Avodah Zarah 12b (יב:) — the Talmud in English

After the Gemara explained why the beraita needed to mention a thorn, coins, and a spring, and the tanna had already taught us that one may not bend down to drink from a spring even where there is a danger of dying from thirst, the Gemara explains what the beraita said: that it is forbidden to drink from the statues of idols that pour forth water:

“Statues”—why do I need this?

The tanna already taught us that they did not permit it even where there is a danger of thirst.

Because he needed to teach

an additional halakha,

similar to it: “A person should not place

his

mouth on the pipe

that

emerges from the ground

and

drink, because of the danger.”

With regard to a spring, it is impossible to add the law concerning the danger of a leech, because it is not certain that this involves danger, since he can swim to the spring, draw water from it with both hands, and inspect the water. Therefore, the tanna teaches us the case of drinking from statues: he does not inspect the water, but places his mouth directly on the statue’s mouth. Similarly, when drinking water from any pipe connected to the ground, he may come to face the danger of a leech.

And the Gemara explains:

What is the danger

in drinking the water without inspecting it? The danger of drinking a

leech,

a type of worm found in water.

And moving from one matter to another, the Gemara cites beraitot and statements of amoraim concerning the danger of a leech.

The Sages taught: A person should not drink water either from rivers or from ponds—

not

directly

from his mouth, and not with one hand.

Since one hand cannot hold much water, a person hastens when drinking from it, pouring the water directly into his mouth without inspecting it. But if he takes the water in both hands, he can pause and inspect it.

And if he drank

from one hand, or drank directly with his mouth from ponds or rivers,

“his blood is upon his head!”

He endangered himself by doing so, and it is forbidden to act in this manner

because of the danger.

What is the danger

—

the danger of a leech.

And this beraita, which states that drinking water containing a leech constitutes mortal danger,

supports the opinion of Rabbi Ḥanina—

For Rabbi Ḥanina said: One who swallows a leech,

a leech

of water,

which is found in water—

it is permitted to heat for him

water

hot water on Shabbat,

since drinking hot water removes the danger, and the prohibitions of Shabbat are set aside in the face of danger to life. This is also demonstrated by the wording of the beraita, “his blood is upon his head,” which indicates a genuine danger to life.

And

so it happened

to

one

man who swallowed a leech in water, and Rabbi Neḥemya permitted

Ḥanina

to heat hot water for him on Shabbat.

What would save him

in the meantime,

while the hot water was being heated for him?

Rav Huna, son of Rav Yehoshua, said: Let him swallow vinegar;

they should give him vinegar to drink, so that he would not die before the hot water was heated for him.

Rav Idi bar Avin said: As for one

who

swallowed a hornet,

who swallowed a wasp—

he will not live;

he will not survive

! However,

even though he is going to die and his death is certain, it is worthwhile

to give him to drink

that they should give him

a quarter-log of strong vinegar,

the measure of a quarter-log of potent vinegar;

perhaps he will live a little,

and will be able to live for a short while

until he gives instructions concerning his household,

until he has enough time to dictate a will to his family concerning his property!

The Sages taught: A person should not drink water at night

even water from vessels.

And if he drank—

“his blood is upon his head! Because of the danger.”

What is the danger

in drinking water at night?

The danger of

“Shavriri,”

the demon appointed over the affliction of “blindness.”

And if he is thirsty,

if he is thirsty and wants to drink,

what is his remedy,

what should he do?

If there is another person with him,

if another person is with him,

he should awaken him,

rouse him from his sleep,

and say to him

and tell him,

“I am thirsty for water,”

I am thirsty, and the demon will withdraw because there are two people.

And if not,

if there is no other person with him—

he should rattle the cover of the barrel against the barrel,

he should knock the barrel’s cover against the barrel, so that the demon will hear it as though another person is with him,

and he should say to himself,

and recite this incantation to himself:

“So-and-so, son of so-and-so,

so-and-so, son of so-and-so,

your mother said to you: Beware

beware

of Shavriri, Briri, Riri, Yiri, Ri, in white cups,”

which is the name of the demon appointed over earthenware cups. Through this incantation, the demon hears the successive diminution of the letters of its name, and it flees from there.

Mishna:

Our Mishna discusses a case in which the prohibition of “engaging in commerce on their festival” does not apply: a city in which there is idolatry, and in which there are shops and a fair on their festival, and a Jew comes to purchase from them. The reason why there are circumstances in which it is forbidden to purchase from them will be explained in the Gemara.

A city in which there is idolatry, and in which there were shops decorated

ornamented

and shops that were not decorated—

this was the case in

the city of

Beit She’an.

And the Sages said:

the shops

that were decorated—

are forbidden.

The decorations constitute a sign that they belong to idolatry.

And those that were not decorated—

are permitted.

with regard to shops decorated with roses and myrtles used for an idolatrous offering, as this decoration indicates that the shop belongs to idol worship. The reason for the prohibition is that they give off a fragrance, and he benefits the Jew benefits

Gemara:

The Gemara explains the reason why the Sages prohibited the purchase and the meaning of “decorated.”

Rabbi Shimon ben Lakish said: They taught

the prohibition

only

with regard to shops

decorated with roses and myrtle,

used for an idolatrous offering, and this decoration is a sign that the shop belongs to idolatry. The reason for the prohibition is that they give off fragrance,

as he benefits

the Jew benefits

from the fragrance,

and it is forbidden to derive benefit from an idolatrous offering.

But

if the shop is

decorated with fruit—

they are permitted

to purchase from them, because there is no fragrance here. And although benefit from the transaction will reach idolatry, since the shops belong to the priests, it is nevertheless permitted.

What is the reason,

why is it permitted?

For the verse says,

the Torah states [Deuteronomy 13]:

“And nothing from the banned property shall cleave to your hand,”

and we derive:

benefit—

that is what is forbidden.

The Torah prohibited deriving benefit “from” idolatry and from its offerings,