Avodah Zarah 2aעבודה זרה ב׳ א
The William Davidson Talmudתלמוד מהדורת ויליאם דוידסון
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2aב׳ א

מתני׳ לפני אידיהן של עובדי כוכבים שלשה ימים אסור לשאת ולתת עמהם להשאילן ולשאול מהן להלוותן וללוות מהן לפורען ולפרוע מהן רבי יהודה אומר נפרעין מהן מפני שמיצר הוא לו אמרו לו אע"פ שמיצר הוא עכשיו שמח הוא לאחר זמן:

MISHNA: On the three days before the festivals of gentiles the following actions are prohibited, as they would bring joy to the gentile, who would subsequently give thanks to his object of idol worship on his festival: It is prohibited to engage in business with them; to lend items to them or to borrow items from them; to lend money to them or to borrow money from them; and to repay debts owed to them or to collect repayment of debts from them. Rabbi Yehuda says: One may collect repayment of debts from them because this causes the gentile distress. The Rabbis said to Rabbi Yehuda: Even though he is distressed now, when he repays the money, he is happy afterward that he is relieved of the debt, and therefore there is concern that he will give thanks to his object of idol worship on his festival.

גמ׳ רב ושמואל חד תני אידיהן וחד תני עידיהן מאן דתני אידיהן לא משתבש ומאן דתני עידיהן לא משתבש

GEMARA: Rav and Shmuel disagree with regard to the correct version of the text of the mishna. One teaches the term meaning: Their festivals, as eideihen, spelled with an alef as the first letter, and one teaches eideihen with an ayin as the first letter. The Gemara comments: The one who teaches eideihen with an alef is not mistaken, and the one who teaches eideihen with an ayin is not mistaken, as there is support for each version of the term.

מאן דתני אידיהן לא משתבש דכתיב (דברים לב, לה) כי קרוב יום אידם ומאן דתני עידיהן לא משתבש דכתיב (ישעיהו מג, ט) יתנו עידיהם ויצדקו

The Gemara elaborates: The one who teaches eideihen with an alef is not mistaken, as it is written: “For the day of their calamity [eidam] is at hand” (Deuteronomy 32:35), and the future downfall mentioned in the verse is partly due to the festivals of idol worshippers. The term there is spelled with an alef. And likewise, the one who teaches eideihen with an ayin is not mistaken, as it is written: “Let them bring their witnesses [eideihem], that they may be justified” (Isaiah 43:9), i.e., the festivals will serve as witnesses against gentile sinners, proving that they engaged in idol worship. The term there is spelled with an ayin.

ומאן דתני אידיהן מאי טעמא לא תני עידיהן אמר לך תברא עדיף ומאן דתני עידיהן מאי טעמא לא תני אידיהן אמר לך מאן קא גרים להו תברא עדות שהעידו בעצמן הלכך עדות עדיפא

The Gemara asks: And according to the one who teaches eideihen with an alef, what is the reason that he did not teach eideihen with an ayin? The Gemara answers: He could have said to you that a term that refers to a calamity is preferable. The Gemara asks: And the one who teaches eideihen with an ayin, what is the reason that he did not teach eideihen with an alef? The Gemara answers: He could have said to you: What causes this calamity to happen to them? It is the testimony that they testified against themselves. Therefore, a term that references testimony is preferable.

והאי יתנו עידיהם ויצדקו בעובדי כוכבים כתיב הא בישראל כתיב דאמר ריב"ל כל מצות שישראל עושין בעולם הזה באות ומעידות להם לעוה"ב שנאמר יתנו עידיהם ויצדקו אלו ישראל ישמעו ויאמרו אמת אלו עובדי כוכבים

The Gemara asks: But is this verse: “Let them bring their witnesses that they may be justified,” written with regard to the nations of the world? Isn’t it written with regard to the Jewish people? As Rabbi Yehoshua ben Levi says: All the mitzvot that the Jews perform in this word will come and bear witness for them in the World-to-Come, as it is stated: “Let them bring their witnesses that they may be justified.” These are the Jews, as their good deeds bear witness for them and demonstrate their righteousness. When the verse states: “And let them hear, and say: It is truth” (Isaiah 43:9), these are the nations of the world, who will admit to the righteousness of the Jews.

אלא אמר רב הונא בריה דרב יהושע מאן דאמר עידיהן מהכא (ישעיהו מד, ט) יוצרי פסל כולם תוהו וחמודיהם בל יועילו ועידיהם המה

Rather, Rav Huna, son of Rav Yehoshua, said: The one who says that the correct word is eideihen with an ayin derived this use of the term from here: “They that fashion a graven image are all of them vanity, and their delectable things shall not profit; and their own witnesses [eideihem] see not, nor know” (Isaiah 44:9). This demonstrates that the objects of idol worship will serve as witnesses against their worshippers.

דרש ר' חנינא בר פפא ואיתימא ר' שמלאי לעתיד לבא מביא הקדוש ברוך הוא ס"ת [ומניחו] בחיקו ואומר למי שעסק בה יבא ויטול שכרו

§ The Gemara cites homiletic interpretations of the verse that was discussed earlier: “All the nations are gathered together, and let the peoples be assembled; who among them can declare this, and announce to us former matters? Let them bring their witnesses, that they may be justified; and let them hear, and say: It is truth” (Isaiah 43:9). Rabbi Ḥanina bar Pappa taught, and some say that it was Rabbi Simlai who taught: In the future, the Holy One, Blessed be He, will bring a Torah scroll and place it in His lap and say: Anyone who engaged in its study should come and take his reward.

מיד מתקבצין ובאין עובדי כוכבים בערבוביא שנאמר (ישעיהו מג, ט) כל הגוים נקבצו יחדו [וגו'] אמר להם הקדוש ברוך הוא אל תכנסו לפני בערבוביא אלא תכנס כל אומה ואומה

Immediately, the nations of the world will gather together and come intermingled with each other, as it is stated: “All the nations are gathered together and let the peoples be assembled.” The Holy One, Blessed be He, will say to them: Do not enter before Me intermingled; rather, let each and every nation enter