Avodah Zarah, Daf Mem Aleph, Part 1

 

Introduction

According to Deuteronomy 7:25-26 it is forbidden for a Jew to derive any benefit from idolatrous images. The first mishnah in chapter three defines which images made by non-Jews are idolatrous and therefore forbidden and which are made merely as adornments, and are therefore permitted.

 

מתני׳ כל הצלמים אסורין מפני שהן נעבדין פעם אחת בשנה דברי רבי מאיר

וחכמים אומרים אינו אסור אלא כל שיש בידו מקל או צפור או כדור

רבן שמעון בן גמליאל אומר אף כל שיש בידו כל דבר:

 

All images are prohibited because they are worshipped once a year, the words of Rabbi Meir;

But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand.

Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited].

 

The Rabbis in this mishnah dispute which images (sculptures) made by non-Jews are prohibited, because they may be used for idolatrous purposes. According to Rabbi Meir, all images are prohibited because they are worshipped once a year.

The Sages dispute with Rabbi Meir. They hold that only the images that have in their hands a staff, bird or orb are forbidden. An image that holds one of these items, which probably was a symbol of power, was certainly made for idolatry. However, although some other images may have been made for idolatrous purposes, we are not sure if they were. Therefore we are not strict with regards to them, and they are permitted.

Rabban Shimon ben Gamaliel basically agrees with the Sages that an image about which there is a doubt if it is idolatrous, is permitted. However, Rabban Shimon ben Gamaliel adds that any image that has something in its hand is idolatrous, and is therefore forbidden.

 

גמ׳ אי דנעבדין פעם אחת בשנה מאי טעמא דרבנן?

א"ר יצחק בר יוסף א"ר יוחנן במקומו של ר"מ היו עובדין אותה פעם אחת בשנה ור"מ דחייש למיעוטא גזר שאר מקומות אטו אותו מקום ורבנן דלא חיישי למיעוטא לא גזרו שאר מקומות אטו אותו מקום

 

Gem: If they are worshipped once a year, what is the reason of the rabbis?

R. Yitzchak b. Yoseph said in the name of R. Yohanan: In the place where R. Meir lived, they used to worship each image once a year; and since R. Meir takes a minority into consideration, he decreed [against the use of images] in the other places on account of the place [where they are worshipped].

The other rabbis, who do not take a minority into consideration, did not decree [against the use of images] in the other places on account of the place [where they are worshipped].

 

In the mishnah R. Meir said that all images are prohibited because they are worshipped once a year. But if they are worshipped once a year, then they are idols, and why would the rabbis permit Jews to use them?

The Talmud explains that if the idol is actually worshipped once a year, then all sages would agree that it is prohibited. The issue is whether all images, everywhere, are prohibited, because a minority of idols are worshipped once a year. R. Meir holds that we should be concerned about a minority and therefore even though only a minority of images are worshipped, all are prohibited. But the other sages say that we follow the majority.

 

אמר רב יהודה אמר שמואל באנדרטי של מלכים שנינו

אמר רבה בר בר חנה אמר ר’ יוחנן ובעומדין על פתח מדינה שנינו

 

Rav Judah said in the name of Shmuel: The teaching of the mishnah refers to the royal statues.

Rabbah b. Bar Hanah said in the name of R. Yohanan: The teaching of the mishnah refers [to the statues] when they stand at the entrance of a city.

 

According to Shmuel the mishnah refers to royal statues made when the king dies. R. Meir holds that people worship these images, whereas the other rabbis think that they do not.

R. Yohanan says that the mishnah refers to images that stand at the entrance of the city. Again, R. Meir holds that people worship these images, whereas the rabbis hold that they do not.

In other words, according to both of these statements, if the images were certainly worshipped, even once a year, all would agree that they are prohibited. The question is whether they are worshipped even once a year.

 

אמר רבה מחלוקת בשל כפרים אבל בשל כרכים ד"ה מותרין מ"ט לנוי עבדי להו

 

Rabbah said: The dispute is [with regard to statues] in villages, but as for those which are in cities all agree that they are permitted.

What is the reason [for their being permitted]? They are made for ornamentation.

 

According to Rabbah, R. Meir holds that statues that are in villages are worshipped, whereas the sages hold that they are not. But everyone agrees that statues in larger cities are only for ornamentation and are therefore permitted.

ודכפרים מי איכא למ"ד לנוי קעבדי להו דכפרים ודאי למיפלחינהו עבדי להו

But is there anyone [who says that the images set up] in villages are made merely for ornamentation? Those in the villages are certainly made to be worshipped!

 

How can the sages hold that statues in villages are there for ornamentation? Villages do not have the money to put up statues just for ornamentation. They are definitely worshipped.

 

אלא אי אתמר הכי אתמר אמר רבה מחלוקת בשל כרכים אבל בשל כפרים ד"ה אסורים:

 

Rather if it was said, this is how it was said: Rabbah said: They dispute [with regard to statues] in cities; but as for those in villages all agree that they are prohibited.

 

This emended version of the baraita locates the dispute in the case of cities R. Meir says that the images there are worshipped and the sages hold that they are not. But statues in villages are definitely worshipped.