Talmud Yerushalmi
Yerushalmi Avodah Zarah 3:9 ירושלמי עבודה זרה ג׳:ט׳
Part of: Chapter 3
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משנה: שָׁלשׁ אֲשֵׁירוֹת הֵן. אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה הֲרֵי זֶה אָסוּר. גִּדְּעוֹ וּפִסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה וְהֶחֱלִיף נוֹטֵל מַה שֶּׁהֶחֱלִיף. הֶעֱמִיד תַּחְתָּיו עֲבוֹדָה זָרָה וּבִיטְּלָהּ הֲרֵי זֶה מוּתָּר.
MISHNAH: There are three kinds of Ashera128A holy tree (Mishnah 11), which is connected to the ground and by the argument of Note 125 should be permitted as building material or fire wood.. A tree which originally was planted for idolatry is forbidden. If he cut and shaped241While the tree is still standing on the ground. A cut tree is not an Ashera. it for idolatry and it grows new shoots, one removes what grew newly. If he puts an idol under it242Under a tree not previously grown idolatry., when he makes it invalid it becomes permitted.
MISHNAH: There are three kinds of Ashera128A holy tree (Mishnah 11), which is connected to the ground and by the argument of Note 125 should be permitted as building material or fire wood.. A tree which originally was planted for idolatry is forbidden. If he cut and shaped241While the tree is still standing on the ground. A cut tree is not an Ashera. it for idolatry and it grows new shoots, one removes what grew newly. If he puts an idol under it242Under a tree not previously grown idolatry., when he makes it invalid it becomes permitted.
הלכה: שָׁלשׁ אֲשֵׁירוֹת הֵן כול׳. רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. פִּיתַּח בָּהּ פִּיתּוּחִים אֵינָהּ בְּטֵילָה. לָכֵן צְרִיכָה אֲפִילוּ הֶעֱבִיר הַפִּיתּוּחִים. תַּנֵּי. הִרְכִּיב נוֹטֵל מַה שֶׁהִרְכִּיב. אָמַר רִבִּי יַנַּאי. וְהוּא שֶׁהִרְכִּיב בָּהּ לָעֲבוֹדָה זָרָה. רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהֶעֱמִיד תַּחְתֶּיהָ עֲבוֹדָה זָרָה. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן אָמַר רִבִּי אִמִּי פִּיתַּח בָּהּ פִּיתּוּחִים אֵינָהּ בְּטֵילָה. וְסָבְרִנָן מֵימַר. אֲפִילוּ הֶעֱבִיר אֶת הַפִּיתּוּחִים. וָכָא אָמַר אָכֵן. חוֹמֶר הוּא בַפִּיתּוּחַ.
HALAKHAH: “There are three kinds of Ashera,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish said, if he engraved engravings in it it cannot become invalidated. This is necessary: even if he removed the engravings243Even though in the second case Mishnah it is sufficient to remove everything grown after the tree was shaped for idolatry, if an engraving was made it is irrevocable even if it was obliterated.. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry244If the grafted tree would have been used as Asherah. Babli 48a.. Rebbi Hila in the name of Rebbi Eleazar245The following argument shows that one has to read: R. Simeon ben Laqish.: Only if he put an idol under it. The opinions of Rebbi Simeon ben Laqish seem inconsistent. There Rebbi Immi said in the name of Rebbi Simeon ben Laqish, if he engraved engravings on it it cannot become invalidated; and we interpreted this to mean, even if he removed the engravings. And here246In the second case of the Mishnah he not only rules restrictively that an engraving is irrevocable but also leniently that shaping a tree as Asherah makes it forbidden only if an idol is placed under the tree. he says so? It is more severe with engravings.
HALAKHAH: “There are three kinds of Ashera,” etc. Rebbi Immi in the name of Rebbi Simeon ben Laqish said, if he engraved engravings in it it cannot become invalidated. This is necessary: even if he removed the engravings243Even though in the second case Mishnah it is sufficient to remove everything grown after the tree was shaped for idolatry, if an engraving was made it is irrevocable even if it was obliterated.. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry244If the grafted tree would have been used as Asherah. Babli 48a.. Rebbi Hila in the name of Rebbi Eleazar245The following argument shows that one has to read: R. Simeon ben Laqish.: Only if he put an idol under it. The opinions of Rebbi Simeon ben Laqish seem inconsistent. There Rebbi Immi said in the name of Rebbi Simeon ben Laqish, if he engraved engravings on it it cannot become invalidated; and we interpreted this to mean, even if he removed the engravings. And here246In the second case of the Mishnah he not only rules restrictively that an engraving is irrevocable but also leniently that shaping a tree as Asherah makes it forbidden only if an idol is placed under the tree. he says so? It is more severe with engravings.
תַּנֵּי. הִרְכִּיב נוֹטֵל מַה שֶׁהִרְכִּיב. אָמַר רִבִּי יַנַּאי. וְהוּא שֶׁהִרְכִּיב בָּהּ לָעֲבוֹדָה זָרָה. רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁהֶעֱמִיד בָּהּ עֲבוֹדָה זָרָה.
247Dittography induced by the repetitious quote of the statements of R. Simeon ben Laqish. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it.
247Dittography induced by the repetitious quote of the statements of R. Simeon ben Laqish. It was stated: If he grafted, he has to remove what he grafted. Rebbi Yannai said, only if he grafted for idolatry. Rebbi Hila in the name of Rebbi Eleazar: Only if he put an idol under it.
עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר שְׁתֵּי אֲשֵׁירוֹת הֵן. וְהָתַנִּינָן. ג׳ אֲשֵׁירוֹת הֵן. כָּאן לְשָׁעָה כָאן לִשְׁהוֹת.
240,This is completely parallel to the corresponding paragraph in Halakhah 9.248Babli 48a.Rebbi Ila in the name of Rebbi Eleazar: Only if he put an idol under it. In the opinion of Rebbi Eleazar there are two Asherot. But have we not stated “there are three kinds of Ashera”? Here temporarily, there permanently.
240,This is completely parallel to the corresponding paragraph in Halakhah 9.248Babli 48a.Rebbi Ila in the name of Rebbi Eleazar: Only if he put an idol under it. In the opinion of Rebbi Eleazar there are two Asherot. But have we not stated “there are three kinds of Ashera”? Here temporarily, there permanently.