Avodah Zarah 2a (ב.) — the Talmud in English

Introduction to Tractate Avoda Zara The prohibition against idolatry is mentioned many times in the Torah. The Rambam [in his introduction to the Laws of Idolatry and Their Practices] counted fifty-one mitzvot concerning this matter: two positive mitzvot and forty-nine negative mitzvot. The mitzva itself prohibiting the worship of idols, its forms, details, and punishments, are taught in tractate Sanhedrin, whereas in tractate “Avoda Zara” [“Idolatry” or “Worship of Stars,” which are the names of the tractate that were altered because of the censorship], the details of the laws of several of the prohibitions associated with this mitzva are taught. This explains the connection of tractate Avoda Zara to the order of Nezikin, as it constitutes a continuation of tractate Sanhedrin. The details of the laws explained in this tractate deal primarily with the laws of distancing oneself from idolatry and from its worshippers. The Meiri wrote: The entire subject of the tractate revolves around explaining the matters of idolatry and distancing oneself from its worshippers, for one of two reasons. The first is so that one should not become involved with them and should not follow their ways, thereby being protected from doing as they do, as is known regarding some of the mitzvot of the Torah. The second is so that our actions should not become a cause of their worship or of the preservation of their belief in idolatry. That is, the reason for the matters prohibited by Torah law and by rabbinic decrees is twofold: so that we should not become involved with them, and so that we should not cause them themselves to stumble through idolatry, which is also prohibited to the descendants of Noah. Introduction to the First Mishna In the first chapter and at the beginning of the second chapter, the prohibition against engaging in dealings with idolaters during the period of their festivals is explained, and it is likewise explained which matters one may not engage in with them throughout the year. The first Mishna discusses the prohibition against commercial dealings with gentiles before their festivals. Mishna:

On the days

before their festivals,

their festivals

of idolaters,

which are

three days

preceding their festival,

it is prohibited to engage in business with them,

to sell to them or to purchase from them.

And it is likewise prohibited

to lend them

an animal or utensils,

and to borrow from them.

And it is likewise prohibited

to lend them

money,

and to borrow from them.

And it is likewise prohibited

to repay them

a debt owed by the Jew to the gentile.

And to collect from them

a debt owed by the gentile to the Jew.

The reason for all these prohibitions is that the gentile “goes and gives thanks,” since, in his great joy over all these matters, he goes on the day of his festival and gives thanks for them to the idols.

Rabbi Yehuda says: One may collect from them,

it is permitted to collect from them a debt that they owe us,

because it causes him distress,

as repayment of the debt causes him anguish.

The Sages said to him,

to Rabbi Yehuda:

Although

it causes him distress now,

at the time of repayment, nevertheless

he is happy after some time,

the following day, because the burden of his debt to his creditor has been removed from him.

Gemara:

The Mishna calls the idols “their festivals.” The Gemara clarifies the version of the Mishna and explains it.

There was a disagreement about this between

Rav and Shmuel.

One,

one of the two of them [it was not clarified which one],

taught

he transmitted in his version: “

their festivals,” with an alef, as will be explained.

with an alef, as will be explained.

And one,

the other,

taught,

he transmitted in his version: “

their witnesses,” with an ayin, as will be explained.

with an ayin, as will be explained.

And the Gemara says:

The one who teaches “their festivals” has not erred,

his version is not corrupt, because there is a basis and an interpretation for this version.

And the one who teaches “their witnesses,”

he too

has not erred.

The one who teaches “their festivals” has not erred,

because such a derogatory designation is used in the Torah regarding idols,

as it is written

in the Song of Ha’azinu [Deuteronomy 32]:

“For near is the day of their calamity.”

And “calamity” is an expression of “destruction,” and this is what the verse wishes upon them.

And the one who teaches “their witnesses” has not erred,

because this expression is based on the language of Scripture,

as it is written [

Isaiah 43]

“Let them bring their witnesses, that they may be justified.”

And it says there: “All the nations are gathered together, and the peoples assembled. Who among them can declare this and announce to us former things? Let them bring their witnesses, that they may be justified; and let them hear and say: It is true.”

The statement “Let them bring their witnesses, that they may be justified” refers to the nations of the world, the idolaters. When the Holy One, blessed be He, judges them in the future on the great Day of Judgment, He will say to them in a tone of wonder and mockery: You trusted in and believed in idols; if so, let the idols now come and testify on your behalf in order to justify you.

Therefore, the tanna used the expression “their witnesses,” which is a mocking designation for the idols.

And the one who teaches “their festivals”—

what is the reason

why

does he not teach “

“their witnesses”?

their witnesses”?

He could say to you:

The expression “their festivals,” whose meaning is

destruction,

destruction—

is preferable.

And the one who teaches “their witnesses”—

what is the reason he does not teach “their festivals”?

He could say to you: Who causes their destruction,

what causes their destruction?—

The testimony that they gave

the idols

themselves,

on the Day of Judgment, that the gentiles indeed worshipped them.

Therefore,

the expression

“testimony” is preferable,

as it is the cause and source of the “destruction.”

The Gemara raises an objection against the one who says “their witnesses”:

And

if

this

verse,

“Let them bring their witnesses, that they may be justified,”—

is written with regard to idolaters,

that the nations of the world will bring their idols as witnesses?!—

But,

it is

written with regard to Israel!

For the “testimony” will be to the merit and benefit of the Jewish people!—

As Rabbi Yehoshua ben Levi said: Every

mitzvot that Israel performs in this world—

come and testify on their behalf

in the World to Come, as it is stated: “Let them bring their witnesses, that they may be justified”—

these are Israel.

And the verse concludes:

“Let them hear and say: It is true”—

these are the idolaters.

The gentiles will hear the testimony and say, “It is true; this is a just judgment!” For the Jewish people deserve to receive the reward of the World to Come.

It follows that “their witnesses” does not mean idols; on the contrary, it means mitzvot!

And we answer: Indeed, “their witnesses” is a derogatory designation for idols. But this is to be derived from another verse—

Rather, Rav Huna, son of Rav Yehoshua, said: The one who says “their witnesses”

derives it

from here,

from this verse [Isaiah 44]: “

The makers of graven images, all of them are futile; and their precious objects shall not profit. And their witnesses are they.”

The meaning of the words “And their witnesses are they” is that the idols will come and testify against their worshippers in order to render them liable. Thus, the verse calls the idols by the derogatory name “their witnesses.”

The Gemara now brings a lengthy teaching describing the future Day of Judgment, when the Holy One, blessed be He, will come to give reward to the Jewish people, and the nations of the world will also come to request reward and to accuse the Jewish people.

The teaching revolves around the aforementioned verse: “All the nations are gathered together, and the peoples assembled; who among them can declare this and announce to us former things? Let them bring their witnesses, that they may be justified; and let them hear and say: It is true.”

Rabbi Ḥanina bar Pappa expounded, and some say

that it was

Rabbi Simlai who expounded:

In the future, the Holy One, blessed be He, will bring a Torah scroll and place it in His lap,

and say: “Anyone who engaged in it

in Torah,

let him come and take his reward.”

Immediately, the nations of the world gather and come,

the nations of the world

who worship

idols,

in confusion,

as they are mixed together rather than each nation coming separately.

As it is stated: “All the nations are gathered together,”

in confusion.

The Holy One, blessed be He, said to them: Do not enter before Me in confusion; rather, let each nation enter

on its own,

and its scribes,

its sages.