(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Avodah Zarah 52


(a) Based on Rebbi Yishmael's Hekesh ("Asher Atem Yorshim Osam es Eloheihem", comparing the Nochri gods to the vessels with which they are worshipped), how does Rebbi Akiva counter Rebbi Yishmael's proof forbidding Nochri Avodah-Zarahs immediately?

(b) From where does Rebbi Yishmael know that the Avodah-Zarah of a Yisrael is ...

  1. ... forbidden the moment it is made (which at first, he learns from a S'vara)?
  2. ... not permitted?
(c) What does Rebbi Yishmael ultimately learn from the Pasuk ...
  1. ... in Eikev "ve'es Chataschem Asher Asisem es ha'Eigel"?
  2. ... in Ki Savo "Arur ha'Ish Asher Ya'aseh Pesel u'Maseichah"?
  3. ... "To'avas Hashem" (ibid.)?
(d) How does Rebbi Akiva interpret "To'avas Hashem"?
(a) What does Ula (explaining Rebbi Akiva) learn from the Pasuk in Va'eschanan "Pesilei Eloheihem Tisrefun ba'Eish"?

(b) How does the Beraisa cited by Rav Yosef (conforming with Rebbi Yishmael's interpretation) explain this Pasuk?

(c) Rebbi Akiva learns this from the apparent discrepancy between the two phrases following ("Pesilei Eloheihem") "Lo Sachmod Kesef ve'Zahav Aleihem" and "Ve'lakachta Lach" (like Shmuel explained).
How did Shmuel explain ...

  1. ... "Lo Sachmod Kesef ve'Zahav Aleihem"?
  2. ... "Ve'lakachta Lach"?
(d) And what does Rebbi Akiva learn from the Pasuk in Ki Savo (in connection with a Yisrael who makes himself an image) "ve'Sam ba'Saser"?
(a) Rebbi Yishmael explains "ve'Sam ba'Saser" like Rebbi Yitzchak.
How does Rebbi Yitzchak explain the Pasuk?

(b) And what does Rebbi Akiva learn from the Pasuk in Shoftim "Lo Sita Lecha Asheirah Kol Eitz Eitzel Mizbach ... "?

(c) Rebbi Akiva explains this Pasuk like Resh Lakish. What does Resh Lakish learn from the juxtaposing of "Lo Sita Lecha Asheirah Kol Eitz" beside that of "Shoftim ve'Shotrim Titen Lecha"?

(d) What does Rav Ashi add, based on the next words ("Eitzel Mizbach")?

(a) Rav Hamnuna asks what the Din will be in a case where someone was 'Risach Kli la'Avodas-Kochavim'.
What does 'Risach' mean?

(b) Why can Rav Hamnuna not be referring to an Avodas-Kochavim belonging to ...

  1. ... a Nochri, even according to Rebbi Yishmael?
  2. ... a Yisrael, according to Rebbi Akiva?
(c) Then which case is he referring to, and according to whom?

(d) One side of the She'eilah is whether we learn Meshamshin (of a Yisrael) from Meshamshin (of a Nochri), which are Asur only after they have been worshipped.
What is the other side?

(a) We establish the She'eilah in connection with 'Tum'ah Yeshanah'. Why is that? Why can we not interpret the She'eilah as being whether the vessel is forbidden or permitted?

(b) What does the Mishnah in Keilim say about a metal vessel (irrespective of whether they are flat or whether they are receptacles) which broke and were repaired?

(c) What makes us think that the Tum'ah of Avodah-Zarah might be different than other Tumos?

(d) In that case, why does Rav Hamnuna present the She'eilah specifically by this Tum'ah, and not by Tum'os de'Rabbanan in general?

(a) Rebbi Yochanan asked Rebbi Yanai about a Nochri being Mevateil Tikroves Akum of food?

(b) Why did he not ask the same She'eilah with regard to ...

  1. ... vessels?
  2. ... an Avodas-Kochavim (itself) of food?
(c) Then what are the two sides of the She'eilah?

