Avodah Zarah 19b (יט:) — the Talmud in English

It is further stated there: “And he shall be like a tree planted

beside streams of water” —

The Gemara derives this from the plural wording, teaching us that one’s learning should be divided into many parts, like streams of water —

Rav Tanhum bar Ḥanilai said: A person should always divide

his

years into thirds: one-third for Scripture, one-third for Mishna, and one-third for Talmud.

And we ask: How can he do this?

Does a person know how long he will live,

does a person know how many years he will live?

And we answer:

When we say

this statement,

we mean: by days —

that he should divide his days: two days for Scripture, two days for Mishna, and two days for Talmud, and so each and every week.

It is further stated there: “And he shall be like a tree planted beside streams of water, which gives its fruit in its season.” And we expound:

Rava said: “If it gives its fruit in its season,”

meaning that his Torah produces fruit—that is, he fulfills what he studies—then

“its leaf shall not wither,

and all that he does shall prosper.”–

But if not,

if he does not fulfill his learning,

with regard to the learner and the teacher, Scripture says

in the continuation:

“Not so the wicked, but they are like chaff driven by the wind.”

And we expound “the wicked” as referring to the teacher and the student.

The Gemara offers another exposition of the verse “Which gives its fruit in its season,” which teaches us that there is a “season” when the student gives his “fruit” and begins issuing halakhic rulings in Israel.

Rabbi Abba said that Rav Huna said that Rav said: What

is the meaning of

that which is written

(Proverbs 7): “For she has cast down many slain, and all her slain are mighty.” [The plain meaning of the verse concerns a promiscuous woman.] And we expound:

“For she has cast down many slain”—this is a student who has not reached the stage of issuing rulings

because his years have not been completed [as will be explained]

and nevertheless issues rulings.

“Cast down” is expounded in the sense of a “prematurely born child,” one born before its time. Since he issues rulings before his years have been completed, “many are his slain”—these are his erroneous rulings—

“And all her slain are mighty”—this is a student who has reached the stage of issuing rulings—

but does not issue rulings.

“Mighty” is expounded as one who shuts his eyes, remains silent, and restrains himself from issuing rulings, thereby “killing” the members of his generation who await his rulings.

And we clarify:

How long

may he shut his eyes and restrain himself—in other words, when is he in fact fit to issue rulings?

Until forty years

of age from the time of his birth. Until then, his mind is not settled.

And we ask:

But Rava

([according to another version:

Rabba])

issued rulings before he reached the age of forty. After all, his entire life in this world lasted only forty years! And we answer:

There, they were equal.

Rava was permitted to issue rulings because there was no one in his city [according to Rabbeinu Ḥananel: in his generation] greater than he; rather, they were all equal to him.

It is stated there: “Which gives its fruit in its season,

and its leaf shall not wither.”

We expound “its leaf” as referring to the learner of Torah’s “leaf,” that is, the seemingly minor matter of the tree; “shall not wither” means that it will not be lost, for it possesses importance in its own right.

And what is that “leaf”?

Rav Aḥa bar Adda said that Rav said. And some say

that this tradition was transmitted as follows:

Rav Aḥa bar Abba said that Rav Hamnuna said that Rav said:

From where

is it derived that even the ordinary conversation of Torah scholars requires study,

so that one may learn from him to speak in his pure language, which enriches and heals?–

As it is stated: “And its leaf shall not wither.”

It is further stated there: “Which gives its fruit in its season, and its leaf shall not wither

and all that he does shall prosper.”

Rabbi Yehoshua ben Levi said: This matter is written in the Torah and repeated

[twice]

in the Prophets and stated a third time in the Writings.

And what is the matter?

Everyone who engages in Torah—his

possessions

[the version of the Vilna Gaon:

ways]

will prosper for him.

It is written in the Torah, as it is written

(Deuteronomy 29):

“You shall observe the words of this covenant and perform them”—

“And you shall observe the words of this covenant and perform them” —

“so that you may succeed in everything that you do.”

It is repeated in the Prophets, as it is written: “This Torah scroll shall not depart from your mouth, and you shall meditate upon it day and night, so that you may observe to perform everything written in it”—

“for then you shall prosper in your ways, and then you shall succeed.”

It is stated a third time in the Writings, as it is written: “Rather, his delight is in the Torah of the Lord, and in His Torah he meditates day and night; and he shall be like a tree planted beside streams of water, which gives its fruit in its season, and its leaf shall not wither”—

“and all that he does shall prosper.”

The Gemara relates a story.

Rabbi Alexandri would proclaim: “Who desires life? Who desires life

[who wants to live]!”

Everyone gathered and came to him,

meaning many people came to him, thinking that he possessed the “elixir” of life,

and they said to him,

and said to him:

“Give us life!”

Give us the elixir of life!

He said to them,

[the following] verse

“Who

is the man who desires life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit!”

Perhaps a person will say: “I have guarded my tongue from evil and my lips from speaking deceit—

I will go and indulge in sleep”—

The verse therefore states,

the continuation of the verse:

“Turn away from evil and do good; seek peace and pursue it!”

