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Masechet Avodah Zarah
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Masechet Avodah Zarah
Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA, in honor of the Hadran staff who make learning possible.
Avodah Zarah 45
מַתְנִי׳ הַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת — הֵן מוּתָּרִין, וּמָה שֶׁעֲלֵיהֶן אֲסוּרִין, שֶׁנֶּאֱמַר: ״לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם״.
MISHNA: With regard to the halakha in the case of the gentiles who worship the mountains and the hills, the mountains and hills are permitted, but what is upon them is forbidden. It is not prohibited to derive benefit from the mountains and hills themselves, and they can be used for planting, harvesting, and the like. But if gentiles coated them with gold or silver, it is prohibited to derive benefit from the coating, as it is stated: “The graven images of their gods shall you burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared by it; for it is an abomination to the Lord your God” (Deuteronomy 7:25).
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״אֱלֹהֵיהֶם עַל הֶהָרִים״ — וְלֹא הֶהָרִים אֱלֹהֵיהֶם, ״אֱלֹהֵיהֶם עַל הַגְּבָעוֹת״ — וְלֹא הַגְּבָעוֹת אֱלֹהֵיהֶם.
Rabbi Yosei HaGelili says with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): The mitzva to destroy objects of idol worship applies to “their gods, upon the high mountains,” but not to the mountains themselves that are their gods. Similarly it applies to “their gods…upon the hills,” but not to the hills themselves that are their gods.
וּמִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה? מִפְּנֵי שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם, וְכֹל שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם — אָסוּר.
The mishna asks: And for what reason, then, is an ashera forbidden? Doesn’t the verse also state: “And under every leafy tree,” which indicates that the mitzva to destroy objects of idol worship does not apply to the trees themselves? The mishna answers: It is because it is the product of human involvement and did not grow by itself, and the halakha is that anything that is the product of human involvement is forbidden.
אָמַר רַבִּי עֲקִיבָא: אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ, כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֵּשׁ שָׁם עֲבוֹדָה זָרָה.
Rabbi Akiva says: I will explain and decide the matter before you. The verse does not indicate limitations to the halakhic definition of idols; rather, it is simply giving indicators of prevalent idolatrous practice: Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there.
גְּמָ׳ וְרַבִּי יוֹסֵי הַגְּלִילִי הַיְינוּ תַּנָּא קַמָּא! אָמַר רָמֵי בַּר חָמָא אָמַר רֵישׁ לָקִישׁ: צִפּוּי הַר כְּהַר אִיכָּא בֵּינַיְיהוּ, תַּנָּא קַמָּא סָבַר: צִפּוּי הַר אֵינוֹ כְּהַר וּמִיתְּסַר, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר: צִפּוּי הַר הֲרֵי הוּא כְּהַר.
GEMARA: The Gemara asks: But isn’t the opinion of Rabbi Yosei HaGelili the same as that of the first tanna? Both of them indicate that what is on the mountain is forbidden, while the mountain itself is permitted. Rami bar Ḥama says that Reish Lakish says: The difference between them is the issue of whether the status of the coating of a mountain is like the status of the mountain itself. The first tanna holds that the status of the coating of a mountain is not like the mountain itself, and is therefore forbidden, and Rabbi Yosei HaGelili holds that the status of the coating of a mountain is like the mountain itself.
רַב שֵׁשֶׁת אָמַר: דְּכוּלֵּי עָלְמָא צִפּוּי הַר אֵינוֹ כְּהַר.
Rejecting this explanation, Rav Sheshet says: Everyone agrees that the status of the coating of a mountain is not like the mountain itself and is forbidden.
וְהָכָא בָּאִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ קָמִיפַּלְגִי, תַּנָּא קַמָּא סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — מוּתָּר, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר.
And here, they disagree with regard to the status of a tree that one planted and only subsequently worshipped. The first tanna holds that a tree that one planted and subsequently worshipped is permitted, and Rabbi Yosei HaGelili holds that a tree that one planted and subsequently worshipped is forbidden.
