Sanhedrin 126

לומר שאין לוקין עליו דברי רבי יהודה

thereby teaching that one is not flagellated for it. This is R. Judah's view.<span class="x" onmousemove="('comment',' This is a general principle, for when a positive precept follows a negative one, it is implied that If the latter is violated, tho remedy lies in the former. ');">¹</span>

רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו

R. Jacob said: This is not the real reason,<span class="x" onmousemove="('comment',' Lit., 'this is not of the same denomination'. ');">²</span>

מכלל דרבי יהודה סבר לוקין עליו:

but because it is a negative precept involving no action, for which one is not flagellated. From this we infer that in R. Judah's opinion one is flagellated for such transgressions.

הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן

HE WHO VOWS OR SWEARS BY ITS NAME VIOLATES A NEGATIVE PRECEPT. Whence do we know this? — It has been taught: and make no mention of the name of other gods.<span class="x" onmousemove="('comment',' Ex. XXIII, 13. ');">³</span>

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

This means, one must not say to his neighbour 'Wait for me at the side of that idol'; neither let it be heard out of thy mouth:<span class="x" onmousemove="('comment',' Ibid. ');">⁴</span>

דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח

one should not vow or swear by its name nor cause others [sc. heathens] to swear by the name. Another interpretation: and neither let it be heard out of thy mouth, — this is a formal prohibition against a mesith and maddiah. But a mesith is explicitly forbidden: and all Israel shall hear and fear, and shall do no more any such wickedness as this is among you?<span class="x" onmousemove="('comment',' Deut. XIII, 12. This refers to the punishment of a mesith. ');">⁵</span>

מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח

— But it is a formal prohibition against a maddiah.<span class="x" onmousemove="('comment',' On mesith and maddiah v. infra 67a. ');">⁶</span>

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

'Nor cause others [sc. heathens] to vow or swear by its name.' This supports the dictum of Samuel's father. For the father of Samuel said: One may not enter into a business partnership with a heathen, lest the latter be obliged to take an oath [in connection with a business dispute], and he swear by his idol, whilst the Torah hath said, Neither let it be heard out through thy mouth.<span class="x" onmousemove="('comment',' [I.e., at thy word, instance, instrumentality, [H] translated out of thy mouth is taken in an instrumental sense. Cf. Gen. XLI, 40, [H] ');">⁷</span>

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

When 'Ulla came [to Babylonia] he lodged in Kalnebo.<span class="x" onmousemove="('comment',' [Kar-nebo, 'the city of Nebo,' prob. Borsippa, Funk, Monumenta, I, p. 299.] ');">⁸</span>

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

Subsequently Raba asked him, 'Where did you stay the night?' He replied, 'In Kalnebo'. 'But,' said he, 'is it not written, And make no mention of the name of other gods.?' — He answered: Thus did R. Johanan say: The name of every idol written in the Torah may be mentioned. Now, where is this name written? — Bel boweth down, Nebo stoopeth.<span class="x" onmousemove="('comment',' Isa. XLVI, 1. The conjunction of the first letter of boweth down ([H]), the second of Bel, and the word Neho, gives the name Kalnebo, the letters r and l interchanging. ');">⁹</span>

אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא

But if the name is not written, may it then not be mentioned? To this R. Mesharshia objected: [We have learnt:] If one had a protracted issue of matter from his body, lasting as long as three normal issues, which is equivalent to the time of walking from Gadyawan to Shiloh, namely, as long as it takes to perform two ritual immersions, and dry oneself twice, he is a <i>zab</i> in all respects.<span class="x" onmousemove="('comment',' One is not considered a zab, with all the laws pertaining thereto, unless he has three separate issues of matter. The minimum overall period for the three combined is the time taken for the issues themselves, (if very short) plus the time necessary to perform two ritual immersions and dry oneself twice, i.e., between the first and second issue, and between the second and third. This is equivalent to the walking time from Gadyasvan to Shiloh. This Mishnah is quoted from Zabin i. 5. where, however, the reading is Gad Yawan (two separate words, lit., 'Greek Fortune') to Siloah. Gad Yawan is probably the name of a pool connected with the Siloah, perhaps Fount of the Virgin. Gad was the name of the god of fortune, but as such it is only mentioned in Isa. LXV, 2, though occurring in the compounds Ba'al Gad and Migdal Gad Dillman (on Isaiah a.l.) suggests that Gad and Meni may have been mere Hebrew appellatives of Babylonian idols otherwise named there. We See from the present passage that Gad was the name of a Deity in Talmudic times. During the Second Temple, Palestine became thickly populated with Greeks (Halevy, Dorah iii, P. 9), and many places bore Greek names; Gad Yawan is an example of such, R. Mesharshia's objection is based on the use of the word Gad, though the name of a deity, by the Tanna of this Mishnah. The Pool of Siloam (the same as Siloah and Shiloah of the Bible, Isa. VIII, 6, Neh. III, 15) is located at the south eastern extremity of the European valley, at the southern part of Ophel. Its source is the Fountain of the Virgin, with which it is connected by a subterranean channel or conduit. Probably to this conduit Isaiah alluded when he spoke of the waters of Shiloah that go softly. Though the direct distance is only 1,100 feet, the passage from one to the other, owing to its winding and Zigzagging nature, measures 1750 feet. ');">¹⁰</span>

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

— Rabina answered: Also Gad is written in the Bible viz., That prepare a table for Gad.<span class="x" onmousemove="('comment',' Isa. LXV, 2. ');">¹¹</span>

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

R. Nahman said: All scoffing is forbidden, excepting scoffing at idols, which is permitted, as it is written, Bel boweth down, Nebo stoopeth&nbsp;… they stoop, they bow down together; they could not deliver the burden.<span class="x" onmousemove="('comment',' Isa. XLVI, 1. ');">¹²</span>

