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Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 41

AVODAH ZARAH 41 - dedicated by Rabbi Kornfeld's father in memory of his aunt, Malka Gitel bas Reb Yakov Mordechai (Malvina Marmorstein), who took him into her home and raised him like her own child after the Holocaust. Her Yahrzeit is 20 Nisan.


(a) Rebbi Yitzchak bar Yosef Amar Rebbi Yochanan explains the Machlokes by stating that factually, it was the practice of the Nochri residents of Rebbi Meir's town to worship even idols that were holding nothing, once a year. What is then the basis of the Machlokes between Rebbi Meir and the Chachamim? What is the basic point of their dispute?

(b) What is now the actual Machlokes?

(c) It is not *any* image that they would worship and which Rebbi Meir therefore forbids, Rav Yehudah Amar Shmuel explained.
Then which sort of image is it?

(d) Where, according to Rabah bar Chanah, are those busts placed?

(a) Initially, Rabah establishes the Machlokes by busts that are set up at the entrance to villages. What does he say about busts that are set up at the entrance to towns? Why is that?

(b) On what grounds do we refute Rabah's statement?

(c) So how do we amend it?

(a) What is the significance of ...
  1. ... the stick (in the hands of the image)?
  2. ... the bird?
  3. ... the ball?
(b) What else did they add besides a sword and a crown?

(c) What do these three symbolize?

(d) Why does our Mishnah not insert them in its list?

(a) Raban Shimon ben Gamliel forbids the image as long as it is holding something in its hand, even a clod of earth or a splinter of wood. We are unsure however, whether he incorporates a piece of dung.
What are the two sides of the She'eilah?

(b) What is the outcome of the She'eilah?

(a) What does our Mishnah say about someone who finds ...
  1. ... broken pieces of image?
  2. ... the hand or the foot of an idol? Why the difference?
(b) What is the difference between a Tzelem (an image) and Avodas-Kochavim (an idol)?

(c) According to Shmuel, the Reisha speaks even about broken pieces of Avodas-Kochavim.
Then why does the Tana say 'Shivrei Tzelamim'?

(d) What would we have thought had the Tana mentioned 'Avodas-Kochavim' in the Reisha?

6) How do we now reconcile the Seifa, forbidding the hand or foot of a Tzelem, with the Reisha, which permits broken pieces of Tzelem?

Answers to questions



(a) According to Rebbi Yochanan, an Avodah-Zarah that simply broke remains Asur.
Why is that?

(b) What does Resh Lakish say? What is the reason behind that?

(c) Rebbi Yochanan queries Resh Lakish from the Pasuk in Shmuel.
What does the Pasuk there say about the priests of Dagon (of the P'lishtim), after they found Dagon lying on the threshold of the temple, with his hands and feet cut off?

(d) How will Resh Lakish explain it?

(a) What does Rebbi Yochanan then ask on Resh Lakish from our Mishnah 'ha'Motze Shivrei Tzelamim Harei Eilu Mutarin' What do we extrapolate from there that poses a Kashya on Resh Lakish?

(b) How will Resh Lakish apply the implication?

(a) What do we now ask on Rebbi Yochanan, based on the fact that, according to Rebbi Meir, 'Tzelamim Asurin, Ha Shivrei Tzelamim, Mutarin'? What might one then expect the Rabbanan to say?

(b) How will Rebbi Yochanan answer that? What is the logical difference between Shivrei Tzelamim according to Rebbi Meir and Shivrei Avodas-Kochavim according to Rebbi Yochanan?

(c) Why do we not ask on the Rabbanan from the Rabbanan themselves, who concede that Shivrei Tzelamim (even if they are wielding a stick) are permitted (as we explained in the Mishnah)?

(a) What does the Beraisa say about a case where a 'Chaver' died, leaving behind a store full of crops (even assuming that they were only ready to be Ma'asered on that day)?

(b) To answer why we do not apply there too, the principle 'Ein Safek (the assumption that the Chaver Ma'asered it before he died) Motzi mi'Yedei Vaday' (that the fruit was definitely Tevel when he picked it), we quote Rebbi Chanina Chuza'ah.
What done Rebbi Chanina Chuza'ah say? Why does he not consider it a case of 'Safek'?

(c) Alternatively, the Tana is speaking about a case of 'Safek ve'Safek', like Rebbi Oshaya said.
What concession does Rebbi Oshaya present to enable a person to feed his animals without having to Ma'aser his crops?

(d) What does Rebbi Oshaya mean when he says 'be'Motz she'Lah'?

(a) Why does Rebbi Oshaya only permit animals to eat from the crops? Does this mean that the owner is forbidden?

(b) Then how can the Tana permit the fruit of a Chaver who died, without any restrictions?

Answers to questions

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