idolatrous

And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.

With their priests out of the midst of their idolatrous crew, and the parents, that killed with their own hands souls destitute of help:

Let this be enough now to have spoken concerning the idolatrous feasts, and the extreme tortures.

‘We have trampled upon the holy house, as idolatrous houses are trampled upon.’

Concerning new persons who wish to be baptised, and concerning the occupations which they ought to leave off. New persons who are to be baptised in order that they may hear the word, shall be brought to the teachers before all the people come in; and they shall ask them for what reason they sought the Faith. And they who brought them shall be witness for them as to whether they are able to hear (the word). And they shall examine them concerning their life as to what they are; if they have a wife; or a woman, if she has a husband: or if he was a slave, if his master allowed him to hear; and if his master was not witness for him, he shall go away: and if his master was an idolater, they shall hear from him and they shall know if it was with permission of his master, that there be not scandal And if he was a man who had a wife, or a woman who had a husband, they shall know if the man lives with his wife, and the wife with her husband. And if it was a man who did not live with a wife, he shall be instructed not to be a fornicator, but to marry according to law or to remain so (as to obey the law). And if it was a man who had a devil, then he shall not hear the word of instruction. Concerning the occupations and the crafts beside the occupations of those whom they bring to JO exhortation. And if there was a pander, he shall be rejected. And if there was one who makes an image or who divines, they shall teach him that he should not make an image; and if he will not give up the image he shall be rejected. And if it was one who caused to go to the Circus, let him leave off or be rejected. And if it was one who teaches children the work of this world, then it is good if he leave off; yet if there is no other occupation by which he may live, he shall be excused. And let him who causes to go to idolatrous sacrifices leave off or be rejected. And if there is one who hunts or teaches hunting, or who teaches fighting, or war, or a driver of horses, let him leave off or be rejected. And if it was a priest of the gods or a guardian of the gods, let him leave off or be rejected. A soldier of the prince they shall not receive, and if indeed they received him, if he was commanded to kill he shall not do (it); and if he does not leave off he shall be rejected.

Take heed, therefore, not to join yourselves in your worship with those that perish, which is the assembly of the Gentiles, to your deceit and destruction. For there is no fellowship between God and the devil; for he that assembles himself with those that favour the things of the devil, will be esteemed one of them, and will inherit a woe. Avoid also indecent spectacles: I mean the theatres and the pomps of the heathens; their enchantments, observations of omens, soothsayings, purgations, divinations, observations of birds; their necromancies and invocations. For it is written: There is no divination in Jacob, nor soothsaying in Israel. And again: Divination is iniquity. And elsewhere: You shall not be soothsayers, and follow observers of omens, nor diviners, nor dealers with familiar spirits. You shall not preserve alive wizards. Wherefore Jeremiah exhorts, saying: Walk not according to the ways of the heathen, and be not afraid of the signs of heaven. So that it is the duty of a believer to avoid the assemblies of the ungodly, of the heathen, and of the Jews, and of the rest of the heretics, lest by uniting ourselves to them we bring snares upon our own souls; that we may not by joining in their feasts, which are celebrated in honour of demons, be partakers with them in their impiety. You are also to avoid their public meetings, and those sports which are celebrated in them. For a believer ought not to go to any of those public meetings, unless to purchase a slave, and save a soul, and at the same time to buy such other things as suit their necessities. Abstain, therefore, from all idolatrous pomp and state, all their public meetings, banquets, duels, and all shows belonging to demons.

Now we exhort you, brethren and fellow-servants, to avoid vain talk and obscene discourses, and jestings, drunkenness, lasciviousness, luxury, unbounded passions, with foolish discourses, since we do not permit you so much as on the Lord's days, which are days of joy, to speak or act anything unseemly; for the Scripture somewhere says: Serve the Lord with fear, and rejoice unto Him with trembling. Even your very rejoicings therefore ought to be done with fear and trembling: for a Christian who is faithful ought neither to repeat an heathen hymn nor an obscene song, because he will be obliged by that hymn to make mention of the idolatrous names of demons; and instead of the Holy Spirit, the wicked one will enter into him.

