{
    "title": "Bartenura on Mishnah Avodah Zarah",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Avodah_Zarah",
    "text": [
        [
            [
                "לפני אידיהם של גוים – [the word אידיהם is] a byname of reproach for their holy days and festivals.",
                "לשאת ולתת – to sell and to purchase. Because they go and praise idolatry on the day of their holidays.",
                "להשאילן – cattle and utensils, things that return as they are.",
                "להלוותם – [to lend them] money but it was not an adornment to the eye, for a loan is given [merely] for the expenditure.",
                "לפורען – when they are collected, they go and give praise to idolatry on the day of their holidays.",
                "מפני שהוא מיצר – on his money which they do not restore to him, and he does not go and give praise [to idolatry].",
                "שמח הוא לאחר זמן – on the morrow [after] his holiday, he goes and gives praise [to idolatry]. But the Halakha is not according to Rabbi Yehuda, and specifically a loan [written in a] document is prohibited to collect from them, but an oral loan is permissible, because he is like saves it from their hands."
            ],
            [
                "לאחר אידיהן מותר – And such is the Halakha. But in the Diaspora, where we are unable to contain ourselves from engaging in business with them, since the principal part of our sustenance is from them, and furthermore, because of fear, it is not prohibited [to do business with them] other than only on the day of their holy days alone. But nowadays, there is the general practice of permission [to engage in business interaction with them] even on the actual day of their festivals, because the Rabbis established regarding them that they do not go and praise [their deities]. [But those things that are forbidden in this Tractate speaks about idolatrous worship and actual idolatry]."
            ],
            [
                "קלנדיא – eight days after the winter solstice [begins].",
                "סטרנורא – eight days prior to the solstice; since the first man (i.e., Adam) saw that the [length of the] day was gradually getting shorter. He said: Woe is me, lest because I sinned, the world is returning to become “null and void.” He stood and sat for eight days in fasting (and in prayer), since from the time that the solstice occurred, and he (i.e., Adam) saw that the days are gradually lengthening, he said: it is the nature of the world. He stood and made an eight-day festival. In the following year, they made both of them holy days and he established them [in honor of] the heavens, and they were established for idolatrous worship.",
                "קרטסים – the day of taking hold of the kingship, and they established it as a holiday.",
                "גינוסיא – the day when they appoint the king.",
                "יום הלידה – the day on which the king is born",
                "שריפה – where they burn the utensils in the manner that they burn them for kings.",
                "יש בה ע\"ז – that is to say, that selfsame day they have a idolatrous holiday, and from year to year all the days of his son, and all these we consider until now, they value and it is forbidden [for us to interact with them] three days before [their festivals].",
                "אבל יום תגלחת זקנו – which is not a set time for the group, but each person, when he shaves makes that day a festival.",
                "ובלוריתו – that he places his locks behind him all year long but does not sheer them other than on an annual basis, the day of his sheering he makes a holiday.",
                "ויום שעלה מן הים – And he offers sacrifices to idolatry on account that he was saved. In all of these, it is not prohibited other than on that day and not beforehand, and they do not consider it all that much."
            ],
            [
                "עיר שיש בה ע\"ז – that the day of their festival the people of the city have a day for idolatrous worship who are in the city.",
                "חוצה לה – and even very near the city, it is permissible to engage in business with those who dwell outside the city, for they are not drawn after that idolatry, and such is their practice. The day of their festival [of those in the city] Is not like the day of the festival [of those outside the city].",
                "מהו לילך שם – in the same city on the day of their idolatrous worship.",
                "בזמן שהדרך מיוחדת לאותה העיר – that the paved road from here to that city, is unique to that city alone, it is forbidden to go there, because it appears as one who is going there for idolatrous worship, and if there was a course of the road also goes to another city, it is permitted, for one who sees it states, “he is going to another place.”",
                "היו בה חנויות מעוטרות – and the sign for them is that those stores are idolatrous, to collect taxes from them.",
                "ושאינן מעוטרות מותרות – and those which are not wreathed, they don’t take taxes from him for idolatry, and they don’t bring to the idolatry any benefit from them, and to purchase from them something of value, is permissible on the day of their festival, for generally one who sells is sad [when he sells something he values] and does not go and praise [idolatry]."
            ],
            [
                "אצטרובלין – fruit of the cedar.",
                "בנות שוח – it is prohibited for an Israelite to sell a kind of the species of the large white figs to an idolater.",
                "ופטוטרות – with their stems (Talmud Avodah Zarah 13b) it is stated, meaning to say, with their stalks/peduncles by which they are suspended, for undefined, the idolater wants to offer them as a [sacrificial] offering to idolatry.",
                "תרנגול לבן בין תרנגולין – an idolater bought from an Israelite many chickens, it is permitted to sell amongst them a white chicken and since another person took them, It was not for idolatry that he wanted them.",
                "ופירושן אסור – if he explained/specified that it was for idolatry that he needed them, it is prohibited. And it was necessary for our Mishnah [to specify this] for you might think that I would say that this person wanted them not for idolatrous purposes, and when he said this, he holds that just as that this person clings to it (for idolatrous purposes), everyone also clings to it, and I would say this for [just as] he would give it to me, it to teach us [that the reverse is to be taught].",
                "דקל טב – [fruits] of a superior date which are regularly used for sacrificial purposes to idolatry.",
                "נקב – reeds that they make from them sugar.",
                "ונקליהם – a kind of very superior herb/grass, and the Halakha is according to Rabbi Meir."
            ],
            [
                "אין מוכרין בהמה גסה – for we decree that selling is on account of renting and borrowing, for it is the animal of an Israelite and the idolater will do work with it on the Sabbath and through a middleman, for they cannot exchange it through renting it, for the middleman does not lease it, but he is permitted to sell it.",
                "שלמים ושבורים – for even the injured/maimed are appropriate for work for they grind/mill with them.",
                "רבי יהודה מתיר בשבורה – but the Halakha is not according to Rabbi Yehuda.",
                "בו בתירה מתיר בסוס – and even the horse that the hunters/fowlers bring upon them the birds that they hunt, for he holds that the living carries himself. But the Rabbis hold that that especially human beings carry themselves. Therefore, if it (i.e., the horse) did not have a special [purpose] other than to ride upon it, it is permissible, but to bring upon it a living creature other than a human being, it is prohibited. But the Halakha is not according to Ben Beteyra."
            ],
            [
                "כל דבר שיש [בו] נזק לרבים – as, for example, military utensils, swords and spears.",
                "בסילקי – a tall palace/villa where they sit to judge people and they cast them from there and they die (see Talmud Avodah Zarah 16b).",
                "גרדום – one building and it is made to judge capital cases.",
                "איצטדיא – a place of sport that they bring a goring ox and they kill a man.",
                "בימה – a kind of short or tall tower made in order to push a person down from them and he dies.",
                "דימוסיאות – buildings that are not for the needs of idolatry, nor to kill people.",
                "כיפה – in the foreign language “Arkayultav;” it is the manner of idolaters to place idolatry in their bathhouses."
