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Today's Daf Yomi

March 2, 2018 | 讟状讜 讘讗讚专 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 45

Study Guide Avoda Zara 45-46.
Can one benefit from a tree that was originally planted not for the purposes of idol worshipped but later used for idol worship? What about rocks that fall from a mountain – are they like the mountain and it is permitted to benefit from them or not? Items that are permitted – can one use them in the Beit聽Hamikdash?


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诪转谞讬壮 讛讙讜讬诐 讛注讜讘讚讬诐 讗转 讛讛专讬诐 讜讗转 讛讙讘注讜转 讛谉 诪讜转专讬谉 讜诪讛 砖注诇讬讛谉 讗住讜专讬谉 砖谞讗诪专 诇讗 转讞诪讚 讻住祝 讜讝讛讘 注诇讬讛诐

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: 鈥淭he 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鈥 (Deuteronomy 7:25).

专讘讬 讬讜住讬 讛讙诇讬诇讬 讗讜诪专 讗诇讛讬讛诐 注诇 讛讛专讬诐 讜诇讗 讛讛专讬诐 讗诇讛讬讛诐 讗诇讛讬讛诐 注诇 讛讙讘注讜转 讜诇讗 讛讙讘注讜转 讗诇讛讬讛诐

Rabbi Yosei HaGelili says with regard to the verse: 鈥淵ou 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鈥 (Deuteronomy 12:2): The mitzva to destroy objects of idol worship applies to 鈥渢heir gods, upon the high mountains,鈥 but not to the mountains themselves that are their gods. Similarly it applies to 鈥渢heir gods鈥pon the hills,鈥 but not to the hills themselves that are their gods.

讜诪驻谞讬 诪讛 讗砖讬专讛 讗住讜专讛 诪驻谞讬 砖讬砖 讘讛 转驻讬住转 讬讚讬 讗讚诐 讜讻诇 砖讬砖 讘讛 转驻讬住转 讬讚讬 讗讚诐 讗住讜专

The mishna asks: And for what reason, then, is an ashera forbidden? Doesn鈥檛 the verse also state: 鈥淎nd under every leafy tree,鈥 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.

讗诪专 专讘讬 注拽讬讘讗 讗谞讬 讗讜讘讬谉 讜讗讚讜谉 诇驻谞讬讱 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讛专 讙讘讜讛 讜讙讘注讛 谞砖讗讛 讜注抓 专注谞谉 讚注 砖讬砖 砖诐 注讘讜讚讛 讝专讛

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.

讙诪壮 讜专讘讬 讬讜住讬 讛讙诇讬诇讬 讛讬讬谞讜 转谞讗 拽诪讗 讗诪专 专诪讬 讘专 讞诪讗 讗诪专 专讬砖 诇拽讬砖 爪驻讜讬 讛专 讻讛专 讗讬讻讗 讘讬谞讬讬讛讜 转谞讗 拽诪讗 住讘专 爪驻讜讬 讛专 讗讬谞讜 讻讛专 讜诪讬转住专 讜专讘讬 讬讜住讬 讛讙诇讬诇讬 住讘专 爪驻讜讬 讛专 讛专讬 讛讜讗 讻讛专

GEMARA: The Gemara asks: But isn鈥檛 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 岣ma 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.

专讘 砖砖转 讗诪专 讚讻讜诇讬 注诇诪讗 爪驻讜讬 讛专 讗讬谞讜 讻讛专

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.

讜讛讻讗 讘讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 拽诪讬驻诇讙讬 转谞讗 拽诪讗 住讘专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 诪讜转专 讜专讘讬 讬讜住讬 讛讙诇讬诇讬 住讘专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 讗住讜专

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.

诪诪讗讬 诪讚拽转谞讬 住讬驻讗 诪驻谞讬 诪讛 讗砖讬专讛 讗住讜专讛 诪驻谞讬 砖讬砖 讘讛 转驻讬住转 讬讚讬 讗讚诐 讜讻诇 砖讬砖 讘讜 转驻讬住转 讬讚讬 讗讚诐 讗住讜专 讜讻诇 砖讬砖 讘讜 转驻讬住转 讗讚诐 诇讗转讜讬讬 诪讗讬 诇讗讜 诇讗转讜讬讬 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜

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?