מִמַּאי? מִדְּקָתָנֵי סֵיפָא: מִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה? מִפְּנֵי שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם, וְכֹל שֶׁיֵּשׁ בּוֹ תְּפִיסַת יְדֵי אָדָם אָסוּר. ״וְכֹל שֶׁיֵּשׁ בּוֹ תְּפִיסַת אָדָם״ לְאֵתוֹיֵי מַאי? לָאו לְאֵתוֹיֵי אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ?
The Gemara asks: From where does Rav Sheshet infer that Rabbi Yosei HaGelili holds that such a tree is forbidden? It is from the fact that the mishna teaches in the last clause: For what reason is an ashera forbidden? It is because it is the product of human involvement and did not grow by itself, and the halakha is that anything that is the product of human involvement is forbidden. What is added by the generalization: And anything that is the product of human involvement is forbidden? Is it not added to include the case of a tree that one planted and subsequently worshipped?
וְאַף רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר, דְּתַנְיָא: רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, מִתּוֹךְ שֶׁנֶּאֱמַר: ״אֱלֹהֵיהֶם עַל הֶהָרִים״ — וְלֹא הֶהָרִים אֱלֹהֵיהֶם, ״אֱלֹהֵיהֶם עַל הַגְּבָעוֹת״ — וְלֹא גְּבָעוֹת אֱלֹהֵיהֶם, שׁוֹמֵעַ אֲנִי ״תַּחַת כׇּל עֵץ רַעֲנָן אֱלֹהֵיהֶם״ — וְלֹא רַעֲנָן אֱלֹהֵיהֶם?
The Gemara notes: And Rabbi Yosei, son of Rabbi Yehuda, also holds that a tree that one planted and subsequently worshipped is forbidden. As it is taught in a baraita with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): Rabbi Yosei, son of Rabbi Yehuda, says: From that which is stated in the verse: “You shall destroy…their gods, upon the high mountains,” from which the Sages derived: But not the mountains themselves that are their gods, and: “You shall destroy…their gods…upon the hills,” but not the hills themselves if they are their gods, I would derive from the next clause in the verse: “Their gods…under every leafy tree,” that the mitzva to destroy an object of idol worship does not apply to the leafy trees themselves that are their gods.
תַּלְמוּד לוֹמַר: ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״.
Therefore, the next verse states: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire” (Deuteronomy 12:3). Even a tree that was worshipped only after it was planted is forbidden.
אֶלָּא ״תַּחַת כׇּל עֵץ רַעֲנָן״ לְמָה לִי? הָהוּא לְכִדְרַבִּי עֲקִיבָא הוּא דַּאֲתָא, דְּאָמַר רַבִּי עֲקִיבָא: אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ, כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֵּשׁ שָׁם עֲבוֹדָה זָרָה.
Rather, if the trees themselves are forbidden, why do I need the phrase “under every leafy tree”? That phrase comes to teach a halakha in accordance with the opinion of Rabbi Akiva; as Rabbi Akiva says: I will explain and decide the matter before you. Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there. From the fact that Rabbi Yosei, son of Rabbi Yehuda, does not derive from the phrase “under every leafy tree” that a tree that was planted and only subsequently worshipped is still permitted, it is apparent that he holds that such a tree is forbidden. This is consistent with the opinion that Rav Sheshet ascribes to Rabbi Yosei HaGelili.
וְרַבָּנַן, הַאי ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״ מַאי עָבְדִי לֵיהּ? מִיבְּעֵי לֵיהּ לְאִילָן שֶׁנְּטָעוֹ מִתְּחִילָּה לְכָךְ.
The Gemara asks: And as for the Rabbis, who maintain that a tree that was planted and subsequently worshipped is permitted, what do they do with this verse: “And burn their asherim with fire”? The Gemara answers: This verse is necessary with regard to the halakha of a tree that was initially planted for that idolatrous practice, which must be destroyed and from which deriving benefit is prohibited.
וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי? הָכִי נָמֵי. אֶלָּא אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וַּאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״, אֵיזֶהוּ עֵץ שֶׁגִּידּוּעוֹ אָסוּר וְעִיקָּרוֹ מוּתָּר? הֱוֵי אוֹמֵר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ.
