Tiresias: The Ancient Mediterranean Religions Source Database

6281

Hebrew Bible, Exodus, 23.13
וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃ And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. .

Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hebrew Bible, Deuteronomy, 5.6-5.10, 7.5, 12.2-12.3 (9th cent. BCE - 3rd cent. BCE) 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 12.2. כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃ 12.2. אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃ 12.3. הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃ 12.3. וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃ 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." 12.2. Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree." 12.3. And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place."
2. Hebrew Bible, Exodus, 20.2-20.6, 23.24 (9th cent. BCE - 3rd cent. BCE) 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 23.24. לֹא־תִשְׁתַּחֲוֶה לֵאלֹהֵיהֶם וְלֹא תָעָבְדֵם וְלֹא תַעֲשֶׂה כְּמַעֲשֵׂיהֶם כִּי הָרֵס תְּהָרְסֵם וְשַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם׃ 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 23.24. Thou shalt not bow down to their gods, nor serve them, nor do after their doings; but thou shalt utterly overthrow them, and break in pieces their pillars."
3. Hebrew Bible, Genesis, 11.4-11.9 (9th cent. BCE - 3rd cent. BCE) 11.4. וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃ 11.5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 11.7. הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃ 11.8. וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃ 11.9. עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃ 11.4. And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’" 11.5. And the LORD came down to see the city and the tower, which the children of men builded." 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do." 11.7. Come, let us go down, and there confound their language, that they may not understand one another’s speech.’" 11.8. So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city." 11.9. Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth."
4. Hebrew Bible, Daniel, 7.5 (2nd cent. BCE - 2nd cent. BCE) 7.5. וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב וְלִשְׂטַר־חַד הֳקִמַת וּתְלָת עִלְעִין בְּפֻמַּהּ בֵּין שניה [שִׁנַּהּ] וְכֵן אָמְרִין לַהּ קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא׃ 7.5. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’"
5. Mishnah, Avodah Zarah, 3.5 (1st cent. CE - 3rd cent. CE) 3.5. 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."
6. Tosefta, Avodah Zarah, 6.1 (1st cent. CE - 2nd cent. CE)
7. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
8. Tertullian, On Idolatry, 20, 10 (2nd cent. CE - 3rd cent. CE) 10. Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.
9. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) 63b. לומר שאין לוקין עליו דברי רבי יהודה,רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו,מכלל דרבי יהודה סבר לוקין עליו:,הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן,דתניא (שמות כג, יג) ושם אלהים אחרים לא תזכירו שלא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית (שמות כג, יג) לא ישמע על פיך שלא ידור בשמו ולא יקיים בשמו ולא יגרום לאחרים שידרו בשמו ויקיימו בשמו,דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח,מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח,ולא יגרום לאחרים שידרו בשמו ושיקיימו בשמו מסייעא ליה לאבוה דשמואל דאמר אבוה דשמואל אסור לאדם שיעשה שותפות עם העובד כוכבים שמא יתחייב לו שבועה ונשבע בעבודת כוכבים שלו והתורה אמרה לא ישמע על פיך,כי אתא עולא בת בקלנבו אמר ליה רבא והיכא בת מר אמר ליה בקלנבו אמר ליה והכתיב ושם אלהים אחרים לא תזכירו אמר ליה הכי אמר ר' יוחנן כל עבודת כוכבים הכתובה בתורה מותר להזכיר שמה והא היכא כתיבא דכתיב (ישעיהו מו, א) כרע בל קרס נבו,ואי לא כתיבא לא מתיב רב משרשיא ראה אחת מרובה כשלש שהיא כמגדיון לשילה שהן שתי טבילות ושני ספוגין הרי זה זב גמור אמר רבינא גד נמי מכתב כתיב דכתיב (ישעיהו סה, יא) העורכים לגד שלחן,אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא,וכתיב (הושע י, ה) דברו לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רבי יצחק מאי דכתיב (הושע יג, ב) ועתה יוסיפו לחטא ויעשו להם מסכה מכספם כתבונם עצבים וגו' מאי כתבונם עצבים מלמד שכל אחד ואחד עשה דמות יראתו ומניחה בכיסו בשעה שזוכרה מוציאה מתוך חיקו ומחבקה ומנשקה,מאי (הושע יג, ב) זובחי אדם עגלים ישקון א"ר יצחק דבי רבי אמי שהיו משרתי עבודת כוכבים נותנים עיניהם בבעלי ממון ומרעיבים את העגלים ועושין דמות עצבים ומעמידין בצד אבוסיהן ומוציאין אותן לחוץ כיון שראו אותן רצין אחריהן וממשמשין בהן אומרים לו עבודת כוכבים חפץ בך יבא ויזבח עצמו לו,אמר רבא האי זובחי אדם עגלים ישקון עגלים ישקון לזבוח אדם מיבעי ליה אלא אמר רבא כל הזובח את בנו לעבודת כוכבים אמר לו דורון גדול הקריב לו יבא וישק לו,אמר רב יהודה אמר רב (מלכים ב יז, ל) ואנשי בבל עשו את סכות בנות ומאי ניהו תרנגולת (מלכים ב יז, ל) ואנשי כות עשו את נרגל ומאי ניהו תרנגול (מלכים ב יז, ל) ואנשי חמת עשו את אשימה ומאי ניהו ברחא קרחא (מלכים ב יז, לא) והעוים עשו (את) נבחן ואת תרתק ומאי ניהו כלב וחמור,(מלכים ב יז, לא) והספרוים שורפים את בניהם (ואת בנותיהם) באש לאדרמלך