讜讗祝 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 住讘专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 讗住讜专 讚转谞讬讗 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 诪转讜讱 砖谞讗诪专 讗诇讛讬讛诐 注诇 讛讛专讬诐 讜诇讗 讛讛专讬诐 讗诇讛讬讛诐 讗诇讛讬讛诐 注诇 讛讙讘注讜转 讜诇讗 讙讘注讜转 讗诇讛讬讛诐 砖讜诪注 讗谞讬 转讞转 讻诇 注抓 专注谞谉 讗诇讛讬讛诐 讜诇讗 专注谞谉 讗诇讛讬讛诐

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: 鈥淵ou 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鈥 (Deuteronomy 12:2): Rabbi Yosei, son of Rabbi Yehuda, says: From that which is stated in the verse: 鈥淵ou shall destroy鈥their gods, upon the high mountains,鈥 from which the Sages derived: But not the mountains themselves that are their gods, and: 鈥淵ou shall destroy鈥their gods鈥pon the hills,鈥 but not the hills themselves if they are their gods, I would derive from the next clause in the verse: 鈥淭heir gods鈥nder every leafy tree,鈥 that the mitzva to destroy an object of idol worship does not apply to the leafy trees themselves that are their gods.

转诇诪讜讚 诇讜诪专 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖

Therefore, the next verse states: 鈥淎nd you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire鈥 (Deuteronomy 12:3). Even a tree that was worshipped only after it was planted is forbidden.

讗诇讗 转讞转 讻诇 注抓 专注谞谉 诇诪讛 诇讬 讛讛讜讗 诇讻讚专讘讬 注拽讬讘讗 讛讜讗 讚讗转讗 讚讗诪专 专讘讬 注拽讬讘讗 讗谞讬 讗讜讘讬谉 讜讗讚讜谉 诇驻谞讬讱 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讛专 讙讘讜讛 讜讙讘注讛 谞砖讗讛 讜注抓 专注谞谉 讚注 砖讬砖 砖诐 注讘讜讚讛 讝专讛

Rather, if the trees themselves are forbidden, why do I need the phrase 鈥渦nder every leafy tree鈥? 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 鈥渦nder every leafy tree鈥 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.

讜专讘谞谉 讛讗讬 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖 诪讗讬 注讘讚讬 诇讬讛 诪讬讘注讬 诇讬讛 诇讗讬诇谉 砖谞讟注讜 诪转讞讬诇讛 诇讻讱

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: 鈥淎nd burn their asherim with fire鈥? 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.

讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 谞诪讬 诪讬讘注讬 诇讬讛 诇讛讻讬 讛讻讬 谞诪讬 讗诇讗 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讜讗砖专讬讛诐 转讙讚注讜谉 讗讬讝讛讜 注抓 砖讙讬讚讜注讜 讗住讜专 讜注讬拽专讜 诪讜转专 讛讜讬 讗讜诪专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜

The Gemara asks: But doesn鈥檛 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: 鈥淏ut 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鈥 (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.

讜讛讗 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖 拽讗 谞住讬讘 诇讛 转诇诪讜讚讗

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鈥檛 the baraita state that he adduces the derivation prohibiting worshipped ashera trees from the verse: 鈥淎nd you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire鈥?

讗讬诇讜 诇讗 谞讗诪专 拽讗诪专 讗讬诇讜 诇讗 谞讗诪专 转砖专驻讜谉 讘讗砖 讛讬讬转讬 讗讜诪专 讗砖专讬讛诐 转讙讚注讜谉 讘讗讬诇谉 砖谞讟注讜 诪转讞讬诇讛 诇讻讱 讛砖转讗 讚讻转讬讘 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖 讗讬讬转专 诇讬讛 讜讗砖专讬讛诐 转讙讚注讜谉 诇讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜

The Gemara answers: By deriving this halakha from the verse: 鈥淎nd burn their asherim with fire,鈥 Rabbi Yosei, son of Rabbi Yehuda, is speaking utilizing the style of: If it were not stated. The Gemara explains: If the verse: 鈥淏urn their asherim with fire,鈥 were not stated, I would have said that the verse: 鈥淎nd hew down their asherim,鈥 is referring to a tree that was initially planted for idol worship. Now that it is written: 鈥淎nd burn their asherim with fire,鈥 the verse: 鈥淎nd hew down their asherim,鈥 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.

讜专讘谞谉 讛讗讬 讜讗砖专讬讛诐 转讙讚注讜谉 诪讗讬 注讘讚讬 诇讬讛 诇讻讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讙讬讚讜注讬 注讘讜讚讛 讝专讛 拽讜讚诪讬谉 诇讻讬讘讜砖 讗专抓 讬砖专讗诇 讻讬讘讜砖 讗专抓 讬砖专讗诇 拽讜讚诐 诇讘讬注讜专 注讘讜讚讛 讝专讛

The Gemara asks: And as for the Rabbis, what do they do with this verse: 鈥淎nd hew down their asherim鈥? 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.