After these, there met him a good and a righteous man, whose name was Jehonadab, and who had been his friend of old. He saluted Jehu, and began to commend him, because he had done every thing according to the will of God, in extirpating the house of Ahab. So Jehu desired him to come up into his chariot, and make his entry with him into Samaria; and told him that he would not spare one wicked man, but would punish the false prophets, and false priests, and those that deceived the multitude, and persuaded them to leave the worship of God Almighty, and to worship foreign gods; and that it was a most excellent and most pleasing sight to a good and a righteous man to see the wicked punished. So Jehonadab was persuaded by these arguments, and came up into Jehu's chariot, and came to Samaria. And Jehu sought out for all Ahab's kindred, and slew them. And being desirous that none of the false prophets, nor the priests of Ahab's god, might escape punishment, he caught them deceitfully by this wile; for he gathered all the people together, and said that he would worship twice as many gods as Ahab worshipped, and desired that his priests, and prophets, and servants might be present, because he would offer costly and great sacrifices to Ahab's god; and that if any of his priests were wanting, they should be punished with death. Now Ahab's god was called Baal; and when he had appointed a day on which he would offer those sacrifices, he sent messengers through all the country of the Israelites, that they might bring the priests of Baal to him. So Jehu commanded to give all the priests vestments; and when they had received them, he went into the house [of Baal], with his friend Jehonadab, and gave orders to make search whether there were not any foreigner or stranger among them, for he would have no one of a different religion to mix among their sacred offices. And when they said that there was no stranger there, and they were beginning their sacrifices, he set fourscore men without, they being such of his soldiers as he knew to be most faithful to him, and bid them slay the prophets, and now vindicate the laws of their country, which had been a long time in disesteem. He also threatened, that if any one of them escaped, their own lives should go for them. So they slew them all with the sword, and burnt the house of Baal, and by that means purged Samaria of foreign customs [idolatrous worship]. Now this Baal was the god of the Tyrians; and Ahab, in order to gratify his father-in-law, Ethbaal, who was the king of Tyre and Sidon, built a temple for him in Samaria, and appointed him prophets, and worshipped him with all sorts of worship, although, when this god was demolished, Jehu permitted the Israelites to worship the golden heifers. However, because he had done thus, and taken care to punish the wicked, God foretold by his prophet that his sons should reign over Israel for four generations. And in this condition was Jehu at this time.

And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

If a man stole [an ox or a sheep] according to the evidence of two witnesses and killed it or sold it according to the evidence of two others, he must make fourfold or fivefold restitution. If a man stole [an ox or a sheep] and sold it on the Sabbath, or stole it and sold it for idolatrous use or stole it and slaughtered it on the Day of Atonement; if he stole what was his father’s and slaughtered it or sold it, and afterward his father died; if he stole it and slaughtered it and then he dedicated it to the Temple he must make fourfold or fivefold restitution. If he stole it and then killed it for use in healing, or for food for dogs; or if he slaughtered it and it was found to be terefah, or if he slaughtered it in the Temple Court [intending to eat it] as common food, he must make fourfold or fivefold restitution. In these last two cases Rabbi Shimon exempts.

If he stole [an ox or a sheep] according to the evidence of two witnesses, and slaughtered it or sold it according to the evidence of one witness or according to his own evidence, he makes twofold restitution, but not fourfold or fivefold restitution. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, or stole it and slaughtered it for idolatrous use, or stole what was his father’s and his father died, and he afterward slaughtered or sold it, or if he stole it and then dedicated it, and afterward slaughtered it or sold it, he makes twofold restitution but not fourfold or fivefold restitution. Rabbi Shimon says: “If they were Holy Things which must be replaced [if damaged or lost] he must make fourfold or fivefold restitution; but if they were Holy Things which need not be replaced, he is exempt.”

When an idolatrous [festival] takes place within a city it is permitted [to conduct business with non-Jews] outside it. If the idolatrous [festival] takes place outside it, [business] is permitted within it. Is it permitted to go there? If the road leads solely to that place, it is forbidden; But if one can go by it to any other place, it is permitted. A city in which an idolatrous festival is taking place, some of its shops being decorated and some not decorated this was the case with Beth-Shean, and the Sages said: in the decorated stores it is forbidden [to buy] but in the undecorated ones it is permitted.

When an idolatrous [festival] takes place within a city it is permitted [to conduct business with non-Jews] outside it. If the idolatrous [festival] takes place outside it, [business] is permitted within it. Is it permitted to go there? If the road leads solely to that place, it is forbidden; But if one can go by it to any other place, it is permitted. A city in which an idolatrous festival is taking place, some of its shops being decorated and some not decorated this was the case with Beth-Shean, and the Sages said: in the decorated stores it is forbidden [to buy] but in the undecorated ones it is permitted.

When an idolatrous [festival] takes place within a city it is permitted [to conduct business with non-Jews] outside it. If the idolatrous [festival] takes place outside it, [business] is permitted within it. Is it permitted to go there? If the road leads solely to that place, it is forbidden; But if one can go by it to any other place, it is permitted. A city in which an idolatrous festival is taking place, some of its shops being decorated and some not decorated this was the case with Beth-Shean, and the Sages said: in the decorated stores it is forbidden [to buy] but in the undecorated ones it is permitted.

