Avodah Zarah 46 – Bowing Down to an Egg Stood on One End

If stones were dislodged from a mountain and were then worshipped – some say that they are prohibited for benefit, but some say that they are permitted. The reason for them to be permitted is that they are analogous to a mountain. Just as a mountain which has not been affected by the hand of man remains permitted, so too the stones. The reason for them to be prohibited is that the phrase “You shall surely loathe it” denies the above analogy.

This argument is connected to the following one: if one stood an egg upright in order to bow down to it, what is the law? If he did bow down to the egg, it is surely prohibited. The situation here is that the Jew stood the egg up, but before he had a chance to bow down to it, an idolater came and worshipped it. Standing up an egg is impermanent. Does it clearly demonstrate the Jew's desire to worship it, in which case it would be prohibited, or is it just an object in the possession of the Jew, in which case the non-Jew cannot forbid it by bowing down to an object that is not his? This question stands unresolved.

Art: Diego Velázquez - Old Woman Frying Eggs

Avodah Zarah 45 – Worshipping Mountains and Hills

If a non-Jew worships mountains and hills, these mountains and hills remain permitted for benefit. The same is true when a Jew worships them, but the ruling follows the language of the Torah describing idol worship. However, the adornments of silver and gold on them become prohibited.

Rabbi Yose HaGlili explains that when the Torah says, “Their gods on the mountains,” it also teaches that the mountain themselves are not gods. If so, continues Rabbi Yose, why do we find that a tree that was worshipped is prohibited? - Because man's hands are involved in its growth.

Rabbi Yose seems to agree with the first teacher, and if so, why did he speak up? Usually people only voice disagreements! - There is a disagreement here too: if the tree was first planted and afterwards worshipped, and not planted for worship from the start, then Rabbi Yose prohibits what grows on it after worship, but the first Sage allows this after-growth.

Rabbi Akiva says that by enumerating mountains, hills, and trees, the Torah is also telling to search for an idol at each such place. When one uproots an idol, he has to plow the place.

Art: Caspar David Friedrich - The Wanderer

Avodah Zarah 44 – How to Properly Dispose of an Idol

Rabbi Yose says, “He may grind the idol and scatter it into the wind, or cast it into the sea,” but the Sages says that even so it becomes a fertilizer. Their argument is this: both fertilizer and the soil cause the plant to grow. Rabbi Yose says that the combined effect of prohibited and permitted substance is permitted, but the Sages say that it is still prohibited.

Proclos the Philosopher inquired of Rabban Gamliel while the latter was bathing in the bathhouse of Aphrodite, “It is written in your Torah that nothing of the banned property shall adhere to your hand, why then do you bathe in the bathhouse of Aphrodite?” Rabban Gamliel first said that one may not answer in a bathhouse. After he left, he said, “I did not come into her domain, rather, she came into my domain. Furthermore, she is an adornment to the bathhouse, not the other way around. And we treat her not like god is permitted to be treated by standing here naked and urinating, therefore, she is not an idol that is prohibited.”

Art: Camille Pissarro - Young Woman Bathing Her Feet

Avodah Zarah 43 – Ornaments that are Often Worshipped

If one finds utensils with the figures that symbolize dominion, he should take them to the Dead Sea and cast them into the waters. The customarily worshipped figures are those of a crowned king seated in a chariot – representing the sun, a similar allegorical figure of a moon, or a dragon – which some interpret as a serpent. The highly saline waters of the Dead Sea are not navigated by men, and there is little risk of anyone recovering and enjoying them. Rabbi Yehudah adds an image of a nursing woman, which was worshipped because of Eve, who nursed the entire world.

Rabbi Elazar HaKappar once found a ring with a dragon on it. He found an adult idolater and forced him to nullify the idol. We see from here that a Jew cannot nullify an idol, that an adult idol worshipper can nullify even an idol that is not his, and even under duress.

All this refers to using a found object, but prohibitions for a Jew to create an image are stricter, and one has to avoid even a suspicion of idol worship.

Art: Odilon Redon - Apollos Chariot

Avodah Zarah 42 – Pieces of Statues

If one finds fragments of images, they are permitted. However, if he found the figure of a hand or of a foot on a pedestal, these are prohibited for benefit, because such objects are worshipped.