            ],
            [
                "אבל מוכר הוא משיקוץ – that he should not sell it to him when it is attached [to the ground] but rather after it is cut away. But not all the while that it is attached. And the Torah stated (Deuteronomy 7:2): “And give them no quarter,” nor give them no chance of acquiring property (sell them no trees in the ground – see Talmud Avodah Zarah 20a).",
                "אין משכירין להם בתים – it is a decree because of selling which is a prohibition from the Torah.",
                "ואצ\"ל שדות – for there are two levels of prohibition: acquiring property and exempting them from tithes.",
                "ובסוריא – Aram Sobah which [King] David conquered and is not holy like the holiness of the Land [of Israel].",
                "משכירין להם בתיים – and we don’t make the decree on account of selling and for alternatively, it would come to selling but he did not violate the Torah for just as it is written to not give them the chance to acquire property in the land of Israel, it is written, but however, ab initio not selling in the land of Israel because of selling of the land of Israel.",
                "אבל לא שדות – because there are two levels of prohibition.",
                "וח\"ל – because of the distance, one cannot make a decree regarding selling for from there it does not lead to sale of the land of Israel.",
                "מוכרין בתים ומשכירין שדות – but not the sale of fields because there are two [levels of prohibition].",
                "רבי יוסי אומר כו'' -And the Halakha is according to Rabbi Yosi as long as one does not lease to three idolaters together so that they will not make a neighborhood of idolaters."
            ],
            [
                "אף במקום שאמרו להשכיר – for Rabbi Meir in Syria especially, but not in the land of Israel and for Rabbi yosi even in the land of Israel.",
                "לא לבית דירה אמרו – but rather to bring into there straw and wood and things like it.",
                "מפני שהיא נקראת על שמו – because the idolater because he warms himself up on the Sabbath and they (i.e., people) will say “this is the bathhouse of so-and-so the Israelite where they wash in it on Shabbat” but it is not similar to a field of an Israelite where the tenant farmer is an idolater who does work on it on the Sabbath, for the field is worked for his tenancy and the idolater is a personal tenant farmer who is doing his own labor ( and not as the Israelite’s employee -see Talmud Avodah Zarah 21b). But a bathhouse is not for working as a tenant, and not everyone knows that he the Israelite leased it to an idolater and therefore, it is prohibited. But at the present time when it is manner to lower the tenant to the bathhouse for a year, for half, or a third or a fourth of the earnings, in the same manner that they bringing him down into the fields, they permitted to lease a bathhouse to an idolater, and even though [the idolater] does work in it on the Sabbath, people [surely] know that the idolater is a tenant there, for he he is doing his own tenancy while using it."
            ]
        ],
        [
            [
                "אין מעמידין בהמה בפונדקאות – that are made to harbor passers through there because idolaters are suspect of carnal connection with beasts and even females with females are prohibited because the idolaters are found with the wives of their friends and sometimes they don’t find her and they copulate with the beasts.",
                "ולא תתיחד אשה עמהן – even the privacy between a man and a woman and something similar with an Israelite is permissible, such as when his wife is with him, [but] with an idolater, it is prohibited, since the wife of an idolater does not protect him.",
                "לא תילד את העובדת כוכבים – because she raises a son for idolatry but with payment, it is permitted, for the sake of preventing ill-will.",
                "אבל עובדת כוכבים מילדת את בת ישראל – at the time when other women stand by her, but not between him and her, for they are suspected of murder, lest she kills him."
            ],
            [
                "רפוי ממון – his animal.",
                "רפוי נפשות – his body; [but if he said] to him: a certain drug is fine for you, even if it is the healing of bodies, it is permissible to be healed by him.",
                "אבל לא בינו לבינו – but if he looks into a mirror, it is permissible, for the idolater might say that since he is getting a haircut, this is an important person and he is afraid to kill him."
            ],
            [
                "שהיה מתחילתו יין – to exclude where the heathen purchased vinegar from an Israelite where benefit was not forbidden; the reason why benefit was forbidden because perhaps its drink-offerings were for idolatrous purposes, but vinegar is not offered for idolatrous purposes.",
                "וחרס הדרייני – Hadrian the Caesar/Emperor would knead plaster with wine and make of it utensils and would not smelt them in the furnace/kiln (see Talmud Avodah Zarah 32a) and they would carry them in battle, and when they wanted, they would place the earthenware in water, and they would be dissolved (or fall to pieces) there and the plaster would sink downward and the wine would remain mixed with the water. And the earthenware of Adria was named after Hadrian.",
                "עורות לבובים – they would tear the animal while living opposite the heart a kind of round hole and remove the heart and sacrifice it to idolatry.",
                "משוך מותר – for they do not make for idolatry other than round [incisions]. And the Halakha is according to Rabban Shimon ben Gamaliel.",
                "היוצא אסור בהנאה – for it had already become a sacrificial offering [to idolatry – see Talmud Avodah Zarah 32b).",
                "לתרפות – towards the errant idolatry [from afar: Rashi]. It is the place of lewdness of a woman which is called the house of debauchery.",
                "אסור לשאת ולתת עמהם – for they go and admit [to idolatry and more] and purchase things that they need for offerings to idolatry. And the Halakha is according to Rabbi Akiba."
            ],
            [
                "נודות – (bottles) of hides/skins.",
                "וקנקנים – of earthenware.",
                "אין איסורן איסור הנאה – and the law is such. If they are new, it is immediately permitted to place wine in them , but if the heathen placed wine in them for preservation, we fill them up with water and detain it in them for three days consecutively but that he empties the water each day every twenty-four hours of the three days, and places other water in their place. And afterwards, it is permitted to place wine in it. But if there are twelve months where there was no heathen wine in them, it is permissible immediately after one year without emptying it.",
                "חרצנים וזגים – the refuse of the grapes and their seeds that are inside and the outer shells.",
                "לחים – all twelve months they are forbidden to derive benefit.",
                "ויבשים – after twelve months they are permitted even for eating.",
                "המורייס – the fat of the fish and it was customary that they would mix in it wine, but if it was known of it that they did not mix wine in it, everyone does not dispute that it is permitted.",
                "בית אינייקי – the name of a village where most of the calves that are found there are offered as sacrifices to idolatry. Rabbi Meir was troubled by a minority and held that even though most calves were a minority corresponding to the rest of the animals, we should concern ourselves with the minority. And all the cheeses that are found there, we state that perhaps that the rennet of the calves was curdled for idolatry. But the Sages were not concerned about the minority. But the Halakha is not according to Rabbi Meir in any of these three segments."