(d) What is the outcome of both the She'eilah of Rav Hamnuna and that of Rebbi Yochanan?

Answers to questions



(a) Rebbi Yossi ben Shaul asked Rebbi whether vessels that were used in the service of Beis Chonyo were subsequently permitted to be used in the Beis-Hamikdash or not. Who was Chonyo? What is Beis Chonyo?

(b) Does it then follow that vessels that Meshamshei Avodah-Zarah may be permitted for the Avodas Beis-Hamikdash?

(c) The basis of this She'eilah is the Din regarding the Kohanim themselves who served in Beis Chonyo.
What does the Mishnah in Menachos rule in that regard?

(d) What is then the She'eilah regarding the vessels? Why might they be different than the Kohanim in this regard?

(a) Rebbi replied 'Asur'.
What did he add to that?

(b) What was Rebbi's reaction when Rebbi Yossi ben Shaul quoted the Pasuk in Divrei Hayamim "Kol ha'Keilim Asher Hizni'ach Hamelech Achaz ... Heichanu ve'Hikdashnu"?

(c) How did the latter interpret the Pasuk? If "Heichanu" referred to Toveling the vessels, to what did "ve'Hikdashnu" refer?

(d) How did Rebbi interpret the Pasuk?

(a) We try to support Rebbi from a Mishnah in Keilim. Of the four rooms that were situated on the four corners of the Azarah, what does the Tana say there about the south-eastern room? What did it contain?

(b) According to Rav Sheishes, how did the Greeks defile those stones?

(c) Why, in this case, and in that of Beis Chonyo, were the items concerned not Asur d'Oraysa?

(d) Rav Papa refutes the proof for Rebbi from there, on the basis of the Pasuk in Yechezkel "u'Va'u Bah Paritzim ve'Chileluhah".
What do we learn from that Pasuk that makes the case of the stones of the Mizbe'ach different than that of the stones of Beis Chonyo?

(a) Why did the Chashmona'im not call a Nochri to ...
  1. ... break the stones, in which case, they would have been permitted to re-use them?
  2. ... then saw them to straighten the crooked edges?
(b) So why did they not get a Nochri to break the stones, and allow anyone to take them home and use them?

(c) The previous Kashya however, is based on a similar ruling of Rav Oshaya. What did he mean when he said that they wanted to hide all the silver and golden coins in the world, because of those of Yerushalayim?

(d) What problem do we have with Rav Oshaya's statement?

(a) Abaye therefore amends this to 'Dinra Hadri'ana, Turiana Shifa'.
What did he mean by that?

(b) What made the Chachamim change their mind and permit the coins?

(a) What does our Mishnah say about ...
  1. ... a Nochri nullifying his friend's Avodah-Zarah?
  2. ... a Yisrael nullifying the Avodah-Zarah of a Nochri?
(b) Can a Yisrael nullify the Avodah-Zarah of a Yisrael? From where do we know this?

(c) If a Nochri nullifies an Avodah-Zarah, does he need to nullify its accessories independently?

(d) How about vice-versa?

(a) What does Rebbi (as the compiler of the Mishnah) hold with regard to a Nochri nullifying the Avodah-Zarah of a Yisrael?

(b) How did Rebbi Hillel b'rei de'Rebbi Vallas then explain Rebbi in his younger years, who taught his son Rebbi Shimon, that he can?

(c) What did Rebbi think ...

  1. ... in his younger years?
  2. ... later, when he learned our Mishnah?
(a) Others cite Rebbi Hillel b'rei de'Rebbi Vallas' statement in connection with the Seifa 'Yisrael Eino Mevatel Avodas-Kochavim shel Oved-Kochavim'.
What is the Tana then coming to teach us?

(b) As a third alternative, Rebbi Hillel b'rei de'Rebbi Vallas refers to Rebbi Shimon ben Menasya, who says in a Beraisa 'Avodas-Kochavim shel Yisrael Ein Lah Beteilah Olamis'.
How does Rebbi Hillel interpret 'Olamis'?

(c) What is the Beraisa then coming to teach us?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,