משנה: אָמַר רִבִּי עֲקִיבָה מִנַּיִין לַעֲבוֹדָה זָרָה שֶׁהִיא מְטַמָּא בְמַשָּא כַּנִּידָּה שֶׁנֶּאֱמַר תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ. מַה הַנִּידָּה מְטַמָּא בְמַשָּׁא אַף עֲבוֹדָה זָרָה מְטַמָּא בְמַשָׂא׃ MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said1Isaiah.30.22">Is. 30:22., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load2In Leviticus.15.20-21">Lev. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself., idolatry also makes impure by load3For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol..
הלכה: כָּתוּב תּוֹעֵבָה בְנִידָּה. וְכָתוּב תּוֹעֵבָה בָעֲבוֹדָה זָרָה וְכָתוּב תּוֹעֵבָה בִשְׁרָצִים. כָּתוּב תּוֹעֵבָה בְנִידָּה. כִּ֤י כָּל־אֲשֶׁ֣ר יַֽעֲשֶׂ֔ה מִכֹּ֥ל הַתּֽוֹעֵבוֹת הָאֵ֑לֶּה וגו׳. תּוֹעֵבָה בָעֲבוֹדָה זָרָה. וְלֹֽא־תָבִ֤יא תֽוֹעֵבָה֙ אֶל־בֵּיתֶ֔ךָ וגו׳. תּוֹעֵיבָה בִשְׁרָצִים. לֹ֥א תֹאכַ֖ל כָּל־תּֽוֹעֵבָֽה: אֲבָל אֵין אֲנִי יוֹדֵעַ לְאֵי זֶה מֵהֶן הוּקְשָׁה. רִבִּי עֲקִיבָה אוֹמֵר. לְתֽוֹעֵבָה שֶׁבְּנִידָּה הוּקְשָׁה. מַה הַנִּידָּה מְטַמֵּא בְמַשָּׂא. אַף עֲבוֹדָה זָרָה מְטַמָּא בְמַשָּׂא׃ א[וֹ] מַה הַנִּידָּה מְטַמָּא בְאֶבֶן מְסַמֵּא. אַף עֲבוֹדָה זָרָה מְטַמָּא עַל גַּבֵּי אֶבֶן מְסַמֵּא. רִבִּי זְרִיקָן בְשֵׁם רַב יְהוּדָה וְאִית דְּאָֽמְרִין בְּשֵׁם רַב חִסְדָּא. מוֹדֶה רִבִּי עֲקִיבָה לַחֲכָמִים שֶׁאֵין עֲבוֹדָה זָרָה מְטַמֵּא עַל גַּבֵּי אֶבֶן מְסַמֵּא. וְרַבָּנִן אָֽמְרֵי. לְתֽוֹעֵבָה שֶׁבִּשְׁרָצִים הוּקְשָׁה. מַה הַשֶּׁרֶץ מְטַמֵּא בְהֵיסֵט אַף עֲבוֹדָה זָרָה מְטַמֵּא בְהֵיסֵט. א[וֹ] מַה הַשֶּׁרֶץ מְטַמֵּא בְכַעֲדָשָׁה. אַף עֲבוֹדָה זָרָה מְטַמָּא בְכַעֲדָשָׁה. רִבִּי זְעוּרָה רִבִּי יִצְחָק בַּר נַחְמָן בְשֵׁם רִבִּי לָֽעְזָר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וַ֖יִּצָּ֣מְדוּ לְבַ֣עַל פְּע֑וֹר וַ֝יֹּאכְל̇וּ זִבְחֵ֥י מֵתִֽים: מַה הַמֵּת מְטַמֵּא בִכְזַיִת אַף עֲבוֹדָה זָרָה מְטַמָּא בִּכְזַיִת. א[וֹ] מַה הַמֵּת עַד שֶׁיַכְנִיס רֹאשׁ אֶצְבָּעוֹ. אַף עֲבוֹדָה זָרָה עַד שֶׁיַכְנִיס רֹאשׁ אֶצְבָּעוֹ. נְתִיצָה נְתִיצָה מִבַּיִת הַמְנוּגָּע. מַה בַּיִת הַמְנוּגָּע עַד שֶׁיַכְנִיס רֹאשׁוֹ וְרוּבּוֹ. אַף עֲבוֹדָה זָרָה עַד שָׁיַכְנִיס רֹאשׁוֹ וְרוּבּוֹ. אָמַר רִבִּי חֲנַנְיָה. זֹאת אוֹמֶרֶת שֶׁאֵין טוּמְאַת עֲבוֹדָה זָרָה מְחוּוֶרֶת. דִּלֹא כֵן מַקִּישָׁהּ לַקַּלִּים וְאֵינוֹ מַקִּישָׁהּ לַחֲמוּרִים. אָמַר רִבִּי מָנָא. מָחוּוֶרֶת הִיא. וְלָמָּה הוּא מַקִּישָׁהּ לָמֵת לְשֶׁרֶץ. לְלַמֵּד מֵהֶם לַקַּלִּים שֶׁבָּהּ. הָדָא דָאַתְּ אָמַר בַּעֲבוֹדָה זָרָה שְׁבוּרָה. אֲבָל בִּשְׁלֵימָה אֲפִילוּ כָּל־שֶׁהוּא. דְּאָמַר רִבִּי חוּנָה רִבִּי חָמָא בַּר גּוֹרִיוֹן בְּשֵׁם רב. הַבַּעַל רֹאשׁ גְּוִייָה הָיָה וּכְאָפוּן הָיָה. וַיָּשִׂ֧ימוּ לָהֶ֛ם בַּ֥עַל בְּרִ֖ית לֵֽאלֹהִֽים׃ HALAKHAH: 29This and the the following paragraph also are Halakhah 3:8 in Avodah zara, where the differences in spelling are noted. Evidence points to Šabbat as the primary source. Much of the argument is found in Babli Šabbat 82b–83b. There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s30Leviticus.18.29">Lev. 18:29. The verse refers to all prohibitions of a sexual nature., etc. Abomination about idolatry, and do not bring any abomination into your house31Deuteronomy.7.26">Deut. 7:26. This verse refers uniquely to idols and idolatry., etc. Abomination about vermin, do not eat any abomination32Deuteronomy.14.2">Deut. 14:2. The verse refers to all food prohibitions.. