnah 11. Babli 48a.
²⁵⁰ This is a copyist’s error as shown in the Halakhah. One has to read with all other Mishnah source: R. Simeon.
²⁵¹ The rules of Mishnaiot 13–16 do not apply to this tree.


###### Jerusalem Talmud Avodah Zarah 3:10:2
[Jerusalem Talmud Avodah Zarah 3:10:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:10:2)

**הלכה:** אֵיזוֹ הִיא אֲשֵׁירָה כול׳. אָמַר רַב חִסְדָּא. בִּסְתָם חֲלוּקִין. מָה נָן קַיָימִין. אִם דָּבָר בָּרִיא שֶׁהֵן עוֹבְדִין לַצּוּרָה וְלָאִילָן דִּבְרֵי הַכֹּל אָסוּר. וְאִם דָּבָר בָּרִיא שֶׁהֵן עוֹבְדִין לַצּוּרָה וְאֵינָן עוֹבְדִין לָאִילָן דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כֵן אֲנָן קַיָימִין בִּסְתָם. רִבִּי שִׁמְעוֹן אוֹמֵר. סְתָמָן עוֹבְדִין לַצּוּרָה וְלָאִילָן. וְרַבָּנִן אָמְרֵי. סְתָמָן עוֹבְדִין לַצּוּרָה וְאֵינָן עוֹבְדִין לָאִילָן. וְקַשְׁיָא. רִבִּי שִׁמְעוֹן חָלוּק עַל הַחֲכָמִים וְעוֹשֶׂה מַעֲשֶׂה כַּיּוֹצֵא בּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** What is an *Ashera*? Rav Ḥisda said, They disagree in the indeterminate case²⁴⁹. Where do we hold? If it is certain that they worship both idol and tree, everybody agrees that it is forbidden. But if it is certain that they worship the idol and do not worship the tree, everybody agrees that it is permitted. But where do we hold? If it is indeterminate. Rebbi Simeon says, normally they worship both idol and tree; but the rabbis say, normally they worship the idol but do not worship the tree. And it is difficult. Rebbi Simeon disagrees with the Sages and acts in their sense²⁵² 9:1, Notes 35–36.!

footnotes:
²⁴⁹ Where one has no information to place it in one of the categories of Mishnah 11. Babli 48a.
²⁵² Since in the interpretation of the Halakhah, R. Simeon should have forbidden both tree and idol. But there is nothing to wonder at since R. Simeon insists that practice follow the majority rule against his own opinion, Seviˋit


###### Jerusalem Talmud Avodah Zarah 3:11:1
[Jerusalem Talmud Avodah Zarah 3:11:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:11:1)

**משנה:** לֹא יֵשֵׁב בְּצִילָּה וְאִם יָשַׁב טָהוֹר. וְלֹא יַעֲבוֹר תַּחְתֶּיהָ וְאִם עָבַר תַּחְתֶּיהָ טָמֵא. הָיְתָה גוֹזֶלֶת אֶת הָרַבִּים וְעָבַר תַּחְתֶּיהָ טָהוֹר. וְזוֹרְעִים תַּחְתֶּיהָ יְרָקוֹת בִּימוֹת הַגְּשָׁמִים אֲבָל לֹא בִּימוֹת הַחַמָּה. וְהַחַזְרִין לֹא בִּימוֹת הַחַמָּה וְלֹא בִּימוֹת הַגְּשָׁמִים. רִבִּי יוֹסֵי אוֹמֵר אַף לֹא יְרָקוֹת בִּימוֹת הַגְּשָׁמִים מִפְּנֵי שֶׁהַנְּבִיָּיה נוֹשֶׁרֶת עֲלֵיהֶן וְהֹוָוה לָהֶן לְזֶבֶל:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One should not sit in its shadow²⁵³ he is impure by the impurity of the dead. But if he sits in its shadow but not under its crown, he illegally profits from idolatry but is not impure. If he passes under an *Ashera* he becomes impure like anybody passing under a tent above a corpse. But walking through the shadow of an *Ashera* outside its crown is not considered profiting from idolatry. but if one sat he is pure. One should not pass under it and if one passed under it he is impure. If it robbed the public²⁵⁴ extended over a public road, the customary impurity of idols never was intended to deprive Jews from using public roads. and one passed under it, he is pure. One may sow vegetables under it in the rainy season but not in summer²⁵⁵, but lettuce neither in summer nor in the rainy season. Rebbi Yose says not even vegetables in the rainy season since falling leaves drop down on it and become fertilizer.