            ],
            [
                "מפני מה אסרו גבינת של עובדי כוכבים – with regarding to eating, but the Rabbis require it because the milk of an impure animal one doesn’t have to suspect anything for we hold that the milk of an impure animal does not curdle.",
                "שורפה חיה – it is a mere secretion (and no longer real milk – see Tractate Hullin 116b).",
                "בקיבת עגלי עבודה זרה – and even though it is a mere secretion, it is prohibited, for idolatry is different, as it is written concerning it (Deuteronomy 13:18): “Let nothing that has been doomed stick to you hand,[in order that the LORD may turn from His blazing anger and show you compassion, and in His compassion increase you as He promised your fathers on oath].”",
                "השיאו לדבר אחר – and he did not want to tell him the reason of the matter because twelve months had not yet passed from when they made this decree. For when the Rabbis make a decree, they do not reveal the reason until twelve months of a year until their decree will become widespread. For perhaps there is someone who doesn’t hold by this reason and will come to despise it, and the reason why they forbade the cheeses of idolaters is because they curdle it in the skin of an animal slaughtered by an idolater which is a carcass, but even though it is a small amount corresponding to all of the milk, since he curdles the milk and performs an act, it is not negated, and we hold that everything goes according to the one who curdles the milk. But because of meat with milk, he did not forbid it, for since the meat on its own is permitted, it is not forbidden with milk, even though he curdles it until he gives forth into it a taste , but I is a matter of something forbidden from its outset. He forbids something that is permitted, even though it does not give forth a taste while he is curdling it.",
                "כי טובים דודייך מיין – The Holy One, blessed be He says this to the congregation of Israel.",
                "אין הדבר כן – but rather the congregation of Israel stated before the Holy One, blessed be He (see Talmud Avodah Zarah 35a): “The words of Your beloved ones are a surety before Me,” meaning to say, the ordinances that the Sages have established and decreed are better than the wine of the Torah, from the principle of the Written Torah (as they supplement the Written Torah and complete it)."
            ],
            [
                "הפת והשמן [וכו'] – all of these are prohibited as a guard of intermarriage (between Jews and gentiles – see Tractate Avodah Zarah 31b) and the bread of bakers they permitted but the bread of house owners they did not permit other than those who were traveling or at a time of emergency. But regarding, they saw that their prohibition did not stretch and they resolved upon it and permitted it as they decided in the Mishnah.",
                "ושלקות – everything that the idolaters cooked and even if they cooked it in the utensils of Israelites, and in their presence, for one would not suspect forbidden mixtures, and the cleansing of an impure vessel (by means of boiling water) by idolaters, they (i.e., the Sages) forbade this because of cooking done by idolaters and this is the case even where no Israelite helped out neither at the beginning nor at the end, but they did not prohibit this because it was cooking done by idolaters, but rather, because it is something that is not consumed when it is alive and ascends on to the tables of kings that is combined with bread but, if one of these was missing, there is no [concern] regarding that it is something cooked by idolaters.",
                "וכבשין שדרכן לתת בהן יין – and their prohibition is not one where they cannot have benefit from it because the taste of the wine is not recognized/known but with regard to eating, it is prohibited.",
                "טרית טרופה – [a species of] ritually pure fish that they chop very finely and are not recognized and are prohibited since they were taken from idolaters lest there are crushed with them an impure fish.",
                "וציר שאין בה דגה – a small fish that is called stickleback (see Talmud Avodah Zarah 39b) and it is the manner that it grows in the midst of [the brine of] pure fish, but when there is brine of impure fish mixed with it, it will not grow stickleback.",
                "והחילק – a species of pure, small fish and they lack fins and scales which they will eventually grow after a while. But small impure fish that are analogous to them are combined with them and are not recognized, even when it is not beaten. But salted/pickled fish, the impure kinds are not like it, and therefore, they are permitted since they are not hashed/beaten.",
                "חלתית – this is its name in Arabic and they cut its particles with a knife and are forbidden because of the fatty/oily substance of the knife and along with the sharpness [of the assa foetida (an umbelliferous plant used as a resin or in leaves, for a spice and for medical purposes), the fatty/oily substance of the knife sweetens the taste of the fatty/oily substance that is absorbed in it.",
                "ומלח סלקונתית – a salt that the gentry of Rome eat and they are accustomed to smear it in the fat of pigs (i.e., lard), and in the fat of impure fish and it is large and the mostly white."
            ],
            [
                "וישראל רואהו – not exactly see him, but rather, since that if he is standing, he can see him even though when he is sitting, he cannot see him, but the idolater, who knows one another’s ways, are afraid (lest they be watched – see Talmud Avodah Zarah 22b) says: now I am standing and he sees me.",
                "והדבדניות – the cakes when detach them out of receptacle wherein there is honey, even though thy drip, we don’t concern ourselves lest wine suspected of having been manipulated by an idolater was mixed in. Another commentary: clusters of grapes even though the wine drips from them, they don’t have any wine suspected of having been manipulated by an idolater and the law [of food rendered susceptible to uncleanness] by a liquid does not apply to them which would be susceptible to uncleanness and undefined for consumption, for it is not satisfactory for him with liquid dripping from them.",
                "שאינה טרופה – and even though it is made into pieces, the head of the fish [remains] and its backbone exists and is recognized that it is pure.",
                "עלה של חלתית – which is not torn with a knife.",
                "וזיתי גלוסקים מגולגלים – olives are brought into a round utensil and are warmed and gathered together on their own and are made like round eggs like a roasted egg that had been warmed.",
                "השלחין אסורין – if the olives were softened so much until the when one takes the olive in one’s hand, the seed within it comes out and falls on its own, they are forbidden, for on account of the wine, they became soft, but the Halakha is not according to Rabbi Yosi.",
                "מן הסלולה – a kind of basket that is in front of the shopkeeper are forbidden, for when he sprinkles upon them wine in order that they soften.",
                "מן ההפתק – from the place that they gather and store them there one on top of another are permissible, for he does not sprinkle upon them wine until they are placed before him to sell.",
                "וכן לתרומה – and similarly, a Kohen who is suspect to sell priest’s due for the purposes of non-holy produce. All that is found before him is prohibited lest it is priest’s due. But that which comes from the storehouse is permitted, for they are afraid lest the Rabbis will hear and will make all of the stock in the store ownerless."
            ]
        ],
        [
            [
                "כל הצלמים אסורים – for deriving benefit.",
                "שהם נעבדים פעם אחת בשנה – when the sun is at the same height that the image is made for even though that there are many that are not other than for beauty and are not worshipped, Rabbi Meir, according to his reasoning, is suspect of the minority.",
                "כל שיש בידו וכו' – since these are definitely worshipped, and because of their importance, they considered these objects that are in their hands. And in a Baraitha (Talmud Avodah Zarah 41a), they added a sword, a crown and a ring and the Halakha is according to the Sages. But their prohibition is not other than when they stand at the entrance to the state and in the villages where it was not their practice to make images for beauty, everyone states that it is prohibited, and even if there was nothing in his hand to serve it with, they worship it."
