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.
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
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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.
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
Avodah Zarah 55
״אָסֹף אָסֵף כֹּל מֵעַל פְּנֵי הָאֲדָמָה נְאֻם ה׳, אָסֵף אָדָם וּבְהֵמָה אָסֵף עוֹף הַשָּׁמַיִם וּדְגֵי הַיָּם וְהַמַּכְשֵׁלוֹת אֶת הָרְשָׁעִים [וְגוֹ׳]״, וְכִי מִפְּנֵי שֶׁהָרְשָׁעִים נִכְשָׁלִים בָּהֶן יְאַבְּדֵם מִן הָעוֹלָם? וַהֲלֹא לְאָדָם הֵן עוֹבְדִין, ״וְהִכְרַתִּי אֶת הָאָדָם מֵעַל פְּנֵי הָאֲדָמָה [וְגוֹ׳]״.
“Shall I utterly consume all things from off the face of the earth? says the Lord. Shall I consume man and beast? Shall I consume the fowls of the heavens and the fish of the sea, and the stumbling blocks of the wicked, and shall I cut off man from off the face of the earth? says the Lord” (Zephaniah 1:2–3). Should God remove objects of idol worship from the world due to the fact that the wicked stumble because of them? If so, He would have to destroy all of humanity as well, as do not idol worshippers also worship people? This is expressed in the continuation of the verse: “And shall I cut off man from off the face of the earth? says the Lord.”
שָׁאַל אַגְרִיפַּס שַׂר צָבָא אֶת רַבָּן גַּמְלִיאֵל: כְּתִיב בְּתוֹרַתְכֶם: ״כִּי ה׳ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא״, כְּלוּם מִתְקַנֵּא אֶלָּא חָכָם בְּחָכָם, וְגִבּוֹר בְּגִבּוֹר, וְעָשִׁיר בְּעָשִׁיר?
§ Agrippas the general asked Rabban Gamliel: It is written in your Torah with regard to idol worship: “For the Lord your God is a devouring fire, a jealous God” (Deuteronomy 4:24). Doesn’t jealousy arise only in the following cases: A wise man might be jealous of another wise man, and a mighty man might be jealous of another mighty man, and a rich man might be jealous of another rich man? If so, why is God jealous of objects of idol worship, which are not gods?
אָמַר לוֹ: אֶמְשׁוֹל לְךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאָדָם שֶׁנָּשָׂא אִשָּׁה עַל אִשְׁתּוֹ, חֲשׁוּבָה מִמֶּנָּה — אֵין מִתְקַנְּאָה בָּהּ, פְּחוּתָה מִמֶּנָּה — מִתְקַנְּאָה בָּהּ.
Rabban Gamliel said to Agrippas: I will relate a parable to you. To what is this matter comparable? It can be compared to a person who married a second wife in addition to his first wife. If the second wife is more distinguished than the first wife, the first wife is not jealous of her, and she does not feel anger toward her husband. But if the second wife is less distinguished than the first wife, she is jealous of her.
אֲמַר לֵיהּ זוּנִין לְרַבִּי עֲקִיבָא: לִבִּי וְלִבָּךְ יָדַע דַּעֲבוֹדָה זָרָה לֵית בַּהּ מְשָׁשָׁא, וְהָא קָחָזֵינַן גַּבְרֵי דְּאָזְלִי כִּי מְתַבְּרִי וְאָתוּ כִּי מְצַמְּדִי! מַאי טַעְמָא?
Zunin said to Rabbi Akiva: Both my heart and your heart know that there is no substance to idol worship. Nevertheless, don’t we see people who go with broken limbs to worship idols and come back when they are whole? What is the reason for this?
אָמַר לוֹ: אֶמְשׁוֹל לְךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאָדָם נֶאֱמָן שֶׁהָיָה בָּעִיר, וְכׇל בְּנֵי עִירוֹ הָיוּ מַפְקִידִין אֶצְלוֹ שֶׁלֹּא בְּעֵדִים, וּבָא אָדָם אֶחָד וְהִפְקִיד לוֹ בְּעֵדִים. פַּעַם אֶחָד שָׁכַח וְהִפְקִיד אֶצְלוֹ שֶׁלֹּא בְּעֵדִים, אָמְרָה לוֹ אִשְׁתּוֹ: בּוֹא וְנִכְפְּרֶנּוּ, אָמַר לָהּ: וְכִי מִפְּנֵי שֶׁשּׁוֹטֶה זֶה עָשָׂה שֶׁלֹּא כַּהוֹגֶן אָנוּ נְאַבֵּד אֶת אֱמוּנָתֵינוּ?
