Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

January 26, 2018 | 讬壮 讘砖讘讟 转砖注状讞

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Avodah Zarah 11

A story is brought about Onkelos the convert and how he was supposed to be brought before the caesar but instead he kept convincing all the troops who came to seize him to convert to Judaism. What is the basis of the argument between Rabbi Meir and the rabbis regarding whether it is forbidden to do business with idol worshippers on the day of the death of their king only if there is burning or even if there is not.聽How does that connect with the braita that says the Jews burn the items of a king and it is not forbidden because it is the way of the non聽Jews? Other holiday聽questions are raised regarding cases in the mishna and also about other holidays not mentioned in the mishna.


If the lesson doesn't play, click "Download"

谞转驻专讚讛 讞讘讬诇讛

The bundle is separated.

讗讜谞拽诇讜住 讘专 拽诇讜谞讬诪讜住 讗讬讙讬讬专 砖讚专 拽讬住专 讙讜谞讚讗 讚专讜诪讗讬 讗讘转专讬讛 诪砖讻讬谞讛讜 讘拽专讗讬 讗讬讙讬讜专 讛讚专 砖讚专 讙讜谞讚讗 讚专讜诪讗讬 [讗讞专讬谞讗] 讗讘转专讬讛 讗诪专 诇讛讜 诇讗 转讬诪专讜 诇讬讛 讜诇讗 诪讬讚讬

搂 The Gemara mentions other Romans who converted to Judaism. It relates: Onkelos bar Kelonimos converted to Judaism. The Roman emperor sent a troop [gunda] of Roman soldiers after him to seize Onkelos and bring him to the emperor. Onkelos drew them toward him with verses that he cited and learned with them, and they converted. The emperor then sent another troop of Roman soldiers after him, and said to them: Do not say anything to him, so that he cannot convince you with his arguments. The troops followed this instruction, and took Onkelos with them.

讻讬 讛讜讜 砖拽诇讜 讜讗讝诇讜 讗诪专 诇讛讜 讗讬诪讗 诇讻讜 诪讬诇转讗 讘注诇诪讗 谞讬驻讬讜专讗 谞拽讟 谞讜专讗 拽诪讬 讗驻讬驻讬讜专讗 讗驻讬驻讬讜专讗 诇讚讜讻住讗 讚讜讻住讗 诇讛讙诪讜谞讗 讛讙诪讜谞讗 诇拽讜诪讗 拽讜诪讗 诪讬 谞拽讟 谞讜专讗 诪拽诪讬 讗讬谞砖讬 讗诪专讬 诇讬讛 诇讗 讗诪专 诇讛讜 讛拽讚讜砖 讘专讜讱 讛讜讗 谞拽讟 谞讜专讗 拽诪讬 讬砖专讗诇 讚讻转讬讘 讜讛壮 讛诇讱 诇驻谞讬讛诐 讬讜诪诐 讜讙讜壮 讗讬讙讬讜专 讻讜诇讛讜

When they were walking, Onkelos said to the troop of soldiers: I will say a mere statement to you: A minor official [nifyora] holds a torch before a high official [apifyora], the high official holds a torch for a duke [dukasa], a duke for the governor, and the governor for the ruler [koma]. Does the ruler hold a torch before the common people? The soldiers said to Onkelos: No. Onkelos said to them: Yet the Holy One, Blessed be He, holds a torch before the Jewish people, as it is written: 鈥淎nd the Lord went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light鈥 (Exodus 13:21). They all converted.

讛讚专 砖讚专 讙讜谞讚讗 讗讞专讬谞讗 讗讘转专讬讛 讗诪专 诇讛讜 诇讗 转砖转注讜 诪讬讚讬 讘讛讚讬讛 讻讬 谞拽讟讬 诇讬讛 讜讗讝诇讬 讞讝讗 诪讝讜讝转讗 讚诪谞讞讗 讗驻转讞讗 讗讜转讬讘 讬讚讬讛 注诇讛 讜讗诪专 诇讛讜 诪讗讬 讛讗讬 讗诪专讜 诇讬讛 讗讬诪讗 诇谉 讗转

The emperor then sent another troop of soldiers after him, to bring Onkelos, and said to them: Do not converse with him at all. The troops followed this instruction, and took Onkelos with them. While they grabbed him and were walking, Onkelos saw a mezuza that was placed on the doorway. He placed his hand upon it and said to the soldiers: What is this? They said to him: You tell us.

讗诪专 诇讛讜 诪谞讛讙讜 砖诇 注讜诇诐 诪诇讱 讘砖专 讜讚诐 讬讜砖讘 诪讘驻谞讬诐 讜注讘讚讬讜 诪砖诪专讬诐 讗讜转讜 诪讘讞讜抓 讜讗讬诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注讘讚讬讜 诪讘驻谞讬诐 讜讛讜讗 诪砖诪专谉 诪讘讞讜抓 砖谞讗诪专 讛壮 讬砖诪专 爪讗转讱 讜讘讜讗讱 诪注转讛 讜注讚 注讜诇诐 讗讬讙讬讜专 转讜 诇讗 砖讚专 讘转专讬讛

Onkelos said to them: The standard practice throughout the world is that a king of flesh and blood sits inside his palace, and his servants stand guard, protecting him outside; but with regard to the Holy One, Blessed be He, His servants, the Jewish people, sit inside their homes and He guards over them outside. As it is stated: 鈥淭he Lord shall guard your going out and your coming in, from now and forever鈥 (Psalms 121:8). Upon hearing this, those soldiers also converted to Judaism. After that, the emperor sent no more soldiers after him.

讜讬讗诪专 讛壮 诇讛 砖谞讬 讙讜讬诐 讘讘讟谞讱 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗诇 转拽专讬 讙讜讬诐 讗诇讗 讙讬讬诐 讝讛 讗谞讟讜谞讬谞讜住 讜专讘讬 砖诇讗 驻住拽讜 诪注诇 砖讜诇讞谞诐 诇讗 讞讝专转 讜诇讗 拽讬砖讜转 讜诇讗 爪谞讜谉 诇讗 讘讬诪讜转 讛讞诪讛 讜诇讗 讘讬诪讜转 讛讙砖诪讬诐 讚讗诪专 诪专 爪谞讜谉 诪讞转讱 讗讜讻诇 讞讝专转 诪讛驻讱 诪讗讻诇 拽讬砖讜转 诪专讞讬讘 诪注讬讬诐

搂 The Gemara returns to its discussion of Antoninus: When the matriarch Rebecca was pregnant with Jacob and Esau, 鈥渢he Lord said to her: Two nations [goyim] are in your womb鈥 (Genesis 25:23). Rav Yehuda says that Rav says: Do not read it as goyim, meaning nations; rather read it as geyim, meaning proud ones. This verse was fulfilled in two prominent individuals who descended from Rebecca, Antoninus and Rabbi Yehuda HaNasi, whose tables, due to their wealth, never lacked for lettuce, nor cucumbers, nor radish, neither in the summer nor in the rainy season, despite the fact that these foods do not grow year round. The reason they ensured that these items were always present at their tables is that the Master said: A radish breaks up food, lettuce stirs up food, and cucumbers expand the intestines.