讚转谞讬 专讘 讬讜住祝 讜谞转爪转诐 讗转 诪讝讘讞转诐 讜讛谞讞 讜砖讘专转诐 讗转 诪爪讘转诐 讜讛谞讞

As Rav Yosef teaches a baraita: The verse states: 鈥淎nd you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire.鈥 Rav Yosef explains: 鈥淎nd you shall break down their altars,鈥 and leave them, as the Torah does not prescribe that they be burned; 鈥渁nd dash in pieces their pillars鈥 and leave them.

讜讛谞讞 住诇拽讗 讚注转讱 砖专讬驻讛 讘注讬 讗诪专 专讘 讛讜谞讗 专讚讜祝 讜讗讞专 讻讱 砖专讜祝

The Gemara asks: But does it enter your mind that the Torah is instructing one to leave them alone? Doesn鈥檛 an object of idol worship require burning, as it says at the end of the verse: 鈥淎nd burn their asherim with fire鈥? 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.

讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛讗讬 住讘专讗 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讗讘讚 转讗讘讚讜谉 讗讘讚 讜讗讞专 讻讱 转讗讘讚讜谉

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: 鈥淵ou 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.鈥 From the double-verb form of the directive 鈥測ou shall destroy [abbed te鈥檃bedun]鈥 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鈥檃bedun] them completely, i.e., burn or eradicate them.

讜专讘谞谉 讛讗 诪讬讘注讬 诇讬讛 诇注讜拽专 注讘讜讚讛 讝专讛 砖爪专讬讱 诇砖专砖 讗讞专讬讛

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.

讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 诇砖专砖 讗讞专讬讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讜讗讘讚转诐 讗转 砖诪诐 诪谉 讛诪拽讜诐 讛讛讜讗

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: 鈥淎nd 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鈥 (Deuteronomy 12:3).

讜专讘谞谉 讛讛讜讗 诇讻谞讜转 诇讛 砖诐 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诪谞讬谉 诇注讜拽专 注讘讜讚讛 讝专讛 砖爪专讬讱 诇砖专砖 讗讞专讬讛 转诇诪讜讚 诇讜诪专 讜讗讘讚转诐 讗转 砖诪诐

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: 鈥淎nd you shall destroy their name out of that place.鈥

  • 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.

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Avodah Zarah 45

The William Davidson Talmud | Powered by Sefaria

Avodah Zarah 45

诪转谞讬壮 讛讙讜讬诐 讛注讜讘讚讬诐 讗转 讛讛专讬诐 讜讗转 讛讙讘注讜转 讛谉 诪讜转专讬谉 讜诪讛 砖注诇讬讛谉 讗住讜专讬谉 砖谞讗诪专 诇讗 转讞诪讚 讻住祝 讜讝讛讘 注诇讬讛诐

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: 鈥淭he 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鈥 (Deuteronomy 7:25).

专讘讬 讬讜住讬 讛讙诇讬诇讬 讗讜诪专 讗诇讛讬讛诐 注诇 讛讛专讬诐 讜诇讗 讛讛专讬诐 讗诇讛讬讛诐 讗诇讛讬讛诐 注诇 讛讙讘注讜转 讜诇讗 讛讙讘注讜转 讗诇讛讬讛诐

Rabbi Yosei HaGelili says with regard to the verse: 鈥淵ou 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鈥 (Deuteronomy 12:2): The mitzva to destroy objects of idol worship applies to 鈥渢heir gods, upon the high mountains,鈥 but not to the mountains themselves that are their gods. Similarly it applies to 鈥渢heir gods鈥pon the hills,鈥 but not to the hills themselves that are their gods.

讜诪驻谞讬 诪讛 讗砖讬专讛 讗住讜专讛 诪驻谞讬 砖讬砖 讘讛 转驻讬住转 讬讚讬 讗讚诐 讜讻诇 砖讬砖 讘讛 转驻讬住转 讬讚讬 讗讚诐 讗住讜专

The mishna asks: And for what reason, then, is an ashera forbidden? Doesn鈥檛 the verse also state: 鈥淎nd under every leafy tree,鈥 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.

讗诪专 专讘讬 注拽讬讘讗 讗谞讬 讗讜讘讬谉 讜讗讚讜谉 诇驻谞讬讱 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讛专 讙讘讜讛 讜讙讘注讛 谞砖讗讛 讜注抓 专注谞谉 讚注 砖讬砖 砖诐 注讘讜讚讛 讝专讛

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.

