פירוש על עבודה זרה 38:5

When it comes to logic, it is better to learn from multiple teachers. This would seem to ensure that one’s logical deductions are correct. However, when it comes to memorizing oral traditions, learning from multiple teachers is problematic for different teachers phrase their teaching in different languages. This could create confusion.

A person should divide his days between the study of the different branches of Jewish learning, Scripture, Mishnah and Talmud. Interestingly, elsewhere in the Bavli they remark that in Babylonia, since their Talmud includes Scripture (which might include Midrash), Mishnah and Talmud, they fulfill this injunction by learning the Bavli alone. This was the path taken often throughout Jewish history—the Bavli has dominated the Yeshiva curriculum for a thousand years.

One who “brings fruit” out of his learning is one who acts in accordance with that which he learns. Such a person’s learning will be sustained. But if one learns and does not “bring forth fruit,” not only does the person’s learning disappear, but so does that of the teacher.

Generally, a student should not begin to issue legal instruction until they have reached the ripe old age of 40. Rava was an exception because there was no one older than him. In such a situation, he had no choice but to act as a master of instruction. I’ll add in here a personal note. I began to teach Talmud at the age of 27. There was no doubt that I was too young, but there was no one else willing to teach, so I took the job.

Even the ordinary talk of Torah scholars, their daily conversations, is considered to be a topic worthy of study. It will not “wither,” just like the tree from the verse in Psalms. I think when reading this statement we should remember that it, like all of the Talmud, is addressed to rabbis. This might best be read as a reminder to rabbis that people will be reading into every word they say. They should make sure they speak carefully.

It is repeated in the Prophets, for it is written, “This book of the Torah shall not depart from your mouth, but you shall meditate upon it day and night, that you observe to do according to all that is written in it; for then you will make your ways prosperous, and then you shall have good success” (Joshua 1:8).
It is mentioned a third time in the Writings, for it is written, “But his delight is in the Torah of the Lord, and in His Torah he meditates day and night. And he shall be like a tree planted by streams of water, that brings forth its fruit in its season, and whose leaf does not wither; and in whatever he does he shall prosper” (Psalms 1:2-3).
Joshua b. Levi emphasizes here how often we find the connection between the study of Torah and financial prosperity in the Bible.

Alexandri works out a neat trick to get people to pay attention to him. He offers them “life” which here may not mean living long but a livelihood. Life is gained by studying Torah, as we learned in the above statement.

The mishnah prohibits participating in building the cupola because that is where the idol is placed. This is too close to abetting idol worship.
If a Jew transgressed this law and did help build the cupola, he may make use of the pay he received.

The Talmud argues the R. Yohanan’s ruling is overly obvious. R. Ishmael and R. Akiva will argue later in the tractate over idols themselves—are they prohibited before they are actually worshipped. But they would both agree that if the item is not itself an idol, it is not prohibited until it is actually worshipped.

Yirmiyah says that R. Yohanan was referring to a Jew who helped build the idol itself, not just the cupola. His pay is still permitted, despite the fact that he helped make an idol.

There is a debate about whether an idol made for an idolater becomes prohibited immediately when it is made, or only when it is worshipped. If the rule is that any benefit derived from it becomes prohibited only once it is worshipped, then R. Yohanan’s statement makes sense. The Jew made this idol for the idolater, but until the idolater actually worships it, the Jew may use the wages. But if the prohibition begins immediately, then how can the wages be permitted?

Rabbah b. Ulla explains R. Yirmiyah’s reasoning. The prohibition of the benefit derived from the idol begins only when the last stroke in making the idol is completed, for only then is it an idol. The benefit derived from that last stroke would be prohibited, but the value of this last stroke is less than a perutah—it is negligible. The amount he was paid for the work done prior to this point is considered to have already been paid before the work was completed. This means that these wages, which are essentially all of the wages, are permitted.
There is a dispute in Tractate Kiddushin about how we conceive of wages paid to a person being paid not by the hour but by the project. Are all of the wages thought of as being paid at the completion of the project or piece by piece as the project is created? Rabbah b. Ulla says that R. Yirmiyah holds by the latter position.

One should not make jewelry for an idolater lest they use it to decorate their idols. Rabbi Eliezer says that one may sell jewelry to them but not give it for free. This opinion is perplexing because usually if we are concerned that the actions of the Jew might encourage idolatry, the fact that he profits does not make it more permissible. There are some versions of the mishnah that do not include this line.

The mishnah now begins to discuss selling them land and things attached to the land. One should not sell them things attached to the land, such as trees, since this might give them a stake in the land as well. Once the item has been cut down, it is permitted. Rabbi Judah is more lenient and allows something to be sold while it is attached, as long as it is stipulated that it will be cut down.

Yose b. Hanina reads the verse from Deuteronomy as prohibiting giving or even selling land to non-Jews in Israel.