Tutte le immagini (tzelamim) sono vietate [in (derivazione di) beneficio] perché sono venerate un giorno all'anno, [quando il sole è alla stessa altezza di quando era stata creata l'immagine. Perché sebbene ci siano molte immagini che sono fatte solo per la bellezza e non sono venerate, R. Meir è coerente con la sua visione secondo cui le istanze delle minoranze devono essere catturate.] E i saggi dicono: Solo quei tzelamim che tengono in mano una verga o un uccello o un palla (sono vietati). [Poiché questi tzelamim sono certamente venerati, gli oggetti sono stati messi nelle loro mani a causa della loro distinzione. (Nel baraitha sono aggiunti: spada, corona e anello.] R. Shimon B. Gamliel dice: Tutti (sono vietati) che reggono qualsiasi cosa. [L'halachah è conforme ai saggi.]
Bartenura on Mishnah Avodah Zarah
כל הצלמים אסורים – for deriving benefit.
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English Explanation of Mishnah Avodah Zarah
Introduction
According to Deuteronomy 7:25-26 it is forbidden for a Jew to derive any benefit from idolatrous images. Our mishnah defines which images made by non-Jews are idolatrous and therefore forbidden and which are made merely as adornments, and are therefore permitted.
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Bartenura on Mishnah Avodah Zarah
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.
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English Explanation of Mishnah Avodah Zarah
All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited]. The Rabbis in this mishnah dispute which images (sculptures) that are made by non-Jews are prohibited, because they may be used for idolatrous purposes. According to Rabbi Meir, all images are prohibited for at least some of them are worshipped once a year. Even though most of the images may have only been made as decorations, and not truly as idols, since there are some that are indeed idols, all are forbidden. Furthermore, even though an idol seems to be made only as a decoration, since it may be worshipped once a year, it is forbidden. The Sages dispute with Rabbi Meir. They hold that only the images that have in their hands a staff, bird or orb are forbidden. An image that holds one of these items, which probably was a symbol of power, was certainly made for idolatry. However, although some other images may have been made for idolatrous purposes, we are not sure if they were. Therefore we are not strict with regards to them, and they are permitted. Rabban Shimon ben Gamaliel basically agrees with the Sages that an image about which there is a doubt if it is idolatrous, is permitted. However, Rabban Shimon ben Gamaliel adds that any image that has something in its hand is idolatrous, and is therefore forbidden.
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English Explanation of Mishnah Avodah Zarah
Questions for Further Thought: • What is the nature of the dispute between Rabbi Meir and the Sages? In other words what is the concept or concepts underlying their dispute?
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Bartenura on Mishnah Avodah Zarah
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.
