מילון על עבודה זרה 12:31

It was stated³³Babli 6b. While trade is forbidden, the proceeds of an illegal trade are not.: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday³⁴Disputed by the Babli 6b, Tosephta 1:9.. It was stated so:³⁵Quoted in Tosaphot 2a, s.v. אסור. When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

A ducenarius³⁶Latin, “referring to 200”. If this describes an administrator, the reference is to an official such a prefect, procurator, receiving a salary of 200 sestertia(2’000 gold denarii), if a soldier, a commander of 200 men. honored Rebbi Jehudah the Prince³⁷The grandson of Rebbi. with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea³⁸“Bringing something to the Dead Sea” means destroying it, since the Dead Sea corrodes and destroys all metal thrown into it. Babli 6b.. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair³⁹This refers only to fairs which are in honor of some divinity. There is no limit to visits to government-organized fairs (Tosephta 1:7)., and I forbade it to him, although it was stated⁴⁰Tosephta 1:8; Babli 13a.: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves⁴¹Circumcised slaves who were property of another Jew. This cannot refer to Jews sold as slaves since it is very meritorious to redeem Jews from slavery and does not need special permission. but even Gentiles, because he brings them under the wings of the Shekhina⁴²The Divine Presence. Since the slave becomes a semi-Jew, in the words of the Babli (13b) buying Gentile slaves “diminishes the number of idolators in the world.”. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him⁴³R. Abbahu did not want to abrogate the general permission for a meritorious intent to visit fairs dedicated to pagan divinities; he only thought that a public personality who probably would be unable to define the limits between per- mitted and forbidden intent should not give a bad example to the people.. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter⁴⁴While trade is permitted, accepting gifts distributed by a pagan on his holiday essentially is forbidden even though the gift should be accepted to improve intercommunal peace..

There, we have stated⁴⁸Mishnah Mo`ed qaṭan1:5 (in the Mishnah editions, 1:7.) Babli Mo`ed qaṭan9b.: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her⁴⁹On the semi-holidays which are the intermediate days of the Passover and Tabernacles holidays, one should not do what one can do before the holiday. Therefore one cannot get a haircut on the holidays and men cannot trim their beards. Rebbi Jehudah holds that a woman cannot get a beauty treatment in the form of a face mask of lime which will remove all facial hair and will make her cheeks more red by increased blood circulation. Since his name is attached to this prohibition while the others are stated anonymously it follows that the majority of the Sages hold that a woman can get such a treatment at any time.
It would seem that one should write נִיבּוּל as pi`el but since the Babli consistently has ניוול they must have heard the Galileans pronounce the word with a soft ב (which does not exclude that Galilean בּ also was pronounced v; cf. Berakhot2:4 Note 167.).” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵⁰Even for the Sages. While it is forbidden to marry on a holiday since the joy of holidays should not be mixed with the joy of marriage, a girl certainly can get engaged to be married on a holiday. The beauty treatment described was applied mainly to single girls to make them more marriageable. A treatment which terminates only after the holiday is a misuse of holiday time.. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here⁵¹In our Mishnah where he holds that the temporary pain the Gentile feels when repaying his debt is sufficient to wave the prohibition of commerce., temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵²This therefore is not only R. Ḥanina’s opinion but stated practice..

One understands “to lend;” “to borrow” from them? Because he increases his reputation. One understands “to give them loans;” “to ask them for loans”? Because he increases his reputation. One understands “to pay debts to them;” “to accept payment from them”? That he should not say, his pagan worship had helped him⁴⁵Babli 6b.. Rebbi Abba bar Tevelai in the name of Rav: If it was a loan in danger of being lost it is permitted. It was stated thus: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document⁴⁶Babli Bava qamma102a.. Even a loan by document is in danger of being lost, for not at all times does a person succeed in liquidating his debt⁴⁷Quoted in Tosaphot 2a, s.v. ולפרוע.. How is this? A loan not in danger of being lost, by pledge. A loan in danger of being lost, not by pledge. It was found following the former [opinion]: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document.