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

And it is also written, They have spoken: The inhabitants of Samaria shall fear because of tho calves of Beth Aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it for the glory thereof, which is departed from it.<span class="x" onmousemove="('comment',' Hos. X, 5. The same passage in Meg. 25b omits 'They have spoken', which belongs to the previous verse. ');">¹³</span>

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

Read not Kebodo [its glory], but Kebedo [his weight].<span class="x" onmousemove="('comment',' [H] instead of [H] i.e., its weight is reduced (Jast.). Rashi explains that the reference is to its excrements. ');">¹⁴</span>

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

R. Isaac said, What is meant by, And now they sin more and more, and have made them molten images of their silver, and idols in their image?<span class="x" onmousemove="('comment',' E.V., according to their own understanding: Hos. XII, 2. ');">¹⁵</span>

(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

— This teaches that each made a [small] image of his idol, put it in his pocket, and whenever he thought of it withdrew it from his bosom, and embraced and kissed it. What is meant by, Let the men that sacrifice kiss the calves?<span class="x" onmousemove="('comment',' Ibid. ');">¹⁶</span>

אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא

— R. Isaac, of the school of R. Ammi said: Whenever the idols' priests became envious of any wealthy men, they starved the calves [which were worshipped], made images of these men, and placed them at the side of the cribs. Then they loosed the calves, who recognising these men [from the images set before them] ran after them and pawed them. Thereupon the priests said, 'The idol desires thee; come and sacrifice thyself to them.<span class="x" onmousemove="('comment',' Thus the verse is translated: They sacrifice (so. themselves) in their homage to the calves. ');">¹⁷</span>

אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא

Raba said, If so, the verse should not be, They sacrifice men and kiss the calves, but, 'The calves kiss them [i.e., paw, and fawn upon them] that they should sacrifice themselves'. But Raba explained it thus: If one sacrificed his son to the idol, the priest said to him: You have offered a most precious gift to it; come and kiss it.

מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו

&nbsp; &nbsp; Rab Judah said in rab's name: <i>And the men of Babylon made Succoth-benoth</i>.<span class="x" onmousemove="('comment',' II Kings XVII, 30. This and the following verses refer to the idols set up by the heathens with whom Sannecherib repopulated Samaria after its inhabitants were deported. ');">¹⁸</span>

בתר דאביקו ביה

What is this? A <font>fowl</font>.<span class="x" onmousemove="('comment',' They worshipped the image of a fowl, called in their language Succoth-benoth. ');">¹⁹</span>

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

<i>And the men of Cuth made <font>Nergal</font></i>:<span class="x" onmousemove="('comment',' Ibid. ');">²⁰</span>

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

What is it? — A cock. <i>And the men of Hamath made Ashima</i>:<span class="x" onmousemove="('comment',' lbid. ');">²¹</span> What is that? — A bald buck. <i>And the Avites made Nibhaz and Tartak</i>:<span class="x" onmousemove="('comment',' Ibid. 3. (Our printed Talmud texts read Nibhan. [H] = 'to bark' (instead of Nibhaz), hence taken to be a dog.] ');">²²</span> What are these? — A <font>dog</font> and an <font>ass</font>. <i>And the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim</i>:<span class="x" onmousemove="('comment',' Ibid. ');">²³</span> What are these? — The <font>mule</font> and the <font>horse</font>: <i>Adrammelech</i> meaning that it [the mule] honours its master<span class="x" onmousemove="('comment',' Adar, Heb. hadar [H] = 'to honour', and melech (melek) = king, master. ');">²⁴</span> [lit., 'king'] with its load;<span class="x" onmousemove="('comment',' (I.e., the mule honours its master by carrying his load.] ');">²⁵</span> <i>Anammellech</i> meaning that the horse responds to its master in battle.<span class="x" onmousemove="('comment',' 'Ana, Heb. [H] = 'to respond.' ');">²⁶</span> <font>The father of Hezekiah King of judah wished to do likewise to him</font> [i.e., <font>burn him in fire</font>], but that his mother anointed him [with the blood of the] salamander.<span class="x" onmousemove="('comment',' A reptile believed to be engendered in fire. One who smeared himself with its blood was thought to be fire-proof. Hag. 27a. ');">²⁷</span> Rab Judah said in Rab's name: The Israelites knew that the idols were nonentities, but <font>they engaged in idolatry only that they might openly satisfy their incestuous lusts</font>. R. Mesharshia objected: <i>As those who remember their children, so they longed for their altars, and their graves by the green trees etc</i>;<span class="x" onmousemove="('comment',' Jer. XVII, 2. ');">²⁸</span> which R. Eleazar interpreted. As one who yearns for his son [so they yearned]?<span class="x" onmousemove="('comment',' This shows that they really believed in idols. ');">²⁹</span> — That was after they became addicted thereto.<span class="x" onmousemove="('comment',' I.e., at first, it was only a pretext to satisfy their lust. But having engaged in idolatry, they were ensnared by its allurements and really believed in it. ');">³⁰</span> Come and hear: <i>And I will cast your carcases upon the carcases of your idols</i>.<span class="x" onmousemove="('comment',' Lev. XXVI, 30. ');">³¹</span> It was related of Elijah the Righteous, that whilst searching for those who were languishing with hunger in Jerusalem, he once found a child faint with hunger lying upon a dungheap. On questioning him as to the family to which he belonged, he replied, 'I belong to such and such a family.' He asked: 'Are any of that family left,' and he answered, 'None, excepting myself.' Thereupon he asked: 'If I teach thee something by which thou wilt live, wilt thou learn?' He replied, 'Yes.' 'Then,' said he, 'recite every day, Hear O Israel, the Lord is our God, the Lord is one.' But the child retorted,