Avodah Zarah 55
Share this shiur:
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.
Want to dedicate learning? Get started here:
Masechet Avodah Zarah
Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA, in honor of the Hadran staff who make learning possible.
Avodah Zarah 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.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
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 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 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
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 went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
See video
Raanana, Israel
Palo Alto, CA, United States
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Panama, Panama
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Elkins Park, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Givat Zev, Israel
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
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Raanana, Israel
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, 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
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.