Rabbi Akiva said to Zunin: I will relate a parable to you. To what is this matter comparable? It can be compared to a trusted person who was in a certain city, and all the residents of his city would deposit items and money with him, even not in the presence of witnesses. And there was one man who did not trust him, who came and specifically deposited money with him in the presence of witnesses. On one occasion, that person forgot and deposited money with him not in the presence of witnesses. The trusted man’s wife said to him: Come, let us deny that he deposited the money with us, as there are no witnesses. The man said to her: Should we lose our credibility and act deceitfully just because this fool acted improperly and did not require the presence of witnesses?
אַף כָּךְ יִסּוּרִין, בְּשָׁעָה שֶׁמְּשַׁגְּרִין אוֹתָן עַל הָאָדָם, מַשְׁבִּיעִין אוֹתָן: שֶׁלֹּא תֵּלְכוּ אֶלָּא בְּיוֹם פְּלוֹנִי, וְלֹא תֵּצְאוּ אֶלָּא בְּיוֹם פְּלוֹנִי וּבְשָׁעָה פְּלוֹנִית, וְעַל יְדֵי פְּלוֹנִי וְעַל יְדֵי סַם פְּלוֹנִי. כֵּיוָן שֶׁהִגִּיעַ זְמַנָּן לָצֵאת, הָלַךְ זֶה לְבֵית עֲבוֹדָה זָרָה, אָמְרוּ יִסּוּרִין: דִּין הוּא שֶׁלֹּא נֵצֵא, וְחוֹזְרִין וְאוֹמְרִים: וְכִי מִפְּנֵי שֶׁשּׁוֹטֶה זֶה עוֹשֶׂה שֶׁלֹּא כַּהוֹגֶן אָנוּ נְאַבֵּד שְׁבוּעָתֵנוּ?
So too, with regard to different forms of suffering, at the time when they are sent to afflict the person, an oath is administered to them as follows: Take an oath that you shall not go and afflict the person except on such and such a day. And you shall not leave him except on such and such a day, at such and such an hour, by means of so-and-so, a specific doctor, and by means of such and such a medicine. When the time came for the suffering to leave him, this sick man went to a temple of idol worship. The forms of suffering said: By right we should not leave him. But then they say: Should we lose the fulfillment of our oath just because this fool is acting improperly?
וְהַיְינוּ דְּאָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב ״וׇחֳלָיִם רָעִים וְנֶאֱמָנִים״? רָעִים בִּשְׁלִיחוּתָן, וְנֶאֱמָנִים בִּשְׁבוּעָתָן.
And this is consistent with that which Rabbi Yoḥanan says: What is the meaning of that which is written: “Then the Lord will make your plagues wonderful, and the plagues of your seed, even great plagues and faithful, and evil and faithful sicknesses” (Deuteronomy 28:59)? The term “evil” does not mean that the agent of sickness is in itself evil. Rather, this is referring to its mission, which is to cause harm. The term “and faithful sicknesses” indicates that the illnesses are faithful to their oath and adhere to the times designated for the affliction.
אֲמַר לֵיהּ רָבָא בַּר רַב יִצְחָק לְרַב יְהוּדָה: הָאִיכָּא בֵּית עֲבוֹדָה זָרָה בְּאַתְרִין, דְּכִי מִצְטְרִיךְ עָלְמָא לְמִטְרָא, מִתְחֲזֵי לְהוּ בְּחֶלְמָא וְאָמַר לְהוּ: שַׁחֲטוּ לִי גַּבְרָא וְאַיְיתֵי מִטְרָא — שָׁחֲטוּ לַהּ גַּבְרָא וְאָתֵי מִטְרָא!
Rava bar Rav Yitzḥak said to Rav Yehuda: Isn’t there a temple of idol worship in our locale, where, when the world is in need of rain, the idol appears to them in a dream, and it says to them: Slaughter a man as an offering to me, and I will bring rain. They then slaughter a man for it, and the rain comes.
אֲמַר לֵיהּ: הַשְׁתָּא (אִי הֲוַי) [אִיכּוֹ] שָׁכֵיבְנָא, לָא אֲמַרִי לְכוּ הָא מִלְּתָא, דְּאָמַר רַב: מַאי דִּכְתִיב ״אֲשֶׁר חָלַק ה׳ אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים״? מְלַמֵּד שֶׁהֶחְלִיקָן בִּדְבָרִים, כְּדֵי לְטוֹרְדָן מִן הָעוֹלָם.
