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Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 44


(a) Rebbi Yossi supports his view (permitting the grinding of images and scattering into the wind) from the Pasuk in Eikev " ... Lakachti va'Esrof Oso ba'Eish, va'Ekos Oso Tachon Dak le'Afar, va'Ashlich es Afaro el ha'Nachal ... ". In which connection is this Pasuk written?

(b) How do the Rabbanan counter his proof? What ulterior motive did Moshe have in mind when grinding the Eigel?

(c) What do we mean by 'testing them like Sotos'?

(a) What did Asa do with the Mifletzes which his mother Ma'achah made for the Asheirah?

(b) How does Rav Yehudah, supported by a Beraisa cited by Rav Yosef, interpret 'Mifletzes'?

(c) How did the Chachamim counter Rebbi Yossi's proof from here that it is in order to grind an Avodah-Zarah and scatter its ashes? What is the significance of the fact that Asa ground it in Nachal Kidron?

(d) How do we reconcile this in turn, with the Mishnah in Yoma, which describes how the various bloods flow from the Mizbei'ach via Amah (the stream that ran throught the Azarah) to the valley of Kidron, where it was sold to the farmers as manure?

(e) Someone who used the blood without paying for it was Mo'el.
What does this mean? Why can it not mean that he brings a Korban Me'ilah?

(a) The Pasuk in Divrei Hayamim describes how Chizkiyahu Hamelech eventually ground the copper snake that Moshe made.
Why did he do that?

(b) How do the Rabbanan counter Rebbi Yossi's proof from there that grinding an image is sufficient?
What do they prove from the Pasuk in Chukas "Va'yomer Hashem el Moshe, Asei Lecha Saraf ... "?

(c) Rebbi Yossi brings a further proof from the Pasuk in Shmuel "Va'ya'azvu Sham es Atzabeihem Va'yisa'em David va'Anashav".
Based on Rav Yosef's translation of another Pasuk in Tehilim "Tizarem ve'Ru'ach Tisa'em", how does Rebbi Yossi translate "Va'yisa'em"?

(d) Why, based on the format of the Pasuk, do the Rabbanan prefer to translate "Va'yisa'em" as 'and he carried them (with him)'?

(a) How does Rav Huna explain the fact that, first David and his men burned the images that they found, and then they carried them away with them?

(b) What is the connection between the previous episode and the crown of Malkom that they placed on David Hamelech's head? Who was Malkom?

(c) What problem does the weight of the crown present?

(d) There are three answers to this question. According to Rav Yehudah Amar Rav, the Pasuk means that the crown was fit to rest on David's head, but not that he actuallywore it. The other opinions learn that he did wear it.
How does ...

  1. ... Rebbi Yossi b'Rebbi Chanina explain the above phenomenon, in a way that David did not even feel the crown's tremendous weight?
  2. ... Rebbi Elazar interpret the "Kikar Zahav" mentioned in the Pasuk, in a way that leaves the crown weighing no more than any other crown?
(a) What is David Hamelech referring to when he writes in Tehilim "Zos Haysah Li Ki Fikudecha Natzarti"?

(b) Which testimony is he referring to?

(c) Despite the fact that the groove in David's head reached the location of the Tefilin, and that is where he wore the crown, he managed to wear Tefilin, on account of a statement by Rebbi Shmuel bar Rav Yitzchak.
What does Rebbi Shmuel bar Rav Yitzchak say about the location of Tefilin? How does that answer the Kashya?

(d) In connection with the coronation of six-year old Yo'ash, the Pasuk in Divrei Hayamim writes "Va'yitnu Alav es ha'Neizer ve'es ha'Eidus".
If "Neizer" refers to the crown, to what does "ha'Eidus" refer?

(a) When Adoniyahu ben Chagis (David's son), attempted to usurp the throne before his father's death, he tried on the crown.
Did it fit him?

(b) How do we reconcile Rav Yehudah, who made this statement in the name of Rav (as well as the previous one with regard to Yo'ash), with what he said earlier, that David did not actually wear the crown?

(c) What was special about the fifty men who ran in front of Adoniyahu's chariot in his efforts to seize the throne?

Answers to questions



(a) What did P'ruklus ben P'luspus ask Raban Gamliel when he found him bathing in a bathhouse that stood in the courtyard of Aphrodites (a Greek godess)? Who was P'ruklus ben P'luspus?

(b) What was Raban Gamliel's immediate reaction to the question?

(c) After leaving the vicinity of the bathhouse, he replied 'Ani Lo Ba'si bi'Gevulah, Hi Ba'ah bi'Gevuli'.
What did he mean by that?

(d) What did he add to that statement?

(a) What alternative answer did Raban Gamliel give? What did he tell the Miyn that one would not do even if one was to offer him a fortune of money for doing it?

(b) What conclusion did this argument lead to?

(a) What did Rabah bar bar Chanah say about thinking Divrei Torah? Which are the only two places where this is forbidden?

(b) What problem does this create with our Mishnah?

(c) Neither can we answer that Raban Gamliel spoke in a foreign language, because of a statement by Abaye.
What did Abaye say about speaking ...

  1. ... mundane things?
  2. ... Divrei Torah?
(d) What did Rebbi Chama b'Rebbi Yossi Amar Rebbi Hoshaya mean when he referred to Raban Gamliel's reply to the Nochri as 'Teshuvah Genuvah'?
(a) What was the Dochek, on the assumption that Rebbi Hoshaya was referring to the fact that urinating in front of one's god denigrates it? What did Rava say about this?

(b) How could Rebbi Chama then state that it is not a Dochek at all.
Why is our case not comparable to Pe'or?

(c) According to Abaye, the Dochek is based on the statement stressing that since the bathhouse was there first, it was permitted. Rebbi Oshaya had a problem with this, based on a Mishnah in the next Perek. What does the Mishnah there say about an Avodah-Zarah which has a bathhouse or a garden adjoining it? Under which circumstances does the Tana permit using it?

(d) Why is it not forbidden anyway because one is deriving benefit from Avodah-Zarah?

(a) In any event, we see that one may bath in the bathhouse even if the Avodah-Zarah preceded it (which explains why Rebbi Oshaya referred to Raban Gamliel's words as a Dochek.
Why then, did Rav Chama disagree?

(b) Rav Shimi bar Chiya attributes the Dochek to another Mishnah in the next Perek.
What does the Tana say there about a Nochri who spits at an image, who urinates before it, who drags it around or who throws feces at it?

(c) Which statement of Raban Gamliel is then considered a Dochek?

(d) How does Rav Chama counter that? What makes this case worse?

(a) Rabah bar Ula cites Raban Gamliel's statement that it was the image of Aphrodites that enhanced the looks of the bathhouse, and not vice-versa as the Dochek, based on a Beraisa.
What does the Tana say about someone who designates a house or a cup for Avodah-Zarah?

(b) In what way does that render Raban Gamliel's statement a Dochek?

(c) How did Rav Acha then counter Rebbi Oshaya's statement?

Answers to questions

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