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load2In Leviticus.15.20-21">Lev. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself.. Or since the menstruating woman imparts impurity through a cover stone33Stone is impervious to impurity. In general, anything not susceptible to impurity cannot transmit impurity. The one and only exception is impurity caused by genital discharges where impurity by load (Shabbat 9:1:2" href="/Jerusalem_Talmud_Shabbat.9.1.2">Note 2) applies to anything under the affected person and even a stone plate covering a mattress will not shield the mattress from impurity if a person afflicted by a genital discharge sits on the stone. Niddah.69b">Babli Niddah 69b., does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion34Here one has a serious discrepancy between the technical terminology of the Babli and the Yerushalmi. In the Babli impurity by motion is a form of impurity by load: If a person suffering from a genital discharge moves something indirectly or is moved with it, he imparts impurity. In the Yerushalmi this is consistently designated by its Mishnaic name, מִדְרָס, “stepping on.” This kind of impurity emphatically does not exist for vermin, or anything other than genital discharges. Therefore היסט the “motion” mentioned here must be that of a person’s hand touching an impure object. Transfer of impurity by touch is the only one mentioned for the eight kinds of impure vermin., so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity35Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead36Psalms.106.28">Ps. 106:28.. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in37This refers to “tent” impurity (Ševuot 2:1 Note 34) which is created by any part of a person’s body being under the same roof as a corpse, even if it is only a finger tip., could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house38A house afflicted with recurrent “leprosy” must be torn down (Leviticus.14.45">Lev. 14:45). Pagan altars must be torn down (Deuteronomy.12.3">Deut. 12:3). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similar, not exactly identical.. Since in a leprous house when he entered with his head and most of his body39Based on Leviticus.14.46">Lev. 14:46, which decrees impurity for anybody coming into the house, Sifra Meṣoraˋ Pereq 5(4), Negaim 13:8" href="/Mishnah_Negaim.13.8">Mishnah Negaˋim 13:8., so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent40Neither R. Aqiba nor the rabbis are consistent in their comparisons.. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it41The impurity of idols and idolatry should follow the rules common for impurities generated either by dead vermin or by bodily discharges. This argument is known in the Babli tradition as הַצַּד הַשָּׁוֶה “the equal part;” cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185.. This is for a broken idol. But a whole one even in the most minute size42This is consistent with the impurity of animals as food, where a complete creature always is biblically forbidden irrespective of size (cf. Nazir 6:1:7" href="/Jerusalem_Talmud_Nazir.6.1.7">Nazir 6:1 Note 64)., as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god43Judges.8.33">Jud. 8:33. Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus..