Rav Yehuda said to Rava bar Rav Yitzḥak: Now, were I dead I would not have been able to tell you the explanation of this matter. It is therefore good that you reminded me of this matter while I am alive. The explanation is as Rav says: What is the meaning of that which is written: “And lest you lift up your eyes to the heavens, and when you see the sun and the moon and the stars, even all the host of heavens, you are drawn away and worship them, and serve them, which the Lord your God has allotted [ḥalak] to all the nations under the whole heaven” (Deuteronomy 4:19). The verse teaches that God allowed the nations to be misled [sheheḥelikan] by matters that seemingly indicate that idol worship is effective in order to expel the nations from the world due to their decision to engage in idol worship.
וְהַיְינוּ דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן״? בָּא לִטַּמֵּא — פּוֹתְחִין לוֹ, בָּא לִטָּהֵר — מְסַיְּיעִין אוֹתוֹ.
And this is consistent with that which Reish Lakish says: What is the meaning of that which is written: “If it concerns the scornful, He scorns them, but to the humble He gives grace” (Proverbs 3:34)? One who comes in order to become impure, i.e., to sin, they, in Heaven, provide him with an opening to do so, and he is not prevented from sinning. If one comes in order to become purified, not only is he allowed to do so, but they, in Heaven, assist him.
מַתְנִי׳ לוֹקְחִין גַּת בְּעוּטָה מִן הַנׇּכְרִי, אַף עַל פִּי שֶׁהוּא נוֹטֵל בְּיָדוֹ וְנוֹתֵן לַתַּפּוּחַ, וְאֵינוֹ עוֹשֶׂה יֵין נֶסֶךְ עַד שֶׁיֵּרֵד לַבּוֹר. יָרַד לַבּוֹר — מַה שֶּׁבַּבּוֹר אָסוּר, וְהַשְּׁאָר מוּתָּר.
MISHNA: One may purchase from a gentile a winepress in which the grapes have been trodden on, despite the fact that the gentile takes grapes in his hand from the winepress and places them on the pile that remains to be trodden on. And the gentile’s touch does not render the juice of the grapes into wine used for a libation in idol worship, which is forbidden, until it descends into the collection vat, because until then it does not have the status of wine. Once the wine descended into the collection vat, that which is in the vat is prohibited, and the rest, which did not yet descend into the vat, is permitted.
דּוֹרְכִין עִם הַנׇּכְרִי בַּגַּת,
One may tread on grapes together with the gentile in the winepress,
אֲבָל לֹא בּוֹצְרִין עִמּוֹ. יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְּטוּמְאָה — לֹא דּוֹרְכִין וְלֹא בּוֹצְרִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ חָבִיּוֹת לַגַּת, וּמְבִיאִין עִמּוֹ מִן הַגַּת.
but one may not harvest grapes with him. After the harvest the grapes are brought to the winepress, which is ritually impure. This would render the grapes impure, and it is prohibited to render produce of Eretz Yisrael impure. In the case of a Jew who produces his wine in a state of ritual impurity, one may not tread on grapes nor harvest them with him, as it is prohibited to assist transgressors. But once he has produced his wine, one may take the barrels to the winepress with him, as the wine is already impure. And one may also bring the barrels from the winepress together with him.
נַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְּטוּמְאָה — לֹא לָשִׁין וְלֹא עוֹרְכִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ פַּת לְפַלְטֵר.
Similarly, in the case of a baker who makes his bread in a state of ritual impurity, one may not knead or arrange the dough in the shape of bread together with him, so as not to assist in a transgression. But one may take the bread with him to the bread merchant [lapalter].
גְּמָ׳ אָמַר רַב הוּנָא: יַיִן, כֵּיוָן שֶׁהִתְחִיל לְהִמָּשֵׁךְ, עוֹשֶׂה יֵין נֶסֶךְ. תְּנַן: לוֹקְחִים גַּת בְּעוּטָה מִן הַנׇּכְרִי, וְאַף עַל פִּי שֶׁנָּטַל בְּיָדוֹ וְנָתַן לַתַּפּוּחַ! אָמַר רַב הוּנָא: בְּגַת פְּקוּקָה וּמְלֵאָה.