If an idol is known to have been broken on its own – for example, if it fell from a roof – then Rabbi Yochanan said that it is prohibited for benefit, but Resh Lakish said that it is permitted. According to Rabbi Yochanan, fragments are forbidden because no idol worshipper nullified them. But according to Resh Lakish, he did nullify it, reasoning that if the idol cannot protect itself, surely it cannot protect anybody else.

How do they both explain the story of Dagon? It had a body of a fish and the head, hands, and feet of a human. When they placed it before the Ark of God, its head and palms were severed and the priests then worshipped the threshold on which they landed. Rabbi Yochanan says that they venerated the fragments. And Resh Lakish? - He says that they thought the power abandoned Dagon and settled on the threshold.

Art: Frederic Edwin Church - Broken Column, the Parthenon, Athens

Avodah Zarah 41 – Statues

One is prohibited to benefit from an object that was used, even once, for idol worship. What is one to do with images whose history – whether they were used for idolatry or served as ornamentations – is not known? According to Rabbi Meir, all images are prohibited, because they are worshipped at least once a year on a specific date. But the Sages say that all images are permitted, except one that has in its hand a staff, a bird, or a sphere.

The above disagreement only applies to larger cities, whose dwellers have enough money to create images for the sake of art. However, those in the villages are always prohibited, since they are only made with the utilitarian purpose of idol worship.

Art: William-Adolphe Bouguereau

Avodah Zarah 40 – How to Tell a Kosher Fish

If a fish comes to us broken into pieces, then in order to ascertain that it is kosher, we need both the head and the spine to be discernible – so says Rav Huna, but Rav Nachman requires either the head or the spine.

The fatty innards of fish and their roe (caviar) may be bought only from an expert in identifying kosher fish, scrupulous in the laws of kashrut. If no expert is available, then if the Jewish seller says, “I personally salted the fish and saw that they were kosher fish, and it was from those very fish that I removed the innards, - he is believed, because were the innards taken to an expert and found to be non-kosher, he would have not way to defend himself. That is the opinion of Rabbi Yehudah.

Rav Nachman requires the seller to show the fish. That is because the seller might not be an expert and thus, without intentionally lying, still be mistaken. However, Rav Yehudah ruled in practice according to his view that as long as he says, “I personally salted the fish,” the caviar is permitted, and ruling in practice determines the law.

Art: Frederic Bazille - Still Life with Fish

Avodah Zarah 39 – Who is Trustworthy

A fish that develops fins and scales only when it matures (such as the one called "sultanit") is kosher. Nevertheless, one needs to buy it from a trustworthy seller, who can distinguish it from similar non-kosher fish and take the non-kosher ones out. If it has fins and scales but looses them when it is caught, it is also kosher.

A knife that was used for cutting a non-kosher fish should not be used for cutting kosher fish. Even though the flavor added by the knife, if it is detrimental to the taste, would not make the fish forbidden, in this case it enhances the taste.

A servant of Rabbi Levi used to re-sell food products and was considered trustworthy. After Rabbi Levi died, Rabbi Yochanan said, “A servant of a trustworthy person remains trustworthy even after the master's death – unless proven otherwise.” In the same way the wife of a trustworthy person is just as trustworthy as her husband.

Art: Adriaen van Utrecht - Fishmonger's Stall

Avodah Zarah 38 – Cooked Food of Idolaters

Cooked food of idolaters is prohibited even when it is cooked in kosher utensils and all its ingredients are kosher. Why? - Because the Jews sent a message to Sichon, King of the Amorites, "We will buy your food and eat, and buy your water and drink." This means that they will only eat food that has not changed from its raw state, just like water. But if so, then parched grains made by idolaters should be forbidden, and we know that they are allowed?! - Rather, this Torah phrase serves only as a hint, and the prohibition is Rabbinical.

If a Jew takes part in the cooking processes, whether in the beginning, the middle, or the end, the food is no longer prohibited, even though the rest of the cooking was done by an idolater. While baking bread, even if a Jew throws one chip of wood into the fire, the bread is no longer prohibited as cooked by an idolater. Whether throwing in a chip of wood is sufficient for foods other than bread is a subject of disagreement.

