The cow that is fattened on idolatrous lentils or went down into a garden fertilized with idolatrous manure, it should be left fallow. A garden that one plowed with pieces of an asherah, it must be left fallow. Q’la ilan wool which has been stamped with pieces of an asherah should be burnt. Others say, it is subject to a legal stringency until it returns to its original appearance. Fifes that belong to idolatry, it is prohibited to lament with them. If he rented them for money from the state, even though they were made for the use of idolatry, it is permitted to lament with them. Shops belonging to idolatry, it is permitted to rent from them. Idolatrous charity collectors, it is forbidden to give to them. If they were hired for money, even if they were used for the benefit of idolatry, it is permitted to give to them. One who designates his house for idolatry, the whole of it imparts impurity upon entry, and the one who passes within it is like one who passes within a house of idolatry. If a public thoroughfare cut through it, it confers impurity on that path alone.

The one who adjoins his house to a house of idolatry, the whole of it confers impurity upon entry. If they [built a house of idolatry] adjoining his [house], the whole of it does not confer impurity upon entry. That wall [near the idol] is deemed to be divided half and half [between the two owners]. [If the house] fell down, it is prohibited to rebuild it. If one rebuilt it, he has made it like it was in the beginning. If [someone else] rebuilt it for him, the whole of it does not confer impurity upon entry, but only the wall, which is divided half and half. The one who sells his house to idolatry, its money is prohibited and he should bring them to the salt sea. But an idolator who forced someone and took his house and set it up for idolatry, its money is permitted and one may write [a document to that effect] and deposit it in the archives. The one who enters his head and most of his body into a house of idolatry, he is impure. An earthenware vessel that has been entered into a house of idolatry is unclean. Benches and backed chairs most of which are entered into a house of idolatry, they are unclean.

All places that are referred to positively as a place of idolatry should be called by a negative epithet. If it is called “the Spring of the Cup,” one should call it, “the Spring of the Thorn.” “The place of fortune,” call it “the place of undress.” One who scatters his money before an idol, he shouldn’t bend down in front of it to gather [the money] because it will appear that he is bowing to an idol. But if he turns his back to it and from that positive it does not appear [that he is bowing to it], it is permitted. A spring of water that comes out from a house of idolatry, he should not bend over to drink from it because it appears that he is bowing to an idol. But if he turns his back to it and drinks and is in a place where it does not appear [that he is bowing to the idol], it is permitted. Human faces that spray water in cities, one may not put his mouth on the mouth of the face because it looks like he is kissing an idol, but he can collect [water] in his hands and drink. In addition to that, they say he should not put his mouth on the pipe and drink because of danger to his life. Philosophers asked the elders in Rome, if it is not [God’s] will [that people should engage in] idolatry, why do does he not eliminate it? They said to them, if they were worshipping [only] objects upon which the world does not depend, he would eliminate it. But they worship the sun and the moon and the stars and the constellations. Should He destroy the world on account of fools? Rather he leaves the world to follow its course and the fools who sinned will in the future be given to judgment. The one who steals seeds for planting, [the seeds’] end should not be to sprout. The one who had sex with another man’s wife, his end should not be to beget a child. But [God] leaves the world to follow its course and the fools who sinned will come to be subject to justice.

Idolators who worship the mountains and the hills, even though [the mountains and hills] are permitted, their worshippers should be stoned. A person who is worshipped, even though he is permitted [to live], his worshippers are stoned. Which is the asherah? All which idolators worship and guard them and do not taste of their fruits. Rabbi Shimon ben Elazar says, There are three asherahs in Eretz Yisrael: a carob in Kfar Patam, and [a carob] in Kfar Pigshah, [and] a sycamore in Rani and in Karmel. They plant vegetables under an asherah in the rainy season but not in the dry season. Lettuce, neither in the dry nor in the wet season. Rabbi Shimon ben Elazar says, not even seeds or vegetables in the rainy season, because the leaves fall and become manure [for the plants].

The one who enters under [the asherah] is like one who entered a house of idolatry. If a public thoroughfare cuts through it, it is permitted. A Jew who trims an asherah: if for [the tree’s] benefit, it is prohibited; if for [the Jew’s] benefit, it is permitted; if for the benefit of both, it is prohibited. A person shouldn’t go up to the top of a pedestal even to disfigure it or to soil it because, as it says, “Let nothing that has been doomed stick to your hand” (Deut 13:18). A person should not say to his fellow, “Wait for me next to so-and-so’s idol” or “I will wait for you next to so-and-so’s idol,” as it says, “Make no mention of the names of other gods[, they shall not be heard on your lips” (Ex 23:13).

An idol and everything that is on it is prohibited. If one found on it wine or oil or fine flour or anything of the like that is offered on the altar, it is prohibited. Utensils used for them or their bodies are prohibited. If not used for their body, they are permitted. Utensils used on them or their bodies if idolatrous priests stole them and sold them, they are permitted. One scripture says, “You shall not covet the silver and gold on them” (Deut 7:25). How can one uphold both verses? Whether its body is clothed in them or not, they are prohibited. “With them”—the ones with which the body [of the idol] is clothed are forbidden, the ones with which the body is not clothed are permitted. Even utensils with which the body is clothed which idolatrous priests solve and sold, they are permitted. A marqolis and everything on it is prohibited. If one found on it wine or oil or fine flour or anything of the like that is offered on the altar, it is prohibited. Money or utensils, these are permitted. Others say, money and utensils that are on the top stone are forbidden. Stones that are dropped from the marqolis, if they seem to be associated with it, they are forbidden, and if not, they are permitted. Rabbi Yishmael says, within three tofasot of it are forbidden but outside are permitted. A Jew who brought stones from a marqolis, these are prohibited because they have been forbidden by the idol. An idolator that brings stones from a marqolis, these are permitted because they are like an idol whose worshippers have abandoned it. A marqolis which was pulled up from its place is permitted for benefit. A person who throws a stone on a marqolis, what does it say of him? “Like a pebble in a sling, so is paying honor to a dullard” (Prov 26:8). Honor [given] by way of throwing a stone to a marqolis but the honor it does not recognize, so too all who give honor to an evil person who does not know the honor given it. Another thing: Like the one who puts a stone, just as one who tosses a stone to a marqolis practices idolatry thus all who honor a wicked person are like those who practice idolatry. Another thing: Like the one who puts a stone, the one who throws a stone to a marqolis becomes liable for his life, thus the one who gives over to his impuse becomes liable for his life. Rabbi Shimon ben Elazar says, the one who teaches to a wicked student, what does it say? “Like one who puts a stone,” as the one who throws a stone to a marqolis practices idolatry, thus the one who teaches to a wicked student is like one who practices idolatry.