            ],
            [
                "הרי אלו מותרין – for had they been whole, there is a doubt whether they would have worshipped them or not worshipped them. And even if one is able to say that hey worshipped them lest they become nullified, and therefore, broke them, for this is a double doubt and for a leniency.",
                "שכיוצא בהם נעבד – the form of a hand alone they would make ab initio and they worship it."
            ],
            [
                "צורת חמה צורת לבנה – Rambam/Maimonides, of blessed memory, explained, that you should not find it would and he would say, “this is the sun,” or in the form of a round bow, and he would say, “this is the moon,” but rather that he should find a representation that they would relate these astrological specula to the sun or the moon, like they said, that the representation of the sun is like a wreathed king sitting on a wagon, and similarly all this that are like this.",
                "צורת דרקון – the representation of a snake which has something glistening and scales like the scales of a fish, and they say that it is the representation of the hills of the moon, and it was worshipped in those days, and even according to the Rabbis who stated above (i.e., Mishnah 1), that all of the rest of the images are permissible, they would agree that these are forbidden for it is their custom to worship them.",
                "שעל המכובדים – nice utensils that their use is for adornment and honor, such as chains, nose-rings and rings and similar kinds of things.",
                "מבוזים – boilers and kettles and those things that warm up warm things, and other similar things. And the Halakha is according to Rabban Shimon ben Gamaliel.",
                "וזורה לרוח – so that an Israelite will not benefit from it.",
                "אף הוא – if he cast it to the wind also now there would be benefit to an Israelite from it, for it would become manure."
            ],
            [
                "אפרודטי – a representation of the planet Venus. This is what Maimonides/Rambam, of blessed memory, explained.",
                "אין משיבין – words of Torah in the bathhouse, for a person stands naked there.",
                "היא באתה בגבולי – for the bathhouse preceded her, and the bathhouse was made for everyone who comes to bathe/wash. And there is another response that we don’t say: “Let us make a bathhouse of adornment for Aphrodite,” for a bathhouse is not a thing of adornment, but rather, “let us make Aphrodite an adornment for the bathhouse,” for Aphrodite uses the bathhouse, and it is secondary and she is essential.",
                "ביב – a ditch made in the ground to remove waste-water that is poured into the public domain."
            ],
            [
                "הן מותרין – the mountains themselves are permissible for sewing [seed] and to hew stones from them that are attached and are not forbidden.",
                "ומפני מה אשרה אסורה – meaning to say just as we expound (Deuteronomy 12:2): “[You must destroy all the sites at which the nations you are to dispossess worshipped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not ‘on their lofty mountains, their gods’, so also “under any luxuriant tree” (ibid.,) their gods, and not ‘the luxuriant trees of their gods.’ And why did the Torah prohibit this? As it is written (Deuteronomy 7:5): “cut down their sacred posts.”",
                "מפני שיש בה תפיסת ידי אדם – that a person planted it and Rabbi Yosi holds that a tree that a person planted and at the end worshipped is forbidden. But the First Tanna/teacher [of our Mishnah] holds that since at the beginning when it was planted, he did not intend to worship it, the worship that he performs after it is attached does not prohibit it for it is like someone who worships a mountain. But the Halakha is not according to Rabbi Yosi.",
                "אני אובין – I will explain.",
                "ואדון לפניך – after we do not have to expound on the limitation from “or under any luxuriant tree,” one can say that it was not said other than to provide for them signs, a place where it is customary for Emorites to worship idolatry in order that Israel can search them out and destroy them. But the limitation of mountains and hills however, we eliminate from its implication for God did not command us to destroy the mountains, but [God] did command us to destroy luxuriant trees, as it states (Deuteronomy 12:3): “put their sacred posts to the fire.”"
            ],
            [
                "סמוך לע\"ז – that one of his walls is a house for idolatry and the hose itself is worshipped.",
                "אסור לבנותו – for he is building a house for idolatry.",
                "כונס לתוך קרקע שלו ד' אמות – and he does not leave it empty as it is found benefitting idolatry as it extends its boundary, but he fills the place with thorns and makes there a toilet for young children.",
                "היה שלו ושל ע\"ז – for the place of the beams of the walls, half of it is his.",
                "נדון מחצה על מחצה – that portion of idolatry does not count in the bringing it inside [within his own property] four cubits but his part counts, for if its beams are two cubits, he counts one cubit of his own and brings it [an additional] three cubits within his own.",
                "אבניו עציו ועפריו – of that wall ",
                "מטמאין כשרץ – which defiles like an unclean reptile, and even the section of the Israelite since there is no choice.",
                "כשרץ – that ritually defiles through contact because the defilement of idolatry is Rabbinic, they were lenient concerning it, and it does not defile like a lentil like an unclean reptile, but rather in an olive’s bulk like [contact] with the dead.",
                "רבי עקיבא אומר כנדה – But the Halakha is not according to Rabbi Akiva even with idolatry itself, and all the more so, with those who use it."
