Avodah Zarah, Daf Vav, Part 4

 

Introduction

This section goes back to the Mishnah and tries to explain why all economic activity is prohibited. For the most part it assumes that the prohibition is meant to prevent the Jew from causing the idolater to profit and in return thank his god.

 

להשאילן ולשאול מהן כו’: בשלמא להשאילן דקא מרווח להו אבל לשאול מהן מעוטי קא ממעט להו? אמר אביי גזרה לשאול מהן אטו להשאילן.

רבא אמר כולה משום דאזיל ומודה הוא:

 

To lend articles to them or borrow any from them. It makes sense to prohibit lending to them, for this benefits them; but borrowing from them deprives them.

Abaye said: We forbid borrowing from them lest they come to lend to them.

But Rava said: It is all on account of their going to offer thanks.

 

The pattern of this section will be repeated twice below, so I will explain it only here. Giving anything to the idolater close to his holiday will cause them a profit, and thus it makes sense why it should be prohibited. But why should it be prohibited to take things from them? This only diminishes their property?

Abaye says that in essence, it is not prohibited to borrow things from them. But borrowing might lead to lending and therefore it too is prohibitied.

Rava says that borrowing itself might lead to the idolater thanking his god. He will be so delighted that the Jew borrowed from him, that on his festival he will thank his god. [Yes, this seems to be a stretch].

 

להלוותם וללוות מהן: בשלמא להלוותם משום דקא מרווח להו אלא ללוות מהן אמאי?

אמר אביי גזרה ללוות מהן אטו להלוותם

. רבא אמר כולה משום דאזיל ומודה הוא:

 

To lend money to them or borrow money from them. It makes sense to prohibit lending to them, for this benefits them; but borrowing from them deprives them.

Abaye said: We forbid the borrowing from them lest they come to lend to them.

But Rava said: It is all on account of their going to offer thanks.

 

לפורען ולפרוע מהן כו’: בשלמא לפורען משום דקא מרווח להו אלא לפרוע מהן מעוטי ממעט להו?

אמר אביי גזירה לפרוע מהן אטו לפורען.

רבא אמר כולה משום דאזיל ומודה הוא

To repay a debt, or receive repayment from them.

It makes sense to prohibit repaying a debt to them, for this benefits them; but to reclaim a debt from them deprives them.

Abaye said: We forbid reclaiming from them lest they come to repay them.

But Rava said: It is all on account of their going to offer thanks.

 

In tomorrow s section we will learn why the mishnah needed to repeat the same rule three times.