GEMARA: Rav Huna says: With regard to wine, once it begins to flow toward the exit from the winepress it can become wine used for a libation in idol worship if touched by a gentile. The Gemara asks: But we learned in the mishna: One may purchase from a gentile a winepress in which the grapes have been trodden on, despite the fact that the gentile took grapes in his hand and placed them on the pile of grapes that remained to be trodden on? Presumably the wine began to flow once the grapes were pressed, and yet the mishna states that the wine is not forbidden. Rav Huna said: The mishna is referring to a winepress that is stoppered and full, and therefore the wine does not flow.
תָּא שְׁמַע, וְאֵינוֹ עוֹשֶׂה יֵין נֶסֶךְ עַד שֶׁיֵּרֵד לַבּוֹר! הָכָא נָמֵי בְּגַת פְּקוּקָה וּמְלֵאָה.
The Gemara suggests: Come and hear a proof from the mishna: And the gentile’s touch does not render the grape juice wine used for a libation in idol worship until it descends into the collection vat. This indicates that even if the wine flows it does not become wine used for a libation before it descends into the vat. The Gemara answers: Here, too, the mishna is referring to a winepress that is stoppered and full, and the wine does not flow.
תָּא שְׁמַע: יָרַד לַבּוֹר — מָה שֶׁבַּבּוֹר אָסוּר, וְהַשְּׁאָר מוּתָּר. אָמַר רַב הוּנָא: לָא קַשְׁיָא — כָּאן בְּמִשְׁנָה רִאשׁוֹנָה, כָּאן בְּמִשְׁנָה אַחֲרוֹנָה.
The Gemara suggests: Come and hear a proof from the mishna: Once the wine descended into the collection vat, that which is in the vat is prohibited, and the rest that did not yet descend into the vat is permitted, even though it already began to flow. Rav Huna said: This is not difficult. Here, in the mishna, the halakha is stated in accordance with the initial version of the mishna. There, in my ruling, the halakha is stated in accordance with the ultimate version of the mishna.
דְּתַנְיָא: בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים בד״ד — אֵין בּוֹצְרִין עִם הַנׇּכְרִי בַּגַּת, שֶׁאָסוּר לִגְרוֹם טוּמְאָה לְחוּלִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל, וְאֵין דּוֹרְכִין עִם יִשְׂרָאֵל שֶׁעוֹשֶׂה פֵּירוֹתָיו בְּטוּמְאָה, שֶׁאָסוּר לְסַיֵּיעַ יְדֵי עוֹבְרֵי עֲבֵירָה, אֲבָל דּוֹרְכִים עִם הַנׇּכְרִי בַּגַּת, וְלָא חָיְישִׁינַן לִדְרַב הוּנָא.
This is as it is taught in a baraita: Initially, the Sages would say the following halakhot whose mnemonic is bet, dalet, dalet, which stands for harvesting [botzrin], treading [dorkhin], and treading [dorkhin]: One may not harvest grapes with a gentile in order to bring them to the winepress, as this would render the grapes ritually impure and it is prohibited to impart impurity to the non-sacred produce that is in Eretz Yisrael. And one may not tread on grapes together with a Jew who produces wine from his fruit in a state of ritual impurity, as it is prohibited to assist transgressors. But one may tread on grapes in the winepress together with the gentile. The Gemara comments: And we are not concerned about the ruling of Rav Huna that from the time that it flows the wine is rendered wine used for a libation.
וְחָזְרוּ לוֹמַר דב״ב — אֵין דּוֹרְכִין עִם הַנׇּכְרִי בַּגַּת, מִשּׁוּם דְּרַב הוּנָא.
The baraita continues: But the Sages later revised this halakha and said the following halakhot whose mnemonic is dalet, beit, dalet, which stands for treading [dorkhin], harvesting [botzrin], and treading [dorkhin]: One may not tread on grapes in the winepress together with the gentile. The Gemara comments: This is due to the ruling of Rav Huna that from the time that it flows the wine can be rendered wine used for a libation. The gentile usually touches the flowing wine while treading on the grapes, rendering the wine forbidden. Therefore, if a Jew receives payment for treading on the grapes with the gentile, he is profiting from an item from which deriving benefit is prohibited.
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I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Riverdale, NY, United States
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Atlanta, United States
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
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.
London, United Kingdom
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.