מַה טַעֲמֵיהּ דְּרִבִּי עֲקִיבָה. תַּעֵב תְּֽתַעֲבֶ֖נּוּ. כְּנִידָּה. מַה טַעֲמוֹן דְּרַבָּנִין. שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛נּוּ. כִשְׁרָצִים. מַה מְקַייְמִין רַבָּנִן טַעֲמֵיהּ דְּרִבִּי עֲקִיבָה. תַּעֵב תְּֽתַעֲבֶ֖נּוּ. צָאֵיהוּ נַבְּלֵיהוּ. מַה מְקַייֵם רִבִּי עֲקִיבָה טַעֲמוֹן דְּרַבָּנִן. שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛נּוּ. שַׁקְּצֵיהוּ נַבְּלֵיהוּ. מְנַיִן לְרַבָּנִן נַבְּלֵיהוּ. רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. צֵ֖א תֹּ֥אמַר לֽוֹ. צוֹאְה תֹאמַר לוֹ. צָאֵיהוּ נַבְּלֵיהוּ. אֶת שֶׁקּוֹרִין אוֹתוֹ פְּנֵי מֶלֶךְ קוֹרִין אוֹתוֹ פְּנֵי כֶלֶב. עֵין כּוֹס עֵין קוֹץ. גָּדִיָּא גָלִייָא. רִבִּי תַנְחוּמָה בְשֵׁם רַב חוּנָא. הָעַ֞י אֲשֶׁ֨ר עִם־בֵּ֥ית אָ֨וֶן֙ מִקֶּ֣דֶם לְבֵֽית־אֵ֔ל. מִקֶּדֶם הָיוּ קוֹרִין אוֹתוֹ בֵּיתְאֵל וְעַכְשָׁיו קוֹרִין אוֹתוֹ בֵּית אָוֶן. תַּנֵּי בְשֵׁם רִבִּי אֶלְעָזָר. לֹא רָצָה לְהִיקָּרוֹת עֹמְדָה. קוֹרִין אוֹתָהּ עֲמִידָה. דְּאָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. תַּמָּן צַווְחִין לְפָעֲלָה טָבָא עֹמְדָה. וּצְווָחִין לִרְחוֹץ שֶׁלְּמֵימֵי רַגְלַיִם עֲמִידָה. מַה מְקַייֵם רִבִּי עֲקִיבָה צֵא֭ תֹּ֥אמַר לֽוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רַב חוּנָה בְשֵׁם רַב יוֹסֵף. מִיכָּן שֶׁאֵין אוֹמְרִים לָאָדָם צֵא עַד שֶׁיִּכָּנֵיס רֹאשׁוֹ וְרוּבּוֹ. What is Rebbi Aqiba’s reason? You should treat it as an abomination44Deuteronomy.7.26">Deut. 7:26., like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile45Shabbat.46a">Babli 46a, Mekhilta dR. Ismael Mišpatim 20 (p. 332 ed. Horovitz-Rabin).. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress46All these places and most of their idolatrous or obscene meanings are unknown. A similar list is as Tannaitic text in the Shabbat.46a">Babli 46a, Tosephta 6:4. [Perhaps כוס should be read as كُس “behind”, in particular as part of the female anatomy (E. G.)]. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel47Joshua.7.2">Jos. 7:2.. Earlier it was called Bethel but now one calls it Bet-Awen48It seems that the translator of the LXX read the verse in the way of the Talmud and eliminated the mention of Bet-Awen, “the House of Iniquity”, as a gloss, as accepted by the moderns. (However, E. Täubler in a marginal Note to his copy of M. Noth’s Das Buch Josua, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic ١ون “calm, tranquillity”.). It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida49Yalqut Jos. ad 7:2; Gen. rabba 39(24), on Genesis.12.8">Gen. 12:8. since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda50Syriac עמד. but the flow of urine ‘amida51Greek ἀμίς, -ίδος, ἡ, “chamber pot” (identified by Musaphia.). How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph52Since Rav Joseph lived two generations after Rav Huna, one has to read with the text in Avodah zarah: Rebbi Ḥuna.: from here that one does not tell anybody to leave unless he entered with his head and most of his body.