讙诪壮 讜专讘讬 讬讜住讬 讛讙诇讬诇讬 讛讬讬谞讜 转谞讗 拽诪讗 讗诪专 专诪讬 讘专 讞诪讗 讗诪专 专讬砖 诇拽讬砖 爪驻讜讬 讛专 讻讛专 讗讬讻讗 讘讬谞讬讬讛讜 转谞讗 拽诪讗 住讘专 爪驻讜讬 讛专 讗讬谞讜 讻讛专 讜诪讬转住专 讜专讘讬 讬讜住讬 讛讙诇讬诇讬 住讘专 爪驻讜讬 讛专 讛专讬 讛讜讗 讻讛专

GEMARA: The Gemara asks: But isn鈥檛 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 岣ma 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.

专讘 砖砖转 讗诪专 讚讻讜诇讬 注诇诪讗 爪驻讜讬 讛专 讗讬谞讜 讻讛专

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.

讜讛讻讗 讘讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 拽诪讬驻诇讙讬 转谞讗 拽诪讗 住讘专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 诪讜转专 讜专讘讬 讬讜住讬 讛讙诇讬诇讬 住讘专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 讗住讜专

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.

诪诪讗讬 诪讚拽转谞讬 住讬驻讗 诪驻谞讬 诪讛 讗砖讬专讛 讗住讜专讛 诪驻谞讬 砖讬砖 讘讛 转驻讬住转 讬讚讬 讗讚诐 讜讻诇 砖讬砖 讘讜 转驻讬住转 讬讚讬 讗讚诐 讗住讜专 讜讻诇 砖讬砖 讘讜 转驻讬住转 讗讚诐 诇讗转讜讬讬 诪讗讬 诇讗讜 诇讗转讜讬讬 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜

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?

讜讗祝 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 住讘专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 讗住讜专 讚转谞讬讗 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 诪转讜讱 砖谞讗诪专 讗诇讛讬讛诐 注诇 讛讛专讬诐 讜诇讗 讛讛专讬诐 讗诇讛讬讛诐 讗诇讛讬讛诐 注诇 讛讙讘注讜转 讜诇讗 讙讘注讜转 讗诇讛讬讛诐 砖讜诪注 讗谞讬 转讞转 讻诇 注抓 专注谞谉 讗诇讛讬讛诐 讜诇讗 专注谞谉 讗诇讛讬讛诐

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: 鈥淵ou 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鈥 (Deuteronomy 12:2): Rabbi Yosei, son of Rabbi Yehuda, says: From that which is stated in the verse: 鈥淵ou shall destroy鈥their gods, upon the high mountains,鈥 from which the Sages derived: But not the mountains themselves that are their gods, and: 鈥淵ou shall destroy鈥their gods鈥pon the hills,鈥 but not the hills themselves if they are their gods, I would derive from the next clause in the verse: 鈥淭heir gods鈥nder every leafy tree,鈥 that the mitzva to destroy an object of idol worship does not apply to the leafy trees themselves that are their gods.

转诇诪讜讚 诇讜诪专 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖

Therefore, the next verse states: 鈥淎nd you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire鈥 (Deuteronomy 12:3). Even a tree that was worshipped only after it was planted is forbidden.

讗诇讗 转讞转 讻诇 注抓 专注谞谉 诇诪讛 诇讬 讛讛讜讗 诇讻讚专讘讬 注拽讬讘讗 讛讜讗 讚讗转讗 讚讗诪专 专讘讬 注拽讬讘讗 讗谞讬 讗讜讘讬谉 讜讗讚讜谉 诇驻谞讬讱 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讛专 讙讘讜讛 讜讙讘注讛 谞砖讗讛 讜注抓 专注谞谉 讚注 砖讬砖 砖诐 注讘讜讚讛 讝专讛

Rather, if the trees themselves are forbidden, why do I need the phrase 鈥渦nder every leafy tree鈥? 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 鈥渦nder every leafy tree鈥 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.

讜专讘谞谉 讛讗讬 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖 诪讗讬 注讘讚讬 诇讬讛 诪讬讘注讬 诇讬讛 诇讗讬诇谉 砖谞讟注讜 诪转讞讬诇讛 诇讻讱

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: 鈥淎nd burn their asherim with fire鈥? 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.

讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 谞诪讬 诪讬讘注讬 诇讬讛 诇讛讻讬 讛讻讬 谞诪讬 讗诇讗 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讜讗砖专讬讛诐 转讙讚注讜谉 讗讬讝讛讜 注抓 砖讙讬讚讜注讜 讗住讜专 讜注讬拽专讜 诪讜转专 讛讜讬 讗讜诪专 讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜

The Gemara asks: But doesn鈥檛 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: 鈥淏ut 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鈥 (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.

