Avodah Zarah, Daf Mem Bet, Part 2

 

Introduction

The Talmud continues to discuss the case of an idol that broke on its own.

 

איתיביה עובד כוכבים ששיפה עבודת כוכבים לצרכו היא ושיפוייה מותרין לצרכה היא אסורה ושיפוייה מותרין וישראל ששיפה עבודת כוכבים בין לצרכו בין לצרכה היא ושיפוייה אסורין

אמאי תיהוי כעבודת כוכבים שנשתברה מאליה

הכא נמי כדרבא

 

[R. Yohanan] raised another difficulty against [Resh Lakish]: If an idolater chipped off an idol to make use of the pieces, it and the pieces are permitted. For the good of the idol, it is prohibited but its pieces are permitted;

But if an Israelite chipped off an idol, whether to make use of the pieces or for its embellishment, it and the pieces are prohibited.

Now why [are they not allowed]? Let them be considered the same as an idol which broke of its own accord!

This case also has to be explained according to Rava.

 

The baraita quoted here discusses an idol that had pieces chipped off of it. If the idolater does this, then the status of the idol depends on the idolater s intention. If he simply wants to use pieces of the stone for some other purpose, then he is no longer treating the idol with any sanctity. The idol has been annulled and a Jew can now make use of it. But if he chips a piece off to improve the idol, then the idol has not been annulled.

A Jew cannot annul idols. Therefore, it does not matter why he chipped off a piece.

But again, this is a difficulty against Resh Lakish. Why shouldn t we consider this like an idol that broke on its own?

Resh Lakish can again solve this according to Rava s statement. If a Jew chipped off a piece of the idol of a non-Jew, it should be annulled. But we consider it not to be annulled, lest the Jew come to possess the idol, and the idol of a Jew can never be annulled.

 

איתיביה רבי יוסי אומר שוחק וזורה לרוח או מטיל לים אמרו לו אף היא נעשה זבל וכתיב (דברים יג, יח) לא ידבק בידך מאומה מן החרם אמאי תיהוי כעבודת כוכבים שנשתברה מאליה הכא נמי כדרבא

 

[R. Yohanan] raised another difficulty against [Resh Lakish]: R. Yose says: He may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him: This also could become manure, and it is stated, And nothing proscribed should cling to your hand (Deuteronomy 13:18). Now why [is it not permitted]? Let it be considered the same as an idol which is broken of its own accord!

This case also has to be explained according to Rava.

 

The baraita contains a dispute over whether an idol can be destroyed by a Jew by grinding it up to powder. Rabbi Yose finds this acceptable, but the other rabbis worry that one may end up deriving benefit from the idol by doing this. Therefore, they demand that the idol be destroyed by throwing it into the sea.

But again, we could ask. If, as Resh Lakish claims, even an idol that broke on its own can be used by a non-Jew, then why shouldn t grinding it up be a valid form of annulment, in which case any benefit derived would not be a problem.

Again, the solution follows Rava. He cannot annul it that way lest he come to acquire it.