הלכות עבודה זרה וחוקות הגויים ז׳Foreign Worship and Customs of the Nations 7

Halacha 1א׳

מִצְוַת עֲשֵׂה הִיא לְאַבֵּד עֲבוֹדַת כּוֹכָבִים וּמְשַׁמְּשֶׁיהָ וְכָל הַנַּעֲשֶׂה בִּשְׁבִילָהּ שֶׁנֶּאֱמַר (דברים יב ב) "אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקוֹמֹת" וְנֶאֱמַר (דברים ז ה) "כִּי אִם כֹּה תַעֲשׂוּ לָהֶם" וְגוֹ'. וּבְאֶרֶץ יִשְׂרָאֵל מִצְוָה לִרְדֹּף אַחֲרֶיהָ עַד שֶׁנְּאַבֵּד אוֹתָהּ מִכָּל אַרְצֵנוּ. אֲבָל בְּחוּץ לָאָרֶץ אֵין אָנוּ מְצֻוִּין לִרְדֹּף אַחֲרֶיהָ אֶלָּא כָּל מָקוֹם שֶׁנִּכְבּשׁ אוֹתוֹ נְאַבֵּד כָּל עֲבוֹדַת כּוֹכָבִים שֶׁבּוֹ. שֶׁנֶּאֱמַר (דברים יב ג) "וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא". בְּאֶרֶץ יִשְׂרָאֵל אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶן וְאִי אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶן בְּחוּץ לָאָרֶץ:

An affirmative precept enjoins the destruction of any idol, articles subsidiary to its worship, and everything made for its sake, as it is said, "Ye shall surely destroy all the places (wherein the nations that ye are to dispossess served their gods) (Deut. 12:2); and it is further said "but thus shall ye deal with them, (ye shall break down their altars") (ibid. 7:5). In the land of Israel, it is a duty actively to pursue idolatry till we have exterminated it from the whole of our country. Outside the Holy Land, however, we are not so commanded; but only that whenever we acquire any territory by conquest, we should destroy all the idols found there, as it is said, "And ye shall destroy their name out of that place" (Deut. 12:3); that is, in the Land of Israel, thou art enjoined actively to pursue them but not outside the Holy Land.

Halacha 2ב׳

עֲבוֹדַת כּוֹכָבִים וּמְשַׁמְּשֶׁיהָ וְתִקְרֹבֶת שֶׁלָּהּ וְכָל הַנַּעֲשֶׂה בִּשְׁבִילָהּ אָסוּר בַּהֲנָאָה שֶׁנֶּאֱמַר (דברים ז כו) "וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ" וְכָל הַנֶּהֱנֶה בְּאֶחָד מִכָּל אֵלּוּ לוֹקֶה שְׁתַּיִם. אַחַת מִשּׁוּם וְלֹא תָבִיא. וְאַחַת מִשּׁוּם וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:

An idol, articles subsidiary to its worship, sacrifices offered to it, and anything made for its sake, are forbidden to be used, as it is said, "And thou shalt not bring an abomination into thy house" (ibid. 7:26). Whoever makes use of any of these things is punished with stripes twice; once, for violating the prohibition "thou shalt not bring etc." (ibid. 7:26), and once, for violating the prohibition "and there shall cleave naught of the devoted thing to thy hand" (ibid. 13:18).

Halacha 3ג׳

בְּהֵמָה שֶׁהִקְרִיבוּהָ כֻּלָּהּ לַעֲבוֹדַת כּוֹכָבִים אֲסוּרָה בַּהֲנָאָה אֲפִלּוּ פִּרְשָׁהּ וְעַצְמוֹתֶיהָ וְקַרְנֶיהָ וּטְלָפֶיהָ וְעוֹרָהּ הַכּל אָסוּר בַּהֲנָאָה. לְפִיכָךְ אִם הָיָה בָּעוֹר סִימָן שֶׁיּוֹדֵעַ בּוֹ שֶׁזֶּה הָעוֹר תִּקְרֹבֶת עֲבוֹדַת כּוֹכָבִים הוּא כְּגוֹן שֶׁהָיוּ עוֹשִׂים שֶׁקּוֹרְעִים קֶרַע עָגֹל כְּנֶגֶד הַלֵּב וּמוֹצִיאִין הַלֵּב הֲרֵי כָּל אוֹתָן הָעוֹרוֹת שֶׁהֵן כָּךְ אֲסוּרִין בַּהֲנָאָה וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

