Avodah Zarah, Daf Nun Bet, Part 2

 

Introduction

The Talmud continues to try to figure out the sources for R. Akiva s position that an idol made by a Jew does not become prohibited until it is worshipped.

 

ור"ע אשכחן עבודת כוכבים של עובד כוכבים דאסורה מיד דישראל עד שתעבד מנלן

אמר רב יהודה אמר קרא (דברים כז, טו) ושם בסתר עד שיעשה לה דברים שבסתר

 

We have found R. Akiva’s reason for the view that the idol of an idolater is prohibited immediately, but from does he derive that if it belonged to an Israelite [it is not prohibited] until it is worshipped?

Rav Judah said: The verse states, And sets it up in secret (Deuteronomy 27:15) until he performs for it things which are done in secret.

 

Rav Judah uses a verse from Deuteronomy 27 to prove that R. Akiva holds that idols made by Jews are not prohibited until they are actually worshipped.

 

ואידך ההוא מיבעיא ליה לכדרבי יצחק דא"ר יצחק מנין לעבודת כוכבים של ישראל שטעונה גניזה שנאמר ושם בסתר

 

And the other [i.e., R. Ishmael, how does he use this phrase]?

He requires it in accordance with the teaching of R. Yitzchak who said: From where do we know that an idol belonging to an Israelite must be removed from sight? As it is stated, And he places it in secret.

 

R. Yishmael would use the same verse to prove a different rule. An idol made by an Israelite can never be annulled. It must be buried or in some other way removed from sight. He places it in secret alludes not to the Jew s worship of the idol (which is the original meaning of the verse), but to the mandate to remove it from sight.

 

ואידך נפקא ליה מדרב חסדא אמר רב דאמר רב חסדא אמר רב מנין לעבודת כוכבים של ישראל שטעונה גניזה שנאמר (דברים טז, כא) לא תטע לך אשרה כל עץ אצל מזבח מה מזבח טעון גניזה אף אשרה טעונה גניזה

 

And from where does the other [i.e., R. Akiva, derive this rule]? He derives it from what R. Hisda said in the name of Rav: From where do we know that an idol belonging to an Israelite must be removed from sight? As it is stated, You shall not plant for yourself an asherah of any kind of tree beside the altar (Deuteronomy 16:21): just as an altar must be removed from sight, so too an asherah [belonging to an Israelite] must be removed from sight.

 

R. Akiva derives the rule about removing idolatry belonging to an Israelite from a different verse. The Torah seems to make a puzzling comparison between an asherah tree and the altar. R. Hisda learns from here that just as the stones of the altar (when it needs to be replaced) must be removed (they must be placed in the geniza), so too idols made by a Jew must also be removed. Interestingly we see that a geniza is word used for both the holiest of objects, the altar, and the most profane of objects, an idol. Both are things that we are supposed to not make use of, at least not in our regular lives.

 

ואידך ההוא מיבעי ליה לכדר"ל דאמר ר"ל כל המעמיד דיין שאינו הגון כאילו נוטע אשרה בישראל שנאמר (דברים טז, יח) שופטים ושוטרים תתן לך בכל שעריך וסמיך ליה לא תטע לך אשרה כל עץ

אמר רב אשי ובמקום תלמידי חכמים כאילו נטעו אצל מזבח שנאמר אצל מזבח

 

And what does the other [i.e., R. Ishmael, make of this verse]? He requires it in accordance with the teaching of R. Shimon b. Lakish, for R. Shimon b. Lakish said: Whoever appoints an unworthy judge is as though he plants an asherah in Israel, as it is stated, Judges and officers you shall establish for yourselves in all your gates, and near to this [is stated], You shall not plant for yourself an asherah of any kind of tree (Deuteronomy 16:18).

R. Ashi said: [If he does so] in a place where there are disciples of the Sages, it is as though he had planted an Asherah by the side of the altar, as it is stated, Beside the altar.

 

R. Yishmael would use this verse as did R. Shimon b. Lakish, who based his midrash on the juxtaposition of the verses in Deuteronomy 16. Appointing an unworthy judge is like planting an idolatrous tree. Appointing such a judge in a place where there are sages is like planting such a tree next to the altar itself.

We can see here that some later sages seem to understand idolatry as synonymous with corruption and lawlessness. This is an understanding of what is wrong with idolatry that may have resonated more with sages who lived in a world where idolatry had lost some of its muster. It certainly appealed very strongly to post-Talmudic sages.