וענמלך אלהי ספרוים ומאי ניהו הפרד והסוס אדרמלך דאדר ליה למריה בטעינה וענמלך דעני ליה למריה בקרבא,אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא,אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא,מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו,בתר דאביקו ביה,ת"ש (ויקרא כו, ד) ונתתי פגריכם על פגרי גלוליכם אמר אליהו הצדיק היה מחזר על תפוחי רעב שבירושלים פעם אחת מצא תינוק שהיה תפוח ומוטל באשפה,אמר לו מאיזה משפחה אתה אמר לו ממשפחה פלונית אני אמר לו כלום נשתייר מאותה משפחה אמר לו לאו חוץ ממני אמר לו אם אני מלמדך דבר שאתה חי בו אתה למד אמר לו הן אמר לו אמור בכל יום שמע ישראל ה' אלהינו ה' אחד אמר לו 63b. bto say that one is not flogged fortransgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is bthe statement of Rabbi Yehuda. /b, bRabbi Ya’akov says: This is not forthat breason. Rather,it is bbecause it is a prohibition that does not involve an action.The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. bAnd one is not flogged forthe violation of bany prohibition that does not involve an action. /b,The Gemara concludes: bBy inference, Rabbi Yehuda holdsthat in general, bone is flogged forthe violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.,§ The mishna teaches with regard to bone who vows inthe bname ofan idol band one who affirmshis statement by an oath bin its name,that bthisperson is in transgression bof a prohibition.The Gemara asks: bFrom where do wederive that bone who vows inthe bname ofan idol band one who affirmshis statement by an oath bin its nametransgresses a prohibition?,The Gemara answers: bAs it is taughtin a ibaraitathat the meaning of the verse: b“And make no mention of the name of the other gods,neither let it be heard out of your mouth” (Exodus 23:13), is bthat a person may not say to another: Wait for me next to such and suchan object of bidol worship.The meaning of the statement b“neither let it be heard out of your mouth”is bthatone bmay not vow inthe bname ofan idol, bnor affirmhis statement by an oath bin its name, nor cause others,i.e., gentiles, bto vow in its name or affirmtheir statements by an oath bin its name. /b, bAlternatively,the statement b“neither let it be heard out of your mouth”can be interpreted as ba prohibition against one who incitesanother to worship idols band against one who subvertsan entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.,The Gemara asks: Why must the prohibition against ban inciterbe derived from here? bIt is written explicitly in that regard,in the verse concerning the inciter’s punishment: b“And all Israel shall hear, and fear,and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. bRather,the verse “neither let it be heard out of your mouth” is ba prohibition against one who subvertsan entire city to engage in idol worship; this prohibition is not stated elsewhere.,The ibaraitateaches: bAndone may bnot cause others,i.e., gentiles, bto vow inthe bname ofan idol bor affirmtheir statements by an oath bin its name.The Gemara comments: The ibaraita bsupportsthe opinion of bShmuel’s father, as Shmuel’s father says: It is prohibited for a person to enterinto ba partnership with a gentile, lesttheir joint ventures lead them to quarrel, and his gentile partner bwill be obligated to take an oath to him, and he will take an oath inthe name of bhisobject of bidol worship; and the Torah states: “Neither let it be heard out of your mouth,”which includes causing a gentile to take an oath in the name of an idol., bWhen Ulla camefrom Eretz Yisrael to Babylonia, bhe lodged ina place called bKalnevo. Rava said to him: And where did the Master lodge?Ulla bsaid to him: In Kalnevo.Rava bsaid to him: But isn’t it written: “And make no mention of the name of the other gods”?Kalnevo is the name of an idol. Ulla bsaid to him: Thisis what bRabbi Yoḥa said:With regard to banyobject of bidol worship that is written in the Torah, it is permitted to mention its name.Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: bAnd where is thisidol bwritten?Ulla answered: bAs it is written: “Bel bows down, Nevo stoops”(Isaiah 46:1).,The Gemara asks: bAnddoes this mean that bifan idol bis not writtenin the Torah, it is bnotpermitted to mention its name? bRav Mesharshiyya raises an objectionto this premise from a mishna in tractate iZavim(1:5): If a man bsaw,i.e., experienced, bonegonorrhea-like discharge that lasted bas long as threeregular gonorrhea-like discharges, bwhich is likethe amount of time it takes to walk bfromthe location of the idol bGadyon to Shiloh, which isthe amount of time it takes to perform btwo immersions and two dryingswith a towel, bhe isritually impure with the impurity status of ba full-fledged izav /i,even though a man generally becomes a izavonly after three separate discharges. In any event, the mishna mentions the idol Gadyon. bRavina says:The idol bGad is also writtenin the Bible; bas it is written: “That prepare a table for Gad”(Isaiah 65:11).,§ bRav Naḥman says: Alltypes of bmockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden”(Isiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement., bAnd it issimilarly