Idolatry
רב אשי אוקי אשלשה מלכים אמר למחר נפתח בחברין אתא מנשה איתחזי ליה בחלמיה אמר חברך וחבירי דאבוך קרית לן מהיכא בעית למישרא המוציא אמר ליה לא ידענא א"ל מהיכא דבעית למישרא המוציא לא גמירת וחברך קרית לן א"ל אגמריה לי ולמחר דרישנא ליה משמך בפירקא א"ל מהיכא דקרים בישולא א"ל מאחר דחכימתו כולי האי מאי טעמא קא פלחיתו לעבודת כוכבים א"ל אי הות התם הות נקיטנא בשיפולי גלימא ורהטת אבתראי למחר אמר להו לרבנן נפתח ברבוותא
One day Rav Ashi ended his lecture just before reaching the matter of the three kings. He said to his students: Tomorrow we will begin the lecture with our colleagues the three kings, who, although they were sinners, were Torah scholars like us. Manasseh, king of Judea, came and appeared to him in his dream. Manasseh said to him angrily: You called us your colleague and the colleagues of your father? How dare you characterize yourself as our equal? Manasseh said to him: I will ask you, from where are you required to begin cutting a loaf of bread when reciting the blessing: Who brings forth bread from the earth? Rav Ashi said to him: I do not know. Manasseh said to him: Even this, from where you are required to begin cutting a loaf of bread when reciting the blessing: Who brings forth bread from the earth, you did not learn, and yet you call us your colleague? Rav Ashi said to Manasseh: Teach me this halakha and tomorrow I will lecture and cite it in your name during my public lecture delivered on the Festival. Manasseh said to him: One cuts the loaf from where it crusts as a result of baking. Rav Ashi said to him: Since you were so wise, what is the reason you engaged in idol worship? Manasseh said to him: Had you been there at that time, you would have taken and lifted the hem of your cloak and run after me due to the fierce desire to engage in idol worship and due to the fact that it was a common faith. The next day Rav Ashi said to the Sages as a prelude to his lecture: We will begin with the treatment of our teachers, those kings who were greater than us in Torah knowledge but whose sins caused them to lose their share in the World-to-Come.

וְהַבָּמוֹת לֹא־סָרוּ רַק לְבַב־אָסָא הָיָה שָׁלֵם עִם־ה' כָּל־יָמָיו׃
Melachim Alef: 15:14

אַךְ הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת׃

Melachim Alef: 22:44

רַק הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת׃

Melachim Bet: 12:4

רַק הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת׃

Melachim Bet: 14:4

רַק הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת׃

Melachim Bet: 15:4

וְהַבָּמוֹת לֹא־סָרוּ רַק לְבַב־אָסָא הָיָה שָׁלֵם עִם־ה' כָּל־יָמָיו׃

Melachim Bet: 15:14

רַק הַבָּמוֹת לֹא סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת הוּא בָּנָה אֶת־שַׁעַר בֵּית־ה' הָעֶלְיוֹן׃

