ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Avodah Zarah 12
(a) In the second Lashon, Resh Lakish asked Rebbi Chanina whether 'Chutzah
Lah' in our Mishnah incorporates the butchery of Aza, to which he replied -
by comparing it to a Jew and a Nochri in Tzor (Tyre), cooking in two pots
one beside the other on the same stove.
(b) When Abaye explains 'Lo Chashu Lahem Chachamim Basar Neveilah', he
means - that the Chachamim did not suspect the Nochri of throwing a piece of
Neveilah into the Jew's pot (involving an Isur d'Oraysa).
(c) The parallel case in our Mishnah would be - not to suspect that the
Nochri is purchasing the animal specifically for the purpose of sacrificing
it inside the town, involving the Isur d'Oraysa of "ve'Lo Yidbak be'Yadcha
Me'umah min ha'Cherem".
(d) Rava disagrees with Abaye - on the grounds that, whereas we do not
suspect the Nochri of throwing Neveilah into the Jew's pot, because a. he
gains nothing and b. he is afraid that he might be seen doing so, in our
case, the Nochri wants to do his friend who lives in the town a favor, in
which case, we cannot ignore the Chashash of an Isur d'Oraysa.
(a) Rava therefore, explains the Chidush of the 'two pots in Tyre' - in that
we do not suspect the Yisrael of relying on the Nochri to cook for him
(involving an Isur de'Rabbanan).
(b) And the parallel case in our Mishnah is - where the butcher took the
money from the till (which is definitely not D'mei Avodas-Kochamim), and we
are not Choshesh for the Isur de'Rabbanan of doing business with a Nochri
during his festival (because he might sacrifice the animal to his god.
(c) Rabah bar Ula disagrees with Rava, too, declining to compare the two
He is ...
1. ... lenient in the case of the two pots - because it is easy to avoid all
problems by stoking the burning coals.
(d) And he explains the leniency of ...
2. ... strict in the case of our Mishnah, because there is no equivalent
reason to permit selling or buying in the butchery of Aza, which is so close
to the town, and where the likelihood that the butcher belongs to the town
is a real one.
1. ... the case of the two pots in Tzor - in that the Chachamim were not
afraid of some drops having splashed from the Nochri's pot into the
Yisrael's (due to the fact that a. this is not common, and b. it is no more
than an Isur de'Rabbanan (seeing as the drops are Bateil be'Rov).
2. ... the case of 'Itluza shel Aza' - inasmuch as Rebbi Chanina permitted
'Lifnei Eidehen', which is only a weak Chashash de'Rabbanan, but not on the
festival itself (where the Chashash is much stronger).
(a) The Chachamim in a Beraisa restrict the Isur of entering a town on a
festival to where the road leads only into that town and there is no road
leading in any other direction from the town, as we learned in our Mishnah.
Rebbi Meir, who is more stringent - forbids entering even in the above
(b) The Tana prohibits bending down ...
1. ... in front of an idol to remove a thorn or to pick up some money that
fell in front of it.
(c) And, after teaching the prohibition of bending down to drink from a
regular fountain, he adds that it is even also forbidden to drink water ...
2. ... to drink from a spring that spouts water in from an idol.
1. ... from the mouth of a water-fountain in the city shaped in the form of
a human face. The significance of 'a city' in this case is - purely
technical, inasmuch as they are the ones who can afford such elaborate water
2. ... directly from a pipe - because, seeing as he does not first see the
water that emerges from the pipe, he may endanger his life by swallowing a
(a) With regard to the prohibition of bending down in front of the idol, the
Beraisa adds 've'Im Eino Nir'eh, Mutar'. This cannot mean literally that he
cannot be seen, because of Rav Yehudah Amar Rav - who forbids 'Mar'is
ha'Ayin' even if one is locked in one's most innermost rooms.
(b) So we amend the words 've'Im Eino Nir'eh' to - 've'Im Eino Nir'eh
ke'Mishtachaveh' (meaning that he is facing in another direction).