The Gemara asks: But doesn’t Rabbi Yosei, son of Rabbi Yehuda, also require this phrase to teach this? The Gemara answers. Indeed, he does. Rather, from where does he derive that a tree that one planted and subsequently worshipped is forbidden? He derives it from the following verse: “But so shall you deal with them: You shall break down their altars, and dash in pieces their pillars, and hew down their asherim, and burn their graven images with fire” (Deuteronomy 7:5). Now, which is the tree whose trunk is forbidden but its root is permitted, as the verse instructs one to hew it down? You must say that it is referring to a tree that one planted and subsequently worshipped.
וְהָא ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״ קָא נָסֵיב לַהּ תַּלְמוּדָא!
The Gemara asks how that verse can be the source of the ruling of Rabbi Yosei, son of Rabbi Yehuda, for deeming forbidden a tree that was planted and only subsequently worshipped. But doesn’t the baraita state that he adduces the derivation prohibiting worshipped ashera trees from the verse: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire”?
אִילּוּ לֹא נֶאֱמַר קָאָמַר: אִילּוּ לֹא נֶאֱמַר ״תִּשְׂרְפוּן בָּאֵשׁ״, הָיִיתִי אוֹמֵר ״אֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ בְּאִילָן שֶׁנְּטָעוֹ מִתְּחִילָּה לְכָךְ, הַשְׁתָּא דִּכְתִיב ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״, אִיַּיתַּר לֵיהּ ״וַאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ לְאִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ.
The Gemara answers: By deriving this halakha from the verse: “And burn their asherim with fire,” Rabbi Yosei, son of Rabbi Yehuda, is speaking utilizing the style of: If it were not stated. The Gemara explains: If the verse: “Burn their asherim with fire,” were not stated, I would have said that the verse: “And hew down their asherim,” is referring to a tree that was initially planted for idol worship. Now that it is written: “And burn their asherim with fire,” the verse: “And hew down their asherim,” is rendered superfluous and is consequently interpreted as referring to a tree that one planted and subsequently worshipped. Therefore, it is ultimately this latter verse that serves as the source for the implied ruling of Rabbi Yosei, son of Rabbi Yehuda, that it is prohibited to derive benefit from such a tree.
וְרַבָּנַן, הַאי ״וַאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ מַאי עָבְדִי לֵיהּ? לְכִדְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: גִּידּוּעֵי עֲבוֹדָה זָרָה קוֹדְמִין לְכִיבּוּשׁ אֶרֶץ יִשְׂרָאֵל, כִּיבּוּשׁ אֶרֶץ יִשְׂרָאֵל קוֹדֵם לְבִיעוּר עֲבוֹדָה זָרָה.
The Gemara asks: And as for the Rabbis, what do they do with this verse: “And hew down their asherim”? The Gemara answers: This verse is written in order to teach a halakha in accordance with the statement of Rabbi Yehoshua ben Levi; as Rabbi Yehoshua ben Levi says: The felling of trees dedicated to idol worship precedes the conquering of all of Eretz Yisrael, and conquering Eretz Yisrael precedes the eradication of all the objects of idol worship.
דְּתָנֵי רַב יוֹסֵף: ״וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם״ וְהַנַּח, ״וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם״ וְהַנַּח.
As Rav Yosef teaches a baraita: The verse states: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire.” Rav Yosef explains: “And you shall break down their altars,” and leave them, as the Torah does not prescribe that they be burned; “and dash in pieces their pillars” and leave them.
וְהַנַּח, סָלְקָא דַּעְתָּךְ? שְׂרֵיפָה בָּעֵי! אָמַר רַב הוּנָא: רְדוֹף, וְאַחַר כָּךְ שְׂרוֹף.
The Gemara asks: But does it enter your mind that the Torah is instructing one to leave them alone? Doesn’t an object of idol worship require burning, as it says at the end of the verse: “And burn their asherim with fire”? Rav Huna says: Pursue the enemy and then return to burn them. Meaning, first smash their objects of idol worship, then conquer the land, and then return to burn the smashed items.
וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, הַאי סְבָרָא מְנָא לֵיהּ? נָפְקָא לֵיהּ מְ״אַבֵּד תְּאַבְּדוּן״ — ״אַבֵּד״, וְאַחַר כָּךְ ״תְּאַבֵּדוּן״.