Melachim Bet: 15:35

בִימֵי אֱנוֹשׁ טָעוּ בְּנֵי הָאָדָם טָעוּת גָּדוֹל וְנִבְעֲרָה עֲצַת חַכְמֵי אוֹתוֹ הַדּוֹר וֶאֱנוֹשׁ עַצְמוֹ מִן הַטּוֹעִים הָיָה. וְזוֹ הָיְתָה טָעוּתָם. אָמְרוּ הוֹאִיל וְהָאֱלֹקִים בָּרָא כּוֹכָבִים אֵלּוּ וְגַלְגַּלִּים לְהַנְהִיג אֶת הָעוֹלָם וּנְתָנָם בַּמָּרוֹם וְחָלַק לָהֶם כָּבוֹד וְהֵם שַׁמָּשִׁים הַמְשַׁמְּשִׁים לְפָנָיו רְאוּיִין הֵם לְשַׁבְּחָם וּלְפָאֲרָם וְלַחֲלֹק לָהֶם כָּבוֹד. וְזֶהוּ רְצוֹן הָאֵל בָּרוּךְ הוּא לְגַדֵּל וּלְכַבֵּד מִי שֶׁגִּדְּלוֹ וְכִבְּדוֹ. כְּמוֹ שֶׁהַמֶּלֶךְ רוֹצֶה לְכַבֵּד הָעוֹמְדִים לְפָנָיו וְזֶהוּ כְּבוֹדוֹ שֶׁל מֶלֶךְ. כֵּיוָן שֶׁעָלָה דָּבָר זֶה עַל לִבָּם הִתְחִילוּ לִבְנוֹת לַכּוֹכָבִים הֵיכָלוֹת וּלְהַקְרִיב לָהֶן קָרְבָּנוֹת וּלְשַׁבְּחָם וּלְפָאֲרָם בִּדְבָרִים וּלְהִשְׁתַּחֲווֹת לְמוּלָם כְּדֵי לְהַשִּׂיג רְצוֹן הַבּוֹרֵא בְּדַעְתָּם הָרָעָה. וְזֶה הָיָה עִקַּר עֲבוֹדַת כּוֹכָבִים. וְכָךְ הָיוּ אוֹמְרִים עוֹבְדֶיהָ הַיּוֹדְעִים עִקָּרָהּ. לֹא שֶׁהֵן אוֹמְרִים שֶׁאֵין שָׁם אֱלוֹקַּ אֶלָּא כּוֹכָב זֶה. הוּא שֶׁיִּרְמְיָהוּ אוֹמֵר מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא. כְּלוֹמַר הַכּל יוֹדְעִים שֶׁאַתָּה הוּא לְבַדְּךָ אֲבָל טָעוּתָם וּכְסִילוּתָם שֶׁמְּדַמִּים שֶׁזֶּה הַהֶבֶל רְצוֹנְךָ הוּא: וְאַחַר שֶׁאָרְכוּ הַיָּמִים עָמְדוּ בִּבְנֵי הָאָדָם נְבִיאֵי שֶׁקֶר וְאָמְרוּ שֶׁהָאֵל צִוָּה וְאָמַר לָהֶם עִבְדוּ כּוֹכָב פְּלוֹנִי אוֹ כָּל הַכּוֹכָבִים וְהַקְרִיבוּ לוֹ וְנַסְּכוּ לוֹ כָּךְ וְכָךְ וּבְנוּ לוֹ הֵיכָל וַעֲשׂוּ צוּרָתוֹ כְּדֵי לְהִשְׁתַּחֲווֹת לוֹ כָּל הָעָם הַנָּשִׁים וְהַקְּטַנִּים וּשְׁאָר עַמֵּי הָאָרֶץ. וּמוֹדִיעַ לָהֶם צוּרָה שֶׁבָּדָה מִלִּבּוֹ וְאוֹמֵר זוֹ הִיא צוּרַת הַכּוֹכָב פְּלוֹנִי שֶׁהוֹדִיעוּהוּ בִּנְבוּאָתוֹ. וְהִתְחִילוּ עַל דֶּרֶךְ זוֹ לַעֲשׂוֹת צוּרוֹת בַּהֵיכָלוֹת וְתַחַת הָאִילָנוֹת וּבְרָאשֵׁי הֶהָרִים וְעַל הַגְּבָעוֹת וּמִתְקַבְּצִין וּמִשְׁתַּחֲוִים לָהֶם וְאוֹמְרִים לְכָל הָעָם שֶׁזּוֹ הַצּוּרָה מֵיטִיבָה וּמְרֵעָה וְרָאוּי לְעָבְדָהּ וּלְיִרְאָה מִמֶּנָּה. וְכֹהֲנֵיהֶם אוֹמְרִים לָהֶם שֶׁבַּעֲבוֹדָה זוֹ תִּרְבּוּ וְתַצְלִיחוּ וַעֲשׂוּ כָּךְ וְכָךְ וְאַל תַּעֲשׂוּ כָּךְ וְכָךְ. וְהִתְחִילוּ כּוֹזְבִים אֲחֵרִים לַעֲמֹד וְלוֹמַר שֶׁהַכּוֹכָב עַצְמוֹ אוֹ הַגַּלְגַּל אוֹ הַמַּלְאָךְ דִּבֵּר עִמָּהֶם וְאָמַר לָהֶם עִבְדוּנִי בְּכָךְ וְכָךְ וְהוֹדִיעַ לָהֶם דֶּרֶךְ עֲבוֹדָתוֹ וַעֲשׂוּ כָּךְ וְאַל תַּעֲשׂוּ כָּךְ. וּפָשַׁט דָּבָר זֶה בְּכָל הָעוֹלָם לַעֲבֹד אֶת הַצּוּרוֹת בַּעֲבוֹדוֹת מְשֻׁנּוֹת זוֹ מִזּוֹ וּלְהַקְרִיב לָהֶם וּלְהִשְׁתַּחֲווֹת. וְכֵיוָן שֶׁאָרְכוּ הַיָּמִים נִשְׁתַּכַּח הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא מִפִּי כָּל הַיְקוּם וּמִדַּעְתָּם וְלֹא הִכִּירוּהוּ וְנִמְצְאוּ כָּל עַם הָאָרֶץ הַנָּשִׁים וְהַקְּטַנִּים אֵינָם יוֹדְעִים אֶלָּא הַצּוּרָה שֶׁל עֵץ וְשֶׁל אֶבֶן וְהַהֵיכָל שֶׁל אֲבָנִים שֶׁנִּתְחַנְּכוּ מִקַּטְנוּתָם לְהִשְׁתַּחֲווֹת לָהּ וּלְעָבְדָהּ וּלְהִשָּׁבַע בִּשְׁמָהּ. וְהַחֲכָמִים שֶׁהָיוּ בָּהֶם כְּגוֹן כֹּהֲנֵיהֶם וְכַיּוֹצֵא בָּהֶן מְדַמִּין שֶׁאֵין שָׁם אֱלוֹקַּ אֶלָּא הַכּוֹכָבִים וְהַגַּלְגַּלִּים שֶׁנַּעֲשׂוּ הַצּוּרוֹת הָאֵלּוּ בִּגְלָלָם וּלְדַמּוֹתָן. אֲבָל צוּר הָעוֹלָמִים לֹא הָיָה שׁוּם אָדָם שֶׁהָיָה מַכִּירוֹ וְלֹא יוֹדְעוֹ אֶלָּא יְחִידִים בָּעוֹלָם כְּגוֹן חֲנוֹךְ וּמְתוּשֶׁלַח נֹחַ שֵׁם וְעֵבֶר. וְעַל דֶּרֶךְ זֶה הָיָה הָעוֹלָם הוֹלֵךְ וּמִתְגַּלְגֵּל עַד שֶׁנּוֹלַד עַמּוּדוֹ שֶׁל עוֹלָם וְהוּא אַבְרָהָם אָבִינוּ:

In the days of Enosh, the sons of man erred exceedingly, the advice of the wise man of that generation was nullified, and even Enosh himself was among the victims of that folly. Their mistake was this: Seeing, said they, that God created these stars and planets to rule the world, that He placed them high above to share honors with them, for they are ministers who render service in his presence, it is proper that they be praised and glorified and honored, this is the will of God, to exalt and honor him whom He exalted and honored, even as a king desires to honor those who stand in his presence, for such is the honor of the king. As soon as this matter was rooted in their heart, they commenced to erect temples in honor of the stars, to offer sacrifices to them, to praise and glorify them in words, and bow down to them in order to reach the will of God by this evil idea. This was the groundwork for the worship of stars. Thus was the statement of its adherents who knew the principles thereof; not that they asserted that there was no God save a particular star. This is as Jeremiah says: "Who would not fear Thee, O King of the nations? For it befitted Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, there is none like unto Thee. But they are altogether brutish and foolish; the vanities by which they are instructed are but a stock" (Jer. 10.7–8). As if saying: All know that Thou art Alone; but their mistake and foolishness is in supposing that this vanity is Thy will.1Maimonides bases his contention on Gen. 4.26. G. In the long process of time, there arose among the sons of man false prophets, who asserted that God commanded them saying: "Worship yon star, or all of the stars, and offer sacrifices to it, and compound for it thus and such, and erect a temple for it, and hew its image so that all of the people, women and children and the rest of the populace included, bow down to it". He, moreover, describes for them a form which he invented and tells them that this was the image of yon star which was pointed out to him in his prophecy. In this manner they commenced to draw images in temples, beneath trees, upon mountain-tops and elevated places, where they congregated to bow down to them and sermonize to the people, saying: "This image has it in its power to do good and evil, and it is proper to worship it, and be in awe of it." Their priests, moreover, say unto them: "By this worship you will increase and succeed; do thus and such, but not that and this". Then still other frauds rose up to assert that the star itself, or the planet, or the angel spoke to them and instructed saying: "Worship me thus and such", and thereat made known to them the way to worship them, instructing them, "Do so but do not do so". In this manner this thing spread throughout the world, and the worship of images with varied ceremonies, to sacrifice to them and to bow down to them was inaugurated. After the lapse of a long time the Glorified and Awful Name was forgotten to be mentioned by the mouth of all substance and blotted out from their consciousness, so that they gave Him no recognition, as a consequence whereof all the people of the earth as well as women and little children knew not save the image of wood and stone, the stony temple wherein they were brought up from their infancy to bow down to it, to worship it and to swear by its name. As for their wise man, for example, their priests and their like, they supposed that there was no God save the stars and planets for whose sake, and in whose likeness, those images were made; but the Rock of Ages not a man was there to recognize Him or know Him, save some individuals in the whole world, for example, Enoch, Methuselah, Noah, Shem, and Eber. And, on this path the world continued its course of circuity until the birth of the firmest pillar of the world, Abraham our father.