(a) Having presented the prohibition in the case of ...
1. ... removing a thorn (where he is able to move away and remove it in
another location), the Tana found it necessary to add that of picking up
money that fell - where he is not, and which we might therefore have
(b) The Tana saw fit to still add the case of ...
2. ... picking up money that fell (which after all, is only money), the Tana
nevertheless found it necessary to add that of removing a thorn - which
involves physical pain (and which we might therefore have permitted).
1. ... drinking water from a fountain - which might even involve life-danger
(yet still Chazal did not permit it).
(c) He could not have taught us the same thing following the prohibition of
drinking from a fountain - because there, he does not mention the fact that
he drinks directly from the water, like he does in the case of the
2. ... drinking water from the water-fountain - because he wished to add
that of drinking directly from a pipe, which is Asur for reasons of Sakanas
Nefashos (life-danger, even where there is no Avodah-Zarah involved).
(a) The Beraisa - prohibits drinking from rivers and pools, either directly
with one's mouth or with one hand, and that someone who does, is inviting
(b) Drinking using two hands - would be permitted, because the drinker can
see what is in his hands (whereas someone who drinks using one hand, tends
to splash the water directly into his mouth without being able to examine
what he is drinking).
(c) This Beraisa lends support to a statement of Rebbi Chanina, who ...
1. ... permits heating water on Shabbos on behalf of someone who swallowed a
(d) Rav Huna b'rei de'Rav Yehoshua suggested that until the water boils -
one should administer vinegar to the patient.
2. ... actually permitted it (though some accredit it to Rebbi Nechemyah)
when such a case came before him.
(a) Rav Idi bar Avin advises administering - strong vinegar to someone who
swallowed a live hornet.
(b) And he gives this advice, in spite of the fact that he himself states
that he cannot live - because the vinegar might delay his death, affording
him the opportunity of leaving a last will and testament.
(a) The Beraisa strictly forbids drinking water at night-time ...
(b) ... because of the fear of Shavriri - a demon in charge of blindness.
(c) The Tana leaves someone who is thirsty during the night with two
options. One applies to where he has a friend sleeping with him. After
waking him up, he simply informs him that he is thirsty (see following
(d) Otherwise, he can bang the barrel with the lid - giving the impression
that there is someone with him (in which case the demon will probably leave
(e) He then says to himself 'P'lanya bar Palnisa (stating his own name),
your mother told you to beware of Shavriri ... ', concluding this
incantation with - 'B'riri, Riri, Yeri, Ri in white cups'.
(a) Our Mishnah cites a ruling with regard to buying from stores in a town
where, on the market-day in honor of their gods, some stores are decorated
(with the wares that they sell) and others are not. When precisely such a
case came before the Rabbanan in Beis Sha'an, they ruled - that it was
permitted to buy from stores that were not decorated, but forbidden to buy
from those that were ...
(b) ... because the priests would claim a tax from those stores that were
adorned, on behalf of the Avodah-Zarah.
(c) We are not afraid that even the storekeepers whose stores are not
decorated, will go and thank their gods for the sale - because only person
who buys who is happy, but not when he sells something that lasts (see
Maharsha [see also Ran on the Rif]).
(a) Resh Lakish confines the Mishnah's prohibition to a store that is
decorated with roses and myrtle, but permits one that is decorated with
fruit - because, in his opinion, it is only benefiting from Avodah-Zarah
(such as from the smell) that is forbidden, but there is no such prohibition
as benefiting Avodah-Zarah.
(b) He learns this from the Pasuk "ve'Lo Yidbak be'Yadcha" Me'umah ... ".
(c) Rebbi Yochanan - includes stores that are decorated with fruit in the
(d) ... because, he says - if it is forbidden to derive any benefit from
Avodah-Zarah, then 'Kal va'Chomer' to benefit it.