讜讛讗 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇诪讛 谞拽专讗 砖诪谉 拽讬砖讜讗讬谉 诪驻谞讬 砖拽砖讬谉 诇讙讜驻讜 砖诇 讗讚诐 讻讞专讘讜转 诇讗 拽砖讬讗 讛讗 讘专讘专讘讬 讛讗 讘讝讜讟专讬

The Gemara asks: But isn鈥檛 it taught in the school of Rabbi Yishmael: Why are they called cucumbers [kishuin]? It is because they are as harmful [kashim] to a person鈥檚 body as swords. The Gemara answers: This is not difficult. This statement, that they are harmful to the body, is referring to large cucumbers, whereas that statement, explaining why they were always present on the tables of Rabbi Yehuda HaNasi and Antoninus, is referring to small ones.

讬讜诐 讛诇讬讚讛 讜讬讜诐 讛诪讬转讛 诪讻诇诇 讚专讘讬 诪讗讬专 住讘专 诇讗 砖谞讗 诪讬转讛 砖讬砖 讘讛 砖专讬驻讛 讜诇讗 砖谞讗 诪讬转讛 砖讗讬谉 讘讛 砖专讬驻讛 驻诇讞讬 讘讛 诇注讘讜讚讛 讝专讛 讗诇诪讗 砖专讬驻讛 诇讗讜 讞讜拽讛 讛讬讗 诪讻诇诇 讚专讘谞谉 住讘专讬 砖专讬驻讛 讞讜拽讛 讛讬讗

搂 The mishna teaches that according to Rabbi Meir the birthday of the king and the day of the death of the king are considered gentile festivals, whereas the Rabbis hold that only a death that includes public burning is considered a festival that includes idol worship. The Gemara comments: By inference, this means that Rabbi Meir holds that there is no difference whether it is a death that includes public burning, and there is no difference whether it is a death that does not include public burning; in either case, they engage in idol worship on that occasion. Evidently, Rabbi Meir holds that the burning performed at the death of the king is not an idolatrous custom, as it is not the cause of the prohibition. The Gemara continues: From here, one can conclude by inference that the Rabbis hold that the burning upon the death of the king is an idolatrous custom.

讜讛讗 转谞讬讗 砖讜专驻讬谉 注诇 讛诪诇讻讬诐 讜诇讗 诪讚专讻讬 讛讗诪讜专讬 讜讗讬 讞讜拽讛 讛讬讗 讗谞谉 讛讬讻讬 砖专驻讬谞谉 讜讛讻转讬讘 讜讘讞拽转讬讛诐 诇讗 转诇讻讜

The Gemara raises a difficulty: But isn鈥檛 it taught in a baraita: We burn items upon the death of kings as an expression of grief, and this is not of the ways of the Amorites, but rather a Jewish custom? And if this is an idolatrous custom, how could we perform this public burning? But isn鈥檛 it written: 鈥淎nd you shall not walk in their statutes鈥 (Leviticus 18:3)?

讗诇讗 讚讻讜诇讬 注诇诪讗 砖专讬驻讛 诇讗讜 讞讜拽讛 讛讬讗 讗诇讗 讞砖讬讘讜转讗 讛讬讗 讜讛讻讗 讘讛讗 拽诪讬驻诇讙讬 专讘讬 诪讗讬专 住讘专 诇讗 砖谞讗 诪讬转讛 砖讬砖 讘讛 砖专讬驻讛 讜诇讗 砖谞讗 诪讬转讛 砖讗讬谉 讘讛 砖专讬驻讛 驻诇讞讬 讘讛 诇注讘讜讚讛 讝专讛 讜专讘谞谉 住讘专讬 诪讬转讛 砖讬砖 讘讛 砖专讬驻讛 讞砖讬讘讗 诇讛讜 讜驻诇讞讬 讘讛 讜砖讗讬谉 讘讛 砖专讬驻讛 诇讗 讞砖讬讘讗 讜诇讗 驻诇讞讬 讘讛

Rather, everyone agrees that the public burning itself is not an idolatrous custom. Rather, it is performed due to the great importance of the king who passed away. And here, in the mishna, they disagree about this: Rabbi Meir holds that there is no difference whether it is a death that includes public burning and there is no difference whether it is a death that does not include public burning; in either case, in practice they engage in idol worship on that occasion. And the Rabbis hold that a death that includes public burning is important to the gentiles, and therefore they engage in idol worship on that occasion, but a death that does not include public burning is not important to them, and they do not engage in idol worship on that occasion.

讙讜驻讗 砖讜专驻讬谉 注诇 讛诪诇讻讬诐 讜讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 砖谞讗诪专 讘砖诇讜诐 转诪讜转 讜讘诪砖专驻讜转 讗讘讜转讬讱 讛诪诇讻讬诐 讜讙讜壮 讜讻砖诐 砖砖讜专驻讬谉 注诇 讛诪诇讻讬诐 讻讱 砖讜专驻讬谉 注诇 讛谞砖讬讗讬诐

Having mentioned this baraita, the Gemara returns to discuss the matter itself. The baraita teaches: One burns items due to the death of kings as an expression of grief, and this is not subject to the prohibition of imitating the ways of the Amorites, since it is a Jewish custom. As it is stated that Jeremiah prophesied to Zedekiah king of Judah: 鈥淵ou shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you鈥 (Jeremiah 34:5). And just as one burns items upon the death of the kings, so too one burns items upon the death of the heads of the Sanhedrin.

讜诪讛 讛诐 砖讜专驻讬谉 注诇 讛诪诇讻讬诐 诪讬讟转谉 讜讻诇讬 转砖诪讬砖谉 讜诪注砖讛 砖诪转 专讘谉 讙诪诇讬讗诇 讛讝拽谉 讜砖专祝 注诇讬讜 讗讜谞拽诇讜住 讛讙专 砖讘注讬诐 诪谞讛 爪讜专讬 讜讛讗诪专转 诪讛 讛谉 砖讜专驻讬谉 注诇讬讛诐 诪讬讟转谉 讜讻诇讬 转砖诪讬砖谉 讗讬诪讗 讘砖讘注讬诐 诪谞讛 爪讜专讬

And what items do they burn upon the death of kings? They burn the kings鈥 beds and their utensils, so that no one else can make use of them. And there was an incident in which Rabban Gamliel the Elder died, and upon his death Onkelos the convert burned seven thousand dinars in valuable Tyrian coinage. The Gemara asks: But didn鈥檛 you state in response to the question: What do they burn upon the death of kings, that they burn their beds and their utensils? Why, then, did Onkelos burn money? The Gemara answers: Say that Onkelos burned items that were valued at seven thousand dinars in Tyrian coinage.