Yad Binyamin, Israel
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…
Huntington, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
Phoenix, AZ, United States
Blacksburg, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
Phoenix, AZ, United States
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.
Minneapolis, United States
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.
Brookline, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Brentwood, California, 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.
Skokie, IL, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Worcester, United States
Avodah Zarah 55
״אָסֹף אָסֵף כֹּל מֵעַל פְּנֵי הָאֲדָמָה נְאֻם ה׳, אָסֵף אָדָם וּבְהֵמָה אָסֵף עוֹף הַשָּׁמַיִם וּדְגֵי הַיָּם וְהַמַּכְשֵׁלוֹת אֶת הָרְשָׁעִים [וְגוֹ׳]״, וְכִי מִפְּנֵי שֶׁהָרְשָׁעִים נִכְשָׁלִים בָּהֶן יְאַבְּדֵם מִן הָעוֹלָם? וַהֲלֹא לְאָדָם הֵן עוֹבְדִין, ״וְהִכְרַתִּי אֶת הָאָדָם מֵעַל פְּנֵי הָאֲדָמָה [וְגוֹ׳]״.
“Shall I utterly consume all things from off the face of the earth? says the Lord. Shall I consume man and beast? Shall I consume the fowls of the heavens and the fish of the sea, and the stumbling blocks of the wicked, and shall I cut off man from off the face of the earth? says the Lord” (Zephaniah 1:2–3). Should God remove objects of idol worship from the world due to the fact that the wicked stumble because of them? If so, He would have to destroy all of humanity as well, as do not idol worshippers also worship people? This is expressed in the continuation of the verse: “And shall I cut off man from off the face of the earth? says the Lord.”
שָׁאַל אַגְרִיפַּס שַׂר צָבָא אֶת רַבָּן גַּמְלִיאֵל: כְּתִיב בְּתוֹרַתְכֶם: ״כִּי ה׳ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא״, כְּלוּם מִתְקַנֵּא אֶלָּא חָכָם בְּחָכָם, וְגִבּוֹר בְּגִבּוֹר, וְעָשִׁיר בְּעָשִׁיר?
§ Agrippas the general asked Rabban Gamliel: It is written in your Torah with regard to idol worship: “For the Lord your God is a devouring fire, a jealous God” (Deuteronomy 4:24). Doesn’t jealousy arise only in the following cases: A wise man might be jealous of another wise man, and a mighty man might be jealous of another mighty man, and a rich man might be jealous of another rich man? If so, why is God jealous of objects of idol worship, which are not gods?
אָמַר לוֹ: אֶמְשׁוֹל לְךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאָדָם שֶׁנָּשָׂא אִשָּׁה עַל אִשְׁתּוֹ, חֲשׁוּבָה מִמֶּנָּה — אֵין מִתְקַנְּאָה בָּהּ, פְּחוּתָה מִמֶּנָּה — מִתְקַנְּאָה בָּהּ.
Rabban Gamliel said to Agrippas: I will relate a parable to you. To what is this matter comparable? It can be compared to a person who married a second wife in addition to his first wife. If the second wife is more distinguished than the first wife, the first wife is not jealous of her, and she does not feel anger toward her husband. But if the second wife is less distinguished than the first wife, she is jealous of her.
אֲמַר לֵיהּ זוּנִין לְרַבִּי עֲקִיבָא: לִבִּי וְלִבָּךְ יָדַע דַּעֲבוֹדָה זָרָה לֵית בַּהּ מְשָׁשָׁא, וְהָא קָחָזֵינַן גַּבְרֵי דְּאָזְלִי כִּי מְתַבְּרִי וְאָתוּ כִּי מְצַמְּדִי! מַאי טַעְמָא?
Zunin said to Rabbi Akiva: Both my heart and your heart know that there is no substance to idol worship. Nevertheless, don’t we see people who go with broken limbs to worship idols and come back when they are whole? What is the reason for this?
אָמַר לוֹ: אֶמְשׁוֹל לְךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאָדָם נֶאֱמָן שֶׁהָיָה בָּעִיר, וְכׇל בְּנֵי עִירוֹ הָיוּ מַפְקִידִין אֶצְלוֹ שֶׁלֹּא בְּעֵדִים, וּבָא אָדָם אֶחָד וְהִפְקִיד לוֹ בְּעֵדִים. פַּעַם אֶחָד שָׁכַח וְהִפְקִיד אֶצְלוֹ שֶׁלֹּא בְּעֵדִים, אָמְרָה לוֹ אִשְׁתּוֹ: בּוֹא וְנִכְפְּרֶנּוּ, אָמַר לָהּ: וְכִי מִפְּנֵי שֶׁשּׁוֹטֶה זֶה עָשָׂה שֶׁלֹּא כַּהוֹגֶן אָנוּ נְאַבֵּד אֶת אֱמוּנָתֵינוּ?