footnotes:
²⁵³ It was noted earlier that idols impart “tent” impurity (Note 184). Therefore if one sits under the crown of an Ashera
²⁵⁴ It is clear from the earlier sources (Note 184) and the following Halakhah that the tent impurity generated by an idol is purely rabbinic. If the crown of the Ashera
²⁵⁵ In winter, the shade given by the tree inhibits the growth of the vegetables; the tree is a detriment, not a positive influence. But in summer the shade is necessary; it clearly is usufruct.


###### Jerusalem Talmud Avodah Zarah 3:11:2
[Jerusalem Talmud Avodah Zarah 3:11:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:11:2)

**הלכה:** לֹא יֵשֵׁב בְּצִילָּה כול׳. תַּמָּן אָמְרֵי בְשֵׁם רַב חִסְדָּא. צִילָּהּ אָסוּר. צֵל צִילָּהּ מוּתָּר. אֵי זֶהוּ צֵל צִילָּהּ וְאֵי זֶהוּ צִילָּהּ. תַּמָּן אָמְרֵי. כָּל שֶׁאִילּוּ תִיפּוֹל וְהִיא נוֹגַעַת בּוֹ זֶהוּ צִילָּהּ. וְכָל שֶׁאִילּוּ תִיפּוֹל וְאֵינָהּ נוֹגַעַת זֶהוּ צֵל צִילָּהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “One should not sit in its shadow,” etc. There²⁵⁶ they say m the name of Rav Ḥisda: Its shadow is forbidden, its half-shadow is permitted. What is its shadow and what is its half-shadow? There they say, any place where if it would fall down would touch him is its shadow, but any place where if it would fall down would not touch him is its half-shadow²⁵⁷ shadow. It is now added that in the half-shadow one may sit, i. e., far enough away that if the tree fell down in the direction of the person sitting there the fallen crown would not reach the person.
In the Babli, 48b, this is attributed to R. Joḥanan the Galilean.

footnotes:
²⁵⁶ In Babylonia.
²⁵⁷ It is clear that at any place not under the tree’s crown there is no question of impurity. The discussion is only about the statement that one should not sit in the Ashera’s


###### Jerusalem Talmud Avodah Zarah 3:11:3
[Jerusalem Talmud Avodah Zarah 3:11:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:11:3)

מִפְּנֵי מַה צִילָּהּ אָסוּר. מִשּׁוּם שֶׁהוּא בַהֲנָאָה. הֲרֵי הַקֶּבֶר אָסוּר בַהֲנָאָה וְצִילּוֹ מוּתָּר. הֲרֵי הֵיכָל הֲרֵי הוּא אָסוּר בַהֲנָאָה וְרַבָּן יוֹחָנָן בֶּן זַכַּאי יוֹשֵׁב וְשׁוֹנֶה בְצִילּוֹ שֶׁלְּהֵיכָל. הֲוֵי לֵית טַעַם דְּלֹא מִשּׁוּם שֶׁהוּא אָסוּר בַּהֲנָאָה. רַב אַבִּין בְשֵׁם רַבָּנִן דְּתַמָּן. זֹאת אוֹמֶרֶת שֶׁאֵין טוּמְאַת הַמֵּתִים מְחוּוֶרֶת. דִּלֹא כֵן אִילּוּ קֶבֶר שֶׁהוּא גוֹזֵל אֵת הָרַבִּים וְעָבַר תַּחְתָּיו טָּהוֹר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Why is its shadow forbidden? Because it is an enjoyment. But a grave is forbidden for usufruct and its shadow is permitted! But the Temple Hall is forbidden for usufruct and Rabban Joḥanan ben Zakkai was sitting and teaching in the shadow of the Temple Hall²⁵⁸ 26a. There it is argued that he could do this only because the Temple was built for its service and the Herodian Hall was 100 cubits high so that its shadow at times extended beyond the Temple Hill; it never was intended that the shadow should prevent people from being there. This disagrees with the statements here.! Therefore the reason cannot be that it is forbidden for usufruct. Rav Abin in the name of the rabbis there²⁵⁶: This implies that this impurity of the dead is not logically consistent²⁵⁹ cannot be deduced from the rules of the impurity of the dead. They are customary rules and as such not susceptible to logical analysis.. For otherwise if a grave were robbing the public and one passed under it one would be pure.