If idolaters worship mountains and hills these are permitted; but what is upon them is prohibited, as it is says, “you shall not covet the silver or the gold that is on them and take them” (Deut. 7:25). Rabbi Yose the Galilean says: [it says] “their gods on the mountains” (Deut. 12:, not their mountains which are their gods; “their gods on the hills” (ibid.), not their hills which are their gods. And why is an asherah prohibited? Because there was manual labour connected with it, and whatever has manual labour connected with it is prohibited. Rabbi Akiba said: let me expound and decide [the interpretation] before you: wherever you find a high mountain or elevated hill or green tree, know that an idolatrous object is there.

If [a Jew] has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. [If the wall] belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). ] Rabbi Akiba says: [it defiles] like a menstruous woman, as it says, “[and you will treat as unclean the silver overlay of your images and the golden plating of your idols]. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies [an object] by carrying it, so also an idolatrous object defiles by its being carried.

If [a Jew] has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. [If the wall] belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). ] Rabbi Akiba says: [it defiles] like a menstruous woman, as it says, “[and you will treat as unclean the silver overlay of your images and the golden plating of your idols]. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies [an object] by carrying it, so also an idolatrous object defiles by its being carried.

There are three types of shrines: A shrine originally built for idolatrous worship behold this is prohibited. If one plastered and tiled [an ordinary house] for idolatry and renovated it, one may remove the renovations. If he had only brought an idol into it and taken it out again, [the house] is permitted. There are three kinds of [idolatrous] stones: A stone which a man hewed originally to serve as a pedestal [for an idol] behold this is prohibited. If one plastered and tiled [a stone] for idolatry, one may remove the plaster and tile, and it is then permitted. If he set an idol upon it and took it off, behold [the stone] is permitted. There are three kinds of asherah: a tree which has originally been planted for idolatry behold this is prohibited. If he chopped and trimmed [a tree] for idolatry, and its sprouted afresh, he removes the new growth. If he only set [an idol] under it and took it away, behold the tree is permitted. What is an asherah? Any [tree] beneath which there is an idol. Rabbi Shimon says: any [tree] which is worshipped. It happened at Sidon that there was a tree which was worshipped and they found a heap of stones beneath it. Rabbi Shimon said to them, “examine this heap.” They examined it and discovered an image in it. He said to them, “since it is the image that they worship, we permit the tree for you.”

There are three types of shrines: A shrine originally built for idolatrous worship behold this is prohibited. If one plastered and tiled [an ordinary house] for idolatry and renovated it, one may remove the renovations. If he had only brought an idol into it and taken it out again, [the house] is permitted. There are three kinds of [idolatrous] stones: A stone which a man hewed originally to serve as a pedestal [for an idol] behold this is prohibited. If one plastered and tiled [a stone] for idolatry, one may remove the plaster and tile, and it is then permitted. If he set an idol upon it and took it off, behold [the stone] is permitted. There are three kinds of asherah: a tree which has originally been planted for idolatry behold this is prohibited. If he chopped and trimmed [a tree] for idolatry, and its sprouted afresh, he removes the new growth. If he only set [an idol] under it and took it away, behold the tree is permitted. What is an asherah? Any [tree] beneath which there is an idol. Rabbi Shimon says: any [tree] which is worshipped. It happened at Sidon that there was a tree which was worshipped and they found a heap of stones beneath it. Rabbi Shimon said to them, “examine this heap.” They examined it and discovered an image in it. He said to them, “since it is the image that they worship, we permit the tree for you.”

If an idolatrous shrine has a garden or bathhouse, one may use either so long as it is not to the advantage [of the idolaters], But one may not use either if it is to its advantage. If [the garden or bathhouse] belonged jointly to it and to others, one may use them whether it be to the advantage [of idolatry] or not.

The following are prohibited and render prohibited by the smallest quantity: [a cask of] yen nesekh; an idolatrous object; skins of animals which have holes over the heart; an ox which has been sentenced to be stoned; a heifer whose neck was broken; birds brought as an offering by a leper; the hair-offering of a nazirite; the first born of a donkey; meat cooked in milk; the scapegoat; and non-consecrated animals slaughtered in the Temple court. Behold these are prohibited and render prohibited by the smallest quantity.