讜诪讬讚讬 讗讞专讬谞讗 诇讗 讜讛转谞讬讗 注讜拽专讬谉 注诇 讛诪诇讻讬诐 讜讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 讗诪专 专讘 驻驻讗 住讜住 砖专讻讘 注诇讬讜

The Gemara asks: And are other items not destroyed in order to accord honor to the deceased king, apart from his utensils? But isn鈥檛 it taught in a baraita that we detach the hooves of livestock upon the death of kings, and this is not subject to the prohibition of the ways of the Amorites? Rav Pappa says: That baraita is referring to the horse upon which the king rode. Since that animal was designated as the king鈥檚 personal item, it is therefore rendered unusable for anyone else, like his personal utensils.

讜讘讛诪讛 讟讛讜专讛 诇讗 讜讛转谞讬讗 注讬拽讜专 砖讬砖 讘讛 讟专讬驻讛 讗住讜专 讜砖讗讬谉 讘讛 讟专讬驻讛 诪讜转专 讜讗讬讝讛讜 注讬拽讜专 砖讗讬谉 讘讛 讟专讬驻讛

The Gemara asks: And did they not detach the hooves of the king鈥檚 kosher animals, which are not used by the king for riding? But isn鈥檛 it taught in a baraita: If removing the hooves of an animal would entail that it becomes an animal with a wound that will cause it to die within twelve months [tereifa], it is prohibited to do so. And when doing so would not entail rendering it a tereifa, it is permitted. And what is a way of removing hooves that does not entail rendering the animal a tereifa?

讛诪谞砖专 驻专住讜转讬讛 诪谉 讛讗专讻讜讘讛 讜诇诪讟讛 转专讙诪讗 专讘 驻驻讗 讘注讙诇讛 讛诪讜砖讻转 讘拽专讜谉

One who cuts the hooves of the animal, severing the legs from the knee and below, does not render the animal a tereifa. It is evident from the baraita, which discusses the cases in which an animal is rendered a tereifa and is therefore unfit to eat, that it is discussing kosher animals. The Gemara answers: Rav Pappa interpreted the baraita as referring to the calf that pulls the king鈥檚 coach, a kosher animal of which the king made use.

讬讜诐 转讙诇讞转 讝拽谞讜 讗讬讘注讬讗 诇讛讜 讛讬讻讬 拽转谞讬 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛谞讞转 讘诇讜专讬转讜 讗讜 讚诇诪讗 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛注讘专转 讘诇讜专讬转讜 转讗 砖诪注 讚转谞讬讗 转专讜讬讬讛讜 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛谞讞转 讘诇讜专讬转讜 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛注讘专转 讘诇讜专讬转讜

搂 The mishna teaches: The day of shaving his, i.e., the gentile鈥檚, beard and his locks. A dilemma was raised before the Sages: What is the mishna teaching here? Is it referring to the day of shaving his beard and head, when he cuts the hair of his head and as a result his long locks at the back of his head are left as a form of idol worship? Or perhaps the mishna is speaking of the day of shaving his beard and removing his locks, which are removed some time after they were left on the head? The Gemara responds: Come and hear an answer, as both opinions are taught in baraitot: One baraita mentions the day of shaving his beard and head when his long locks at the back of his head are left, whereas a different baraita specifies the day of shaving his beard and removing his locks.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 注讜讚 讗讞专转 讬砖 [诇讛诐] 讘专讜诪讬 讗讞转 诇砖讘注讬诐 砖谞讛 诪讘讬讗讬谉 讗讚诐 砖诇诐 讜诪专讻讬讘讬谉 讗讜转讜 注诇 讗讚诐 讞讬讙专 讜诪诇讘讬砖讬谉 讗讜转讜 讘讙讚讬 讗讚诐 讛专讗砖讜谉 讜诪谞讬讞讬谉 诇讜 讘专讗砖讜 拽专拽讬驻诇讜 砖诇 专讘讬 讬砖诪注讗诇

The Gemara continues to discuss Roman festivals. Rav Yehuda says that Shmuel says: They have another festival in Rome: Once every seventy years they bring a man who is whole and free from any defect and have him ride on a lame man, to symbolize the healthy Esau ruling over Jacob, who walked with a limp after his fight with the angel. And they dress him in the garments of Adam the first man and place on his head the scalp [karkifelo] of Rabbi Yishmael, which the Romans flayed when they executed him.

讜转诇讜 诇讬讛 [讘爪讜讗专讬讛] 诪转拽诇 [诪讗转谉] 讝讜讝讗 讚驻讬讝讗 讜诪讞驻讬谉 讗转 讛砖讜讜拽讬诐 讘讗讬谞讱 讜诪讻专讬讝讬谉 诇驻谞讬讜 住讱 拽讬专讬 驻诇住转专 讗讞讜讛 讚诪专谞讗 讝讬讬驻谞讗 讚讞诪讬 讞诪讬 讜讚诇讗 讞诪讬 诇讗 讞诪讬 诪讗讬 讗讛谞讬 诇专诪讗讛 讘专诪讗讜转讬讛 讜诇讝讬讬驻谞讗 讘讝讬讬驻谞讜转讬讛 讜诪住讬讬诪讬谉 讘讛 讛讻讬 讜讜讬 诇讚讬谉 讻讚 讬拽讜诐 讚讬谉

And they hang gold on his neck weighing two hundred dinars, and cover the markets with onyx, and announce before him: The calculation [sakh] of the master [kiri] Jacob with regard to the time of the redemption is fraudulent [plaster]; the brother of our master, i.e., Esau, a forger. They further announce: One who witnesses this festival witnesses it, and whoever does not witness it will not witness it ever, as it was celebrated only once every seventy years. What purpose does deceit serve for the deceiver, and forgery for the forger? And they conclude in this fashion: Woe unto this one, Esau, when that one, Jacob, will arise, as this will cause Esau鈥檚 downfall.

讗诪专 专讘 讗砖讬 讛讻砖讬诇谉 驻讬讛诐 诇专砖注讬诐 讗讬 讗诪专讜 讝讬讬驻谞讗 讗讞讜讛 讚诪专谞讗 讻讚拽讗诪专讬 讛砖转讗 讚讗诪专讬 讚诪专谞讗 讝讬讬驻谞讗 诪专谞讗 讙讜驻讬讛 讝讬讬驻谞讗 讛讜讗

Rav Ashi says: The mouths of these wicked people have caused their downfall. Had they said: A forger is the brother of our master, their claim would be interpreted as they say and wish to be understood. Now that they say: The brother of our master, a forger; they can be understood as saying: It is our master himself who is the forger.

讜转谞讗 讚讬讚谉 诪讗讬 讟注诪讗 诇讗 拽讞砖讬讘 诇讛 诇讛讗讬 讚讗讬转讗 讘讻诇 砖转讗 讜砖转讗 拽讞砖讬讘 讚诇讬转讗 讘讻诇 砖转讗 讜砖转讗 诇讗 拽讞砖讬讘

The Gemara asks: And what is the reason that the tanna of our mishna does not count this festival in his list of gentile festivals? The Gemara answers: The tanna of the mishna counts those festivals that occur each and every year, and he does not count those festivals that do not occur each and every year.