            ],
            [
                "שלשה בתים הם – regarding the matter of abrogation of idolatry.",
                "בית – the beginning of its building is for idolatry. This is prohibited.",
                "סיידו וכיירו לעבודה זרה – that it was built ab initio as a human dwelling. And plastered it – who whiten it with plaster and cementing/putting tiles, engraving and doing embroidery.",
                "וחידש – or renewed.",
                "נוטל מה שחידש – and all the rest of the house is permitted.",
                "הכניס לתוכו ע\"ז – by the hour, and he did not designate it for the usage of idolatry.",
                "שלש אבנים הם – for the matter of abrogation.",
                "אבן שחצבה מתחלה – from the mountain.",
                "לבימוס – to place idolatry upon it.",
                "סיידה וכיירה – and it was hewn and standing.",
                "נוטל – an Israelite, ",
                "מה שחידש – what was new, the adornment and the stone are permitted.",
                "העמיד עליה ע\"ז – by the hour, and he did not designate the stone for a pedestal [for an idol].",
                "וסילקה – this is permitted, and does not need abrogation.",
                "גדעו – for the purposes of idolatry to worship the growths that took place upon it from now.",
                "נוטל מה שהחליף – the branches that grew in place of those that he lopped off and he burned them according to the law of Asherah/tree devoted to idolatry, the remainder is permitted.",
                "איזו היא אשרה – In the Gemara (Tractate Avodah Zarah 48a) it explains that the three Asherot that are taught in the Mishnah are referred to above and this is what is taught: There are three Asherot – two of them are held by everyone and on one there is the dispute between Rabbi Shimon and the Rabbis. And what is the Asherah that Rabbi Shimon and the Rabbis? All [trees] that have under them idolatry, for the Rabbis call them a tree devoted for idolatry and prohibits them all the while that there is idolatry underneath it, and Rabbi Shimon states that it is not Asherah but rather everyone worships it, but all [trees] which have underneath them idolatry, this is not an Asherah. But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "לא ישב בצלה – this shade is not under the bough of the Asherah tree as stated, for one is not able to teach further, and if he sat, he is ritually pure, for that which is taught at the final section, that if passed [underneath it], he is ritually impure. But rather from the tree and further, for when the sun is in the east or in the west, there is a long shade for all things.",
                "לא יעבור תחתיו – underneath the bough from the tree, for the tree forms a cover/tent [of Levitical uncleanness arising from being under the same shelter with it] and if he passed [underneath it], he is ritually impure.",
                "היתה גוזלת את הרבים – that its bough inclines to the public domain.",
                "טהור – it is Rabbinical defilement and where it “steals”/encroaches upon the public [domain], the Rabbis did not make a decree.",
                "ירקות בימות הגשמים – for the tree is difficult for them as it prevents the sun from coming out.",
                "אבל לא בימות החמה – for the shade is pleasant for them.",
                "והחזרין – lettuce and in Arabic, “hassa.”",
                "לא בימות החמה [ולא בימות הגשמים] – for the shade is always pleasant for them.",
                "והנמייה –leaves that fall from the tree in the rainy season and in the Gemara (Talmud Avodah Zarah 49a), raises the objection to that which we learn according to Rabbi Yosi who states that the combined causes is permitted (who is discussing the subject of planting vegetables in the winter, according to the Mishnah). Earlier in our chapter (see Tractate Avodah Zarah, Chapter 3, Mishnah 3), regarding crumbling them [the idolatrous figures] and casting them into the wind (see also Tractate Pesahim, Chapter 2, Mishnah 1 for the use of the same phrase regarding the destruction of leavened products) and even though they are made into manure, for where the permission and the prohibition of both of them cause them to bring the matter, such as the case as the land of permission, and the manure of idolatry which is prohibited, cause the growing of vegetables, Rabbi Yosi holds that it is permitted. And where he prohibited vegetables, here it is because the foliage falls upon them, and Rabbi Yosi responds here to the words of the Rabbis stating that according to them when they state that the combined causes are prohibited, they should have prohibited the vegetables because of the foliage that falls upon them and it is for them like manure. But the Rabbis hold that this is different here, for the tree of idolatry does not affect the vegetables at all, for as the foliage is beneficial to them, the shade is harmful for them. But the Halakha is according to Rabbi Yosi, that the product of combined sources is permissible."
            ],
            [
                "נטל הימנה – from the Asherah.",
                "חדש יותץ – for the first making of the flame when they kindle the oven glazes it and strengthens it and it is improved through prohibited forms of benefit, but our Mishnah comes according to the one states that combined causes are prohibited, and this is not the Halakha. Therefore, whether it is new or old, it must be cooled down.",
                "הפת אסורה – in the Gemara it states (Tractate Avodah Zarah 49b) that a torch is opposite him, for all the while that the bread is baking, he would kindle the torch at the mouth of the oven and bake it, for he would benefit from the prohibition a the time when the prohibition is clearly visible and there is and there is improvement to the wood with the bread.",
                "יוליך הנאה לים המלח – the cost of the loaf that was combined.",
                "כרכור – there is for weavers a piece of wood made in the form of a needle of sack-makers and they pass it over the warp/longitudinal direction when it is stretched before them in the weaving. And our Mishnah teaches us the dispute between Rabbi Eliezer and the Rabbis in these two things, for had it taught only the first one, I might state that in this [only], Rabbi Eliezer stated it because at the time when the bread is completed, the prohibition is disregarded, but a whorl [of a spindle] which has a prohibition of its own, I would state that he agrees with the Rabbis. But had he only stated the other one, it would have been this one alone that the Rabbis stated, but in the first, I would say that they agree with Rabbi Eliezer. Therefore, it is necessary to teach both. And the Halakha is according to Rabbi Eliezer, even with a jug of wine known or suspected to have been manipulated by an idolater, that became combined with jugs of permitted wine – they bring the costs of that jug to the Dead Sea and the remainder are permitted to derive benefit from it."
            ],
            [
                "כיצד מבטלה – an idolater for a tree used for idolatrous purposes.",
                "קרסם – dry chips that are on the tree, he took for his needs to burn.",
                "ורד – cut moist branches tht are on it.",
                "שפאה – it is the Aramaic translation of (Deuteronomy 9:21): “I broke it to bits and ground it thoroughly,” and you crushed it well.",
                "לצורכה – in order to beautify it, and not to disannul idolatry but rather to worship idolatry as an adult and with knowledge for he knew the nature of idolatry and those who use it, and even if he disannulled it against his will, it is annulled."
            ]
        ],
        [
            [
                "רבי ישמעאל אומר. זו בצד זו – and all the more so, one on top of two which is the essence of Merkulis/Mercury/Hermes. [Merkulis is the name of idolatry that is called in their languages, Merkuris.]",
                "בצד מרקוליס – at the side four cubits of Merkulis, meaning to say, that the stones are four cubits distant from Merkulis and it is known and that they did not fall from him, and on this, Rabbi Yishmael states that three stones are prohibited for Merkulis is not less than three stones and they make a small Merkulis at the side of a large Merkulis and a small one made at the side of a large one, they worship it with anything and we should not suspect that there will be one [stone] on top of two [stones]. But the Rabbis hold that we do not make a small Merkulis at the side of a large Merkulis. Therefore, it appears with it, meaning to say, next to it, for one can say that it fell from it. Whether two [stones] or three [stones], it is forbidden. If it is not seen with it, it is permitted. And the Halakha is according to the Sages."
            ],
            [
                "מצא בראשו – of Merkulis.",
                "מעות כסות או כלים מהרין אלו מותרין – and this as long as they are not placed for adornment [such as, for example], that the monies were placed in a pouch tied and suspended from it on its neck. Folded clothing folded up and placed on its shoulder, or on its head. Utensils also placed on its head, and wall of these are not in the manner of adornment."
            ],
            [
                "שלא בטובה – that he should raise a salary for the [idolatrous] priests."
            ],
            [
                "ע\"ז של נכרי אסורה מיד – as it is written (Deuteronomy 7:25): “[You shall consign] the images of their gods [to the fire], for once it has been declared unfit, it becomes for him a god.",
                "ושל ישראל עד שתעבד – as it is written (Deuteronomy 27:15): “[Cursed be anyone who makes a sculptured or molten image, abhorred by the LORD, a craftsman’s handiwork,] and sets it up in secret,” until he does for it secretive things, meaning to say, that he worships it, for an Israelite does not serve idolatry other than in secret, because he is afraid of the Jewish court.",
                "נכרי מבטל ע\"ז שלו – as it is written (Deuteronomy 7:25): “You shall consign the images of their gods to the fire,” when they practice regarding them the custom of godliness, but if he annulled it, they are permitted.",
                "ושל ישראל – when he has regarding it a partnership, and the Halakha is not like this. For an idolater cannot annul [the sanctity of] the idolatry of an Israelite even when he has a partnership with him in it.",
                "אינו מבטל ע\"ז של נכרי – and even if the heathen gave him permission [to do so]."