ולפי הדעות ההם הצאביות העמידו הצלמים לכוכבים צלמי הזהב לשמש וצלמי הכסף לירח וחילקו המוצאים והאקלימים לכוכבים ואמרו שהאקלים הפלוני - אלוקיו הכוכב הפלוני; ובנו ההיכלות ושמו בהם הצלמים; וחשבו שכוחות הכוכבים שופעות על הצלמים ההם וידברו הצלמים ההם ויבינו וישכילו וישימו בני אדם להנבא ויודיעו לבני אדם תועלותם. וכן אמרו באילנות - אשר הם מחלק הכוכבים ההם - כשיתיחד האילן ההוא לכוכב ההוא ויטעוהו לשמו ויעשה לו ובו כך וכך תשפע רוחניות הכוכב ההוא על האילן ההוא ותדבר עם בני אדם על דרך נבואה וינבאו ותדבר עמם בעת השנה - תמצא זה כולו כתוב בספריהם אשר אעירך עליהם. ואלו היו 'נביאי הבעל ונביאי האשרה' הנזכרים אצלנו אשר התחזקו בלבם אלו הדעות עד ש"עזבו את יי" וקראו "הבעל עננו" כל זה לפרסום הדעות ההם והתפשט הסכלות והרבה השיגעון בעולם אז בזה המין מן הדמיונות ונולדו בהם דעות והיה מהם "מעונן ומנחש ומכשף וחובר חבר ושואל אוב וידעוני ודורש אל המתים":
In accordance with the Sabean theories images were erected to the stars, golden images to the sun, images of silver to the moon, and they attributed the metals and the climates to the influence of the planets, saying that a certain planet is the god of a certain zone. They built temples, placed in them images, and assumed that the stars sent forth their influence upon these images, which are thereby enabled (to speak) to understand, to comprehend, to inspire human beings, and to tell them what is useful to them. They apply the same to trees which fall to the lot of these stars. When, namely, a certain tree, which is peculiar to a certain star, is dedicated to the name of this star, and certain things are done for the tree and to the tree, the spiritual force of that star which influences that tree, inspires men, and speaks to them when they are asleep. All this is written in their works, to which I will call your attention. It applies to the "prophets of Baal," and the "prophets of Asherah," mentioned in Scripture, in whose hearts the Sabean theories had taken root, who forsook God, and called, "Baal, hear us" (1 Kings 18:26); because these theories were then general, ignorance had spread, and the madness with which people adhered to this kind of imaginations had increased in the world. When such opinions were adopted among the Israelites, they had observers of clouds, enchanters, witches, charmers, consulters with familiar spirits, wizards, and necromancers.
(א) וָאָשׁ֕וּב וָאֶשָּׂ֥א עֵינַ֖י וָֽאֶרְאֶ֑ה וְהִנֵּ֖ה מְגִלָּ֥ה עָפָֽה׃ (ב) וַיֹּ֣אמֶר אֵלַ֔י מָ֥ה אַתָּ֖ה רֹאֶ֑ה וָאֹמַ֗ר אֲנִ֤י רֹאֶה֙ מְגִלָּ֣ה עָפָ֔ה אָרְכָּהּ֙ עֶשְׂרִ֣ים בָּֽאַמָּ֔ה וְרָחְבָּ֖הּ עֶ֥שֶׂר בָּאַמָּֽה׃ (ג) וַיֹּ֣אמֶר אֵלַ֔י זֹ֚את הָֽאָלָ֔ה הַיּוֹצֵ֖את עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ כִּ֣י כָל־הַגֹּנֵ֗ב מִזֶּה֙ כָּמ֣וֹהָ נִקָּ֔ה וְכָל־הַנִּ֨שְׁבָּ֔ע מִזֶּ֖ה כָּמ֥וֹהָ נִקָּֽה׃ (ד) הוֹצֵאתִ֗יהָ נְאֻם֙ ה' צְבָא֔וֹת וּבָ֙אָה֙ אֶל־בֵּ֣ית הַגַּנָּ֔ב וְאֶל־בֵּ֛ית הַנִּשְׁבָּ֥ע בִּשְׁמִ֖י לַשָּׁ֑קֶר וְלָ֙נֶה֙ בְּת֣וֹךְ בֵּית֔וֹ וְכִלַּ֖תּוּ וְאֶת־עֵצָ֥יו וְאֶת־אֲבָנָֽיו׃ (ה) וַיֵּצֵ֕א הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י וַיֹּ֣אמֶר אֵלַ֔י שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מָ֖ה הַיּוֹצֵ֥את הַזֹּֽאת׃ (ו) וָאֹמַ֖ר מַה־הִ֑יא וַיֹּ֗אמֶר זֹ֤את הָֽאֵיפָה֙ הַיּוֹצֵ֔את וַיֹּ֕אמֶר זֹ֥את עֵינָ֖ם בְּכָל־הָאָֽרֶץ׃ (ז) וְהִנֵּ֛ה כִּכַּ֥ר עֹפֶ֖רֶת נִשֵּׂ֑את וְזֹאת֙ אִשָּׁ֣ה אַחַ֔ת יוֹשֶׁ֖בֶת בְּת֥וֹךְ הָאֵיפָֽה׃ (ח) וַיֹּ֙אמֶר֙ זֹ֣את הָרִשְׁעָ֔ה וַיַּשְׁלֵ֥ךְ אֹתָ֖הּ אֶל־תּ֣וֹךְ הָֽאֵיפָ֑ה וַיַּשְׁלֵ֛ךְ אֶת־אֶ֥בֶן הָעֹפֶ֖רֶת אֶל־פִּֽיהָ׃ (ס) (ט) וָאֶשָּׂ֨א עֵינַ֜י וָאֵ֗רֶא וְהִנֵּה֩ שְׁתַּ֨יִם נָשִׁ֤ים יֽוֹצְאוֹת֙ וְר֣וּחַ בְּכַנְפֵיהֶ֔ם וְלָהֵ֥נָּה כְנָפַ֖יִם כְּכַנְפֵ֣י הַחֲסִידָ֑ה וַתִּשֶּׂ֙אנָה֙ אֶת־הָ֣אֵיפָ֔ה בֵּ֥ין הָאָ֖רֶץ וּבֵ֥ין הַשָּׁמָֽיִם׃ (י) וָאֹמַ֕ר אֶל־הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י אָ֛נָה הֵ֥מָּה מֽוֹלִכ֖וֹת אֶת־הָאֵיפָֽה׃ (יא) וַיֹּ֣אמֶר אֵלַ֔י לִבְנֽוֹת־לָ֥הֿ בַ֖יִת בְּאֶ֣רֶץ שִׁנְעָ֑ר וְהוּכַ֛ן וְהֻנִּ֥יחָה שָּׁ֖ם עַל־מְכֻנָתָֽהּ׃ (ס)
