Aboda Zarah Pereq Shelishi for Yeshibat Laniado

(1) All statues are forbidden, i.e., it is prohibited to derive benefit from them, because they are worshipped at least once a year; this is the statement of Rabbi Meir. And the Rabbis say: The only type of statue that is forbidden is any statue that has in its hand a staff, or a bird, or an orb, as these are indications that this statue is designated for idolatry. If the statue is holding a different item, it may be assumed that the statue was fashioned for ornamental purposes and not for worship. Rabban Shimon ben Gamliel says: It is prohibited to derive benefit even from any statue that has any item whatsoever in its hand.

People of understanding engage in this practice: when the sun is in a certain zodiacal sign, whatever sign it may be, they create an image corresponding to that sign and attribute to it the characteristics and actions associated with that sign. They ascribe powers in reality to matters related to that form, and they direct their prayers and worship towards that image, elevating it when the sun is in that particular sign. This is a type of idolatry among the practitioners, known as "Talasam" in Arabic. Rabbi Meir was once among them, but he was cautious about the practice of making distinctions. Therefore, he decreed that all such forms are forbidden, as some of them are made for servitude and service when the sun [enters] that sign once a year. The Sages, however, were not concerned about distinctions, stating that these practices are only for aesthetic enjoyment. If there were any accessories mentioned in the original statement or added in the Beraita, such as a sword, crown, or ring, then it becomes clear through investigation that these are made with inquiry, carving, prayer, and offering, as is well-known among the practitioners of this craft. The only condition is that the form should be at the entrance of the city, and there is no dispute among them that all forms in villages and palaces are forbidden because they were made explicitly for idol worship, as these places lack a designated area for aesthetic enjoyment, and it is stated that they were made for our enjoyment. Even if no idolatrous intent is involved, the halacha follows the opinion of the Sages.

A pattern of a hand or foot is not considered an actual hand unless it is a broken part of an image, as these are the fragments of images. However, from the beginning of its making, it becomes only the form of a hand or the form of a foot. Similarly, the form of any organ that is made, and it will be evident from its making whether it is made separately from the beginning or if it broke off from a complete form.

The form of the sun and moon should not be that they are found round, and one says, "This is the sun," and round, and one says, "This is the moon." Rather, the idolaters called Talasam attribute forms to the stars, saying the form of Saturn is that of an old man with a black beard, and the form of Venus is that of a beautiful young maiden adorned with golden ornaments. Similarly, they attribute various forms to all the constellations and stars. They divide among themselves many opinions about these forms, as they utter lies, and falsehood about a matter increases without a doubt.

They said: The form of the sun and moon means to find the form attributed to the sun and the form attributed to the moon, according to any opinion. The dragon is the form of a creature that has many small teats similar to the teats of a fish, and this form was esteemed among them because they attributed it to a part of the celestial sphere. One craftsman of this trade told me that this form is the form of the lunar halo and is called in Arabic "Gozahar." It is made according to a specific pattern, and thus, at the time it is made, it is like this and like that. I asked him in which book this is mentioned, as I have never seen this form. He said that it was taught to him orally with many things that were conveyed to him as a secret.

As for the vessels, they are esteemed vessels made of gold, silver, and silk, while those other than these are considered base vessels. The halacha follows the opinion of Rabbi Shimon ben Gamliel and Rabbi Yossi.

Aphrodite is the name of the star called Nogah. It is also written there that the star Nogah is called in Arabic "Zohra." In the books of the idolaters known as Talasi, Aphrodite is referred to by the name Nogah. And it was in the same bathhouse, the form of Nogah.

Regarding the statement that one does not respond in the bathhouse: However, he said to him, "This is after leaving the bathhouse," and he apologized to him because he remained silent and did not answer his question. He told him, "What prevented me from answering you earlier is that we do not respond in the bathhouse."

Rabbi Yossi holds that a tree planted for idolatrous worship and later used for idolatrous purposes is forbidden, as it has a human-purpose aspect to it. The Sages, however, argue that once it is planted, and the planter did not intend it for idolatrous use at the time of planting, it is like a mountain or hill. Subsequent idolatrous use does not render it forbidden. Rabbi Akiva clarified for us in principle that this is investigated for the sake of places of idol worship, and if it does not share a purpose with a person, the halacha does not follow Rabbi Yossi.