No use may be made of a beast that has been wholly offered up to an idol. This prohibition applies to its dung, bones, horns, hoofs and hide, and every part of it. Hence, if a mark on the hide indicates that it came off a beast that had been offered up to an idol—as, for example, a circular perforation which idolaters used to make over the heart, through which that organ was extracted—all the hides with this characteristic are forbidden to be used. And so with all similar indications.

Halacha 4ד׳

מַה בֵּין עֲבוֹדַת כּוֹכָבִים שֶׁל עוֹבֵד כּוֹכָבִים לַעֲבוֹדַת כּוֹכָבִים שֶׁל יִשְׂרָאֵל. עֲבוֹדַת כּוֹכָבִים שֶׁל עוֹבֵד כּוֹכָבִים אֲסוּרָה בַּהֲנָאָה מִיָּד שֶׁנֶּאֱמַר (דברים ז כה) "פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ" מִשֶּׁפְּסָלוֹ נַעֲשָׂה לוֹ אֱלוֹהַּ. וְשֶׁל יִשְׂרָאֵל אֵינָהּ אֲסוּרָה בַּהֲנָאָה עַד שֶׁתֵּעֲבֵד שֶׁנֶּאֱמַר (דברים כז טו) "וְשָׂם בַּסָּתֶר" עַד שֶׁיַּעֲשֶׂה לָהּ דְּבָרִים שֶׁבַּסֵּתֶר שֶׁהֵן עֲבוֹדָתָהּ. וּמְשַׁמְּשֵׁי עֲבוֹדַת כּוֹכָבִים בֵּין שֶׁל עוֹבֵד כּוֹכָבִים בֵּין שֶׁל יִשְׂרָאֵל אֵינָן אֲסוּרִין עַד שֶׁיִּשְׁתַּמְּשׁוּ בָּהֶן לַעֲבוֹדַת כּוֹכָבִים:

What are the distinctions between an idol belonging to an idolater and one belonging to an Israelite ? An idol belonging to an idolater is forthwith prohibited to be used: as it is said, "the graven images of their gods shall ye burn with fire" (Deut. 7:25); as soon as it has been made, it becomes his god. But an idol, the property of an Israelite, is not prohibited till it has been worshipped, as it is said, "and setteth it up in secret," (Deut. 27:15); that is, performs mysterious rites that constitute its mode of worship. Articles used in idolatrous worship, whether belonging to an idolater or to an Israelite, only become forbidden after they have been so used.