footnotes:
²⁵⁸ Babli Pesaḥim
²⁵⁶ In Babylonia.
²⁵⁹ Since as pointed out in the next sentence, a mausoleum whose roof extends over a public road will automatically impart impurity to any Jew walking under it (and force any Cohen to make a detour to avoid passing under that roof) the rules of the Ashera


###### Jerusalem Talmud Avodah Zarah 3:11:4
[Jerusalem Talmud Avodah Zarah 3:11:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:11:4)

גַּמְלִיאֵל זוּגָא הֲוָה מִיסְתַּמֵּיךְ בְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מַטּוֹן בָּהוּ תַבְנִיתָא. אָמַר לֵיהּ. מָהוּ נִיעֲבוֹר קוּמוּי. אָמַר לֵיהּ. עֲבוֹר קוֹמוֹי וְסַמִּי עֵינֵיהּ. רִבִּי יִצְחָק בַּר מַתָּנָה הֲוָה מִיסְתַּמֵּיךְ בְּרִבִּי יוֹחָנָן. מַטּוֹן צִלְמָא דְבוּלֵי. אָמַר לֵיהּ. מָהוּ נִיעֲבוֹר קוּמוּי. אָמַר לֵיהּ. עֲבוֹר קוֹמוֹי וְסַמִּי עֵינֵיהּ. רִבִּי יַעֲקֹב בַּר אִידִי הֲוָה מִיסְתַּמֵּיךְ בְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַטּוֹן לָאַדּוּרֵי צִלְמָא. אָמַר לֵיהּ. נָחוּם אִישׁ קוֹדֶשׁ קָדָשִׁים עֲבַר וְאַתְּ לֵית אַתְּ עֲבַר. עֲבוֹר קוֹמוֹי וְסַמִּי עֵינֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Gamliel the Twin was supporting²⁶⁰ Rebbi Simeon ben Laqish. They came to this statue. He asked him, may we pass in front of it? He said, pass by it and blind its eye²⁶¹. Rebbi Isaac bar Mattanah was supporting Rebbi Joḥanan. They came to the statue of the city council²⁶² Tiberius. He asked him, may we pass in front of it? He said, pass by it and blind its eye. Rebbi Jacob bar Idi was supporting Rebbi Joshua ben Levi. They came to the statue of Herod²⁶³ 3:7 the spelling is as here. In *Berakhot* 2:1 (Note 57) אהדורי, in *Šeqalim* 2:6 ארורא, in *Midrash Shemuel* 19[4], ed. Buber Note 17, הרודיס, in *Yalqut Šemuel* # 124 הרודוס. The last two readings “Herod” seem to be the correct one.. He told him, Naḥum the most holy man¹⁷ 10:6 Note 335, *Megillah* 1:13 (72b l. 57) 3:3 (74a l. 39); Babli *Šabbat* 118b, *Pesaḥim* 104a. passed by it and you do not want to pass by? Pass by it and blind its eye!

footnotes:
²⁶⁰ In this paragraph, the second person mentioned always is the authority who in walking leans upon one of his students. A comparison with other occurrences shows that מיסתמיך ב means “was supporting” but מיסתמיך על is “leaning on.”
²⁶¹ One “blinds the eye” of the idol by passing by it without taking any notice of it and the idol sees that it is not taken seriously.
²⁶² Greek βουλή. In Tiberias this probably was a statue of divus
²⁶³ In Moˋed qatan
¹⁷ Sanhedrin


###### Jerusalem Talmud Avodah Zarah 3:11:5
[Jerusalem Talmud Avodah Zarah 3:11:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:11:5)

לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁתַּבְּרָה אֲסוּרָה. לֹא כֵן סָבְרִנָן מֵימַר. אִם בְּשֶׁאֵינוֹ עָתִיד לְהַחֲזִירָן לְכִלְיָין דִּבְרֵי הַכֹּל מוּתָּר. תִּיפְתַּר בָּעֲבוֹדָה זָרָה שֶׁלְּיִשְׂרָאֵל. לֵית הָדָא פְלִיגָא עַל רַב. דְּרַב אָמַר. לְצוֹרְכָהּ הִיא אֲסוּרָה וּשְׁפָיֶיהָ מוּתָּרִין. עוֹד הִיא תִּיפְתַּר בָּעֲבוֹדָה זָרָה שֶׁלְּיִשְׂרָאֵל. מִפְּנֵי מַה הַכֹּל פּוֹרְשִׁין הִימֶּינָּהּ. מִפְּנֵי שֶׁנִּיבּוּלָהּ רַע.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Does this²⁶⁴ not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden? And so we are thinking to say if in the future he cannot restore it whole it is permitted according to everybody²¹⁶. Explain it about a Jew’s idol²⁶⁵. Does this not disagree with Rav, since Rav said, for its purpose it is forbidden but its shavings are permitted²⁶⁶: “A Gentile who worked on an idol with a plane, if it was for his benefit it and its shavings are permitted, for its benefit it is forbidden but the shavings are permitted. A Jew who worked on an idol with a plane, whether it was was for his or its benefit, both it and its shavings are forbidden.” Cf. Mishnah and Halakhah 16.? Again explain it about a Jew’s idol. Why does everybody stay away from it²⁶⁷ in the winter?? Because its dropping leaves are bad.

footnotes:
²⁶⁴ The last sentence of the Mishnah, where R. Yose forbids planting anything. Why should the status of wilted leaves be different from broken pieces? It is not so much the statement of R. Joḥanan but the following statement that anything which cannot be repaired is permitted. Wilted leaves certainly cannot be restored.
²¹⁶ The statement of R. Simeon ben Laqish and the opposing statement of R. Joḥanan only refer to situations where it is not clear whether the idol can be restored or not.
²⁶⁵ Which is permanently forbidden.
²⁶⁶ In the Babli, 49b, this is a baraita
²⁶⁷ Why does nobody ever take advantage of the permission given in the Mishnah to plant vegetables under an Ashera


###### Jerusalem Talmud Avodah Zarah 3:12:1
[Jerusalem Talmud Avodah Zarah 3:12:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:12:1)

**משנה:** נָטַל מִמֶּנָּה עֵצִים אֲסוּרִין בַּהֲנָיָיה. הִסִּיק בָּהֶן אֶת הַתַּנּוּר אִם חָדָשׁ יוּתָּץ. וְאִם יָשָׁן יוּצַּן. אָפָה בוֹ אֶת הַפַּת הַפַּת אֲסוּרָה בַהֲנָיָיה. נִתְעָרְבָה בַאֲחֵרוֹת כּוּלָּן אֲסוּרוֹת בַּהֲנָאָה. רִבִּי לִיעֶזֶר אוֹמֵר יוֹלִיךְ הֲנָיָיה לְיָם הַמֶּלַח. אָמְרוּ לוֹ אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If he took wood from it²⁶⁸ tree., it is forbidden for usufruct. If he used it to heat an oven²⁶⁹, if it was new it must be destroyed²⁷⁰ wood; it must be destroyed., if it was old it must be cooled down. If he used it to bake bread, it is forbidden for usufruct. If it was mixed with other loaves, all are forbidden for usufruct²⁷¹ 3:3, Note 116).. Rebbi Eliezer says, he should bring his profit to the Dead Sea²⁷². They said to him, idols cannot be redeemed.

footnotes:
²⁶⁸ From an Ashera
²⁶⁹ A portable earthenware cone.
²⁷⁰ These ovens were not finished in a kiln, they became hardened by being exposed to the fire kindled in them. Therefore a new oven would be finished by the Ashera
²⁷¹ Since loaves are sold by the piece, no loaf can be considered insignificant if mixed with others. Even without the special case of loaves of bread, “the ashes of everything burned are permitted except ashes coming from idolatry” (‘Orlah
²⁷² Where the coins are corroded and destroyed. Obviously R. Eliezer must mean not only the profit but the entire value of the forbidden loaf.