All [animals] forbidden for the altar render [others] unfit however few there are. [These are the animals forbidden for the altar]: An animal which had sexual relations with [a woman] or [an animal] that had sexual relations [with a man], an animal set aside (muktzeh) [for idolatry], or that had been worshipped (ne’evad) [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through a caesarean section,What is meant by muktzeh? That which has been set aside for idolatrous use. It [the animal itself] is forbidden, but what is upon it, is permitted. And what is meant by ne'evad? That which has been used for idolatry. Both it [the animal itself] and that which is upon it, are forbidden. In both cases the animal may be eaten.

Did we not state: “Eye medication from a pagan temple is forbidden to use?” There is a difference, since it is written (Deut. 13:16): “Nothing banned should stick to your hands.” What is the difference between this and grape skins from Gentiles? Are these not also forbidden to use? But dried skins are not forbidden because of idolatrous use.

Rebbi Judah bar Pazi asked: What say these Tannaïm about prohibitions and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? For Rebbi Simeon ben Laqish! But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly payment in extirpation cases. He said to him, we need it even for Rebbi Joḥanan! They disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. Here are two cases, there it is one case.

It was stated: Ben Bag-bag says, a perfect lamb, shorn is not perfect. But was it not stated, of small cattle, to exclude the smooth of them. Rebbi Abun said, to exclude those which the Torah separated, the male or female used for bestiality, one dedicated for idolatrous worship, and one worshipped.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

Rebbi Judah bar Pazi asked: What say these Tannaïm about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

Rebbi Simeon ben Laqish provided an opening: If you had known that one who makes a vow is as if he put a neck-iron on his neck, would you have made the vow? It is as if a gang of prisoners was passing by, he saw that there was one unused neck-iron and put his head into it! “To bind a prohibition onto himself”, as you say, “he was bound with chains.” Rebbi Jonathan provided an opening: If you had known that one who makes a vow is like one who builds an idolatrous altar and one who continues in it is like one who sacrifices there, would you have made the vow? That is difficult to understand. Idolatry is a capital crime but vows are a simple prohibition; how can you say that? You have only what Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. Rebbi Isaac provided an opening: If you had known that one who makes a vow is like one who takes a sword and sticks it in his heart, would you have made the vow? “Some talk bluntly like sword piercings.” Rebbi Ḥanina from Sepphoris in the name of Rebbi Phineas: It does not say “piercing” but “sword piercings”. For example, one who made a vow not to eat a loaf. Woe if he eats, woe if he does not eat. If he eats he transgresses his vow. If he does not eat he sins against himself. What can he do? He goes to a Sage who will dissolve his vow, “but the speech of Sages is healing. Rebbi Eudaimon in the name of Rebbi Isaac: Is it not enough what the Torah forbade you that you want to forbid other things for yourself? “To forbid a prohibition”.

If somebody slaughtered with the intention of sprinkling [the victim’s] blood in idolatry or to burn its fat for idolatry, Rebbi Joḥanan said, the intention invalidates, Rebbi Simeon ben Laqish said, the intention does not invalidate. Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish: Did we not state: “Rebbi Yose said, that is a matter of a conclusion de minore ad majus. Since in a case where thought makes sanctified food unusable, etc.,” and thought invalidates for piggul and leftover. He said to him, truly thought invalidates for piggul and leftover; but if somebody slaughtered with the intention of sprinkling [the victim’s] blood in idolatry or to burn its fat for idolatry, the intention does not invalidate. If he slaughtered and then the blood was sprinkled in an idolatrous rite and the fat was burned in an idolatrous rite, there was such a case in Caesarea and they pronounced neither prohibition nor permission. Rebbi Ḥanina in the name of Rav Ḥisda: This means that they were not apprehensive. If you say that they were apprehensive, they should have taught a prohibition. Rebbi Yose in the name of Rav Ḥisda: This means that they were apprehensive. If you say that they were not apprehensive, they should not have dealt with the case.

If somebody slaughtered with the intention of sprinkling [the victim’s] blood in idolatry or to burn its fat for idolatry, Rebbi Joḥanan said, the intention invalidates, Rebbi Simeon ben Laqish said, the intention does not invalidate. Rebbi Jacob bar Idi objected before Rebbi Simeon ben Laqish: Did we not state: “Rebbi Yose said, that is a matter of a conclusion de minore ad majus. Since in a case where thought makes sanctified food unusable, etc.,” and thought invalidates for piggul and leftover. He said to him, truly thought invalidates for piggul and leftover; but if somebody slaughtered with the intention of sprinkling [the victim’s] blood in idolatry or to burn its fat for idolatry, the intention does not invalidate. If he slaughtered and then the blood was sprinkled in an idolatrous rite and the fat was burned in an idolatrous rite, there was such a case in Caesarea and they pronounced neither prohibition nor permission. Rebbi Ḥanina in the name of Rav Ḥisda: This means that they were not apprehensive. If you say that they were apprehensive, they should have taught a prohibition. Rebbi Yose in the name of Rav Ḥisda: This means that they were apprehensive. If you say that they were not apprehensive, they should not have dealt with the case.