And

what is this good?

There is no good other than Torah, as it is stated:

(Proverbs 4):

“For I have given you a good teaching; do not abandon My Torah.”

We learned in our Mishna:

If he reaches the dome, the place where idolatry is erected,—

it is prohibited.

The Mishna discusses the prohibition against building in the first place. The Gemara, however, discusses the case after the fact: If he built it, is his wage permitted?

Rabbi Elazar said that Rabbi Yoḥanan said: If he built it,—

his wage is permitted.

The questioner understood that Rabbi Yoḥanan was speaking of a case in which he built the dome. He therefore asks: The dome is merely an accessory to idolatry, and since it has not yet been used for idolatry, it is obvious that it has not yet become prohibited.

In other words, there is a distinction between idolatry itself [the idol] and its accessories—

With regard to idolatry itself, the tannaim disagree as to when it becomes prohibited for benefit: whether immediately, when it is made by human hands, or only after it has been worshipped. But with regard to its accessories, all the tannaim agree that they do not become prohibited until they are used for idolatrous purposes.

And we ask:

Is this obvious?

The dome and similar objects

are accessories of idolatry,—

and accessories of idolatry, whether according to

the view of

Rabbi Yishmael or whether according to

the view of

Rabbi Akiva,

who disagree concerning idolatry itself as to when it becomes prohibited, but with regard to its accessories everyone agrees that

they are not prohibited until they are used,

that is, until they are used for idolatrous purposes.

This is difficult: What new point has Rabbi Yoḥanan taught us?

And we answer:

Rabbi Yirmeya said:

Indeed, with regard to its accessories,

it was not necessary

to teach us this;

rather, it was necessary with regard to idolatry itself.

The Jew fashioned the idol for the gentile for payment, which is prohibited; Rabbi Yoḥanan teaches us that his wage is permitted.

Now the Gemara asks the opposite: Why indeed is his wage permitted?

This works well

—this permission is understandable—

according to the one who says: An idol made by a Jew

that a Jew made for his own purpose, intending to sell it to a gentile,

is prohibited immediately, whereas

an idol

made by a gentile,

a gentile’s idol, is not prohibited for benefit

until it is worshipped.

It is understandable why Rabbi Yoḥanan permitted his wage, because this idol was made for the gentile’s purposes, and its status is that of an idol made by a gentile—

but

it is difficult

according to the one who says

that even an idol

made by a gentile—

is prohibited

for benefit

immediately; what can be said?

What is the reason, and why did Rabbi Yoḥanan permit his wage?

Rather, Rabba bar Ulla said:

Although an idol made by a gentile is prohibited for benefit immediately, nevertheless, in the case of building a dome Rabbi Yoḥanan permitted his wage—

It was necessary

to teach

only with regard to the final blow

a hammer blow

.

That is:

Idolatry,

the idol,

who causes it

to be called idolatry?

The completion of the work,

because without it the idol is incomplete.

And when is there

this

completion of the work?

With the final blow.

It follows that the payment for the work up until the final blow is not payment for work on idolatry.

And the payment for the

final blow

is not considered, because

it does not contain the value of a peruta,

and it did not become prohibited for benefit.

The tannaim disagree concerning wages— a craftsman who accepts responsibility for performing work for payment—

There is one who holds: “Wages exist only at the end,” meaning that upon completion of the work he acquires “all” the wages at once, and the wages are not divided into portions.

And there is one who holds: “Wages exist from beginning to end,” meaning that with each small amount of work he performs, he acquires his wages little by little.

This dispute has several consequences in a number of areas of law.

Now, since Rabbi Yoḥanan said that his wage is permitted,

apparently

it is evident that he

holds

the opinion that

“wages exist from beginning to end,”

and therefore he said that the payment for his work accumulated up to the final blow is not payment for idolatry.

But if he held that “wages exist only at the end,” it would follow that all the payment due to him upon completion of his work is “payment for idolatry” and is prohibited for benefit.

Mishna:

The Mishna continues to teach which things are prohibited to sell to a gentile.

And one may not make ornaments for idolatry,

such as

necklaces, earrings, and rings.

Rabbi Eliezer says: For payment

[according to the version of the Baḥ:

their payment]

is permitted.

It is likewise prohibited to sell land to gentiles. The reason will be explained in the Gemara. The Mishna comes to teach us that it is not only prohibited to sell gentiles the land itself; it is also prohibited to sell them trees, produce, and the like while they remain attached to the land. One may not sell them anything attached to the land—

The reason will be explained in the Gemara, and the Mishna comes to teach us that not only is it forbidden to sell gentiles the land itself, but it is also forbidden to sell trees, produce, and the like when they are attached to the land.

One may not sell them anything attached to the land —

But he may sell it once it has been cut down

after it has been cut down.

Rabbi Yehuda says: He may sell it

while it is attached—and stipulates with the gentile

on condition that he cut it down.

Gemara:

The Gemara explains the reason that it is prohibited to sell land and things attached to the ground to gentiles.

From where are these words derived,

from where do we learn this prohibition?