###### Jerusalem Talmud Avodah Zarah 3:12:2
[Jerusalem Talmud Avodah Zarah 3:12:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:12:2)

**הלכה:** נָטַל מִמֶּנָּה עֵצִים כול׳. אָמַר רַב חַסְדַּאי. בִּסְתָם חֲלוּקִין. מָה נָן קַיָימִין. אִם לְהַסִּיק דִּבְרֵי הַכֹּל מוּתָּר. אִם לְעַשֵּׁן דְּבְרֵי הַכֹּל אָסוּר. אֶלָּא כֵן אֲנָן קַיָימִין בִּסְתָם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If he took wood from it,” etc. Rav Ḥasdai said, they are disagreeing in the indeterminate case. Where do we hold? If to heat, everybody agrees that it is permitted. If to fumigate, everybody agrees that it is forbidden. Where do we hold? In the indeterminate case²⁷³. In this case the argument of Note 271 does not apply. Since idols are destroyed by burning (Note 106) it is obvious that their wood may be burned. If it is used to cook or bake anything, the profit comes only after the wood has been reduced to ashes and is no longer forbidden. But in fumigating the burning itself is the valuable act and is forbidden. R. Eliezer permits to bring the profit to the Dead Sea as long as it is not clear that the action was forbidden. The rabbis forbid everything as long as it is not clear that the action is permitted..

footnotes:
²⁷³ The Mishnah before R. Ḥasdai was not the text before us. He must have read: “If they (the pieces of wood) were mixed with others, …” Then R. Eliezer and the rabbis disagree about the value created by the wood coming from an Ashera


###### Jerusalem Talmud Avodah Zarah 3:13:1
[Jerusalem Talmud Avodah Zarah 3:13:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:13:1)

**משנה:** נָטַל מִמֶּנָּה כֶרְכִּר אָסוּר בַּהֲנָאָה. אָרַג בּוֹ אֶת הַבֶּגֶד הַבֶּגֶד אָסוּר בַּהֲנָאָה. נִתְעָרֵב בַּאֲחֵרִים כּוּלָּן אֲסוּרִין בַּהֲנָאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If he took from it [wood to make] a weaver’s shuttle²⁷⁴, it is forbidden for usufruct. If he used it to weave cloth the cloth is forbidden for usufruct. If it was mixed up with others, all are forbidden for usufruct²⁷⁵. Rebbi Eliezer says, he should bring his profit to the Dead Sea²⁷². They said to him, idols cannot be redeemed.

footnotes:
²⁷⁴ Reading with the Halakhah (and Maimonides’s autograph Mishnah) כרכד, Greek κερκίς, -ίδος.
²⁷⁵ Same argument as in Note 271.
²⁷² Where the coins are corroded and destroyed. Obviously R. Eliezer must mean not only the profit but the entire value of the forbidden loaf.


###### Jerusalem Talmud Avodah Zarah 3:13:2
[Jerusalem Talmud Avodah Zarah 3:13:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:13:2)

**הלכה:** נָטַל מִמֶּנָּה כֶרְכִּד כול׳. אָמַר רִבִּי חַגַּיי. כַּד נַחְתִּית מִן אִילְפָא אַשְׁכַּחִית רִבִּי יַעֲקֹב בַּר אָחָא יְתִיב מַקְשִׁי. נָטַל הִימֶּינָּה כֶרְכִּד אָסוּר בַּהֲנָיָיה. אָרַג בּוֹ אֶת הַבֶּגֶד אָסוּר בַּהֲנָיָיה. וְתַנִּינָן. יִמָּכֵר כּוּלֹּו לַגּוֹי חוּץ מִדְּמֵי יֵין נֶסֶךְ שֶׁבּוֹ. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. חַגַּיי קְשָׁתָהּ חַגַּיי קִיְימָהּ. מַאי כְדוֹן. תַּמָּן אֵין דֶּרֶךְ בְּנֵי אָדָם לִיקַּח מִן הַגּוֹי. בְּרַם הָכָא דֶּרֶךְ בְּנֵי אָדָם לִיקַּח בֶּגֶד מִן הַגּוֹי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If he took from it [wood to make] a weaver’s shuttle,” etc. ²⁷⁶3:1, Notes 77–81. Rebbi Ḥaggai said, when I descended from a ship I found Rebbi Jacob bar Aḥa sitting and asked him. “If he took from it [wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth the cloth is forbidden for usufruct.” But did we not state²⁷⁷, “it should all be sold to a Gentile except for the value of the libation wine in it”? Rebbi Jacob bar Aḥa said, Ḥaggai raised the question, Ḥaggai resolved it. What is it? There people do not buy²⁷⁸ from the Gentile; but here people buy cloth from the Gentile.