Art: Bartolome Esteban Murillo - Baking of Flat Cakes

Avodah Zarah 37 – How Lenient Can a Court Be?

Rabbi Yehudah Nesiah (grandson of Rabbi Yehudah the Prince) was leaning on the shoulder of his attendant Rabbi Simlai, while going on the way. He said, “Simlai! You were not in the study hall yesterday, when we permitted the oil of idol worshippers." Said Rabbi Simlai, “Due to the hardships that the people are having, you should have permitted also the bread of idol worshippers!” Replied Rabbi Yehudah, “Were we to do so, they would call us 'a permitting court'!” He gave an example of Rabbi Yose ben Yoezer, who testified that the "ayal" species of grasshoppers was kosher, that the liquids in the Temple were considered ritually pure, and that one who touched someone who had in turn touched a corpse was pure – and they called him “Yosef The Permitter.”

And Rabbi Simlai, what does he think? That Yose ben Yoezer permitted three things, but Rabbi Yehudah Nesiah – only two. And Rabbi Yehudah? He says that they have already issued a second permissive decree.

Art: Abraham de Pape - Lady seated in front of a fireplace with ham and bread on a table

Avodah Zarah 36 – Milk, Bread, and Oil of Idolaters

Milk that an idol worshipper milked without a Jew seeing him is prohibited to drink, though not prohibited for benefit. Although the milk of a kosher animal is white, and that of a non-kosher animal is yellowish, if some amount of non-kosher milk is added to kosher milk, this will not be easily discernible.

Bread of an idol worshipper is forbidden because frequent consumption of it may lead to intermarriage. Technically, the bread is kosher, for we can assume that the flavors that it had absorbed are more than a day old, and thus do not make the bread forbidden. Therefore, the bread of commercial bakers, the consumption of which does not lead to socializing, should have been permitted. That is how many people had understood the prohibition, and this absence of complete acceptance by the majority formed the basis for later leniences.

The oil of idol worshippers was prohibited because using it too can lead to intermarriage. However, since it is a necessary staple, a later court annulled this prohibition.

Art: Adolphe Charles Marais - The Milkmaid

Avodah Zarah 35 – Real Reason for Prohibiting Cheese of Idol Worshippers

If one betroths a woman using the waste of an ox that is stoned - for example, because it was sodomized – the betrothal is valid, but if he uses the waste of calves sacrificed for idolatry, the betrothal is invalid. Why? Regarding calves sacrificed for idolatry, the fatter it is the better, and the owner is pleased with the waste expanding its size. With an ox that was stoned, the owner does not care if it is fat or not, and the waste is not part of it.

This law has direct connection to the cheese prohibition: rennet, being a separate milky substance in the stomach of a ruminant, should not make the cheese prohibited. When Rabbi Yehoshua avoided saying the reason why the cheese of idolaters is prohibited, he did so because a year had not yet passed since the decree was promulgated, and he did not want people to argue about its reasons. That is why he hinted to a kiss that seals the lips. The two most prominent reasons are the snake venom in the milk and using the actual meat part of an animal (maw). Tosafot say that now the snakes are not prevalent and the cheese is permitted, but Rashi and others disagree.

Art: Edwin Lord Weeks - The Snake Charmers Bombay

Avodah Zarah 34 – Items of Idol Worshippers that are Permitted

Rabbi Akiba visited Ginzak, where they asked him, “Is fasting for part of the day considered religious fasting?” He did not know. They asked, “Earthenware jugs of idol worshippers, are they prohibited or permitted?” He did not know. “In what garments did Moses serve during Tabernacle inauguration?” He did not know.

Rashi says that it is inconceivable that Rabbi Akiba would not know this, and prefers a version where it was Mar Ukva. But Tosafot reject Rashi's argument.

Rabbi Akiva went to ask in the Academy, and they told him, “If one was too busy to eat in the morning, he can formally accept a religious fast till the end of the day. The jugs of idol worshippers are permitted after twelve months. Moses served in white garments, since he was not entitled to kohen's garments, but could not use his regular garments either.”

Fish brine prepared by an idolatrous householder is forbidden, because they would add wine to it. But if a professional fisherman made it, it is permitted, since he uses the fat of fish and does not add wine.

Art: James Abbott McNeill Whistler - Symphony in White

Avodah Zarah 33 – Idol-worship Pilgrimages

If a non-Jewish idol-worshipper goes on a pilgrimage, it is forbidden to trade with him when he is on the way there, but permitted when he is on his way back. On the other hand, if a Jewish idol-worshipper is going on a pilgrimage, it is permitted to trade with him on the way there, but forbidden when he is coming back. Why is this difference?

A non-Jewish idol-worshipper will certainly reach his destination and praise his deity for any successful trade. However, when he is coming back, his attitude is that what was – was, and he is not going back to give thanks to his idol again. In contrast, we assume that a Jew going to worship idols will change his mind. However, once there, and idol-worship being a new and fresh experience for him, he gets attached to the idol more than a non-Jew, and certainly will go back to praise the idol for any good deal he finds.

If wine of an idol-worshipper was stored in a leather or earthenware vessel, the proper cleansing procedure is to fill it with water three times, leaving the water in the vessel for at least twenty-four hours.

Art: John Singer Sargent - Bedouin Women Carrying Water Jars

Avodah Zarah 32 – Hadrianic Earthenware

It is forbidden to derive benefit from Hadrianic earthenware. What is it? The Roman Emperor Hadrian (who crushed Bar Kochba's revolt) found virgin land that was never cultivated. He planted grapevines there and produced extremely strong wine. He placed this wine in new jars, and the jugs absorbed their wine. Hadrian's soldiers would break the jugs into shards and take them on their military campaigns. Wherever they arrived, they would soak the shards in water, thereby reconstituting wine, and then drink it. Said Rabbi Yehoshua ben Levi, “Our first quality wine is equivalent to their third soaking of these shards.”

A question was asked, “Can one support the legs of a bed with these shards?” A Jew should have no connection with idol worship. Here he wants the shards, but not the wine in them. Nevertheless, the wine is absorbed there. Rabbi Elazar and Rabbi Yochanan argue about this matter, one forbids it, and another allows.

A skin of an animal that is torn opposite the heart, and has a crust of blood on it, is prohibited, because this is evidence that the skin was pierced while the animal was still alive, for idol worship.

Art: Vincent Van Gogh - Still Life with Pottery and Two Bottles 1884

Avodah Zarah 31 – Touching the Wine

If Jewish wine was touched by an idolater, it becomes prohibited both for consumption and benefit. However, if it was only deposited in the idolater's house, it is prohibited to drink it, but benefit is allowed.

But why should this be? If we suspect that he touched it or exchanged it for his own, then it should be prohibited even for benefit. And we don't suspect this, then it should be permitted even to drink it! The answer is that the Jew has put his seal on the wine, and the idolater designated a corner where the wine was stored. The combination of the seal and the fear of being discovered makes it not worth his while to try to access the wine.

In general, the proper procedure for guarding the wine, for example, in the situation when the idolater is on the road with it and is unobserved, is to protect it with a double seal, which is hard to forge.

Art: Vladimir Egorovic Makovsky - At The Bottle

Avodah Zarah 30 – Cooked Wine and Wine Left Uncovered

If wine is cooked by a Jew, then it never becomes prohibited as “wine of libation.” The possible explanations of this are that cooked wine was not used in religious rites, or that cooked wine is an unusual case, and Sages did not promulgate decrees in unusual cases, or that it simply is not wine, but “cooked wine.”

The Sages prohibited the consumption of wine, water, or milk that was left uncovered, for fear that a snake may have drunk from the liquid and cast its venom into it. The prohibition is based on the requirement to take great care of one's health and well-being. Today, when snakes are not prevalent, the prohibition does not apply, though some say that it has additional mystical connotations. In any case, it does not apply to cooked wine, because a snake would never drink such wine.

Art: Heinrich Stelzner - The Winetaster

Avodah Zarah 29 - Prohibition of the Wine and Cheese of Idolaters

The following items of idol worshippers are prohibited not only for consumption, but even for benefit: wine, wine that turned into vinegar, and wine vessels that absorbed wine. Wine is prohibited because of two reasons: it may have been poured for idol worship, and it leads to socializing and intermarriage.