The Gemara asks: And from where does Rabbi Yosei, son of Rabbi Yehuda, derive this opinion about the order of priorities in the process of conquering Eretz Yisrael? The Gemara answers: He derives it from the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.” From the double-verb form of the directive “you shall destroy [abbed te’abedun]” he derives that there are two stages to the destruction of their gods: First destroy them [abbed], i.e., smash them; then go and conquer the land, and only afterward you shall destroy [te’abedun] them completely, i.e., burn or eradicate them.
וְרַבָּנַן? הָא מִיבְּעֵי לֵיהּ לְעוֹקֵר עֲבוֹדָה זָרָה, שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ.
The Gemara asks: And what do the Rabbis derive from the double verb? The Gemara answers: This double verb is necessary to teach that when one deracinates an object of idol worship, he needs to root out all traces of it.
וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, לְשָׁרֵשׁ אַחֲרֶיהָ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וְּאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא״.
The Gemara asks: And from where does Rabbi Yosei, son of Rabbi Yehuda, derive the obligation to root out all traces of idol worship? The Gemara answers: He derives it from the verse: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire; and you shall hew down the graven images of their gods; and you shall destroy their name out of that place” (Deuteronomy 12:3).
וְרַבָּנַן? הַהוּא לְכַנּוֹת לָהּ שֵׁם, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִנַּיִן לְעוֹקֵר עֲבוֹדָה זָרָה שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ? תַּלְמוּד לוֹמַר: ״וְאִבַּדְתֶּם אֶת שְׁמָם״.
The Gemara asks: And what do the Rabbis derive from this verse? The Gemara answers: That verse teaches that it is a mitzva to give a derogatory nickname to an idol. As it is taught in a baraita that Rabbi Eliezer says: From where is it derived that when one deracinates an object of idol worship, he needs to root out all traces of it? The verse states: “And you shall destroy their name out of that place.”
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08.03.2025 | ט׳ באב תשפ״ה
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
Madeline Cohen
London, United Kingdom
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
Meira Shapiro
NJ, United States
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Laura Warshawsky
Silver Spring, Maryland, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Sarene Shanus
Mamaroneck, NY, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
Avodah Zarah 45
מַתְנִי׳ הַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת — הֵן מוּתָּרִין, וּמָה שֶׁעֲלֵיהֶן אֲסוּרִין, שֶׁנֶּאֱמַר: ״לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם״.
MISHNA: With regard to the halakha in the case of the gentiles who worship the mountains and the hills, the mountains and hills are permitted, but what is upon them is forbidden. It is not prohibited to derive benefit from the mountains and hills themselves, and they can be used for planting, harvesting, and the like. But if gentiles coated them with gold or silver, it is prohibited to derive benefit from the coating, as it is stated: “The graven images of their gods shall you burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared by it; for it is an abomination to the Lord your God” (Deuteronomy 7:25).
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״אֱלֹהֵיהֶם עַל הֶהָרִים״ — וְלֹא הֶהָרִים אֱלֹהֵיהֶם, ״אֱלֹהֵיהֶם עַל הַגְּבָעוֹת״ — וְלֹא הַגְּבָעוֹת אֱלֹהֵיהֶם.
Rabbi Yosei HaGelili says with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): The mitzva to destroy objects of idol worship applies to “their gods, upon the high mountains,” but not to the mountains themselves that are their gods. Similarly it applies to “their gods…upon the hills,” but not to the hills themselves that are their gods.
וּמִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה? מִפְּנֵי שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם, וְכֹל שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם — אָסוּר.
The mishna asks: And for what reason, then, is an ashera forbidden? Doesn’t the verse also state: “And under every leafy tree,” which indicates that the mitzva to destroy objects of idol worship does not apply to the trees themselves? The mishna answers: It is because it is the product of human involvement and did not grow by itself, and the halakha is that anything that is the product of human involvement is forbidden.
אָמַר רַבִּי עֲקִיבָא: אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ, כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֵּשׁ שָׁם עֲבוֹדָה זָרָה.
Rabbi Akiva says: I will explain and decide the matter before you. The verse does not indicate limitations to the halakhic definition of idols; rather, it is simply giving indicators of prevalent idolatrous practice: Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there.
