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 week’s learning is sponsored by Helen Danczak in loving memory of her mother, Lucille Fliegler on her 29th yahrzeit. “The years fly past and still it’s as if it’s been only yesterday since I had a chance to visit. Mommele, may your neshama have an aliya.”
This week’s learning is sponsored by Petra, Tova & Orli in honor of their mother, Wendy Proskin. “Happy Mother’s Day!”
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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 week’s learning is sponsored by Helen Danczak in loving memory of her mother, Lucille Fliegler on her 29th yahrzeit. “The years fly past and still it’s as if it’s been only yesterday since I had a chance to visit. Mommele, may your neshama have an aliya.”
This week’s learning is sponsored by Petra, Tova & Orli in honor of their mother, Wendy Proskin. “Happy Mother’s Day!”
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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Florida, 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.
London, United Kingdom
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Irvine, United States
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
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Beit Shemesh, Israel
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Givat Shmuel, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
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!
Zichron Yaakov, Israel
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, Israel
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 started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Teaneck, United States
New York, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
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.
NJ, 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.