MISHNAH: The following are the holidays of the Gentiles: Calendae, Saturnalia, and Cratesis, and the king’s birthday, and birthday, and the day of death, the words of Rebbi Meïr. But the Sages say, any death for which there is burning is idolatrous; if there is no burning it is not idolatrous.

MISHNAH: The following are the holidays of the Gentiles: Calendae, Saturnalia, and Cratesis, and the king’s birthday, and birthday, and the day of death, the words of Rebbi Meïr. But the Sages say, any death for which there is burning is idolatrous; if there is no burning it is not idolatrous.

“Birthday, and the day of death.” The preceding was for the public, from here on private. But it is written: You shall die in peace, and what was burned for your earlier forefathers … So is the Mishnah: “Any death where there is smoke and burning is idolatrous; if there is not smoke and burning it is not idolatrous.

“Birthday, and the day of death.” The preceding was for the public, from here on private. But it is written: You shall die in peace, and what was burned for your earlier forefathers … So is the Mishnah: “Any death where there is smoke and burning is idolatrous; if there is not smoke and burning it is not idolatrous.

The practice of Mercurius is the following: Two stones one touching the other and the third on top of them. If one put down the second one and they warned him because of “it and its young”, he is whipped. Because of idolatry he is stoned. If he put down the third; there is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. For they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young he is flogged, about idolatry he is stoned. Rebbi Simeon ben Laqish said, even if he is cautioned about an animal and its young he is not flogged since he would be stoned to death had he be cautioned about idolatry.

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are sabbatical.” Rebbi Ze`ira said, this baraita deals with permitted produce. And what Rebbi Joḥanan taught those of the House of Rebbi Yannai that they should not accept in their hands wine as wages but money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Ilai said, this baraita deals with idolatrous produce. As Rebbi Abbahu said in the name of Rebbi Joḥanan, in matters of libation wine they fined him a fine.

R. Judah b. Habiba said : Because there are five things contained therein : the command of fringes ; the exodus from Egypt ; the yoke of the commandments ; [a warning against] heretical opinions [Minut] ; lustful imagination and idolatrous longing.

Quite right that three of these are explicitly stated therein ; viz. : the yoke of the commandments, as it is written, "That ye may look upon it and remember all the commandments of the Lord" (ibid. xv. 39) ; the command of Fringes, as it is written, "That they make for themselves fringes" (ibid. v. 38) ; the exodus from Egypt, as it is written, "I am the Lord your God, Who brought you out of the land of Egypt to be your God ; I am the Lord your God" (ibid. 5:41). But where is there reference to heretical opinions and lustful imagination and idolatrous longing ?

There is a teaching : "After your heart" (ibid. v. 39) means heresy; for thus the Scriptures state, "The fool hath said in his heart, There is no God" (Ps. xiv, 1). "After your own eyes" (Num. I.c.) means lustful imagination ; as it is said, "And Samson said unto his father. Get her for me, for she is pleasing in my eyes" (Judg. xiv. 3). "After which ye use to go astray" (Num. I.c.) means idolatrous longing; for thus the Scriptures state, "The children of Israel again went astray after the Baalim " (Judg. viii. 33).

Rab said : Whoever greets his neighbour before he prays is as though he accounted him as an idolatrous altar [bamah] ; as it is said, "Cease ye from man, in whose nostrils is a breath ; for how little [bammeh] is he to be accounted" (Is. ii. 22). Read not bammeh but bamah.

R. Jonah said in the name of R. Zera: Whoever attends to his personal affairs before offering his prayers is as though he had erected an idolatrous altar. He was asked : Dost thou say "an idolatrous altar"? He answered : No, I only mean it is prohibited; and it is in accordance with the statement of Rab Iddi b. Abin

R. Jonah said in the name of R. Zera: Whoever attends to his personal affairs before offering his prayers is as though he had erected an idolatrous altar. He was asked : Dost thou say "an idolatrous altar"? He answered : No, I only mean it is prohibited; and it is in accordance with the statement of Rab Iddi b. Abin

GEMARA. R. Yitzchak said: I have heard that sacrifices may be offered in the Temple of Onias at the present day. He was of opinion that the Temple of Onias is not an idolatrous shrine, and that the first holiness [of Jerusalem] sanctified it or its time but not for all time,