גְּמָ׳ וְרַבִּי יוֹסֵי הַגְּלִילִי הַיְינוּ תַּנָּא קַמָּא! אָמַר רָמֵי בַּר חָמָא אָמַר רֵישׁ לָקִישׁ: צִפּוּי הַר כְּהַר אִיכָּא בֵּינַיְיהוּ, תַּנָּא קַמָּא סָבַר: צִפּוּי הַר אֵינוֹ כְּהַר וּמִיתְּסַר, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר: צִפּוּי הַר הֲרֵי הוּא כְּהַר.
GEMARA: The Gemara asks: But isn’t the opinion of Rabbi Yosei HaGelili the same as that of the first tanna? Both of them indicate that what is on the mountain is forbidden, while the mountain itself is permitted. Rami bar Ḥama says that Reish Lakish says: The difference between them is the issue of whether the status of the coating of a mountain is like the status of the mountain itself. The first tanna holds that the status of the coating of a mountain is not like the mountain itself, and is therefore forbidden, and Rabbi Yosei HaGelili holds that the status of the coating of a mountain is like the mountain itself.
רַב שֵׁשֶׁת אָמַר: דְּכוּלֵּי עָלְמָא צִפּוּי הַר אֵינוֹ כְּהַר.
Rejecting this explanation, Rav Sheshet says: Everyone agrees that the status of the coating of a mountain is not like the mountain itself and is forbidden.
וְהָכָא בָּאִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ קָמִיפַּלְגִי, תַּנָּא קַמָּא סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — מוּתָּר, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר.
And here, they disagree with regard to the status of a tree that one planted and only subsequently worshipped. The first tanna holds that a tree that one planted and subsequently worshipped is permitted, and Rabbi Yosei HaGelili holds that a tree that one planted and subsequently worshipped is forbidden.
מִמַּאי? מִדְּקָתָנֵי סֵיפָא: מִפְּנֵי מָה אֲשֵׁירָה אֲסוּרָה? מִפְּנֵי שֶׁיֵּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם, וְכֹל שֶׁיֵּשׁ בּוֹ תְּפִיסַת יְדֵי אָדָם אָסוּר. ״וְכֹל שֶׁיֵּשׁ בּוֹ תְּפִיסַת אָדָם״ לְאֵתוֹיֵי מַאי? לָאו לְאֵתוֹיֵי אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ?
The Gemara asks: From where does Rav Sheshet infer that Rabbi Yosei HaGelili holds that such a tree is forbidden? It is from the fact that the mishna teaches in the last clause: For what reason is an ashera forbidden? It is because it is the product of human involvement and did not grow by itself, and the halakha is that anything that is the product of human involvement is forbidden. What is added by the generalization: And anything that is the product of human involvement is forbidden? Is it not added to include the case of a tree that one planted and subsequently worshipped?
וְאַף רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה סָבַר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ — אָסוּר, דְּתַנְיָא: רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, מִתּוֹךְ שֶׁנֶּאֱמַר: ״אֱלֹהֵיהֶם עַל הֶהָרִים״ — וְלֹא הֶהָרִים אֱלֹהֵיהֶם, ״אֱלֹהֵיהֶם עַל הַגְּבָעוֹת״ — וְלֹא גְּבָעוֹת אֱלֹהֵיהֶם, שׁוֹמֵעַ אֲנִי ״תַּחַת כׇּל עֵץ רַעֲנָן אֱלֹהֵיהֶם״ — וְלֹא רַעֲנָן אֱלֹהֵיהֶם?
The Gemara notes: And Rabbi Yosei, son of Rabbi Yehuda, also holds that a tree that one planted and subsequently worshipped is forbidden. As it is taught in a baraita with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): Rabbi Yosei, son of Rabbi Yehuda, says: From that which is stated in the verse: “You shall destroy…their gods, upon the high mountains,” from which the Sages derived: But not the mountains themselves that are their gods, and: “You shall destroy…their gods…upon the hills,” but not the hills themselves if they are their gods, I would derive from the next clause in the verse: “Their gods…under every leafy tree,” that the mitzva to destroy an object of idol worship does not apply to the leafy trees themselves that are their gods.