Even if a person gathers into his property, it is forbidden to leave an empty space for idolatrous worship because he benefits from it. However, if he fills it with disgusting things, such as thorns or similar items, know that the impurity of idolatrous worship is Rabbinic. Therefore, they were lenient in every aspect, saying that it is considered as crawling for impurity by contact but not by carriage, as with crawling. It is similar to a corpse, which does not cause impurity unless it is the size of an olive or more, not less than this. The halacha does not follow Rabbi Akiva, and even with idolatrous worship itself, and certainly with its accessories.

(7) With regard to idol worship there are three types of houses, each with its own halakhot. A house that one built initially for the purpose of idol worship is forbidden, i.e., it is prohibited to derive benefit from such a house. If one plastered a house or cemented it for the purpose of idol worship, and he thereby added a layer to the walls of the house, one removes that which he added, and the rest of the house is permitted. If one brought an object of idol worship into a house temporarily and then removed it, the house is then permitted. With regard to idol worship there are three types of stones, each with its own halakhot. A stone that one initially hewed for use in a platform [bimos] for an idol is forbidden. If one plastered a stone or cemented it for the sake of idol worship, one removes that which he plastered or cemented and the stone is permitted. If one erected an object of idol worship upon a stone and subsequently removed it, the stone is then permitted. There are three types of trees that were used as part of idolatrous rites [ashera]: A tree that one initially planted for the sake of idol worship is forbidden, and one may not derive benefit from any part of the tree. If one lopped off part of the trunk of a tree or trimmed its branches for the sake of idol worship, i.e., to worship that which would regrow there, and the tree’s trunk or limbs regrew, one removes that which has regrown and burn it. The remainder of the tree is then permitted. If one erected an object of idol worship beneath a tree and subsequently removed it, it is permitted to derive benefit from the tree. Which tree is deemed forbidden as an ashera? Any tree that has an object of idol worship beneath it. Rabbi Shimon says: Any tree that people worship. And there was an incident in Tzaidan involving a tree that people would worship, and Jews found beneath it a heap of stones. Rabbi Shimon said to them: Examine this heap of stones. And they examined it and found in it an idolatrous image. Rabbi Shimon said to them: Since it is the image that they worship, we can permit use of the tree to those who wish to derive benefit from it.

The secret of the whitening, when they whiten with lime and like the opening and the drawing: And they said, "And something new in it or that is new." And the branches that are found in the place where those were cut are called substitutes, and this is what he said, "And he substituted." And they said, "What is the meaning of the word 'Asherah' that the sages and Rabbi Shimon disputed about?" Because he said that Asherah has three types, two of them have no disagreement in their judgment, and the third, which is the one under which idol worship is performed, the sages say it is prohibited for benefit as long as idol worship is under it. And when they remove it from underneath, it is permitted, as previously stated in their words: If one places idol worship under it and annuls it, it is permitted. And Rabbi Shimon says, even if it is not annulled. And even though it is under him, since it is for a form, it is permitted. And the halacha does not follow Rabbi Shimon.

(8) With regard to an ashera, one may not sit in its shade, but if one sat in its shade he remains ritually pure. And one may not pass beneath it, and if one passed beneath it he is ritually impure. If the tree was robbing the public, i.e., if its branches extended over public property, and one passed beneath it, he remains pure. One may plant vegetables underneath an ashera during the rainy season, as the vegetables do not benefit from its shade; on the contrary, the tree’s foliage prevents the vegetables from being properly irrigated by the rain. But one may not plant vegetables under an ashera during the summer, as the shade benefits them. And lettuce may not be planted there at all, neither in the summer nor in the rainy season, because shade is always beneficial to lettuce. Rabbi Yosei says: One may not plant vegetables under an ashera even during the rainy season, because the tree’s foliage [shehaneviyya] falls upon them and serves as fertilizer for them.

One should not sit in the shadow of the body of a tree, but in the shadow of its branches and above them is permissible for him to sit there. This is what we said: If an impure person passed underneath, one can assume that it is impossible for there to be an idolatrous object attached to it, and this is the opinion of Rabbi Yehuda ben Beteira. He says, "How do we know that the attachment of an idolatrous object defiles in a tent?" As it is stated, "And they joined themselves to Baal Peor, and ate the sacrifices of the dead." Just as the dead defile in a tent, so too, the attachment of an idolatrous object defiles in a tent. And the halacha does not follow Rabbi Yehuda ben Beteira, because idolatrous objects are not compared to the dead, but because they do not defile less than a k'zayit like the dead, as we explained earlier. However, the attachment of an idolatrous object defiles through contact and carrying like a carcass.

