Avodah Zarah 19b — the Talmud in English

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

beside streams of water” —

The Gemara expounds the plural form, to teach us that his learning will be divided into many portions, like streams of water —

Rav Tanhum bar Hanilai 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 challenge this: How can he do so?

Does a person know how long he will live,

whether a person knows how many years he will live?

And we answer:

When we say

the intent of this statement

is “for 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 said 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 whatever he does shall prosper.”

But if not,

that he does not fulfill his learning —

with regard to the one who studies and the one who teaches, concerning them the verse says

below:

“Not so the wicked, but like chaff that the wind drives away.”

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

The Gemara further expounds the verse “which gives its fruit in its season,” which comes to teach us that there is a “season” when the student gives his “fruit” and begins to issue halakhic rulings in Israel.

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

is the explanation of this

that is written

Proverbs 7]: “For many are those it has struck down, and all its slain are mighty.” [The plain meaning of the verse concerns a promiscuous woman.] And we expound:

“For many are those it has struck down,” this is a student who has not reached the stage of issuing rulings

who has not completed his years [as will be explained] —

and he issues rulings.

“It has struck down” is expounded from the language of “a prematurely born child,” who is born before his time; and since he issues rulings before he has completed his years, “many are his slain,” and these are his mistaken rulings —

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

but he does not issue rulings.

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

And we clarify:

And until when

and until what time is it permitted for him to close his eyes and restrain himself, that is, when is he indeed fit to issue rulings —

Until forty years

of age, from his birth. Before then, his mind is not settled upon him.

And we challenge:

But Rava [also known as

Rabba]

issued rulings

before he reached the age of forty? For all his days in this world were only forty years! And we answer:

There, when they were equal.

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

It is said there: “which gives its fruit in its season,

and its leaf shall not wither.”

And we expound “leaf” of one who studies Torah, that is, the lightest matter on the tree: “shall not wither,” it shall not be lost, and it has importance in its own right.

And what is that “leaf”?

Rav Aha bar Adda said that Rav. And some say

there was one who transmitted this tradition thus:

Rav Aha bar Abba said that Rav Hamnuna said that Rav:

From where

[do we know] that even the ordinary conversation of Torah scholars requires study,

to 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 said there: “which gives its fruit in its season, and its leaf shall not wither,

and whatever he does shall prosper.”

Rabbi Joshua 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

[according to the version of the Vilna Gaon:

his ways]

prosper for him.

Written in the Torah, as it is written

It is written in the Torah, as it is written

Deuteronomy 29]:

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

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

Repeated in the Prophets. As it is written: “This Torah scroll shall not move 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 act wisely.”

Stated a third time in the Writings. As it is written: “Rather, his desire 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 whatever he does shall prosper.”

The Gemara relates a story.

Rabbi Alexandri proclaimed: “Who wants life? Who wants life

who wants to live?!

Everyone gathered and came to him

the whole world, that is, many people, to him, thinking that he possessed the “potion” of life,

and they said to him

and said to him:

“Give us life!”

Give us the potion of life!

He said to them

this verse

Psalms 34]:

“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 shall go and indulge in sleep.”

The verse comes to teach

the continuation of the verse:

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

And

what is that good?

There is no good but “Torah,” as it is stated

in Proverbs 4:

Proverbs 4]:

“For I have given you a good teaching; do not forsake My Torah.” We learned in our Mishna:

If he reaches the domed structure, the place where they set up idolatry —

it is forbidden.

The Mishna discusses the very prohibition of building. The Gemara, however, discusses after the fact, if he built it — whether his wages are permitted.

Rabbi Elazar said that Rabbi Yohanan said: If he built it —

his wages are permitted.

The questioner thought that Rabbi Yohanan was speaking of whether he built the dome. Therefore, he asks that the dome is only “an accessory of idolatry,” and since it has not yet been worshipped, it is obvious that it has not yet become forbidden.

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

With regard to idolatry itself, the tannaim disagreed as to when it becomes forbidden with a prohibition against deriving benefit from it: whether immediately when it is made by human hands, or only after it is worshipped. But with regard to its accessories, all the tannaim agree that they do not become forbidden until they are used for the sake of idolatry.

And we challenge:

Is it obvious?

The dome and its like

are accessories of idolatry —

and accessories of idolatry, both according to

the view

of Rabbi Ishmael and both according to

the view

of Rabbi Akiva,

who disagreed concerning the idols themselves as to when they become forbidden, but with regard to their accessories, everyone agrees that

they are not forbidden until they are used,

that is, until they are used.

And it is difficult: What new matter did Rabbi Yohanan teach us?

And we answer:

Rabbi Yirmeya said:

Indeed, with regard to its accessories,

it was not necessary

he did not need to inform us of this,

but rather with regard to idolatry itself,

that the Jew fashioned the idol for the gentile for payment, which is forbidden — Rabbi Yohanan informs us that his wages are permitted.

Now they ask the opposite: Why indeed are his wages permitted?

This works well

this permission is understandable

according to the one who says: The idolatry of a Jew

which a Jew made for his own purpose, for the purpose of selling it to a gentile —

is forbidden immediately, and

if it is idolatry

of a gentile,

a gentile’s, it is not forbidden to derive benefit from it

until it is worshipped —

It is understandable why Rabbi Yohanan permitted his wages, because this idol was made for the gentile’s purpose, and its law is that of the idolatry of a gentile —

but

it is difficult:

according to the one who says

that even an idol

of a gentile —

is forbidden

to derive benefit from

immediately, what is there to say?

What can be said, and why did Rabbi Yohanan permit his wages?

Rather, Rabbah bar Ulla said: Even though the idolatry of a gentile is forbidden to derive benefit from immediately, nevertheless, with regard to building a dome Rabbi Yohanan permitted his wages —

Even though an idol belonging to a gentile is prohibited for benefit immediately, nevertheless, in the case of building a dome Rabbi Yohanan permitted his payment —

It was necessary

the novelty is

only with regard to the final blow

a hammer blow

last.

That is:

Idolatry,

the idol,

who causes it

who causes it to be called idolatry? —

The completion of the work,

because without it, it is not complete.

And when is there

when is there

completion of the work?

With the final blow.

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

And the payment for

the final blow

is not considered, because

it contains no worth of a peruta,

and it was not forbidden to derive benefit from it.

The tannaim disagreed concerning rental , a craftsman who undertakes work for payment —

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

And there is one who holds: “Rental exists from beginning to end,” meaning that with each small amount that he does, he acquires his payment, little by little.

And this dispute has several consequences for several laws.

Now, Rabbi Yohanan, who said that his wages are permitted,

apparently

it is proven that he

holds

that he maintains:

“Rental exists from beginning to end,”

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

But if he held, “There is rental only at the end,” it would emerge that all his rental payment, which is paid to him upon completion of his work, is “payment for idolatry” — and it is forbidden to derive benefit from it.

Mishna:

The Mishna continues to teach matters that are forbidden to sell to a gentile.

And one may not make ornaments for idolatry,

such as

necklaces, nose-rings, and rings.

Rabbi Eliezer says: For payment

according to the version of the Bach:

their payment]

is permitted.

It is likewise forbidden to sell land to gentiles .

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

after they have been cut. .

Rabbi Judah says: He may sell it

while it is attached—and he stipulates with the gentile

on condition that it be cut.

Gemara:

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

From where are these matters derived,

from where is this prohibition learned?