Rabbi Akiva said to Zunin: I will relate a parable to you. To what is this matter comparable? It can be compared to a trusted person who was in a certain city, and all the residents of his city would deposit items and money with him, even not in the presence of witnesses. And there was one man who did not trust him, who came and specifically deposited money with him in the presence of witnesses. On one occasion, that person forgot and deposited money with him not in the presence of witnesses. The trusted man’s wife said to him: Come, let us deny that he deposited the money with us, as there are no witnesses. The man said to her: Should we lose our credibility and act deceitfully just because this fool acted improperly and did not require the presence of witnesses?
אַף כָּךְ יִסּוּרִין, בְּשָׁעָה שֶׁמְּשַׁגְּרִין אוֹתָן עַל הָאָדָם, מַשְׁבִּיעִין אוֹתָן: שֶׁלֹּא תֵּלְכוּ אֶלָּא בְּיוֹם פְּלוֹנִי, וְלֹא תֵּצְאוּ אֶלָּא בְּיוֹם פְּלוֹנִי וּבְשָׁעָה פְּלוֹנִית, וְעַל יְדֵי פְּלוֹנִי וְעַל יְדֵי סַם פְּלוֹנִי. כֵּיוָן שֶׁהִגִּיעַ זְמַנָּן לָצֵאת, הָלַךְ זֶה לְבֵית עֲבוֹדָה זָרָה, אָמְרוּ יִסּוּרִין: דִּין הוּא שֶׁלֹּא נֵצֵא, וְחוֹזְרִין וְאוֹמְרִים: וְכִי מִפְּנֵי שֶׁשּׁוֹטֶה זֶה עוֹשֶׂה שֶׁלֹּא כַּהוֹגֶן אָנוּ נְאַבֵּד שְׁבוּעָתֵנוּ?
So too, with regard to different forms of suffering, at the time when they are sent to afflict the person, an oath is administered to them as follows: Take an oath that you shall not go and afflict the person except on such and such a day. And you shall not leave him except on such and such a day, at such and such an hour, by means of so-and-so, a specific doctor, and by means of such and such a medicine. When the time came for the suffering to leave him, this sick man went to a temple of idol worship. The forms of suffering said: By right we should not leave him. But then they say: Should we lose the fulfillment of our oath just because this fool is acting improperly?
וְהַיְינוּ דְּאָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב ״וׇחֳלָיִם רָעִים וְנֶאֱמָנִים״? רָעִים בִּשְׁלִיחוּתָן, וְנֶאֱמָנִים בִּשְׁבוּעָתָן.
And this is consistent with that which Rabbi Yoḥanan says: What is the meaning of that which is written: “Then the Lord will make your plagues wonderful, and the plagues of your seed, even great plagues and faithful, and evil and faithful sicknesses” (Deuteronomy 28:59)? The term “evil” does not mean that the agent of sickness is in itself evil. Rather, this is referring to its mission, which is to cause harm. The term “and faithful sicknesses” indicates that the illnesses are faithful to their oath and adhere to the times designated for the affliction.
אֲמַר לֵיהּ רָבָא בַּר רַב יִצְחָק לְרַב יְהוּדָה: הָאִיכָּא בֵּית עֲבוֹדָה זָרָה בְּאַתְרִין, דְּכִי מִצְטְרִיךְ עָלְמָא לְמִטְרָא, מִתְחֲזֵי לְהוּ בְּחֶלְמָא וְאָמַר לְהוּ: שַׁחֲטוּ לִי גַּבְרָא וְאַיְיתֵי מִטְרָא — שָׁחֲטוּ לַהּ גַּבְרָא וְאָתֵי מִטְרָא!
Rava bar Rav Yitzḥak said to Rav Yehuda: Isn’t there a temple of idol worship in our locale, where, when the world is in need of rain, the idol appears to them in a dream, and it says to them: Slaughter a man as an offering to me, and I will bring rain. They then slaughter a man for it, and the rain comes.