One may also not plant crops under the tree's branches. Even during rainy days, it is forbidden since it benefits them. Rabbi Yosei's opinion in this chapter is that there is no concern about returning an idolatrous object and using its waste, as the waste alone is not the cause for the plant's growth. Instead, it is a combination of waste, soil, water, air, and sunlight. He holds that as long as one does something with these elements, and some of the causes of its growth are permissible, and some are forbidden, the resulting item is permissible. This is the general rule in all matters. However, he states here that this specific case is contentious among the sages because he told them, "According to your opinion, you are concerned even about the return of idolatrous waste. But you are not concerned about planting during rainy days." We have already explained that the halacha follows Rabbi Yosei, and according to his opinion, it is permissible.

(9) If one took wood from an ashera, it is prohibited to derive benefit from it. In a case where one kindled a fire in an oven with the wood, if it is a new oven and by kindling the fire he hardened the oven and made it stronger for use in the future, then the oven must be shattered. Since forbidden items were used in the process of forming the oven, one may not derive benefit from the use of the forbidden items. But if it is an old oven it may be cooled; it is prohibited to use the oven only while it is still hot. If one baked bread with wood from the ashera as the fuel, it is prohibited to derive benefit from the bread. If this bread was intermingled with other bread, it is prohibited to derive benefit from all the bread. Rabbi Eliezer says: One must take the benefit and cast it into the Dead Sea. In other words, one is not required to destroy all of the loaves. Instead, one should designate money equal in value to the wood that he used from the ashera, and he should destroy this money to offset the benefit he derived from the forbidden wood. The Rabbis said to him: There is no monetary redemption for objects that are forbidden due to idol worship. Once the bread becomes forbidden, it cannot be redeemed by having the value of the forbidden wood cast into the Dead Sea. If one took wood from an ashera for use as a weaving shuttle [karkor], it is prohibited to derive benefit from it. If one wove a garment with it, it is prohibited to derive benefit from the garment. If the garment was intermingled with other garments, and those other garments were intermingled with others, it is prohibited to derive benefit from all of them. Rabbi Eliezer says: One must take the benefit and cast it into the Dead Sea. The Rabbis said to him: There is no monetary redemption for objects that are forbidden due to idol worship.

The first conclusion drawn regarding the oven is that if one completes its lining with clay, it is then suitable for baking. Therefore, it is suggested to plaster it with ashes even when it is already scorched, as this opinion holds that even when he completes its praise, the initial conclusion remains, and this is according to the opinion that both causes render it forbidden. The halacha dictates that whether the oven is new or old, one should scorch it, meaning leave it until it is cooled, then plaster it again with permitted wood ashes and bake in it, and this is permissible.

Rabbi Eliezer suggests a solution for the controversy about bread. He advises carrying the salt that was mixed with the dough's payment, representing the value of the entire batch, and throwing it deep into the Dead Sea, ensuring it never resurfaces.

This reflects their dispute about bread, informing us that Rabbi Eliezer allows using bread if it is made with forbidden wood, as long as the vessels used are already scorched and burned. Similarly, he allows benefiting from an item that is initially forbidden due to a pre-existing prohibition, such as a barrel woven with forbidden material, as long as it was woven for the purpose of the prohibition itself. Rabbi Eliezer states that one may benefit from it by taking the benefit to the Dead Sea, even if the wood has completely disintegrated, and there is no direct visual prohibition. The Sages, however, hold that all these cases are forbidden. The halacha follows Rabbi Eliezer in all these matters, even in the case of a wine barrel woven with forbidden material, if it is thrown into the Dead Sea and the benefit is taken from it. It is permissible to sell it and derive benefit from it.

(10) How does one revoke the idolatrous status of an ashera? If a gentile trimmed dry wood or pruned green wood from the tree for his own benefit, or if he removed from it a stick, or a rod, or even a leaf, he has thereby revoked its idolatrous status, as he has proven that he no longer worships it. If a gentile shaved down the tree for its own sake, to improve its appearance, it remains prohibited to derive benefit from it. If he shaved it down not for its own sake, it is permitted.

"Karsom" refers to the cutting off of the tops of branches, and "Zirud" refers to cutting off the branches at their base and dragging them. All of this is prohibited when done by a idolater, as the primary concern is not to nullify idol worship, but rather that an idolater who is knowledgeable in the practice of idol worship may engage in these activities and serve the idolatrous object. Thus, the sages stated that if a person is involved in grinding, he nullifies the idolatrous object. If he is not involved in grinding, he does not nullify it. Therefore, they said that one should be cautious regarding an idolater who is not a small child or mentally impaired when it comes to performing idolatrous practices.