讛谞讬 讚专讜诪讗讬 讜讚驻专住讗讬 诪讗讬 诪讜讟专讚讬 讜讟讜专讬住拽讬 诪讜讛专谞拽讬 讜诪讜讛专讬谉 讛谞讬 讚驻专住讗讬 讜讚专讜诪讗讬 讚讘讘诇讗讬 诪讗讬 诪讜讛专谞拽讬 讜讗拽谞讬转讬讛 讘讞谞讜谞讬 讜注砖专 讘讗讚专

The Gemara comments: Those festivals enumerated in the mishna are the festivals of the Romans. The Gemara asks: And what are the idolatrous festivals of the Persians? The Gemara answers: Mutredei and Turyaskei, Moharnekei and Moharin. The Gemara asks: Those are the festivals of the Persians and the Romans, and what are the festivals of the Babylonians? The Gemara answers: Moharnekei and Akenitei, Be岣nunei and the tenth of Adar.

讗诪专 专讘 讞谞谉 讘专 专讘 讞住讚讗 讗诪专 专讘 讜讗诪专讬 诇讛 讗诪专 专讘 讞谞谉 讘专 专讘讗 讗诪专 专讘 讞诪砖讛 讘转讬 注讘讜讚讛 讝专讛 拽讘讜注讬谉 讛谉 讗诇讜 讛谉 讘讬转 讘诇 讘讘讘诇 讘讬转 谞讘讜 讘讻讜专住讬 转专注转讗 砖讘诪驻讙 爪专讬驻讗 砖讘讗砖拽诇讜谉 谞砖专讗 砖讘注专讘讬讗 讻讬 讗转讗 专讘 讚讬诪讬 讛讜住讬驻讜 注诇讬讛谉 讬专讬讚 砖讘注讬谉 讘讻讬 谞讚讘讻讛 砖讘注讻讜 讗讬讻讗 讚讗诪专讬 谞转讘专讗 砖讘注讻讜 专讘 讚讬诪讬 诪谞讛专讚注讗 诪转谞讬 讗讬驻讻讗 讬专讬讚 砖讘注讻讜 谞讚讘讻讛 砖讘注讬谉 讘讻讬

Rav 岣nan bar Rav 岣sda says that Rav says, and some say that it was Rav 岣nan bar Rava who says that Rav says: There are five established temples of idol worship, and they are: The temple of Bel in Babylonia; the temple of Nebo in the city of Khursei; the temple of Tirata, which is located in the city of Mapag; Tzerifa, which is located in Ashkelon; and Nashra, which is located in Arabia. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The Sages added to these places the marketplace that is located in Ein Bekhi and Nadbekha, which is located in Akko. There are those who say that Rav Dimi was referring to Natbera that is located in Akko. Rav Dimi from Neharde鈥檃 teaches the opposite, that it is the marketplace that is located in Akko, and Nadbekha that is located in Ein Bekhi.

讗诪专 诇讬讛 专讘 讞谞谉 讘专 专讘 讞住讚讗 诇专讘 讞住讚讗 诪讗讬 拽讘讜注讬谉 讛谉 讗诪专 诇讬讛 讛讻讬 讗诪专 讗讘讜讛 讚讗讬诪讱 拽讘讜注讬谉 讛谉 诇注讜诇诐 转讚讬专讗 讻讜诇讛 砖转讗 驻诇讞讬 诇讛讜

Rav 岣nan bar Rav 岣sda said to Rav 岣sda: What does it mean that these temples of idol worship are established? Rav 岣sda said to him: This is what your mother鈥檚 father, Rav 岣nan bar Rava, said: In contrast to festivals, which last for one or several days, they are always fixed as the site of idol worship, as constantly, all year round, worship takes place there.

讗诪专 砖诪讜讗诇 讘讙讜诇讛 讗讬谞讜 讗住讜专 讗诇讗 讬讜诐 讗讬讚诐 讘诇讘讚 讜讬讜诐 讗讬讚诐 谞诪讬 诪讬 讗住讬专 讜讛讗 专讘 讬讛讜讚讛 砖专讗 诇讬讛 诇专讘 讘专讜谞讗 诇讝讘讜谞讬 讞诪专讗 讜诇专讘 讙讬讚诇 诇讝讘讜谞讬 讞讬讟讬谉 讘讞讙转讗 讚讟讬讬注讬 砖讗谞讬 讞讙转讗 讚讟讬讬注讬 讚诇讗 拽讘讬注讗

Shmuel says: The halakha is that in the Diaspora, engaging in business with gentiles is prohibited only on the day of their festival itself, not during the days preceding and following the festival. Since Jews live among the gentiles, they are unable to refrain from engaging in business with them for such an extended period. The Gemara asks: And is it prohibited even on their festival day itself? But didn鈥檛 Rav Yehuda permit Rav Beruna to sell wine to gentiles, and permitted Rav Giddel to sell wheat, on the festival of the Arab merchants? The Gemara answers: The festival of the Arab merchants is different, as it does not have a fixed time, and therefore the Sages did not include it in the prohibition.

诪转谞讬壮 注讬专 砖讬砖 讘讛 注讘讜讚讛 讝专讛 讞讜爪讛 诇讛 诪讜转专 讛讬讛 讞讜爪讛 诇讛 注讘讜讚讛 讝专讛 转讜讻讛 诇讛 诪讜转专 诪讛讜 诇讬诇讱 诇砖诐 讘讝诪谉 砖讛讚专讱 诪讬讜讞讚转 诇讗讜转讜 诪拽讜诐 讗住讜专 讜讗诐 讛讬讛 讬讻讜诇 诇讛诇讱 讘讛 诇诪拽讜诐 讗讞专 诪讜转专

MISHNA: In the case of a city in which there is active idol worship, it is permitted to engage in business transactions with gentiles who live outside of the city. If the idol worship is outside the city, it is permitted to engage in business within the city. What is the halakha with regard to traveling there, a place where a pagan festival is being celebrated? When the road is designated only for that place, it is prohibited to use the road, as onlookers will assume that the traveler intends to join the festival. But if one were able to travel on it to arrive at another place, it is permitted to use the road to reach the place that is observing the festival.

讙诪壮 讛讬讻讬 讚诪讬 讞讜爪讛 诇讛 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪砖讜诐 专讘讬 讞谞讬谞讗 讻讙讜谉 注讟诇讜讝讗 砖诇 注讝讛 讜讗讬讻讗 讚讗诪专讬 讘注讗 诪讬谞讬讛 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪专讘讬 讞谞讬谞讗 注讟诇讜讝讗 砖诇 注讝讛 诪讛讜 讗诪专 诇讬讛 诇讗 讛诇讻转 诇爪讜专 诪讬诪讬讱 讜专讗讬转 讬砖专讗诇 讜讙讜讬

GEMARA: The Gemara asks: What are the circumstances that determine whether a place is sufficiently far from a city to be considered outside of it? Rabbi Shimon ben Lakish says in the name of Rabbi 岣nina: A place that is far enough away is, for example, the bazaar [atluza] of Gaza, which is located outside the city walls. And some say that Rabbi Shimon ben Lakish asked Rabbi 岣nina about this issue: What is the halakha with regard to the bazaar of Gaza? May one conduct business there on the day of a festival celebrated in Gaza? Rabbi 岣nina said to him: Did you never in your lifetime travel to Tyre and see a Jew and a gentile

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Avodah Zarah 11

The William Davidson Talmud | Powered by Sefaria

Avodah Zarah 11

谞转驻专讚讛 讞讘讬诇讛

The bundle is separated.