Cheese of idol worshippers – Rabbi Meir considers it prohibited for any benefit, but the Sages forbid only eating it.

Rabbi Ishmael asked Rabbi Yehoshua while they were traveling on the road, “Why did the Sages prohibit the cheeses of idol worshippers?” Rabbi Yehoshua answered, “Because they use the rennet of animals that was not properly slaughtered.” “But a sacrifice is stricter, and its rennet is not prohibited!” “Because they curdle it with the rennet of the calves of idol worship,” - said Rabbi Yehoshua. “But then it should be prohibited for benefit, and it's not!?” Instead of answering, Rabbi Yehoshua diverted the conversation to another topic, about the correct reading of “...since your love it better than wine” from the Song of Songs.

Art: Raphaelle Peale - Cheese and Three Crackers

Avodah Zarah 28 – Going to an Idol-Worshipping Doctor

It is assumed that a pagan doctor will try to kill a Jewish patient if he can. However, there are gradations. He will not hesitate to let a critically ill Jewish patient die, since this will not harm his reputation. He may also kill a healthy patient, since other pagans will understand that he did it out of malice, not incompetence. Accordingly, one with a non life-threatening illness may go to a pagan doctor.

Rabbi Yochanan suffered from a sickness called tzafdina, a tooth ailment. He went to a certain idolatrous noblewoman for treatment. She made him a remedy on Thursday and Friday, but on Saturday he could not come, because of many students, and asked for a recipe. She said, “Swear that you will not reveal it to anyone!” He said, “To the God of Israel I will not reveal” (but to the people I will), then taught it in public. But he swore?!? - He explained to her the trick right away. Some say that she committed suicide, but some say that she converted, impressed with Rabbi Yochanan's selflessness.

Now, seeing that Rabbi Yochanan was ready to take the medicine on Saturday, it must have been a life-threatening disease, and if so, how was he allowed to go to an idolatrous doctor? - Rabbi Yochanan was a distinguished person whom the doctor would be afraid to harm.

Art: Edouard (Jean-Edouard) Vuillard - Doctor Viau in his Surgery

Avodah Zarah 27 – Performing a Risky Operation

An Israelite may circumcise an idol-worshipper if the latter wishes to convert, but not to remove a parasite from under his foreskin, which, as any cure, is not allowed – unless refusing to do so will cause animosity.

Whether a pagan doctor may circumcise an Israelite is the subject of a disagreement. Rabbi Meir forbids it, because of suspicion of murder or mutilation. Rabbi Yehudah bar Ilai allows it, because of “you will surely circumcise” but does not approve of it. Rabbi Yehudah the Prince forbids it and allows only one who is obligated in circumcision to circumcise others, based on “and you (Abraham), keep the covenant.”

Most of the laws about idol-worshippers are not practically applicable today, but the following discussion is. When one will surely die if left untreated, he can go to a pagan doctor, who may cure him, even though there is a suspicion of murder. In general, one is allowed to make a risky operation, which may have a chance of success, even though by doing so, he may shorten the patient's life. This is derived from the behavior of four lepers during a famine, who decided to submit to the enemy who might have killed them, but who might also let them live.

Art: Francisco De Goya y Lucientes - Self-Portrait with Doctor Arrieta

Avodah Zarah 26 – Dealing with Bad People

The following laws applied to idol-worshipping societies, whose morals were corrupt and who did not value human life, and where killing a Jew was often not punishable as murder.

A woman should not be secluded with an idol-worshipper, even if his wife is with him, because of licentiousness, and a man should not be be secluded with an idol-worshipper because of the concern of murder. If traveling together, one should be watchful of the weapons of the idol-worshipper, and one should not bend down before him, lest he smashes his skull.

An Israelite woman should not deliver the child of an idolatress, because she thereby delivers a child for idolatry. However, if she can't find an excuse, she is allowed to do it so as not to provoke enmity. An idolatress may deliver a child of an Israelite woman, provided that others are there to watch her.