אֲמַר לֵיהּ: הַשְׁתָּא (אִי הֲוַי) [אִיכּוֹ] שָׁכֵיבְנָא, לָא אֲמַרִי לְכוּ הָא מִלְּתָא, דְּאָמַר רַב: מַאי דִּכְתִיב ״אֲשֶׁר חָלַק ה׳ אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים״? מְלַמֵּד שֶׁהֶחְלִיקָן בִּדְבָרִים, כְּדֵי לְטוֹרְדָן מִן הָעוֹלָם.
Rav Yehuda said to Rava bar Rav Yitzḥak: Now, were I dead I would not have been able to tell you the explanation of this matter. It is therefore good that you reminded me of this matter while I am alive. The explanation is as Rav says: What is the meaning of that which is written: “And lest you lift up your eyes to the heavens, and when you see the sun and the moon and the stars, even all the host of heavens, you are drawn away and worship them, and serve them, which the Lord your God has allotted [ḥalak] to all the nations under the whole heaven” (Deuteronomy 4:19). The verse teaches that God allowed the nations to be misled [sheheḥelikan] by matters that seemingly indicate that idol worship is effective in order to expel the nations from the world due to their decision to engage in idol worship.
וְהַיְינוּ דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן״? בָּא לִטַּמֵּא — פּוֹתְחִין לוֹ, בָּא לִטָּהֵר — מְסַיְּיעִין אוֹתוֹ.
And this is consistent with that which Reish Lakish says: What is the meaning of that which is written: “If it concerns the scornful, He scorns them, but to the humble He gives grace” (Proverbs 3:34)? One who comes in order to become impure, i.e., to sin, they, in Heaven, provide him with an opening to do so, and he is not prevented from sinning. If one comes in order to become purified, not only is he allowed to do so, but they, in Heaven, assist him.
מַתְנִי׳ לוֹקְחִין גַּת בְּעוּטָה מִן הַנׇּכְרִי, אַף עַל פִּי שֶׁהוּא נוֹטֵל בְּיָדוֹ וְנוֹתֵן לַתַּפּוּחַ, וְאֵינוֹ עוֹשֶׂה יֵין נֶסֶךְ עַד שֶׁיֵּרֵד לַבּוֹר. יָרַד לַבּוֹר — מַה שֶּׁבַּבּוֹר אָסוּר, וְהַשְּׁאָר מוּתָּר.
MISHNA: One may purchase from a gentile a winepress in which the grapes have been trodden on, despite the fact that the gentile takes grapes in his hand from the winepress and places them on the pile that remains to be trodden on. And the gentile’s touch does not render the juice of the grapes into wine used for a libation in idol worship, which is forbidden, until it descends into the collection vat, because until then it does not have the status of wine. Once the wine descended into the collection vat, that which is in the vat is prohibited, and the rest, which did not yet descend into the vat, is permitted.
דּוֹרְכִין עִם הַנׇּכְרִי בַּגַּת,
One may tread on grapes together with the gentile in the winepress,
אֲבָל לֹא בּוֹצְרִין עִמּוֹ. יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְּטוּמְאָה — לֹא דּוֹרְכִין וְלֹא בּוֹצְרִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ חָבִיּוֹת לַגַּת, וּמְבִיאִין עִמּוֹ מִן הַגַּת.
but one may not harvest grapes with him. After the harvest the grapes are brought to the winepress, which is ritually impure. This would render the grapes impure, and it is prohibited to render produce of Eretz Yisrael impure. In the case of a Jew who produces his wine in a state of ritual impurity, one may not tread on grapes nor harvest them with him, as it is prohibited to assist transgressors. But once he has produced his wine, one may take the barrels to the winepress with him, as the wine is already impure. And one may also bring the barrels from the winepress together with him.
נַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְּטוּמְאָה — לֹא לָשִׁין וְלֹא עוֹרְכִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ פַּת לְפַלְטֵר.
Similarly, in the case of a baker who makes his bread in a state of ritual impurity, one may not knead or arrange the dough in the shape of bread together with him, so as not to assist in a transgression. But one may take the bread with him to the bread merchant [lapalter].
גְּמָ׳ אָמַר רַב הוּנָא: יַיִן, כֵּיוָן שֶׁהִתְחִיל לְהִמָּשֵׁךְ, עוֹשֶׂה יֵין נֶסֶךְ. תְּנַן: לוֹקְחִים גַּת בְּעוּטָה מִן הַנׇּכְרִי, וְאַף עַל פִּי שֶׁנָּטַל בְּיָדוֹ וְנָתַן לַתַּפּוּחַ! אָמַר רַב הוּנָא: בְּגַת פְּקוּקָה וּמְלֵאָה.