אִית מַתְנִיתָא אָֽמְרָה. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. וְאִית מַתְנִיתָא אָֽמְרָה. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְשֶׁרֶץ. מָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. נִיחָא. וּמָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְשֶׁרֶץ. כָּל־עַצָמוֹ אֵין כָּתוּב נִידָּה אֶלָּא בִמְשַׁמְּשִׁין. וְטִמֵּאתֶ֗ם אֶת־צִיפּוּי אֵלִילֵי כַסְפֶּ֔ךָ וְאֶת־אֲפֻדַּ֖ת מַסֵּכַ֣ת זְהָבֶ֑ךָ. תִּיפְתָּר בַּחֲקוּקִים עַל גּוּפָהּ. רִבִּי יַעֲקֹב דִּכְפַר חָנָן אָמַר. תִּפְתָּר בְּמִשְׁתַּחֲוֶה לָאֵפוֹד עַצְמוֹ. כְּעִנְייָן שֶׁנֶּאֱמַר וַיַּעַשׂ֩ אוֹת֨וֹ גִדְע֜וֹן לְאֵפ֗וֹד. מַתְנִיתִין כְּמָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. וְתַנִּינָן. אֲבָנָיו וְעֵצָיו וַעֲפָרוֹ מְטַמְּאִין כַּשֶּׁרֶץ. תִּיפְתָּר שֶׁהִשְׁתַּחֲוֶה לַבַּיִת וְאַחַר כָּךְ בְּנָייוֹ. וְהָא תַנִּינָן. שְׁלֹשָׁה בָתִּים הֵן. תִּיפְתָּר שֶׁהִשְׁתַּחֲוֶה לַבַּיִת וְאַחַר כָּךְ חִידְּשׁוֹ. דְּאָמַר רִבִּי זְעוּרָא רַב חוּנָה בְשֵׁם רַב. הַמִּשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. רִבִּי זְעוּרָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ אֶת הַבַּיִת מוֹעֲלִין בּוֹ. אָמַר רִבִּי זְעוּרָה. הֲווֵיי בָהּ רַבָּנִן פְלוּגָא. מָאן דְּאָמַר. אֲסָרוֹ. מוֹעֲלִין בּוֹ. מָאן דְּאָמַר. לֹא אֲסָרוֹ. אֵין מוֹעֲלִין בּוֹ. הָתִיב רִבִּי חַגַּי קוֹמֵי רִבִּי יוֹסֵה. מַתְנִיתָא פְלִיגָא עַל רַב. הַשּׁוֹקֶת שֶׁבַּסֶּלַע אֵין מְמַלִּין בָּהּ. מִפְּנֵי שֶׁחֲקָקָהּ וְאַחַר כָּךְ חִיבְּרָהּ. הָא אִם חִיבְּרָהּ וְאַחַר כָּךְ חֲקָקָהּ לֹא. וְהָהֵן בַּיִת לָאו כְּמִי שֶׁחֲקָקוֹ וְאַחַר כָּךְ חִיבְּרוֹ הוּא. מָה עֲבַד לָהּ רַב. פָּתַר לָהּ. סִיתוּתָן שֶׁלָּאֲבָנִים הִיא גְמַר מְלַאכְתָן. וְלֵית הָדָא פְּלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁתַּבְּרָה אֲסוּרָה. לֹא כֵן סָֽבְרִנָן מֵימַר. אִם בְּשֶׁאֵינוֹ עָתִיד לְהַחֲזִירָן לְכִלְייָן. דִּבְרֵי הַכֹּל מוּתָּר. וְהָא תַנִּינָן. שָׁלֹשׁ אֲבָנִים הֵן. תִּיפְתָּר שֶׁנִּשְׁתַּחֲוֶה לְכָל־אֶבֶן וָאֶבֶן וְאַחַר כָּךְ בְּנָייָהּ. וַאֲפִילוּ עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֵית הִיא פְלִיגָא. דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁתַּבְּרָה מוּתֶּרֶת. לֹא כֵן סָֽבְרִנָן מֵימַר. אִם בְּעָתִיד לְחֲזִירָן לְכִלְייָן. דִּבְרֵי הַכֹּל אָסוּר. וְאָמַר רִבִּי יוּדָן אֲבוֹי דְרִבִּי מַתַּנְיָה. אִם הָיוּ מוּנָחִין בִּמְקוֹמָן לֹא כְמִי שֶׁהוּא עָתִיד לְהַחֲזִירָן לְכִלְייָן הֵן. וְאֵילּוּ בִּמְקוֹמָן הֵן. רִבִּי בָּא בְשֵׁם רַב. הַמִּשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. לְאִילָן לֹא אֲסָרוֹ. וְהָא תַנִּינָן. שָׁלֹשׁ אֲשֵׁירוֹת הֵן. תִּיפְתָּר שֶׁנִּשְׁתַּחֲוֶה לַזְּמוֹרָה וְאַחַר כָּךְ נְטָעָהּ. There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals53The first opinion is the teaching of R. Aqiba in the Mishnah, the second is ascribed to R. Aqiba in the Babli, Šabbat 83a.. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances54The full text of Isaiah.30.22">Is. 30:22, which is the base of R. Aqiba’s argument, reads: You will defile the cover of your silver statues and the clothing of your golden casts; you shall throw it away like feeling miserable, you shall call it excrement. Therefore the reference of “feeling miserable”, which is the description of a female period, refers to appurtenances only. The second version of the position of R. Aqiba seems untenable.? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself55The statue and its ornamental vestments were two separate objects of worship. Either explanation is possible., similar to what is written, Gideon turned it into an ephod56Judges.8.27">Jud. 8:27.. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal57Mishnah Avodah zarah 3:8. Since this sentence in the Mishnah precedes the statement of R. Aqiba who imposes the impurity of niddah also on the stones which form the shell of the house of worship but are not the object of worship.”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”58Mishnah Avodah zarah 3:9. Only a house originally built as a temple is permanently forbidden; all others can be cleansed by removing the idol and all installations and ornamentations made for it. How could one decree severe impurity which can be easily eliminated?? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden59Rav answers that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Shabbat.47b">Babli 47b, Meilah.20a">Meˋilah 20a.. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it60One compares the rules concerning a pagan temple with those of a house dedicated to the Temple (Leviticus.27.14-15">Lev. 27:14–15). Improper use of dedicated things is larceny which must be expiated by a sacrifice and payment of a fine, (Leviticus.5.14-16">Lev. 5:14–16). Just as real estate cannot become forbidden by idolatry, larceny by improper use of dedicated objects does not apply to real estate. If a house is considered real estate, it cannot become forbidden by worship, and its improper use while in the possession of the Temple cannot trigger a fine for larceny. If it is not considered real estate since the building materials were movables before being used, but it can become forbidden and improper use can trigger the fine.? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.61Parah 5:7" href="/Mishnah_Parah.5.7">Mishnah Parah 5:7. The ashes of the Red Cow, used to purify a person from the impurity of the dead, must be strewn on flowing water in a vessel (Numbers.19.17">Num. 19:17). A vessel is movable; therefore a trough hewn into the rock is not a vessel. The water flowing from the source into the trough becomes standing water. Therefore it may be used neither (1) to fill a vessel for the ashes, nor (2) to put some ashes in the water, “to sanctify it”, nor (3) to sprinkle the water on impure persons to purify them.