讜讛讗 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖 拽讗 谞住讬讘 诇讛 转诇诪讜讚讗

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鈥檛 the baraita state that he adduces the derivation prohibiting worshipped ashera trees from the verse: 鈥淎nd you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire鈥?

讗讬诇讜 诇讗 谞讗诪专 拽讗诪专 讗讬诇讜 诇讗 谞讗诪专 转砖专驻讜谉 讘讗砖 讛讬讬转讬 讗讜诪专 讗砖专讬讛诐 转讙讚注讜谉 讘讗讬诇谉 砖谞讟注讜 诪转讞讬诇讛 诇讻讱 讛砖转讗 讚讻转讬讘 讜讗砖专讬讛诐 转砖专驻讜谉 讘讗砖 讗讬讬转专 诇讬讛 讜讗砖专讬讛诐 转讙讚注讜谉 诇讗讬诇谉 砖谞讟注讜 讜诇讘住讜祝 注讘讚讜

The Gemara answers: By deriving this halakha from the verse: 鈥淎nd burn their asherim with fire,鈥 Rabbi Yosei, son of Rabbi Yehuda, is speaking utilizing the style of: If it were not stated. The Gemara explains: If the verse: 鈥淏urn their asherim with fire,鈥 were not stated, I would have said that the verse: 鈥淎nd hew down their asherim,鈥 is referring to a tree that was initially planted for idol worship. Now that it is written: 鈥淎nd burn their asherim with fire,鈥 the verse: 鈥淎nd hew down their asherim,鈥 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.

讜专讘谞谉 讛讗讬 讜讗砖专讬讛诐 转讙讚注讜谉 诪讗讬 注讘讚讬 诇讬讛 诇讻讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讙讬讚讜注讬 注讘讜讚讛 讝专讛 拽讜讚诪讬谉 诇讻讬讘讜砖 讗专抓 讬砖专讗诇 讻讬讘讜砖 讗专抓 讬砖专讗诇 拽讜讚诐 诇讘讬注讜专 注讘讜讚讛 讝专讛

The Gemara asks: And as for the Rabbis, what do they do with this verse: 鈥淎nd hew down their asherim鈥? 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.

讚转谞讬 专讘 讬讜住祝 讜谞转爪转诐 讗转 诪讝讘讞转诐 讜讛谞讞 讜砖讘专转诐 讗转 诪爪讘转诐 讜讛谞讞

As Rav Yosef teaches a baraita: The verse states: 鈥淎nd you shall break down their altars, and dash in pieces their pillars, and burn their asherim with fire.鈥 Rav Yosef explains: 鈥淎nd you shall break down their altars,鈥 and leave them, as the Torah does not prescribe that they be burned; 鈥渁nd dash in pieces their pillars鈥 and leave them.

讜讛谞讞 住诇拽讗 讚注转讱 砖专讬驻讛 讘注讬 讗诪专 专讘 讛讜谞讗 专讚讜祝 讜讗讞专 讻讱 砖专讜祝

The Gemara asks: But does it enter your mind that the Torah is instructing one to leave them alone? Doesn鈥檛 an object of idol worship require burning, as it says at the end of the verse: 鈥淎nd burn their asherim with fire鈥? 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.

讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛讗讬 住讘专讗 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讗讘讚 转讗讘讚讜谉 讗讘讚 讜讗讞专 讻讱 转讗讘讚讜谉

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: 鈥淵ou 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.鈥 From the double-verb form of the directive 鈥測ou shall destroy [abbed te鈥檃bedun]鈥 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鈥檃bedun] them completely, i.e., burn or eradicate them.

讜专讘谞谉 讛讗 诪讬讘注讬 诇讬讛 诇注讜拽专 注讘讜讚讛 讝专讛 砖爪专讬讱 诇砖专砖 讗讞专讬讛

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.

讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 诇砖专砖 讗讞专讬讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讜讗讘讚转诐 讗转 砖诪诐 诪谉 讛诪拽讜诐 讛讛讜讗

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: 鈥淎nd 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鈥 (Deuteronomy 12:3).

讜专讘谞谉 讛讛讜讗 诇讻谞讜转 诇讛 砖诐 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诪谞讬谉 诇注讜拽专 注讘讜讚讛 讝专讛 砖爪专讬讱 诇砖专砖 讗讞专讬讛 转诇诪讜讚 诇讜诪专 讜讗讘讚转诐 讗转 砖诪诐

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: 鈥淎nd you shall destroy their name out of that place.鈥

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