(1) I looked up again, and I saw a flying scroll. (2) “What do you see?” he asked. And I replied, “A flying scroll, twenty cubits long and ten cubits wide.” (3) “That,” he explained to me, “is the curse which goes out over the whole land. For everyone who has stolen, as is forbidden on one side [of the scroll], has gone unpunished; and everyone who has sworn [falsely], as is forbidden on the other side of it, has gone unpunished. (4) [But] I have sent it forth—declares the LORD of Hosts—and [the curse] shall enter the house of the thief and the house of the one who swears falsely by My name, and it shall lodge inside their houses and shall consume them to the last timber and stone.” (5) Then the angel who talked with me came forward and said, “Now look up and note this other object that is approaching.” (6) I asked, “What is it?” And he said, “This tub that is approaching—this,” said he, “is their eye in all the land.” (7) And behold, a disk of lead was lifted, revealing a woman seated inside the tub. (8) “That,” he said, “is Wickedness”; and, thrusting her down into the tub, he pressed the leaden weight into its mouth. (9) I looked up again and saw two women come soaring with the wind in their wings—they had wings like those of a stork—and carry off the tub between earth and sky. (10) “Where are they taking the tub?” I asked the angel who talked with me. (11) And he answered, “To build a shrine for it in the land of Shinar; [a stand] shall be erected for it, and it shall be set down there upon the stand.”
(נחמיה ט, ד) ויצעקו אל ה' אלקים בקול גדול מאי אמור אמר רב ואיתימא ר' יוחנן בייא בייא היינו האי דאחרביה למקדשא וקליה להיכליה וקטלינהו לכולהו צדיקי ואגלינהו לישראל מארעהון ועדיין מרקד בינן כלום יהבתיה לן אלא לקבולי ביה אגרא לא איהו בעינן ולא אגריה בעינן נפל להו פיתקא מרקיעא דהוה כתב בה אמת אמר רב חנינא שמע מינה חותמו של הקב"ה אמת אותיבו בתעניתא תלתא יומין ותלתא לילואתא מסרוהו ניהליהו נפק אתא כי גוריא דנורא מבית קדשי הקדשים אמר להו נביא לישראל היינו יצרא דעבודת כוכבים שנאמר (זכריה ה, ח) ויאמר זאת הרשעה בהדי דתפסוה ליה אשתמיט ביניתא ממזייא ורמא קלא ואזל קליה ארבע מאה פרסי אמרו היכי נעביד דילמא חס ושלום מרחמי עליה מן שמיא אמר להו נביא שדיוהו בדודא דאברא וחפיוהו לפומיה באברא דאברא משאב שאיב קלא שנאמר (זכריה ה, ח) ויאמר זאת הרשעה וישלך אותה אל תוך האיפה וישלך את אבן העופרת אל פיה
The Gemara recounts the event described in the verses: The verse states: And they cried with a loud voice to the Lord their God (Nehemiah 9:4). What was said? Rav said, and some say it was Rabbi Yoḥanan who said: Woe, woe. It is this, i.e., the evil inclination for idol worship, that destroyed the Temple, and burned its Sanctuary, and murdered all the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us, i.e., it still affects us. Didn’t You gave it to us for solely for the purpose of our receiving reward for overcoming it. We do not want it, and we do not want its reward. We are prepared to forgo the potential rewards for overcoming the evil inclination as long as it departs from us. In response to their prayer a note fell to them from the heavens upon which was written: Truth, indicating that God accepted their request. The Gemara makes a parenthetical observation. Rav Ḥanina said: Learn from this that the seal of the Holy One, Blessed be He, is truth. In response to the indication of divine acceptance, they observed a fast for three days and three nights, and He delivered the evil inclination to them. A form of a