In addition, a corpse in a “tent” makes everything in the tent impure including the contents of vessels whose cover is not tightly fastened (Numbers.19.15">Num. 19:15). Since the trough is not a vessel, if it is under one roof with a corpse it only needs to be covered but the cover does not have to be fastened.
A miqweh (ritual bath) has to contain 40 seah of water. It becomes invalid if 3 log (⅛ seah) of water from a vessel is poured into it before it has reached the level of 40 seah. If the trough is not a vessel, its water cannot invalidate the miqweh. On the other hand, if the trough was a vessel before it was fastened in the rock, it can be used for the ashes of the red cow, and its water will disqualify the miqweh.
Since a house was not a vessel before being connected to the ground, it should be considered real estate and not be subject to prohibition because of worship.” Because he excavated it and after that combined it62A vessel which is permanently fixed to the ground remains a vessel and can become forbidden.. Then not if he fixed it and after that excavated it63A piece of loose rock which was cemented to the ground and then a trough was hewn from it does not become a vessel. Then why should a house become forbidden by being worshipped since it becomes a house only after being connected to the ground?. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them64It is true that a finished house not built as a temple cannot become forbidden. But if the finished stones for a stone building were worshipped before being cemented in the house they already are forbidden and do not become permitted by use as building blocks.. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody65The statement of R. Simeon ben Laqish and the opposing statement of R. Joḥanan only refer to situations where it is not clear whether the idol can be restored or not.. But did we not state, “there are three kinds of stones”66Mishnah Avodah zarah 3:10.? Explain it that he worshipped every single stone and then builds with them67Then each individual stone remains forbidden; there is no contradiction to the Mishnah.. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted68Meilah.20a">Babli Meˋilah 20a.. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden59Rav answers that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Shabbat.47b">Babli 47b, Meilah.20a">Meˋilah 20a., a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera69This refers to a holy tree which is worshipped as Ashera (Mishnah Avodah zarah 3:11) but no idol is found buried under it. Then as connected to the ground it should not be part of the real estate and not be forbidden. It becomes permanently forbidden only if it was planted as a holy shoot.”? Explain it that he worshipped a vine and then planted it.
לֵוִי אָמַר. הִשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. לַמְּעָרָה לֹא אֲסָרָהּ. מַּה בֵין בַּיִת וּמַה בֵין מְעָרָה. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. בַּיִת הָיָה לוֹ שְׁעַת תְּלִישָׁה. מְעָרָה לֹא הָיָה לָהּ שְׁעַת תְּלִישָׁה. Levi said, one who worships a house makes it forbidden59Rav answers that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Shabbat.47b">Babli 47b, Meilah.20a">Meˋilah 20a., a cave he does not make forbidden70Even if the cave was excavated for purposes of idol worship it does not lose its character as real estate.. What is [the difference] between a house and a cave? Rebbi Ḥanania the son of Rebbi Hillel said, a house was separated at some time; a cave never was separated.