讗讜谞拽诇讜住 讘专 拽诇讜谞讬诪讜住 讗讬讙讬讬专 砖讚专 拽讬住专 讙讜谞讚讗 讚专讜诪讗讬 讗讘转专讬讛 诪砖讻讬谞讛讜 讘拽专讗讬 讗讬讙讬讜专 讛讚专 砖讚专 讙讜谞讚讗 讚专讜诪讗讬 [讗讞专讬谞讗] 讗讘转专讬讛 讗诪专 诇讛讜 诇讗 转讬诪专讜 诇讬讛 讜诇讗 诪讬讚讬

搂 The Gemara mentions other Romans who converted to Judaism. It relates: Onkelos bar Kelonimos converted to Judaism. The Roman emperor sent a troop [gunda] of Roman soldiers after him to seize Onkelos and bring him to the emperor. Onkelos drew them toward him with verses that he cited and learned with them, and they converted. The emperor then sent another troop of Roman soldiers after him, and said to them: Do not say anything to him, so that he cannot convince you with his arguments. The troops followed this instruction, and took Onkelos with them.

讻讬 讛讜讜 砖拽诇讜 讜讗讝诇讜 讗诪专 诇讛讜 讗讬诪讗 诇讻讜 诪讬诇转讗 讘注诇诪讗 谞讬驻讬讜专讗 谞拽讟 谞讜专讗 拽诪讬 讗驻讬驻讬讜专讗 讗驻讬驻讬讜专讗 诇讚讜讻住讗 讚讜讻住讗 诇讛讙诪讜谞讗 讛讙诪讜谞讗 诇拽讜诪讗 拽讜诪讗 诪讬 谞拽讟 谞讜专讗 诪拽诪讬 讗讬谞砖讬 讗诪专讬 诇讬讛 诇讗 讗诪专 诇讛讜 讛拽讚讜砖 讘专讜讱 讛讜讗 谞拽讟 谞讜专讗 拽诪讬 讬砖专讗诇 讚讻转讬讘 讜讛壮 讛诇讱 诇驻谞讬讛诐 讬讜诪诐 讜讙讜壮 讗讬讙讬讜专 讻讜诇讛讜

When they were walking, Onkelos said to the troop of soldiers: I will say a mere statement to you: A minor official [nifyora] holds a torch before a high official [apifyora], the high official holds a torch for a duke [dukasa], a duke for the governor, and the governor for the ruler [koma]. Does the ruler hold a torch before the common people? The soldiers said to Onkelos: No. Onkelos said to them: Yet the Holy One, Blessed be He, holds a torch before the Jewish people, as it is written: 鈥淎nd the Lord went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light鈥 (Exodus 13:21). They all converted.

讛讚专 砖讚专 讙讜谞讚讗 讗讞专讬谞讗 讗讘转专讬讛 讗诪专 诇讛讜 诇讗 转砖转注讜 诪讬讚讬 讘讛讚讬讛 讻讬 谞拽讟讬 诇讬讛 讜讗讝诇讬 讞讝讗 诪讝讜讝转讗 讚诪谞讞讗 讗驻转讞讗 讗讜转讬讘 讬讚讬讛 注诇讛 讜讗诪专 诇讛讜 诪讗讬 讛讗讬 讗诪专讜 诇讬讛 讗讬诪讗 诇谉 讗转

The emperor then sent another troop of soldiers after him, to bring Onkelos, and said to them: Do not converse with him at all. The troops followed this instruction, and took Onkelos with them. While they grabbed him and were walking, Onkelos saw a mezuza that was placed on the doorway. He placed his hand upon it and said to the soldiers: What is this? They said to him: You tell us.

讗诪专 诇讛讜 诪谞讛讙讜 砖诇 注讜诇诐 诪诇讱 讘砖专 讜讚诐 讬讜砖讘 诪讘驻谞讬诐 讜注讘讚讬讜 诪砖诪专讬诐 讗讜转讜 诪讘讞讜抓 讜讗讬诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注讘讚讬讜 诪讘驻谞讬诐 讜讛讜讗 诪砖诪专谉 诪讘讞讜抓 砖谞讗诪专 讛壮 讬砖诪专 爪讗转讱 讜讘讜讗讱 诪注转讛 讜注讚 注讜诇诐 讗讬讙讬讜专 转讜 诇讗 砖讚专 讘转专讬讛

Onkelos said to them: The standard practice throughout the world is that a king of flesh and blood sits inside his palace, and his servants stand guard, protecting him outside; but with regard to the Holy One, Blessed be He, His servants, the Jewish people, sit inside their homes and He guards over them outside. As it is stated: 鈥淭he Lord shall guard your going out and your coming in, from now and forever鈥 (Psalms 121:8). Upon hearing this, those soldiers also converted to Judaism. After that, the emperor sent no more soldiers after him.

讜讬讗诪专 讛壮 诇讛 砖谞讬 讙讜讬诐 讘讘讟谞讱 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗诇 转拽专讬 讙讜讬诐 讗诇讗 讙讬讬诐 讝讛 讗谞讟讜谞讬谞讜住 讜专讘讬 砖诇讗 驻住拽讜 诪注诇 砖讜诇讞谞诐 诇讗 讞讝专转 讜诇讗 拽讬砖讜转 讜诇讗 爪谞讜谉 诇讗 讘讬诪讜转 讛讞诪讛 讜诇讗 讘讬诪讜转 讛讙砖诪讬诐 讚讗诪专 诪专 爪谞讜谉 诪讞转讱 讗讜讻诇 讞讝专转 诪讛驻讱 诪讗讻诇 拽讬砖讜转 诪专讞讬讘 诪注讬讬诐

搂 The Gemara returns to its discussion of Antoninus: When the matriarch Rebecca was pregnant with Jacob and Esau, 鈥渢he Lord said to her: Two nations [goyim] are in your womb鈥 (Genesis 25:23). Rav Yehuda says that Rav says: Do not read it as goyim, meaning nations; rather read it as geyim, meaning proud ones. This verse was fulfilled in two prominent individuals who descended from Rebecca, Antoninus and Rabbi Yehuda HaNasi, whose tables, due to their wealth, never lacked for lettuce, nor cucumbers, nor radish, neither in the summer nor in the rainy season, despite the fact that these foods do not grow year round. The reason they ensured that these items were always present at their tables is that the Master said: A radish breaks up food, lettuce stirs up food, and cucumbers expand the intestines.