            ],
            [
                "פחסה – [if he smashed it] in its face. If he crushed it with a mallet until he removed the shape of the face.",
                "גררה – dragged and cast within the mud.",
                "אינה בטלה – for according to the hour, he got hot regarding it and he retracted and worshipped it.",
                "רבי אומר בטלה – there is a dispute between Rabbi [Judah the Prince] and the Sages when he sold it to an idolater, but if he sold it to an Israelite goldsmith/smelter, according to all, it is annulled and the Halakha is according to the Sages."
            ],
            [
                "שהניחוה עובדיה – and it wasn’t their intention to return.",
                "בשעת שלום מותרת – since they left knowingly and did not take it with them, they annulled/destroyed it.",
                "בימוסיות של מלכים – hewn stones that were prepared for the procession of the king and when the king passes through the, they set up idolatry there and he worships it. And in the Gemara (Talmud Avodah Zarah 53b) explains because they leave it, meaning to say, they are not designated to establish there idolatry every hour but rather at the time when the kings pass, and sometimes the kings pass through another road and we don’t suspect them. Therefore, it is not considered to be the usages of idolatry."
            ],
            [
                "אף אנו מחזיקים ידיהם של אלו – those who worship the sun and/or the moon, if they would see that the rest of idolatry had been destroyed of its own and these exist, they would give thanks to those."
            ],
            [
                "גת בעוטה – that the idolater had trampled and stamped.",
                "אע\"פ שהוא נוטל בידו – grapes from the wine and place them on the pile (i.e., the place on the altar where the ashes are piled up), the place of the gathering of the grapes that is made like a heap that is called תפוח/grape-heap, and our Tanna/teacher holds that it does not become libation wine until it flows down to the cistern and according to the hour, he becomes excited and returns and worships it. But this is the earliest version of the Mishnah and it is not Halakha, but rather, since the wine began to be drawn, it became libation wine.",
                "מה שבבור אסור – if an idolater would come in contact with it afterwards."
            ],
            [
                "דורכין עם העכו\"ם בגת – and we don’t say that he is making a living with what is prohibited from deriving benefit, for this Tanna/thinks [that even] with drinking, it is permitted as long as he doesn’t go down into the cistern. But there isn’t anything concerning causing ritual defilement for from the time when the idolater treads upon them [a little bit], they were ritually defiled, so it is found that the Israelite did not cause the ritual defilement.",
                "אבל לא בוצרין עמו – because he places them into a ritually impure vat for wine pressing. For the idolater defiles the grapes through his contact and the Israelite who cuts with him causes ritual defilement. But this Tanna/teacher holds that it is forbidden to cause ritual defilement for non-holy produce that is in the Land of Israel, even if they belong to the idolater. But the Halakha is not according to this Mishnah for we hold that since the wine began to be drawn, it became libation wine, therefore, we do not tread with the idolater in the vat for wine pressing. And we hold that it is permissible to cause ritual from produce, there is nothing in this. But however, an Israelite who harvests his vineyard ab initio, the idolater should not take with him, even to bring the grapes to the vat, because we say, “go around Nazirite, etc. (that you may not come near the vineyard” – see Numbers Rabbah 6:10).",
                "וישראל העושה פירותיו בטומאה – he commits a sin because he defiles the Priest’s Due and Tithes that are within them. Therefore, it is forbidden to assist him in order that he become accustomed to this.",
                "אבל מוליכין עמו – an empty barrel to the vat, and he brings it with him filled barrels from the winepress, for what has happened has happened for after they have been ritually defiled, it is permissible to put the wine in impure barrels."
            ],
            [
                "אם יש עליו [מלוה] אסור – if he has towards him a lien on the wine, it is prohibited, for this wine is mortgaged to him in his liability, so it is like his money and he came in contact with it to see how it is.",
                "נפל – the idolater [fell] into the cistern filled with wine.",
                "ועלה – dead, even though he came in contact with it at the time that he fell in, he (i.e., the Jew) is not prohibited to benefit since he did not intend to come in contact with it, but uf he came up alive, through his ascending he makes it forbidden, because he admits to idolatry on that he was saved.",
                "ומודדו בקנה – or that the idolater measures the wine of the Israelite with a reed.",
                "והתיז – or the idolater flipped out the hornet from the wine of the Israelite through a reed and did not actually make contact with the wine with his hand.",
                "המורתחת – the barrel was rising with heat and the idolater slapped it with his hand on the foaming – this is not the manner of libations.",
                "רבי שמעון מתיר – but the Halakha is not according to Rabbi Shimon.",
                "זה היה מעשה והכשירוהו – even through drinking."
            ],
            [
                "המטהר יינו של עובד כוכבים – an Israelite who tread on the grapes of an idolater in a state of religious fitness in order to sell them to [another] Israelite, he doesn’t give money to the idolater until he sells them after a while.",
                "ונותנו ברשות – of the idolater.",
                "they pass in the public domain and causes him loss, and even if there is no key or lock, it is permitted, as long as he doesn’t have a lien on that wine, such as the case where he wrote to him: “I have received it from you as we stated [later on- see Mishnah 12 of this chapter].",
                "רבי שמעון בן אלעזר אומר כל רשות עכו\"ם אחת היא – There is a dispute between Rabbi Shimon ben Eleazar and the First Tanna/Teacher for the first Tanna/teacher holds that when the Israelite left wine in the domain of the idolater, the owner of the wine, it is in this case where we require that the house be open to the public domain, and it be a city where Israelites and idolaters live in it. But in the domain of another idolater who is not the owner [of the wine], even in a city where Israelites do not dwell, it is permitted. But Rabbi Shimon ben Eleazar states that it is all one whatever the domain of an idolater. For just as that in the domain of the idolater who is the owner of the wine, it is prohibited other than in a city where Israelites and idolaters live there and the house is open to the public domain, so too here, in the domain of another idolater, the city must be one in which Israelites and idolaters live in and the house is open to the public domain. And the Halakha is according to Rabbi Shimon ben Eleazar. And at a time when the key and the lock is in the hands of an Israelite whether in the domain of the owner of the wine, whether in the domain of another idolater, it is permissible according to the words of everyone."
            ],
            [
                "והלה כותב לו שנתקבלתי ממך מעות מותר – if the house is open to the public domain and Israelites live in that city as we have stated above (in the previous Mishnah).",
                "אבל אם רצה – for now, the wine is a as a deposit with the idolater. And since he has a lien on the wine, it is prohibited, and that it does not bubble/ferment, he holds that if he sees me and claims it from me, I would say that it is mine. But even though the key and the lock are in the hand of an Israelite, it is prohibited."