תַּלְמוּד לוֹמַר: ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״.
Therefore, the next verse states: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire” (Deuteronomy 12:3). Even a tree that was worshipped only after it was planted is forbidden.
אֶלָּא ״תַּחַת כׇּל עֵץ רַעֲנָן״ לְמָה לִי? הָהוּא לְכִדְרַבִּי עֲקִיבָא הוּא דַּאֲתָא, דְּאָמַר רַבִּי עֲקִיבָא: אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ, כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֵּשׁ שָׁם עֲבוֹדָה זָרָה.
Rather, if the trees themselves are forbidden, why do I need the phrase “under every leafy tree”? That phrase comes to teach a halakha in accordance with the opinion of Rabbi Akiva; as Rabbi Akiva says: I will explain and decide the matter before you. Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there. From the fact that Rabbi Yosei, son of Rabbi Yehuda, does not derive from the phrase “under every leafy tree” that a tree that was planted and only subsequently worshipped is still permitted, it is apparent that he holds that such a tree is forbidden. This is consistent with the opinion that Rav Sheshet ascribes to Rabbi Yosei HaGelili.
וְרַבָּנַן, הַאי ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״ מַאי עָבְדִי לֵיהּ? מִיבְּעֵי לֵיהּ לְאִילָן שֶׁנְּטָעוֹ מִתְּחִילָּה לְכָךְ.
The Gemara asks: And as for the Rabbis, who maintain that a tree that was planted and subsequently worshipped is permitted, what do they do with this verse: “And burn their asherim with fire”? The Gemara answers: This verse is necessary with regard to the halakha of a tree that was initially planted for that idolatrous practice, which must be destroyed and from which deriving benefit is prohibited.
וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי? הָכִי נָמֵי. אֶלָּא אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וַּאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״, אֵיזֶהוּ עֵץ שֶׁגִּידּוּעוֹ אָסוּר וְעִיקָּרוֹ מוּתָּר? הֱוֵי אוֹמֵר: אִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ.
The Gemara asks: But doesn’t Rabbi Yosei, son of Rabbi Yehuda, also require this phrase to teach this? The Gemara answers. Indeed, he does. Rather, from where does he derive that a tree that one planted and subsequently worshipped is forbidden? He derives it from the following verse: “But so shall you deal with them: You shall break down their altars, and dash in pieces their pillars, and hew down their asherim, and burn their graven images with fire” (Deuteronomy 7:5). Now, which is the tree whose trunk is forbidden but its root is permitted, as the verse instructs one to hew it down? You must say that it is referring to a tree that one planted and subsequently worshipped.
וְהָא ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״ קָא נָסֵיב לַהּ תַּלְמוּדָא!
The Gemara asks how that verse can be the source of the ruling of Rabbi Yosei, son of Rabbi Yehuda, for deeming forbidden a tree that was planted and only subsequently worshipped. But doesn’t the baraita state that he adduces the derivation prohibiting worshipped ashera trees from the verse: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire”?
אִילּוּ לֹא נֶאֱמַר קָאָמַר: אִילּוּ לֹא נֶאֱמַר ״תִּשְׂרְפוּן בָּאֵשׁ״, הָיִיתִי אוֹמֵר ״אֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ בְּאִילָן שֶׁנְּטָעוֹ מִתְּחִילָּה לְכָךְ, הַשְׁתָּא דִּכְתִיב ״וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ״, אִיַּיתַּר לֵיהּ ״וַאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ לְאִילָן שֶׁנְּטָעוֹ וּלְבַסּוֹף עֲבָדוֹ.
The Gemara answers: By deriving this halakha from the verse: “And burn their asherim with fire,” Rabbi Yosei, son of Rabbi Yehuda, is speaking utilizing the style of: If it were not stated. The Gemara explains: If the verse: “Burn their asherim with fire,” were not stated, I would have said that the verse: “And hew down their asherim,” is referring to a tree that was initially planted for idol worship. Now that it is written: “And burn their asherim with fire,” the verse: “And hew down their asherim,” is rendered superfluous and is consequently interpreted as referring to a tree that one planted and subsequently worshipped. Therefore, it is ultimately this latter verse that serves as the source for the implied ruling of Rabbi Yosei, son of Rabbi Yehuda, that it is prohibited to derive benefit from such a tree.