footnotes:
²⁷⁶ A somewhat truncated version of a passage in ˋOrlah
²⁷⁷ Mishnah 5:13: “If libation wine (forbidden for usufruct by the idolatrous act) fell into a cistern (of wine), all is forbidden for usufruct. Rabban Simeon ben Gamliel (whom practice follows) says, it should all be sold to a Gentile except for the value of libation wine in it.” Why could the cloth not be sold except for the value of the one forbidden piece?
²⁷⁸ In a society where Gentiles actually make libations to their gods it practically is impossible for Jews to buy wine from them. Therefore there is no danger that the forbidden wine would end up in the hands of a Jew. The strict rule of Mishnah 15 is not a consequence of the laws of forbidden usufruct but of the necessity to keep the forbidden items out of the hands of Jews.


###### Jerusalem Talmud Avodah Zarah 3:14:1
[Jerusalem Talmud Avodah Zarah 3:14:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:14:1)

**משנה:** כֵּיצַד מְבַטְּלָהּ. קִירְסֵם זֵירֵד נָטַל מִמֶּנָּה מַקֵּל אוֹ שַׁרְבִיט אֲפִילוּ עָלֶה הֲרֵי זוֹ בִיטֵלָה. שְׁפָאָהּ לְצוֹרְכָּהּ אֲסוּרָה וְשֶׁלֹּא לְצוֹרְכָּהּ מוּתֶּרֶת:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** How does one make it insignificant? If he pruned dry branches, green branches, took from it a rod, or a twig, even a leaf, it became in significant²⁷⁹ into a common tree.. If he planed it for its benefit it is forbidden, not for its benefit it is permitted²⁶⁶: “A Gentile who worked on an idol with a plane, if it was for his benefit it and its shavings are permitted, for its benefit it is forbidden but the shavings are permitted. A Jew who worked on an idol with a plane, whether it was was for his or its benefit, both it and its shavings are forbidden.” Cf. Mishnah and Halakhah 16..

footnotes:
²⁷⁹ Taking anything from a holy tree in a manner which a pagan never would do turns the Ashera
²⁶⁶ In the Babli, 49b, this is a baraita


###### Jerusalem Talmud Avodah Zarah 3:14:2
[Jerusalem Talmud Avodah Zarah 3:14:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Avodah%20Zarah/r/3:14:2)

**הלכה:** כֵּיצַד מְבַטְּלָהּ כול׳. רַב אָמַר. לְצוֹרְכוֹ בֵּין הִיא בֵּין שְׁפָיֶיהָ מוּתָּרִין. לְצוֹרְכָהּ הִיא אֲסוּרָה וּשְׁפָיֶיהָ מוּתָּרִין. שְׁמוּאֵל אָמַר. לְצוֹרְכָהּ בֵּין הִיא בֵּין שְׁפָיֶיהָ אֲסוּרִין. לְצוֹרְכוֹ הִיא אֲסוּרָה וּשְׁפָיֶיהָ מוּתָּרִין. רִבִּי יוֹחָנָן אָמַר. לְצוֹרְכָהּ הִיא אֲסוּרָה וּשְׁפָיֶיהָ מוּתָּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “How does one make it insignificant,” etc Rav said, for his benefit, both it and its shavings are permitted; for its benefit it is forbidden but its shavings are permitted. Samuel said, for its benefit both it and its shavings are forbidden, for his benefit it is forbidden but its shavings are permitted²⁸⁰. Rebbi Joḥanan said, for its benefit it is forbidden but its shavings are permitted.

footnotes:
²⁸⁰ Cf. Note 266. In the Babli, 49b, the opinions given here as those of Rav and Samuel are reported as those of students of Rav.