            ]
        ],
        [
            [
                "השוכר את הפועל לעשות עמו ביין נסך – to empty from one utensil to another or to bring barrels from place to place and even with wine of gentiles (where it is unknown that it has been dedicated to an idol – see Talmud Avodah Zarah 74a).",
                "שכרו אסור – it is a fine that the Sages placed upon him with libations wine and wine of gentiles (where it is unknown where it is unknown that it has been dedicated to an idol).",
                "שכרו מותר – as in the example where he said to him: “pass to me each and every barrel for a Perutah,” but if he said to him: “pass to me one hundred barrels for one hundred Perutot, and amongst them was found a barrel of libation wine, his hire is forbidden.",
                "השוכר את החמור שכרה אסור – This Mishnah took hold of this because of the concluding segment [of the Mishnah] and the concluding part comes to teach us that even if he hires the donkey to ride upon it, he also hired it undefined to place his flash of wine and his provisions upon it, I might think that it is as if he hired it ab initio to bring upon it libation wine, and his hire is prohibited."
            ],
            [
                "ידיחם – with cold water.",
                "מעשה בבייתוס בן זונין – The Mishnah is deficient, and should be read as follows (regarding dried figs and a barrel of libation wine was broken and the wine fell upon them): that if it imparts a deteriorating taste, it is permissible and it happened that Baitus ben Zunin who brought dried figs on a ship and the jug of libation wine broke upon them, and this incident came before the Sages and they permitted them.",
                "כל שהוא בהנאתו בנותן טעם – that a person benefits from the taste of something prohibited.",
                "כל שאין בהנאתו בנותן טעם – he does not benefit from the taste of something prohibited.",
                "כגון חומץ – of something prohibited that fell into a dish of pounded grains that is permitted which imparts a deteriorating taste, and this is when the dish of pounded grains is boiling at the time that the vinegar fell into them, for then it impairs them from the beginning to the end. And there are four kinds of imparting of taste: There is a taste that improves it from the beginning to the end such as the example of wine in a cooked dish of meat or of fish. And this is forbidden a definite prohibition. And there is a taste that is deteriorating from the beginning until the end such as the example of a fatty, oily substance of fish or of meat with honey, and this is permitted ab initio. And there is something that is deteriorating from the beginning, but improves it at the end, such as the example of honey in wine which does damage to it at its time but when it tarries in it until the strength of the wine will do damage to it. The honey provides it taste and smell. And there is something that improves [its taste] [at the beginning] and at the end, as in the case of the fat of meat with butter or the taste is absorbed in the utensil which is not of the same day which improves it as it enters into it, and afterwards it deteriorates, and these two are prohibited from doubt. Therefore, if the dish of these pounded grains that vinegar fell into them which were not scalding hot, they are forbidden from doubt, since the vinegar in a dish of pounded grains early improves the flavor, and even though they improve its flavor, afterwards, it impairs it. It improves and at the end impairs and is forbidden."
            ],
            [
                "אם היה בחזקת המשתמר – all the while that he did not inform him that he going away, it is presumed to be watched, and even if he went away a mile. For the heathen gets heated and says: “now the Israelite comes and sees me.”",
                "אם הודיעו שהוא מפליג – and he (i.e., the Jewish watchman) distances himself from him and the jugs are closed.",
                "כדי ששתום – if he delayed in order that the heathen could bore a hole in the sealing clay of the jug and he returns and seals the hole and the seal dries, it is prohibited.",
                "ישתום – open, like (Numbers 24:3): “whose eyes are open/true,” that his eye is open.",
                "רבן שב\"ג אומר – He does not forbid other hat if he delayed in order to open all of the sealing clay of the jug.",
                "ויגוף – and make another sealing clay.",
                "ותיגוב – to become dried and glossy but for the making a hole/cavity in the sealing clay of the jug and especially with a sealing clay of plaster this is what the Rabbis dispute against Rabban Shimon ben Gamliel for they are suspicious of the opening of a hole because they don’t recognize that the plaster is white and it is not recognized between something new to something od, but in stopper of clay the Rabbis admit to Rabban Shimon ben Gamaliel that the wine is not lessened until he would delay enough until he can open it up completely, and it would dry and become glossy. And the Halakha is according to Rabban Shimon ben Gamaliel."
            ],
            [
                "המניח יינו בקרון או בספינה – with the heathen.",
                "בקפנדריא – a shortcut that he enters in this gate and leaves from another gate opposite him.",
                "ורחץ – in the bathhouse.",
                "מותר – for since the heathen did not know that he delayed, he trembles and does not touch it. And our Mishnah teaches us the dispute of Rabban Shimon ben Gamaliel and the Rabbis in these three segments [of the Mishnah]. For if it (i.e., the Mishnah) [only] taught that a heathen that was moving pitchers of wine, I might think that there, the heathen trembles for he holds that now he will see me. But on a ship or a wagon, he would be absent himself from his ship and does what he wants and does not tremble. But if [the Mishnah] only taught about the ship and the wagon and did not teach about a heathen placing it in his store, , I would think that in the ship and on a wagon, he trembles, for he holds that perhaps in another place, I will go and stand from the other side and he will see me. But when the heathen places it in his store, for one could say that he has designate it for a gate and does whatever he wants. I would say, no. It is necessary. And in all of this, the Halakha is according to Rabban Shimon ben Gamaliel."
            ],
            [
                "דלפקי – a utensil upon which one places cups and jugs with food and drink, and from it, they take and place [food and drink] on the table, but not one of those seated takes anything from the side-table but rather from the table.",
                "ואם אמר לו הוי מוזג ושותה – for since he extended to him permission, even for what was on the side-table, it is prohibited, for he relied upon it and came in contact with all of it.",
                "חביות פתוחות – that are found in the house that he placed there.",
                "כדי שיפתח ושתום ויגוב – this anonymous section is according to Rabban Shimon ben Gamaliel and he Halakha is according to him."
            ],
            [
                "בולשת – soldiers who search breaches made in houses. It is the Aramaic for searching and patrolling."
            ],
            [
                "תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.",
                "המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.",
                "מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money, ",
                "דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.",
                "אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.",
                "אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.",
                "המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.",
                "את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.",
                "ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha."
