פירוש על עבודה זרה 33:14
Daf Shevui to Avodah Zarah
Akiva, R. Eliezer’s star pupil, discerns (somehow) that R. Eliezer may have enjoyed something he heard from a heretic. As we shall see, these “heretics” are early Christians.
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Daf Shevui to Avodah Zarah
Now R. Eliezer remembers that indeed he did have a conversation with a student of Jesus.
A few notes about this conversation. First of all, it is interesting that the rabbis portray one of their greats as being intrigued by a Christian Jew’s teaching. Second, the teaching itself may be a sort of slur on Christianity. Jesus is associated here with a harlot and with a toilet. Third, the question is a typical type of rabbinic question, but is a farce of sorts. The story teller may be mocking both R. Eliezer and Jesus at the same time. Fourth, the midrash on Micah is also very typical of rabbinic style.
The final midrash is R. Eliezer’s words, where he quotes a source that interprets the “harlot” in Proverbs 5:8 as being the embodiment of illicit Jewish sects, particularly Christianity. This may imply that the authors of this story feared that Jews found Christianity to be seductive.
A few notes about this conversation. First of all, it is interesting that the rabbis portray one of their greats as being intrigued by a Christian Jew’s teaching. Second, the teaching itself may be a sort of slur on Christianity. Jesus is associated here with a harlot and with a toilet. Third, the question is a typical type of rabbinic question, but is a farce of sorts. The story teller may be mocking both R. Eliezer and Jesus at the same time. Fourth, the midrash on Micah is also very typical of rabbinic style.
The final midrash is R. Eliezer’s words, where he quotes a source that interprets the “harlot” in Proverbs 5:8 as being the embodiment of illicit Jewish sects, particularly Christianity. This may imply that the authors of this story feared that Jews found Christianity to be seductive.
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Daf Shevui to Avodah Zarah
This version of the baraita reads a more literal interpretation to be included in the verse from Proverbs.
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Daf Shevui to Avodah Zarah
The rabbis do not read the verse as does the Christian in the story with R. Eliezer. So how do they read the somewhat strange words of the verse? They read them in accordance with yet another verse from Ezekiel. A woman who acts as a harlot and offers her body for money will in the end pay men to have sex with her. [I am not going to discuss here rabbinic views of prostitution. Too far off the topic, and quite frankly, too complicated in light of the modern world.].
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Daf Shevui to Avodah Zarah
Pedat disagrees with R. Hisda from above. R. Hisda had said that it is prohibited to come within four cubits of a prostitute. R. Pedat says that it is prohibited only to come close (in a sexual manner) only to one who is considered a forbidden relationship. Interestingly, R. Pedat seems to have little problem with coming close to a prostitute.
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Daf Shevui to Avodah Zarah
This final section discusses a fascinating contradiction between Ulla’s actions and his preaching. On the one hand, in reality he would kiss his sister, either on the hand or on the breast (I assume this was considered normal social behavior in the time). This is his sister after all. On the other hand, he also preached that a man should stay away from even getting near any woman, just as we tell a nazirite to stay away from the vineyard.
Interestingly, there is no resolution to this contradiction.
Interestingly, there is no resolution to this contradiction.
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Daf Shevui to Avodah Zarah
In this interpretation the “leech’s two daughters” are the embodiments of apostasy and service to the Roman government, both of whom beckon from Gehenna (hell), trying to seduce Jews.
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Daf Shevui to Avodah Zarah
This is a slightly different version of the previous material—here Gehenna itself beckons to the two daughters, apostasy and the ruling authority, calling them down to hell.
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Daf Shevui to Avodah Zarah
The rabbis interpret Proverbs 2:19, whose simple meaning seems to refer to a prostitute or some sort of seductress, as referring to apostasy. According to this reading of the verse, when one abandon’s apostasy, one dies. It is not easy to understand why one should die when one performs teshuvah from apostasy. One answer is that separating from apostasy is so painful that it causes one to die.
This will open an extended passage on apostasy. As is almost always the case, there are conflicting sources. Below I will use the Hebrew term “minut” which is difficult to translate, instead of apostasy.
This will open an extended passage on apostasy. As is almost always the case, there are conflicting sources. Below I will use the Hebrew term “minut” which is difficult to translate, instead of apostasy.
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Daf Shevui to Avodah Zarah
The story brought here is of a woman whose least sin was having a child with her son. Since this is the least of her sins, she is presumed to have also acted in the ways of minut. So why didn’t she die when she repented?
The answer is that she did not wholeheartedly repent. Somewhat bafflingly, partial repentance does not cause a person to die, but full repentance does.
The answer is that she did not wholeheartedly repent. Somewhat bafflingly, partial repentance does not cause a person to die, but full repentance does.
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Daf Shevui to Avodah Zarah
This is a different version of the above material. The midrash had said that one who repents of minut dies. But if one repents of another sin, one does not die? But didn’t R. Hisda say to the woman who came to repent of incest that she was going to die? And in this version she does die.
The answer is that since she said this was her lightest sin, we can presume that she also performed acts of minut from which she was also repenting. The woman died because of minut, not because of incest.
The answer is that since she said this was her lightest sin, we can presume that she also performed acts of minut from which she was also repenting. The woman died because of minut, not because of incest.
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Daf Shevui to Avodah Zarah
This is the amazing story of how a prostitute’s fart led to the death of the great fornicating rabbi, Rabbi Elazar b. Dordai. I think it is remarkable that the rabbis preserve such a tale and attribute it to a rabbi nonetheless.
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Daf Shevui to Avodah Zarah
Elazar dies when he repents from fornication, not minut.
The answer is that his addiction to fornication is like minut, it is like apostasy. I think there is a deep sense of truth in this—being addicted to something like sex is to give one’s entire being over to it. It is “minut” if we take “minut” to mean a life devoted to purposes larger than mere gratification of one’s bodily senses.
The answer is that his addiction to fornication is like minut, it is like apostasy. I think there is a deep sense of truth in this—being addicted to something like sex is to give one’s entire being over to it. It is “minut” if we take “minut” to mean a life devoted to purposes larger than mere gratification of one’s bodily senses.
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Daf Shevui to Avodah Zarah
Rabbi [Judah Hanasi] also reflects on this amazing story. First of all, Rabbi Elazar acquires eternal life in one single moment, so profound was his teshuvah. Second, even though he spent his life in sin, chasing prostitutes, he is still called “Rabbi.” Profound.
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Daf Shevui to Avodah Zarah
This story is here again because of the juxtaposition of fornication and avodah zarah. Interestingly, the rabbis choose the path that offers greater temptation. The rabbis were not tempted by idol worship and indeed this tractate is not really about idol worship. It is about sharing public space with idolaters. But the sexual urges—well those have not gone away. But when they get to the brothel, the prostitutes run away. And one rabbi seems to have known that they would be protected from sin. This is based on a pun on the verb. “Mezimmah” which I have translated as “foresight” but be read as “from licentiousness.” Thus the verse could be rendered, “you will be protected from licentiousness.”
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