וְרַבָּנַן, הַאי ״וַאֲשֵׁרֵיהֶם תְּגַדֵּעוּן״ מַאי עָבְדִי לֵיהּ? לְכִדְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: גִּידּוּעֵי עֲבוֹדָה זָרָה קוֹדְמִין לְכִיבּוּשׁ אֶרֶץ יִשְׂרָאֵל, כִּיבּוּשׁ אֶרֶץ יִשְׂרָאֵל קוֹדֵם לְבִיעוּר עֲבוֹדָה זָרָה.
The Gemara asks: And as for the Rabbis, what do they do with this verse: “And hew down their asherim”? The Gemara answers: This verse is written in order to teach a halakha in accordance with the statement of Rabbi Yehoshua ben Levi; as Rabbi Yehoshua ben Levi says: The felling of trees dedicated to idol worship precedes the conquering of all of Eretz Yisrael, and conquering Eretz Yisrael precedes the eradication of all the objects of idol worship.
דְּתָנֵי רַב יוֹסֵף: ״וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם״ וְהַנַּח, ״וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם״ וְהַנַּח.
As Rav Yosef teaches a baraita: The verse states: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire.” Rav Yosef explains: “And you shall break down their altars,” and leave them, as the Torah does not prescribe that they be burned; “and dash in pieces their pillars” and leave them.
וְהַנַּח, סָלְקָא דַּעְתָּךְ? שְׂרֵיפָה בָּעֵי! אָמַר רַב הוּנָא: רְדוֹף, וְאַחַר כָּךְ שְׂרוֹף.
The Gemara asks: But does it enter your mind that the Torah is instructing one to leave them alone? Doesn’t an object of idol worship require burning, as it says at the end of the verse: “And burn their asherim with fire”? Rav Huna says: Pursue the enemy and then return to burn them. Meaning, first smash their objects of idol worship, then conquer the land, and then return to burn the smashed items.
וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, הַאי סְבָרָא מְנָא לֵיהּ? נָפְקָא לֵיהּ מְ״אַבֵּד תְּאַבְּדוּן״ — ״אַבֵּד״, וְאַחַר כָּךְ ״תְּאַבֵּדוּן״.
The Gemara asks: And from where does Rabbi Yosei, son of Rabbi Yehuda, derive this opinion about the order of priorities in the process of conquering Eretz Yisrael? The Gemara answers: He derives it from the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.” From the double-verb form of the directive “you shall destroy [abbed te’abedun]” he derives that there are two stages to the destruction of their gods: First destroy them [abbed], i.e., smash them; then go and conquer the land, and only afterward you shall destroy [te’abedun] them completely, i.e., burn or eradicate them.
וְרַבָּנַן? הָא מִיבְּעֵי לֵיהּ לְעוֹקֵר עֲבוֹדָה זָרָה, שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ.
The Gemara asks: And what do the Rabbis derive from the double verb? The Gemara answers: This double verb is necessary to teach that when one deracinates an object of idol worship, he needs to root out all traces of it.
וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, לְשָׁרֵשׁ אַחֲרֶיהָ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וְּאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא״.
The Gemara asks: And from where does Rabbi Yosei, son of Rabbi Yehuda, derive the obligation to root out all traces of idol worship? The Gemara answers: He derives it from the verse: “And you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire; and you shall hew down the graven images of their gods; and you shall destroy their name out of that place” (Deuteronomy 12:3).
וְרַבָּנַן? הַהוּא לְכַנּוֹת לָהּ שֵׁם, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִנַּיִן לְעוֹקֵר עֲבוֹדָה זָרָה שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ? תַּלְמוּד לוֹמַר: ״וְאִבַּדְתֶּם אֶת שְׁמָם״.
The Gemara asks: And what do the Rabbis derive from this verse? The Gemara answers: That verse teaches that it is a mitzva to give a derogatory nickname to an idol. As it is taught in a baraita that Rabbi Eliezer says: From where is it derived that when one deracinates an object of idol worship, he needs to root out all traces of it? The verse states: “And you shall destroy their name out of that place.”
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