bwritten: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [ ikevodo /i], because it has departed from it”(Hosea 10:4–5). bDo not readit as b“its glory [ ikevodo /i]”; rather,read it as bits burden [ ikeveido /i],meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols., bRav Yitzḥak says: Whatis the meaning of that bwhich is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols,all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? bWhatis the meaning of the expression: b“According to their own understanding [ ikitvunam /i], idols”?The word ikitvunamis interpreted as meaning: According to their image [ iketavnitam /i], and the verse bteaches that each and everyperson bwould make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it. /b, bWhatis the meaning of the statement: b“Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says:It means bthat priestsof idol worship bwould set their eyes on the wealthy, andthey would bstarve the calvesthat were objects of idol worship, band make statuesin the bimageof those wealthy people, band placethose statues bnext to the troughs ofthe calves, bandthey would btakethose calves boutside. Whenthe calves would bseethose wealthy people, whose image they were used to seeing near their troughs, they would brun after them and paw them.At this point the priests would bsay tothat wealthy person: The object of bidol worship,the calf, bdesires you; letthe Master bcome and sacrifice himself to it.The priests would inherit his property., bRava says: Thatis not the correct interpretation of the verse, as the wording b“those who sacrifice men kiss calves”is unsuitable for that interpretation, since in that case the verse bshould havestated: bThey make calves kiss to sacrifice men. Rather, Rava saysthat the verse is to be understood as follows: Whenever banyone sacrifices his son toan object of bidol worship,the priest bsays to him:The Master bhas sacrificed a great gift [ idoron /i] tothe idol; therefore, he has the right to bcome and kiss it.The verse means that the reward of “those who sacrifice men” is to kiss calves., bRav Yehuda saysthat bRav sayswith regard to the verse describ-ing the peoples that were settled in Samaria by the Assyrians: b“And the men of Babylonia made Succoth-Benoth”(II Kings 17:30); band what isthis idol? It is the image of ba hen. “And the men of Cuth made Nergal”(II Kings 17:30); band what is it?It is the image of ba rooster. “And the men of Hamath made Ashima”(II Kings 17:30); band what is it?It is the image of ba bald billy goat. “And the Avvites made Nibhaz and Tartak”(II Kings 17:31); band what are they?The image of ba dog and a donkey. /b, b“And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim”(II Kings 17:31); band what are they? The mule and the horse.And why are they called that? A mule is called bAdrammelech because it honors [ iaddar /i] its master withits bload,i.e., because it carries the master’s load, banda horse is called bAnammelech because it responds [ ianei /i] to its master,assisting him bin battle. /b,The Gemara relates: bThe father of Hezekiah, king of Judea, also attempted to do so to him,i.e., to burn him as an offering to an idol, bbut his mother rubbed himwith the blood of ba salamander [ isalamandera /i],a creature created out of fire and immune to the effects of fire, whose blood is fireproof.,§ bRav Yehuda saysthat bRav says: The Jewish people knew that idol worship is of no substance;they did not actually believe in it. bAnd they worshipped idols onlyin order bto permit themselvesto engage in bforbidden sexual relations in public,since most rituals of idol worship would include public displays of forbidden sexual intercourse., bRav Mesharshiyya raises an objectionto this statement from the following verse: b“Like the memory of their sons are their altars,and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). bAnd Rabbi Elazar saysthat this means that the Jewish people would recall their idol worship blike a person who misses his child.This interpretation indicates that they were truly attached to idol worship.,The Gemara answers: This was the case bafterthe Jewish people bbecame attached toidol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.,The Gemara suggests: bComeand bheara proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: b“And I shall cast your carcasses upon the carcasses of your idols”(Leviticus 26:30), the Sages bsaythat bElijah the Righteous,the prophet, bwould search for those who were swollen with hunger in Jerusalem. He once found a child who was swollenwith hunger band lying in the garbage. /b,Elijah bsaid tothe child: bFrom which family are you?The child bsaid to him: I am from such and such family.Elijah bsaid to him: Isn’tthere anyone bleft from that family?The child bsaid to him: Noone is left bbesides me.Elijah bsaid to him: If I teach you something through which you will live, will you learnit? The child bsaid to him: Yes.Elijah bsaid to him: Say every day “Listen Israel, the Lord is our God; the Lord is One”(Deuteronomy 6:4). The child bsaid to him: /b

Subjects of this text:

subject	book bibliographic info
abodah zarah	Neusner (2001), The Theology of Halakha, 241
agricultural matters	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 241
animals	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247
animals food	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247
assi,r.	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
benediction	Schiffman (1983), Testimony and the Penal Code, 144
bible,public reading of	Schiffman (1983), Testimony and the Penal Code, 144
biblical	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
blessings	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 241
boat (ship)	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247
buying and/or selling	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 241, 247
cairo genizah	Schiffman (1983), Testimony and the Penal Code, 144
clothes/garments	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247
clothing	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
commercial	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
corpse impurity,idolatry	Neusner (2001), The Theology of Halakha, 241
corpse impurity	Neusner (2001), The Theology of Halakha, 241
courts,sectarian	Schiffman (1983), Testimony and the Penal Code, 144
curse	Schiffman (1983), Testimony and the Penal Code, 144
danger	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
daniel (hebrew bible),in the babylonian talmud,portrayals of persians	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
divine name,cursing by the	Schiffman (1983), Testimony and the Penal Code, 144
divine name,swearing by the	Schiffman (1983), Testimony and the Penal Code, 144
elmslie,w.	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247
essenes	Schiffman (1983), Testimony and the Penal Code, 144
faith	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
forbidden	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
garment	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
gentiles	Neusner (2001), The Theology of Halakha, 241
god	Schiffman (1983), Testimony and the Penal Code, 144
gods	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
greek	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
habarei,portrayals of,in the babylonian talmud'	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
hebrew,qumran	Schiffman (1983), Testimony and the Penal Code, 144
identity	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
idol/s	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
idolatry	Neusner (2001), The Theology of Halakha, 241
israel,and gentiles	Neusner (2001), The Theology of Halakha, 241
language	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
law	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
liturgy	Schiffman (1983), Testimony and the Penal Code, 144
magic	Schiffman (1983), Testimony and the Penal Code, 144
manual of discipline	Schiffman (1983), Testimony and the Penal Code, 144
midrash ha-gadol	Schiffman (1983), Testimony and the Penal Code, 144
oath,judicial	Schiffman (1983), Testimony and the Penal Code, 144
oath	Schiffman (1983), Testimony and the Penal Code, 144
offender	Schiffman (1983), Testimony and the Penal Code, 144
parallels,n	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
persians,portrayals of,in the babylonian talmud,and bears,motif of	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
persians,portrayals of,in the babylonian talmud,and the biblical origins of persia	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
persians,portrayals of,in the babylonian talmud	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
philo	Schiffman (1983), Testimony and the Penal Code, 144
prayers	Schiffman (1983), Testimony and the Penal Code, 144
prohibition	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142
property,lost or missing	Schiffman (1983), Testimony and the Penal Code, 144
property,restitution of lost or stolen	Schiffman (1983), Testimony and the Penal Code, 144
property,stolen	Schiffman (1983), Testimony and the Penal Code, 144
punishment,penalty	Schiffman (1983), Testimony and the Penal Code, 144
rav	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
sect,expulsion from	Schiffman (1983), Testimony and the Penal Code, 144
shila,r.	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
study sessions	Schiffman (1983), Testimony and the Penal Code, 144
tannaim,tannaitic law,judaism,period	Schiffman (1983), Testimony and the Penal Code, 144
tetragrammaton	Schiffman (1983), Testimony and the Penal Code, 144
torah,swearing by	Schiffman (1983), Testimony and the Penal Code, 144
tower of babylon	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
violation of the law	Schiffman (1983), Testimony and the Penal Code, 144
yosef,rav,and exegesis of daniel,for persians as bears	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
yosef,rav,and exegesis of the table of nations and tower of babylon	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
yosef,rav,baraitot of	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71
zadokite fragments	Schiffman (1983), Testimony and the Penal Code, 144