讜讛讗 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇诪讛 谞拽专讗 砖诪谉 拽讬砖讜讗讬谉 诪驻谞讬 砖拽砖讬谉 诇讙讜驻讜 砖诇 讗讚诐 讻讞专讘讜转 诇讗 拽砖讬讗 讛讗 讘专讘专讘讬 讛讗 讘讝讜讟专讬

The Gemara asks: But isn鈥檛 it taught in the school of Rabbi Yishmael: Why are they called cucumbers [kishuin]? It is because they are as harmful [kashim] to a person鈥檚 body as swords. The Gemara answers: This is not difficult. This statement, that they are harmful to the body, is referring to large cucumbers, whereas that statement, explaining why they were always present on the tables of Rabbi Yehuda HaNasi and Antoninus, is referring to small ones.

讬讜诐 讛诇讬讚讛 讜讬讜诐 讛诪讬转讛 诪讻诇诇 讚专讘讬 诪讗讬专 住讘专 诇讗 砖谞讗 诪讬转讛 砖讬砖 讘讛 砖专讬驻讛 讜诇讗 砖谞讗 诪讬转讛 砖讗讬谉 讘讛 砖专讬驻讛 驻诇讞讬 讘讛 诇注讘讜讚讛 讝专讛 讗诇诪讗 砖专讬驻讛 诇讗讜 讞讜拽讛 讛讬讗 诪讻诇诇 讚专讘谞谉 住讘专讬 砖专讬驻讛 讞讜拽讛 讛讬讗

搂 The mishna teaches that according to Rabbi Meir the birthday of the king and the day of the death of the king are considered gentile festivals, whereas the Rabbis hold that only a death that includes public burning is considered a festival that includes idol worship. The Gemara comments: By inference, this means that Rabbi Meir holds that there is no difference whether it is a death that includes public burning, and there is no difference whether it is a death that does not include public burning; in either case, they engage in idol worship on that occasion. Evidently, Rabbi Meir holds that the burning performed at the death of the king is not an idolatrous custom, as it is not the cause of the prohibition. The Gemara continues: From here, one can conclude by inference that the Rabbis hold that the burning upon the death of the king is an idolatrous custom.

讜讛讗 转谞讬讗 砖讜专驻讬谉 注诇 讛诪诇讻讬诐 讜诇讗 诪讚专讻讬 讛讗诪讜专讬 讜讗讬 讞讜拽讛 讛讬讗 讗谞谉 讛讬讻讬 砖专驻讬谞谉 讜讛讻转讬讘 讜讘讞拽转讬讛诐 诇讗 转诇讻讜

The Gemara raises a difficulty: But isn鈥檛 it taught in a baraita: We burn items upon the death of kings as an expression of grief, and this is not of the ways of the Amorites, but rather a Jewish custom? And if this is an idolatrous custom, how could we perform this public burning? But isn鈥檛 it written: 鈥淎nd you shall not walk in their statutes鈥 (Leviticus 18:3)?

讗诇讗 讚讻讜诇讬 注诇诪讗 砖专讬驻讛 诇讗讜 讞讜拽讛 讛讬讗 讗诇讗 讞砖讬讘讜转讗 讛讬讗 讜讛讻讗 讘讛讗 拽诪讬驻诇讙讬 专讘讬 诪讗讬专 住讘专 诇讗 砖谞讗 诪讬转讛 砖讬砖 讘讛 砖专讬驻讛 讜诇讗 砖谞讗 诪讬转讛 砖讗讬谉 讘讛 砖专讬驻讛 驻诇讞讬 讘讛 诇注讘讜讚讛 讝专讛 讜专讘谞谉 住讘专讬 诪讬转讛 砖讬砖 讘讛 砖专讬驻讛 讞砖讬讘讗 诇讛讜 讜驻诇讞讬 讘讛 讜砖讗讬谉 讘讛 砖专讬驻讛 诇讗 讞砖讬讘讗 讜诇讗 驻诇讞讬 讘讛

Rather, everyone agrees that the public burning itself is not an idolatrous custom. Rather, it is performed due to the great importance of the king who passed away. And here, in the mishna, they disagree about this: Rabbi Meir holds that there is no difference whether it is a death that includes public burning and there is no difference whether it is a death that does not include public burning; in either case, in practice they engage in idol worship on that occasion. And the Rabbis hold that a death that includes public burning is important to the gentiles, and therefore they engage in idol worship on that occasion, but a death that does not include public burning is not important to them, and they do not engage in idol worship on that occasion.

讙讜驻讗 砖讜专驻讬谉 注诇 讛诪诇讻讬诐 讜讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 砖谞讗诪专 讘砖诇讜诐 转诪讜转 讜讘诪砖专驻讜转 讗讘讜转讬讱 讛诪诇讻讬诐 讜讙讜壮 讜讻砖诐 砖砖讜专驻讬谉 注诇 讛诪诇讻讬诐 讻讱 砖讜专驻讬谉 注诇 讛谞砖讬讗讬诐

Having mentioned this baraita, the Gemara returns to discuss the matter itself. The baraita teaches: One burns items due to the death of kings as an expression of grief, and this is not subject to the prohibition of imitating the ways of the Amorites, since it is a Jewish custom. As it is stated that Jeremiah prophesied to Zedekiah king of Judah: 鈥淵ou shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you鈥 (Jeremiah 34:5). And just as one burns items upon the death of the kings, so too one burns items upon the death of the heads of the Sanhedrin.

讜诪讛 讛诐 砖讜专驻讬谉 注诇 讛诪诇讻讬诐 诪讬讟转谉 讜讻诇讬 转砖诪讬砖谉 讜诪注砖讛 砖诪转 专讘谉 讙诪诇讬讗诇 讛讝拽谉 讜砖专祝 注诇讬讜 讗讜谞拽诇讜住 讛讙专 砖讘注讬诐 诪谞讛 爪讜专讬 讜讛讗诪专转 诪讛 讛谉 砖讜专驻讬谉 注诇讬讛诐 诪讬讟转谉 讜讻诇讬 转砖诪讬砖谉 讗讬诪讗 讘砖讘注讬诐 诪谞讛 爪讜专讬

And what items do they burn upon the death of kings? They burn the kings鈥 beds and their utensils, so that no one else can make use of them. And there was an incident in which Rabban Gamliel the Elder died, and upon his death Onkelos the convert burned seven thousand dinars in valuable Tyrian coinage. The Gemara asks: But didn鈥檛 you state in response to the question: What do they burn upon the death of kings, that they burn their beds and their utensils? Why, then, did Onkelos burn money? The Gemara answers: Say that Onkelos burned items that were valued at seven thousand dinars in Tyrian coinage.

讜诪讬讚讬 讗讞专讬谞讗 诇讗 讜讛转谞讬讗 注讜拽专讬谉 注诇 讛诪诇讻讬诐 讜讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 讗诪专 专讘 驻驻讗 住讜住 砖专讻讘 注诇讬讜

The Gemara asks: And are other items not destroyed in order to accord honor to the deceased king, apart from his utensils? But isn鈥檛 it taught in a baraita that we detach the hooves of livestock upon the death of kings, and this is not subject to the prohibition of the ways of the Amorites? Rav Pappa says: That baraita is referring to the horse upon which the king rode. Since that animal was designated as the king鈥檚 personal item, it is therefore rendered unusable for anyone else, like his personal utensils.