Idol-worshippers and Jewish shepherds of small animals were so lawless, that one should neither raise them from a pit nor lower them in. However, informers and evil-doers can even be lowered actively into a pit. This law has also changed, and applying it today would only add to violence.

Art: Friedrich Sustris - Birth Of A Child

Avodah Zarah 25 – Miracles

The cows that pulled the Ark of the Covenant forsook their young and traveled from Philistia to Beit Shemesh without anybody leading them, all the while singing praises to God. Later they were sacrificed on the altar. How was it allowed, if idolaters may have committed sodomy with them? - It was a special decision by the prophet, and a prophet has authority to temporarily set aside a law of the Torah.

The sun has stood for three people, for Joshua, for Moses, and for Nakdimon ben Gurion. How do we know it about Moses? Because of the use of the same words, “I shall begin to place dread”  about Moses and “I shall begin to exalt”  about Joshua.

Nakdimon wanted to give water to the pilgrims who came to Jerusalem and borrowed twelve wells of water from a Roman nobleman, promising an extraordinary sum of money if he did not return the water. The holidays came and went, but there was no rain, and the payment day was approaching. At the last moment Nakdimon prayed for rain and it did come, but the nobleman claimed that the rain had come after the day had ended. Nakdimon then prayed again, and the sun stood, to show that the payment day still continued.

Art: Childe Hassam - Rainy Midnight, Late 1890s

Avodah Zarah 24 – Making of a Red Heifer According to Rabbi Eliezer

Rabbi Eliezer says we should always suspect that an animal was sodomized by idol worshippers if they had a chance. How, according to him, can one ever make ashes of a red heifer? Consider the following story.

Dama ben Netinah was a non-Jew who exemplified respect to parents. The Sages wanted to buy from him a gem for the Kohen's breastplate for 600,000 golden coins. He refused, because the key from the jewelry box was under the pillow on which his father was sleeping. Next year, however, a red heifer was born among his cattle. He said to the Sages, “I know that you will pay me any money for it, but I only want the 600,000 that I lost.”

How did they buy a cow from him? Rabbi Eliezer will answer that they watched it from the moment it was conceived. But maybe its mother was sodomized? - They watched the mother. But maybe its grandmother was sodomized? - We don't suspect that far. But how did they know that a red heifer would be born? - They would pass a glass of red liquid in front of her at the time of mating. Then why was it so expensive? - It had to be a cow with propensity to give birth to red heifers.

Art: Paul Gauguin - The Red Cow

Avodah Zarah 23 – Animal that Has Been Left in the Stables

After the animal has been left in the stables of idol worshippers, we do not suspect that it was violated, unless it is definitely known. Therefore this animal, and any other animal bought from idol worshippers, may be brought as a sacrifice in the Temple. We also do not suspect that it has been worshipped – since in that case the idol worshipper would not have sold it. This is the opinion of the Sages. According to them, not leaving animals in the stables of idol worshippers is a requirement and a good advice.

However, Rabbi Eliezer disagrees. According to him, it is always suspected that an animal of idol worshippers has been sodomized. Thus, if one did leave the animal in the stables of idol worshippers, he can no longer bring it as a sacrifice.

Art: John Frederick Herring, Jnr. - Stable Interior with Cart Horse and Donkey

Avodah Zarah 22 - Idolaters and Animals

Bestiality is forbidden under seven Noahide laws, as follows from "Therefore, a man shall... cling to his wife and they shall become one flesh (produce offspring)" - which excludes an animal, with whom man does not produce offspring. However, in the ancient times among pagan nations bestiality was widespread, and therefore...

We may not stable an animal in the inns of idol worshippers, since they are suspect in regard to bestiality. Anyone who leaves an animal at their disposal would violate "do not put a stumbling block in front of a blind man."

However, following this logic, we should allow to place female animals with female idolaters? No! This was prohibited, because idol worshippers commonly consort with their fellows' wives and sometimes an idol worshipper visiting his paramour will not find her at home, but may find a Jew's animal there, and sodomize it, since they preferred Israelite's animals to their own wives. This made sense, since his own animal might become sterile, and with someone's wife he might be discovered, thus the Jewish animal was the most defenseless creature.

