Talmud sobre Avodah Zarah 3:16

“Nor use it to heat an oven or a cooking stove.” If he transgressed and heated, it shall come like the following⁶⁵Mishnah Avodah zarah 3:14, dealing with using wood from an Asherah to heat a clay stove which was not finished in a kiln. It would become hardened by being exposed to the fire kindled in them. Therefore a new oven would be finished by the Ashera wood; it must be destroyed. The text might be a quote not of this Mishnah but of Tosephta Orlah 7 dealing with the same situation if the fuel is orlah fruit (Orlah 3:3 Note 114) which is quoted in extenso in the Babli 26b.: “If it was new it must be destroyed²⁷⁰Prepared to be used with the meat. Since both this and haroset are moist, leavening would be caused by the addition of flour., if it was old it must be cooled down.”

Rebbi Yudan in the name of Rebbi Isaac said it in four versions. Flesh and blood has a protector⁴³Latin patronus, who was obliged to protect his clients.. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is taken to be hanged, where is he and where is his protector? But the Holy One, praise to Him, saved Moses from the sword of Pharao; that is what is written (Ex. 18:4): “He saved me from the sword of Pharao.” Rebbi Yannai said⁴⁴Most of the following is also in Exodus rabba 1(37)., it is written (Ex. 2:15): “Moses fled from before Pharao.” Is it possible for flesh and blood to flee from the government?⁴⁵R. Yannai takes the sentence to mean that “Moses fled from before the face of Pharao,” as translated here, and not “Moses fled because of Pharao,” as usually understood. But at the moment when Pharao arrested Moses, he sentenced him to have him beheaded. The sword slipped off the neck of Moses and broke. That is what is written (Songs 7:5): “Your neck is like the ivory tower,” that is Moses’s neck. Rebbi⁴⁶The name of the tradent is missing; he cannot be Rebbi since R. Eviathar belongs to the second generation of Amoraïm and exchanged letters with Rav Ḥisda and Rav Sheshet. The sentence is missing in Shemot rabba. said, Rebbi Eviathar: Not only that, but He moved the sword from the neck of Moses on the neck of the executioner and killed him. That is what is written: “He saved me from the sword of Pharao.” He saved me, but killed the executioner. Rebbi Berekhiah quoted on this (Prov. 21:18) “The evil one is ransom for the just one.” Rebbi Abun quoted on this (Prov. 11:8): “The just will be extricated from distress, the evil one will take his place.” Bar Qappara stated: An angel came down and appeared to them in the shape of Moses. They arrested the angel and Moses fled. Rebbi Joshua ben Levi said: when Moses fled from before Pharao, all his troops⁴⁷Semitic plural of Greek ὄχλος, “multitude” (of people, troops). became dumb, deaf, or blind. He asked the dumb, where is Moses? But they could not speak. He asked the deaf, they could not hear. He asked the blind, they could not see. That is what the Holy One, praise to Him, said to Moses (Ex. 4:11): “Who gave man a mouth, or who makes dumb?” There it upheld you and here you do not want to uphold. That is what is written (Deut. 4:8): “Who is like the Eternal, our ĕlōhīm, always when we call on Him!”

Rebbi Ḥanina bar Yaqqa¹⁷⁰A Galilean Amora of the third generation who studied under Rav Yehudah in Babylonia and only reports sayings of Rav Yehudah. The paragraph has three parallels, Yerushalmi Taäniot 1:3, Avodah zarah 3:6, Midrash Bereshit rabba 13(19). In Taäniot, the name is R. Ḥanania bar Yaqqa, in Avodah zarah it is R. Ḥaninah bar Yasa, and in the Midrash it is R. Ḥanina ben R. ‘Izqa in the name of Rebbi (!) Yehudah. in the name of Rav Yehudah: The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. It has been stated: Rebbi Ismael ben Eleazar¹⁷¹In Taäniot and Avodah zara, as well as here in the Rome ms., correctly R. Simeon ben Eleazar; in the printed Midrash R. Eleazar ben R. Simeon, R. Simeon ben Eleazar in manuscripts. says, the earth drinks only according to its hardness¹⁷²The harder the soil, the less it is penetrated by moisture.. If this is so, what do the roots of the carob do? What do the roots of the sycamore do¹⁷³These trees grow mainly wild, mostly in places unsuited for more delicate fruit trees because of the hardness of the soil. Their roots are very deep.? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? (Is. 27:3) “I, the Eternal, watch over it¹⁷⁴The desirable vineyard. and water it in moments.”

HALAKHAH: “The Ten Tribes,” etc. ³³⁰Babli 110b, Tosephta 13:12. The Ten Tribes have no part in the World to Come, and will not see the future. What is the reason? He threw them into another country like this day. As the day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Simeon ben Jehudah from Kefar-Ikos said in the name of Rebbi Simeon: If their behavior remains as on this day, they will not return; otherwise, they will return.

Antoninus⁴⁸⁹A crypto-Jewish Roman Emperor, probably of the Severan dynasty. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come. asked Rebbi, may I build an altar? He said to him, build it and hide its stones. May one make incense for him? He said to him, make it without one of its ingredients. Was it not stated, you may not make for yourselves⁴⁹⁰Ex. 30:37.? You may not make for yourselves [but] others may make for you⁴⁹¹Gentiles may make the incense for non-sacral use.. Rebbi Ḥanania said, this was for Rebbi Romanos⁴⁹²Rebbi’s agent for matters to be done outside the seat of the Patriarchate. whom Rebbi sent to make it for him. ⁴⁹³A parallel, in slightly different order, is in Sanhedrin 10:6 (Notes 331–338). There, in Halakhah 3:12, and in Midrashic sources, the Emperor is called Antolinus. There are indications implying that (Antolinus) [Antoninus] converted; there are indications implying that (Antolinus) [Antoninus] did not convert. One saw him walking with a slight shoe on the Day of Atonement³³²The scroll may not be used for public readings.. What do you infer since even God-fearing people go outside thus? (Antolinus) [Antoninus] said to Rebbi, can I eat from the Leviathan⁴⁹⁵The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it⁴⁹⁶Ex. 12:48.. When he heard this, he went and circumcized. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked⁴⁹⁷It is indecent to look at sexual organs. Other references to this insert are Megillah3:3 (74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesaḥim 104a., and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies⁴⁹⁸An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. This implies that (Antolinus) [Antoninus] converted. The statement of the rabbis implies that (Antolinus) [Antoninus] did (not) convert, as ³³¹“Open at the start” means that the writing of the first paragraph starts only in the middle of the line. This is normal for paragraphs following a closed paragraph. Open at the bottom means that the remainder of the last line of the paragraph remains empty; this is the definition of an open paragraph. Open on both sides implies open at the start. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, (Antolinus) [Antoninus] comes at the head of all of them.