fiery lion cub came forth from the chamber of the Holy of Holies. Zechariah the prophet said to the Jewish people: This is the evil inclination for idol worship, as it is stated in the verse that refers to this event: “And he said: This is the evil one” (Zechariah 5:8). The use of the word “this” indicates that the evil inclination was perceived in a physical form. When they caught hold of it one of its hairs fell, and it let out a shriek of pain that was heard for four hundred parasangs. They said: What should we do to kill it? Perhaps, Heaven forfend, they will have mercy upon him from Heaven, since it cries out so much. The prophet said to them: Throw it into a container made of lead and seal the opening with lead, since lead absorbs sound. As it is stated: “And he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening” (Zechariah 5:8). They followed this advice and were freed of the evil inclination for idol worship.
א"ר יוחנן מיום שחרב בית המקדש ניטלה נבואה מן הנביאים וניתנה לשוטים ולתינוקות לשוטים מאי היא כי הא דמר בר רב אשי דהוה קאי ברסתקא דמחוזא שמעיה לההוא שוטה דקאמר ריש מתיבתא דמליך במתא מחסיא טביומי חתים אמר מאן חתים טביומי ברבנן אנא שמע מינה לדידי קיימא לי שעתא קם אתא אדאתא אימנו רבנן לאותביה לרב אחא מדפתי ברישא
Rabbi Yoḥanan said: From the day that the Temple was destroyed, prophecy was taken from the prophets and given to imbeciles and children. The Gemara explains: In what way was prophecy given to imbeciles? It was like this incident involving Mar bar Rav Ashi, who was standing in the street [beristeka] of Meḥoza when he heard a certain imbecile say: The head of the yeshiva who will be appointed in Mata Meḥasya signs his name Tavyumei. Mar bar Rav Ashi said to himself: Who among the Sages signs his name Tavyumei? Nobody but me. Conclude from the statement by the imbecile that my hour has arrived, and I will reap success in this matter. He arose and went to Mata Meḥasya. By the time he arrived, the Sages had already decided to appoint Rav Aḥa of Difti as the head of the yeshiva.
ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא
§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. The Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spirit of prophetic revelation departed from the Jewish people. But nevertheless, they were still utilizing a Divine Voice, which they heard as a kind of echo of prophecy. One time, a group of Sages were reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven, saying: There is one here who is fit for the Divine Presence to rest upon him as it rested upon Moses our teacher, but his generation is not deserving of this distinction. The Sages set their eyes upon Hillel the Elder, trusting that he was the one indicated by the Divine Voice. And when he died, the Sages said about him: Alas, the pious man, alas, the humble man, a disciple of Ezra.

“In the Persian period (the post-exilic period), we find a very strange phenomenon: In the areas of the country occupied by Jews, not a single cultic figurine has been found! This despite the many excavations, as well as surveys, that have been conducted in Judea and, to a somewhat lesser extent, in Samaria… In areas outside the region settled by the returning exiles, we continue to find a great number of assemblages of cultic figurines… Apparently, pagan cults ceased to exist among the Judeans, who purified their worship.

What Happened to the Cultic Figurines? Israelite Religion Purified After the Exile, Biblical Archaeology Review 15, no. 4 [July-August 1989]: 22-29, 53-54 as cited in R’ Hayyim Angel Haggai, Zechariah, and Malachi: Prophecy in an Age of Uncertainty, Maggid Studies in Tanakh(2016) p. 70