讜讘讛诪讛 讟讛讜专讛 诇讗 讜讛转谞讬讗 注讬拽讜专 砖讬砖 讘讛 讟专讬驻讛 讗住讜专 讜砖讗讬谉 讘讛 讟专讬驻讛 诪讜转专 讜讗讬讝讛讜 注讬拽讜专 砖讗讬谉 讘讛 讟专讬驻讛

The Gemara asks: And did they not detach the hooves of the king鈥檚 kosher animals, which are not used by the king for riding? But isn鈥檛 it taught in a baraita: If removing the hooves of an animal would entail that it becomes an animal with a wound that will cause it to die within twelve months [tereifa], it is prohibited to do so. And when doing so would not entail rendering it a tereifa, it is permitted. And what is a way of removing hooves that does not entail rendering the animal a tereifa?

讛诪谞砖专 驻专住讜转讬讛 诪谉 讛讗专讻讜讘讛 讜诇诪讟讛 转专讙诪讗 专讘 驻驻讗 讘注讙诇讛 讛诪讜砖讻转 讘拽专讜谉

One who cuts the hooves of the animal, severing the legs from the knee and below, does not render the animal a tereifa. It is evident from the baraita, which discusses the cases in which an animal is rendered a tereifa and is therefore unfit to eat, that it is discussing kosher animals. The Gemara answers: Rav Pappa interpreted the baraita as referring to the calf that pulls the king鈥檚 coach, a kosher animal of which the king made use.

讬讜诐 转讙诇讞转 讝拽谞讜 讗讬讘注讬讗 诇讛讜 讛讬讻讬 拽转谞讬 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛谞讞转 讘诇讜专讬转讜 讗讜 讚诇诪讗 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛注讘专转 讘诇讜专讬转讜 转讗 砖诪注 讚转谞讬讗 转专讜讬讬讛讜 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛谞讞转 讘诇讜专讬转讜 讬讜诐 转讙诇讞转 讝拽谞讜 讜讛注讘专转 讘诇讜专讬转讜

搂 The mishna teaches: The day of shaving his, i.e., the gentile鈥檚, beard and his locks. A dilemma was raised before the Sages: What is the mishna teaching here? Is it referring to the day of shaving his beard and head, when he cuts the hair of his head and as a result his long locks at the back of his head are left as a form of idol worship? Or perhaps the mishna is speaking of the day of shaving his beard and removing his locks, which are removed some time after they were left on the head? The Gemara responds: Come and hear an answer, as both opinions are taught in baraitot: One baraita mentions the day of shaving his beard and head when his long locks at the back of his head are left, whereas a different baraita specifies the day of shaving his beard and removing his locks.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 注讜讚 讗讞专转 讬砖 [诇讛诐] 讘专讜诪讬 讗讞转 诇砖讘注讬诐 砖谞讛 诪讘讬讗讬谉 讗讚诐 砖诇诐 讜诪专讻讬讘讬谉 讗讜转讜 注诇 讗讚诐 讞讬讙专 讜诪诇讘讬砖讬谉 讗讜转讜 讘讙讚讬 讗讚诐 讛专讗砖讜谉 讜诪谞讬讞讬谉 诇讜 讘专讗砖讜 拽专拽讬驻诇讜 砖诇 专讘讬 讬砖诪注讗诇

The Gemara continues to discuss Roman festivals. Rav Yehuda says that Shmuel says: They have another festival in Rome: Once every seventy years they bring a man who is whole and free from any defect and have him ride on a lame man, to symbolize the healthy Esau ruling over Jacob, who walked with a limp after his fight with the angel. And they dress him in the garments of Adam the first man and place on his head the scalp [karkifelo] of Rabbi Yishmael, which the Romans flayed when they executed him.

讜转诇讜 诇讬讛 [讘爪讜讗专讬讛] 诪转拽诇 [诪讗转谉] 讝讜讝讗 讚驻讬讝讗 讜诪讞驻讬谉 讗转 讛砖讜讜拽讬诐 讘讗讬谞讱 讜诪讻专讬讝讬谉 诇驻谞讬讜 住讱 拽讬专讬 驻诇住转专 讗讞讜讛 讚诪专谞讗 讝讬讬驻谞讗 讚讞诪讬 讞诪讬 讜讚诇讗 讞诪讬 诇讗 讞诪讬 诪讗讬 讗讛谞讬 诇专诪讗讛 讘专诪讗讜转讬讛 讜诇讝讬讬驻谞讗 讘讝讬讬驻谞讜转讬讛 讜诪住讬讬诪讬谉 讘讛 讛讻讬 讜讜讬 诇讚讬谉 讻讚 讬拽讜诐 讚讬谉

And they hang gold on his neck weighing two hundred dinars, and cover the markets with onyx, and announce before him: The calculation [sakh] of the master [kiri] Jacob with regard to the time of the redemption is fraudulent [plaster]; the brother of our master, i.e., Esau, a forger. They further announce: One who witnesses this festival witnesses it, and whoever does not witness it will not witness it ever, as it was celebrated only once every seventy years. What purpose does deceit serve for the deceiver, and forgery for the forger? And they conclude in this fashion: Woe unto this one, Esau, when that one, Jacob, will arise, as this will cause Esau鈥檚 downfall.

讗诪专 专讘 讗砖讬 讛讻砖讬诇谉 驻讬讛诐 诇专砖注讬诐 讗讬 讗诪专讜 讝讬讬驻谞讗 讗讞讜讛 讚诪专谞讗 讻讚拽讗诪专讬 讛砖转讗 讚讗诪专讬 讚诪专谞讗 讝讬讬驻谞讗 诪专谞讗 讙讜驻讬讛 讝讬讬驻谞讗 讛讜讗

Rav Ashi says: The mouths of these wicked people have caused their downfall. Had they said: A forger is the brother of our master, their claim would be interpreted as they say and wish to be understood. Now that they say: The brother of our master, a forger; they can be understood as saying: It is our master himself who is the forger.

讜转谞讗 讚讬讚谉 诪讗讬 讟注诪讗 诇讗 拽讞砖讬讘 诇讛 诇讛讗讬 讚讗讬转讗 讘讻诇 砖转讗 讜砖转讗 拽讞砖讬讘 讚诇讬转讗 讘讻诇 砖转讗 讜砖转讗 诇讗 拽讞砖讬讘

The Gemara asks: And what is the reason that the tanna of our mishna does not count this festival in his list of gentile festivals? The Gemara answers: The tanna of the mishna counts those festivals that occur each and every year, and he does not count those festivals that do not occur each and every year.