            ],
            [
                "ומים במים – water that was offered as a libation to idolatry or was worshipped, with permitted water ",
                "בכל שהוא – in any [miniscule] amount it makes no difference whether something declared valid because one part of it was indisputably valid to something prohibited or something that was absolutely prohibited that fell to something permitted, It prohibits its own kind in any [miniscule amount], as long as the prohibited thing that falls into something permitted falls from a utensil whose rim is wide and that the wine that leaves the utensil is a large measure at one time. But when one empties libation wine from a small utensil that does not produce other than a drop at a time, and it fell into permitted wine, even all day long, we say that which comes out first is annulled. But if he emptied something permitted into something prohibited, all that which he emptied from it into the prohibited substance is prohibited, and even from a full cask into one drop. But the conclusion of the matter according to the Halakha regarding all the prohibitions in the Torah whether of their own kind or not of their own kind is concerned with the imparting of a taste except for the cases of eatables forbidden pending the separation of sacred gifts and libation wine with their own kind with any [miniscule amount] and not of their own kind with the imparting of a taste. Libation wine is because of the stringency regarding idolatry. Cases of eatables forbidden pending the separation of sacred gifts because as it is made permitted, so is its prohibition, like the case of one [sheaf of] wheat exempts the pile, so too, one [sheaf of] wheat makes the entire pile forbidden pending the separation of sacred gifts. But if a prohibition from the rest of the prohibitions was mixed with something permitted- if something of one species was mixed with something that was not of its species for one could establish by taste if it is priest’s due/Terumah that was combined with non-holy produce/Hullin, a Kohen could taste it, and if it is a prohibited substance, a non-Jewish baker can taste it and if he says that in this mixture there isn’t the taste of Terumah or the taste of something prohibited, it is all permitted. But if something of one species was mixed with something of the same species where one cannot establish the taste, or something of one species [being mixed] with something of a different species and there is no Kohen or non-Jew present that we can rely upon him, if it is something prohibited from forbidden fats, from the blood of something that died of itself or torn, forbidden animals or reptiles (i.e., all kinds of forbidden foods) and similar things, we estimate it with sixty [parts], for if there are sixty parts of permitted substance in opposition to the prohibited substance, it is all permissible, but if not, it is all prohibited. But, if the prohibition is Terumah/priest’s due, Hallah and First Fruits/Bikkurim, we estimate/calculate it with one hundred [parts] of something permitted. But if we are dealing with Orlah/fourth year fruit, and mixed seeds in the vineyard, we calculate it with two-hundred parts."
            ],
            [
                "ואלו אסורים ואוסרין בכל שהוא – every place where they were mixed there, even one in one-thousand, forbids everything.",
                "יין נסך – one jug in one-thousand jugs forbids benefit of all of them , but this is not the Halakha but rather, as we have written at the end [the chapter] \"כל הצלמים\" /all of the [idolatrous] images (Tractate Avodah Zarah, Chapter 3, Mishnah 9): They take the monies of that jug to the Dead Sea, and the rest – everything is permitted to derive benefit but prohibited to drink.",
                "ועבודה זרה – a figure that was worshipped and mixed with one thousand figures which are not idolatrous.",
                "ועורות לבובין – these are also forbidden to derive benefit from them as we mentioned in the chapter\"אין מעמידין\"/we don’t leave (Tractate Avodah Zarah, Chapter 2, Mishnah 3).",
                "וצפורי מצורע וחולין שנשחטו בעזרה – things prohibited to derive benefit from and in Chapter two of [Tractate] Kiddushin (Mishnah 9) we explain them.",
                "ושעיר נזיר – they are prohibited to derive benefit from as it is written (Numbers 6:18): “and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being.” And if a bundle of the hair of the Nazirite, een one thousand bundles of the rest of the hair, all are prohibited to derive benefit from them.",
                "ופטר חמור – are prohibited to derive benefit all the while that it is not redeemed.",
                "ובשר בחלב – a piece of meat that was cooked in milk and became combined with one-thousand pieces [of meat], it prohibits all of them regarding deriving benefit. And this Tanna/teacher holds that a thing where it is customary to be counted and its prohibition is one of deriving benefit, prohibits the mixture in any amount, and aall of these are considered in our Mishnah a thing where it is customary to be counted, and their prohibition is a prohibition of deriving benefit.",
                "הרי אלו – o exclude that which is forbidden to derive benefit and it is not customary to count, or where it is their practice to be counted, and are not forbidden from deriving benefit, which do not forbid the mixture in any [even miniscule] amount."
            ],
            [
                "שנפל לבור – [a cistern] of wine.",
                "כולו אסור בהנאה – that the wine which was poured as a libation for idolatry prohibits in the same species in any [miniscule\\ amount. But wine of gentiles in which it is not known if it was used for a libation to idolatry of non-Jews where they did not know about it that it had definitely been poured as definite libation, even though it is prohibited to derive benefit from it, its mixture does not prohibit deriving benefit from it, but rather, all of it should be sold to non-Jews, outside of the monies of that wine which is not known whether or not it had been poured as a libation to idolatry, and such is the Halakha."
            ],
            [
                "שזפתה עובד כוכבים – it is the way to cast upon it a little bit of wine to remove [knots] of pitch.",
                "מנגבה – with water and ashes [to remove wine from the coat of pitch].",
                "ושל עץ – that requires a lot of pitch, and it absorbs a lot of wine.",
                "רבי אומר ינגב – [it is scoured] with a stone. But the Halakha is not according to Rabbi [Yehuda HaNasi].",
                "ושל חרס – whether [the opinion of] Rabbi [Yehuda HaNasi], whether [the opinion of] the Rabbis, even though he has peeled/scraped off the pitch, it is prohibited, for earthenware without pitch absorbs wine."
            ],
            [
                "כלי תשמיש – of a meal, and specifically metal utensils or earthenware utensils that are coated with lead, and glass utensils are like metal utensils [as well].",
                "את שדרכו להטביל – meaning to say, a utensil that is appropriate to become pure through ritual immersion and it doesn’t require another improvement/repair for example that it is used through cold water.",
                "מטביל – in a Kosher Mikveh for the ritual immersion of a woman and its immersion permits it.",
                "להגעיל – as for example, kettles and pots of metal whose use is through boiling water.",
                "יגעיל – in hot water that we bring them into a kettle filled with boiling water and we leave them in there a bit and this is after we scour them and remove their rust/mold and afterwards immerse them in a Mikveh that is kosher for the immersion of a woman, and they are permitted.",
                "ללבן – utensils that we use them through the fire with something dry, without broth/juice of meat as we explain further on such as the examples of spits/skewers and grilles.",
                "מלבנו באור – until there would be sparks flying off from them, and afterwards, we immerse them and they are then permitted.",
                "שפה – insert it in the ground hard ten times, and if there are no indentations in it, one can eat cold on it, or we sharpen it with its whetting implement of stone and one can eat on it, even boiling [foods]. But if there were indentations in it, we make it white-hot, and all of them that were used before they were not boiled or before they were made white-hot or before it was immersed [in a Mikveh], it is permitted."
            ]
        ]
    ],
    "versions": [
        [
            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
            "http://sefaria.org"
        ]
    ],
    "heTitle": "ברטנורא על משנה עבודה זרה",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Nezikin"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}