Art: Julien Dupre - The Young Shepherdess

Avodah Zarah 21 – Selling Houses to Idolaters

We may not rent houses to idol worshippers in Israel, and it goes without saying that we may not rent fields to them there.

Selling houses to idol worshippers in Israel is prohibited by the Torah phase, “do not give them a holding in the land.” Renting was prohibited by the Sages as a precautionary measure, because renting may lead to selling.

In the case of fields, there is an additional problem, because selling the fields to an idolater removes the obligation to give the priest's portions and the tithes.

Those are the words of Rabbi Meir. However, Rabbi Yose says that we may rent them houses but not fields.

Even in a place where they allowed to rent houses to idol worshippers, this is not said with regard to renting a house for use as living quarters, because the old worshipper will inevitably brings idols into the house, thereby placing the Jewish lessor in violation of “You shall not bring an abomination in your house.” The latter ruling is not applicable nowadays.

Art: Paul Cezanne - Houses In Provence The Riaux Valley Near L Estaque

Avodah Zarah 20 – No Ornaments for the Idols

We do not make ornaments for the idols, such as chokers, nose rings, or rings. Rabbi Eliezer says, “For pay, it is permissible.”

Some delete the opinion of Rabbi Eliezer as an error of the scribe. Some say that although he transgressed, the pay is permissible. Yet some say that since ornaments are not a part of the idol, one may craft them for a fee.

We do not sell plants attached to the ground to idol worshippers, as part of the general prohibition not to sell them land in Israel, however, one may sell the plants once they have been cut down. Rabbi Yehudah allows the sale of standing plants on the condition that the buyer will cut them down.

Art: Andries Vermeulen - Still Life of a Jewellery Casket, Books and Oysters

Avodah Zarah 19 – Learning Torah From Many Teachers

The first psalm says, “But his desire is in the Torah of God...” to teach us that one should study that area of the Torah which his heart currently desires. Two students of Rabbi Yehudah the Prince wanted to study different subjects, Levi – Proverbs, and Rabbi Shimon – Psalms. They prevailed over Levi to study Psalms, but once they learned “...but his desire is in the Torah of God...” - Levi said, “You taught me the permission to go back to Proverbs.”

“...and he shall be like a tree rooted by a stream of waters...” teaches that one should not learn from a single teacher, but uproot himself and go to another. Rav Chisda taught this to his students, and they all left him and went to Rabbah. Rabbah told them, “This dictum only applies to learning logic, but the body of knowledge is better acquired from one teacher, in one style” - and they all came back to Rav Chisda.

Rabbi Alexandri would call out, “Who wants life?” People gathered, and he quoted, “Guard your tongue from evil...” . Now a man may think, “I will be silent and go to sleep.” To discourage such thinking, it continues “...and do good” - study the Torah.

Art: Jean-Baptiste-Camille Corot - Le pont de Mantes

Avodah Zarah 18 – The Burning of Rabbi Chanina ben Teradyon

Rabbi Chanina ben Teradyon taught Torah in public, at the time when it was prohibited by the Romans, and for this was sentenced to be burned. They wrapped him in a Torah scroll and placed tufts of wet wool over his heart, to prolong his suffering. The students asked him, “Master, what do you see?” He answered, - “I see letters flying away in the air.” They said, “Master, hasten your death!” He answered, “It is better that the He who gave the soul should take it.” At this, the executioner said, “Master, if I increase the flame and save you from suffering, will you take me to the World to Come?” Rabbi Chanina said, “Yes.” Executioner did so, then threw himself into the fire. The Heavenly voice proclaimed, “Both are ready for the World to Come.”

The daughter of Rabbi Chanina was the sister-in-law of Rabbi Meir. She was put into a brothel, and he went to save her. He pretended to be a customer, but she avoided him. Now he was sure that she never sinned, and bribed the guard. In case of danger, he told the guard to say, “God of Meir, save me!” The guard was apprehended, but saved himself with this phrase. They then announced a search for Rabbi Meir, and because of that he had to flee to Babylon, but some say that it happened because of the story with his wife Beruria.

Art: Theodore Chasseriau - Jewish Women at the Balcony, Algiers, 1849