Avodah Zarah 2a — the Talmud in English

Introduction to Tractate Avoda Zara The prohibition of idolatry is mentioned many times in the Torah. Maimonides [in his introduction to the Laws of Idolatry and Their Customs] counted fifty-one mitzvot concerning this matter: two positive mitzvot and forty-nine negative mitzvot. The mitzva itself not to serve idols, its forms, details, and punishments, were taught in Tractate Sanhedrin, whereas in Tractate “Avoda Zara” [“Idolatry” or “Worship of Stars,” which are the names of the tractate that were changed because of censorship] the details of the laws of some of the negative commandments belonging to this mitzva were taught. And from here is the connection of Tractate Avoda Zara to the Order of Nezikin, for it constitutes a continuation of Tractate Sanhedrin. The details of the laws explained in this tractate deal chiefly 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, because of one of two reasons. The first is so that we should not intermingle with them and should not follow their ways, until we are guarded from doing as they do, as is known concerning some of the mitzvot of the Torah. And the second is so that we should not make our actions a cause of their worship or of maintaining their belief in idolatry. That is to say, the things that were prohibited, by Torah law and by rabbinic decrees, have a twofold reason: so that we should not intermingle with them, and so that we should not cause them themselves to stumble into 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 things it is forbidden to engage in with them throughout the entire year. The first Mishna discusses the prohibition against business dealings with gentiles before their festivals. Mishna:

On the days that are

before their festivals,

their festivals

of idolaters,

which are

three days

preceding their festival,

it is forbidden to engage in business dealings with them,

to sell to them or to buy from them.

And it is likewise forbidden

to lend them

an animal or utensils,

and to borrow from them.

And it is likewise forbidden

to lend them

money,

and to borrow from them.

And it is likewise forbidden

to pay them

a debt that the Jew owes the gentile.

and to collect from them

a debt that the gentile owes the Jew.

And the reason for all these things is that the gentile “goes and gives thanks,” since, out of his great joy over all these matters, he goes on the day of his festival and gives thanks for this to the idols.

Rabbi Judah says: We collect from them,

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

, because it causes him distress,

for paying the debt causes him distress.

They said to him,

the Sages to Rabbi Judah:

Even though

it causes him distress now,

at the time of payment, nevertheless,

he is happy afterward,

on 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.” And the Gemara clarifies the version of the Mishna and explains it.

They disagreed about this,

Rav and Shmuel.

One,

one of the two [it was not explained who],

taught

in his version, “

their festivals,”

with an alef, as will be explained.

And one,

the second one

taught

in his version, “

their witnesses,”

with an ayin, as will be explained.

And the Gemara says:

Whoever teaches “their festivals” is not mistaken,

his version is not corrupted, for there is a basis and an explanation for this version.

And whoever teaches “their witnesses,”

he too

is not mistaken.

Whoever teaches “their festivals” is not mistaken,

for such an expression of disgrace is said in the Torah concerning idols,

as it is written

in the Song of Haazinu [Deuteronomy 32]:

“For near is the day of their calamity.”

And “calamity” is an expression of “breaking,” and this is what Scripture wishes for them.

And whoever teaches “their witnesses” is not mistaken,

for this expression is founded upon the language of Scripture,

as it is written

[Isaiah 43]:

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

And it is said there: “All the nations are gathered together, and the peoples assemble. 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 let them say: It is truth.”

And what is said, “Let them bring their witnesses, that they may be justified,” is said concerning the idolatrous nations of the world, for when the Holy One, blessed be He, judges them on the great day of judgment in the future, He will say to them in an expression of astonishment and mockery: You trusted in and believed in idols; if so, let the idols now come and testify for you, in order to justify you.

Therefore the tanna used the expression “their witnesses,” and it is an expression of mockery for idols.

And whoever teaches “their festivals” —

what is the reason

what is the reason

he does not teach “

“their witnesses”?

their witnesses”?

He could say to you:

the expression “their festivals,” whose meaning is

breaking,

breaking —

is preferable.

And whoever teaches “their witnesses” —

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

He could say to you: Who causes their breaking,

what causes their breaking? —

the testimony that testified

the idols

themselves

on the day of judgment, that indeed the gentiles worshipped them.

Therefore

the expression

“testimony” is preferable,

for it is the cause and source of the “breaking.”

The Gemara raises a difficulty against the one who says “their witnesses”:

But

for

this

verse,

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

is it written concerning idolaters,

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

But,

behold,

it is written concerning Israel!

For the “testimony” will be for the merit and benefit of Israel! —

For Rabbi Joshua ben Levi said: Every

mitzvot that Israel perform in this world —

come and testify for them

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

“They shall hear and say: It is truth” —

these are idolaters.

For the gentiles will hear the testimony and say, “It is truth; it is a just judgment! For the children of Israel are worthy to receive the reward of the World to Come.”

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

And we answer: Indeed, “their witnesses” is an expression of disgrace for idols. But this must be expounded from another verse —

Rather, Rav Huna son of Rav Joshua said: Whoever says “their witnesses” —

he expounds it

from here,

from this verse [Isaiah 44]: “

The makers of idols, all of them are emptiness; and their coveted things do not profit; and their witnesses are they.”

The words of Scripture, “and their witnesses are they,” mean that the idols will come and testify against those who worship them, in order to condemn them. It follows that the verse calls the idols by the derogatory name “their witnesses.”

And now the Gemara brings a lengthy statement describing the day of judgment in the future, when the Holy One, blessed be He, will come to give reward to the children of Israel, and the nations of the world will also come to request reward and to prosecute Israel.

And the statement revolves around the aforementioned verse: “All the nations are gathered together, and the peoples assemble. Who among you can declare this, and announce former things to us? Let them bring their witnesses, that they may be justified, and let them hear and say: It is truth.”

Rabbi Hanina bar Pappa expounded, and some say

or it was

Rabbi Simlai who expounded so:

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

and say: “Whoever engaged in it

in Torah,

let him come and take his reward.”

Immediately they gather and come,

the nations of the world

who worship

stars,

in confusion,

when they are mixed together, and not each nation 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

separately,

with its scribes,

its sages.