GEMARA: Rav Huna says: With regard to wine, once it begins to flow toward the exit from the winepress it can become wine used for a libation in idol worship if touched by a gentile. The Gemara asks: But we learned in the mishna: One may purchase from a gentile a winepress in which the grapes have been trodden on, despite the fact that the gentile took grapes in his hand and placed them on the pile of grapes that remained to be trodden on? Presumably the wine began to flow once the grapes were pressed, and yet the mishna states that the wine is not forbidden. Rav Huna said: The mishna is referring to a winepress that is stoppered and full, and therefore the wine does not flow.
תָּא שְׁמַע, וְאֵינוֹ עוֹשֶׂה יֵין נֶסֶךְ עַד שֶׁיֵּרֵד לַבּוֹר! הָכָא נָמֵי בְּגַת פְּקוּקָה וּמְלֵאָה.
The Gemara suggests: Come and hear a proof from the mishna: And the gentile’s touch does not render the grape juice wine used for a libation in idol worship until it descends into the collection vat. This indicates that even if the wine flows it does not become wine used for a libation before it descends into the vat. The Gemara answers: Here, too, the mishna is referring to a winepress that is stoppered and full, and the wine does not flow.
תָּא שְׁמַע: יָרַד לַבּוֹר — מָה שֶׁבַּבּוֹר אָסוּר, וְהַשְּׁאָר מוּתָּר. אָמַר רַב הוּנָא: לָא קַשְׁיָא — כָּאן בְּמִשְׁנָה רִאשׁוֹנָה, כָּאן בְּמִשְׁנָה אַחֲרוֹנָה.
The Gemara suggests: Come and hear a proof from the mishna: Once the wine descended into the collection vat, that which is in the vat is prohibited, and the rest that did not yet descend into the vat is permitted, even though it already began to flow. Rav Huna said: This is not difficult. Here, in the mishna, the halakha is stated in accordance with the initial version of the mishna. There, in my ruling, the halakha is stated in accordance with the ultimate version of the mishna.
דְּתַנְיָא: בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים בד״ד — אֵין בּוֹצְרִין עִם הַנׇּכְרִי בַּגַּת, שֶׁאָסוּר לִגְרוֹם טוּמְאָה לְחוּלִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל, וְאֵין דּוֹרְכִין עִם יִשְׂרָאֵל שֶׁעוֹשֶׂה פֵּירוֹתָיו בְּטוּמְאָה, שֶׁאָסוּר לְסַיֵּיעַ יְדֵי עוֹבְרֵי עֲבֵירָה, אֲבָל דּוֹרְכִים עִם הַנׇּכְרִי בַּגַּת, וְלָא חָיְישִׁינַן לִדְרַב הוּנָא.
This is as it is taught in a baraita: Initially, the Sages would say the following halakhot whose mnemonic is bet, dalet, dalet, which stands for harvesting [botzrin], treading [dorkhin], and treading [dorkhin]: One may not harvest grapes with a gentile in order to bring them to the winepress, as this would render the grapes ritually impure and it is prohibited to impart impurity to the non-sacred produce that is in Eretz Yisrael. And one may not tread on grapes together with a Jew who produces wine from his fruit in a state of ritual impurity, as it is prohibited to assist transgressors. But one may tread on grapes in the winepress together with the gentile. The Gemara comments: And we are not concerned about the ruling of Rav Huna that from the time that it flows the wine is rendered wine used for a libation.
וְחָזְרוּ לוֹמַר דב״ב — אֵין דּוֹרְכִין עִם הַנׇּכְרִי בַּגַּת, מִשּׁוּם דְּרַב הוּנָא.
The baraita continues: But the Sages later revised this halakha and said the following halakhot whose mnemonic is dalet, beit, dalet, which stands for treading [dorkhin], harvesting [botzrin], and treading [dorkhin]: One may not tread on grapes in the winepress together with the gentile. The Gemara comments: This is due to the ruling of Rav Huna that from the time that it flows the wine can be rendered wine used for a libation. The gentile usually touches the flowing wine while treading on the grapes, rendering the wine forbidden. Therefore, if a Jew receives payment for treading on the grapes with the gentile, he is profiting from an item from which deriving benefit is prohibited.