讛谞讬 讚专讜诪讗讬 讜讚驻专住讗讬 诪讗讬 诪讜讟专讚讬 讜讟讜专讬住拽讬 诪讜讛专谞拽讬 讜诪讜讛专讬谉 讛谞讬 讚驻专住讗讬 讜讚专讜诪讗讬 讚讘讘诇讗讬 诪讗讬 诪讜讛专谞拽讬 讜讗拽谞讬转讬讛 讘讞谞讜谞讬 讜注砖专 讘讗讚专

The Gemara comments: Those festivals enumerated in the mishna are the festivals of the Romans. The Gemara asks: And what are the idolatrous festivals of the Persians? The Gemara answers: Mutredei and Turyaskei, Moharnekei and Moharin. The Gemara asks: Those are the festivals of the Persians and the Romans, and what are the festivals of the Babylonians? The Gemara answers: Moharnekei and Akenitei, Be岣nunei and the tenth of Adar.

讗诪专 专讘 讞谞谉 讘专 专讘 讞住讚讗 讗诪专 专讘 讜讗诪专讬 诇讛 讗诪专 专讘 讞谞谉 讘专 专讘讗 讗诪专 专讘 讞诪砖讛 讘转讬 注讘讜讚讛 讝专讛 拽讘讜注讬谉 讛谉 讗诇讜 讛谉 讘讬转 讘诇 讘讘讘诇 讘讬转 谞讘讜 讘讻讜专住讬 转专注转讗 砖讘诪驻讙 爪专讬驻讗 砖讘讗砖拽诇讜谉 谞砖专讗 砖讘注专讘讬讗 讻讬 讗转讗 专讘 讚讬诪讬 讛讜住讬驻讜 注诇讬讛谉 讬专讬讚 砖讘注讬谉 讘讻讬 谞讚讘讻讛 砖讘注讻讜 讗讬讻讗 讚讗诪专讬 谞转讘专讗 砖讘注讻讜 专讘 讚讬诪讬 诪谞讛专讚注讗 诪转谞讬 讗讬驻讻讗 讬专讬讚 砖讘注讻讜 谞讚讘讻讛 砖讘注讬谉 讘讻讬

Rav 岣nan bar Rav 岣sda says that Rav says, and some say that it was Rav 岣nan bar Rava who says that Rav says: There are five established temples of idol worship, and they are: The temple of Bel in Babylonia; the temple of Nebo in the city of Khursei; the temple of Tirata, which is located in the city of Mapag; Tzerifa, which is located in Ashkelon; and Nashra, which is located in Arabia. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The Sages added to these places the marketplace that is located in Ein Bekhi and Nadbekha, which is located in Akko. There are those who say that Rav Dimi was referring to Natbera that is located in Akko. Rav Dimi from Neharde鈥檃 teaches the opposite, that it is the marketplace that is located in Akko, and Nadbekha that is located in Ein Bekhi.

讗诪专 诇讬讛 专讘 讞谞谉 讘专 专讘 讞住讚讗 诇专讘 讞住讚讗 诪讗讬 拽讘讜注讬谉 讛谉 讗诪专 诇讬讛 讛讻讬 讗诪专 讗讘讜讛 讚讗讬诪讱 拽讘讜注讬谉 讛谉 诇注讜诇诐 转讚讬专讗 讻讜诇讛 砖转讗 驻诇讞讬 诇讛讜

Rav 岣nan bar Rav 岣sda said to Rav 岣sda: What does it mean that these temples of idol worship are established? Rav 岣sda said to him: This is what your mother鈥檚 father, Rav 岣nan bar Rava, said: In contrast to festivals, which last for one or several days, they are always fixed as the site of idol worship, as constantly, all year round, worship takes place there.

讗诪专 砖诪讜讗诇 讘讙讜诇讛 讗讬谞讜 讗住讜专 讗诇讗 讬讜诐 讗讬讚诐 讘诇讘讚 讜讬讜诐 讗讬讚诐 谞诪讬 诪讬 讗住讬专 讜讛讗 专讘 讬讛讜讚讛 砖专讗 诇讬讛 诇专讘 讘专讜谞讗 诇讝讘讜谞讬 讞诪专讗 讜诇专讘 讙讬讚诇 诇讝讘讜谞讬 讞讬讟讬谉 讘讞讙转讗 讚讟讬讬注讬 砖讗谞讬 讞讙转讗 讚讟讬讬注讬 讚诇讗 拽讘讬注讗

Shmuel says: The halakha is that in the Diaspora, engaging in business with gentiles is prohibited only on the day of their festival itself, not during the days preceding and following the festival. Since Jews live among the gentiles, they are unable to refrain from engaging in business with them for such an extended period. The Gemara asks: And is it prohibited even on their festival day itself? But didn鈥檛 Rav Yehuda permit Rav Beruna to sell wine to gentiles, and permitted Rav Giddel to sell wheat, on the festival of the Arab merchants? The Gemara answers: The festival of the Arab merchants is different, as it does not have a fixed time, and therefore the Sages did not include it in the prohibition.

诪转谞讬壮 注讬专 砖讬砖 讘讛 注讘讜讚讛 讝专讛 讞讜爪讛 诇讛 诪讜转专 讛讬讛 讞讜爪讛 诇讛 注讘讜讚讛 讝专讛 转讜讻讛 诇讛 诪讜转专 诪讛讜 诇讬诇讱 诇砖诐 讘讝诪谉 砖讛讚专讱 诪讬讜讞讚转 诇讗讜转讜 诪拽讜诐 讗住讜专 讜讗诐 讛讬讛 讬讻讜诇 诇讛诇讱 讘讛 诇诪拽讜诐 讗讞专 诪讜转专

MISHNA: In the case of a city in which there is active idol worship, it is permitted to engage in business transactions with gentiles who live outside of the city. If the idol worship is outside the city, it is permitted to engage in business within the city. What is the halakha with regard to traveling there, a place where a pagan festival is being celebrated? When the road is designated only for that place, it is prohibited to use the road, as onlookers will assume that the traveler intends to join the festival. But if one were able to travel on it to arrive at another place, it is permitted to use the road to reach the place that is observing the festival.

讙诪壮 讛讬讻讬 讚诪讬 讞讜爪讛 诇讛 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪砖讜诐 专讘讬 讞谞讬谞讗 讻讙讜谉 注讟诇讜讝讗 砖诇 注讝讛 讜讗讬讻讗 讚讗诪专讬 讘注讗 诪讬谞讬讛 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪专讘讬 讞谞讬谞讗 注讟诇讜讝讗 砖诇 注讝讛 诪讛讜 讗诪专 诇讬讛 诇讗 讛诇讻转 诇爪讜专 诪讬诪讬讱 讜专讗讬转 讬砖专讗诇 讜讙讜讬

GEMARA: The Gemara asks: What are the circumstances that determine whether a place is sufficiently far from a city to be considered outside of it? Rabbi Shimon ben Lakish says in the name of Rabbi 岣nina: A place that is far enough away is, for example, the bazaar [atluza] of Gaza, which is located outside the city walls. And some say that Rabbi Shimon ben Lakish asked Rabbi 岣nina about this issue: What is the halakha with regard to the bazaar of Gaza? May one conduct business there on the day of a festival celebrated in Gaza? Rabbi 岣nina said to him: Did you never in your lifetime travel to Tyre and see a Jew and a gentile

Scroll To Top