Regarding the question raised: If they are worshipped only once a year... It seems that the questioner does not intend to complete the full difficulty (i.e., it's not a full formal objection), but rather means to say: If they are definitely worshipped, what is the reasoning of the Rabbis (who permit found statues)? And if they are definitely not worshipped, then what is Rabbi Meir saying? And if the case is one of uncertainty, then what is the point of disagreement? But since Rabbi Meir explicitly stated that they are worshipped, the questioner did not feel the need to raise more than one difficulty. Rav Yitzchak bar Yosef answered: In Rabbi Meir's locale, he saw that people actually worshipped them, and he is concerned even about statues found throughout the world, because according to him, one who finds statues on the road, he is concerned they might be like the ones from his own locale. And also a city whose custom is not known he is concerned that perhaps they do like the custom of his place. Therefore, the majority of the world is forbidden in truth, even in a place they don't serve them, it is decreed other places based on his place. And the Rabbis are not concerned about the minority and do not decree at all. They don't make a decree about a thing which is not common because of a minority. And this is the explanation of the language of the gemora saying that [Rabbi Meir] "decrees" and [the Rabbis] "do not decree". Rav Yehuda explains the Mishnah as a statue of a king, and there is a minority who accept it as a god. And the dispute is over whether we are concerned for the minority in all places, and there is no discussion of making a decree in one place because of another place. And Rabbah bar bar Channa also [adds] that they are standing at the entrance of a city, and there are those who worship it. And it is not like the assumption of Rav Yitzchak bar Yosef. And Rava comes and explains: The Mishnah refers specifically to statues in large cities, but those in villages are forbidden by everyone even if they are not at the city gate. And we do not make a decree about large cities because of villages, whether according to Rabbi Meir or according to the Rabbis; rather, the concern is due to the minority, that there are some cities that bow down to these. However, small villages are also a minority of the world, that if not for this, one who finds statues they should be prohibited according to the Rabbis, that perhaps they were from a village; rather in in villages it's not common to have statues, but they are common in cities whether for idol worship or for beautifying the city. From the words of Rashi of blessed memory, it appears that the term andrata is explained only according to Rabbi Meir. But from the BeHaG we learn that even if the statue has a staff or a bird, it is not forbidden unless it is an andarta or is standing at the city gate. So too wrote his student, the "Ram".