Halacha 5ה׳

הָעוֹשֶׂה עֲבוֹדַת כּוֹכָבִים לַאֲחֵרִים אַף עַל פִּי שֶׁהוּא לוֹקֶה שְׂכָרוֹ מֻתָּר וַאֲפִלּוּ עֲשָׂאָהּ לְעוֹבֵד כּוֹכָבִים שֶׁהִיא אֲסוּרָה מִיָּד. מִפְּנֵי שֶׁאֵינָהּ נֶאֱסֶרֶת עַד שֶׁתִּגָּמֵר וּמַכּוֹשׁ אַחֲרוֹן שֶׁגּוֹמְרָהּ אֵין בּוֹ שְׁוֵה פְּרוּטָה. הַלּוֹקֵחַ גְּרוּטָאוֹת מִן הָעוֹבֵד כּוֹכָבִים וּמָצָא בָּהֶן עֲבוֹדַת כּוֹכָבִים. אִם נָתַן מָעוֹת וְלֹא מָשַׁךְ יַחֲזִירֵם לָעוֹבֵד כּוֹכָבִים. וְכֵן אִם מָשַׁךְ וְלֹא נָתַן מָעוֹת אַף עַל פִּי שֶׁמְּשִׁיכָה בְּעוֹבֵד כּוֹכָבִים קוֹנָה כְּמֶקַח טָעוּת הוּא. נָתַן מָעוֹת וּמָשַׁךְ יוֹלִיכֵם לְיָם הַמֶּלַח. וְכֵן עוֹבֵד כּוֹכָבִים וְגֵר שֶׁיָּרְשׁוּ אֶת אֲבִיהֶן עוֹבֵד כּוֹכָבִים יָכוֹל הַגֵּר לוֹמַר לְעוֹבֵד כּוֹכָבִים טֹל אַתָּה עֲבוֹדַת כּוֹכָבִים וַאֲנִי מָעוֹת. טֹל אַתָּה יֵין נֶסֶךְ וַאֲנִי פֵּרוֹת. וְאִם מִשֶּׁבָּאוּ לִרְשׁוּת הַגֵּר אָסוּר:

Whoever makes an idol for others, although he is punished with stripes, is nevertheless permitted to use the remuneration for his labour—and this is so, even if he made the idol for an idolater, in which case it becomes forthwith prohibited. The reason is that an idol does not become forbidden till it is completed; and the last tap of the hammer is worth less than a perutah (the smallest coin). If one purchased broken metal from an idolater and found an idol among the pieces—even if the purchaser had already paid the price, provided that he has not yet taken possession of the article—he returns it to the idolater. The same is the rule if he had taken possession but had not paid the price; for, although taking possession affects transfer of property from a gentile, the case here is analogous to a purchase under error. If, however, he had paid the price and also taken possession, he should cast the idol into the Dead Sea. So where an idolater and a proselyte inherited the property of their father who had been an idolater, the proselyte may say to the idolater: "Do thou take the idol and I will take money; do thou take the prohibited wine and I will take fruit." Once, however, these (prohibited articles) have come into the proselyte's possession, they are forbidden to be used.

Halacha 6ו׳

צוּרוֹת שֶׁעֲשָׂאוּם עוֹבְדֵי כּוֹכָבִים לְנוֹי מֻתָּרִין בַּהֲנָאָה וְצוּרוֹת שֶׁעֲשָׂאוּם לַעֲבוֹדַת כּוֹכָבִים אֲסוּרִין. כֵּיצַד. כָּל הַצּוּרוֹת הַנִּמְצָאִים בַּכְּפָרִים אֲסוּרִים בַּהֲנָאָה מִפְּנֵי שֶׁחֶזְקָתָן שֶׁלַּעֲבוֹדַת כּוֹכָבִים הֵן עֲשׂוּיִין, וְהַנִּמְצָאוֹת בַּמְּדִינָה אִם הָיוּ עוֹמְדִין עַל פֶּתַח הַמְּדִינָה וְהָיָה בְּיַד הַצּוּרָה צוּרַת מַקֵּל אוֹ צִפּוֹר אוֹ כַּדּוּר אוֹ סַיִף אוֹ עֲטָרָה וְטַבַּעַת חֶזְקָתוֹ שֶׁהוּא לַעֲבוֹדַת כּוֹכָבִים וְאָסוּר בַּהֲנָאָה. וְאִם לָאו הֲרֵי הוּא בְּחֶזְקַת לְנוֹי וּמֻתָּר:

Figures made by gentiles as ornaments are permitted to be used, but those which they made for worship are forbidden. For example, all figures found in villages are forbidden, on the presumption that they were made for worship. But as for those in a city, if they are placed at the city gates, and the hand of the figure holds the form of a staff, bird, globe, sword, crown or ring, the presumption is that such a figure was erected for worship, and its use is forbidden. Otherwise, the figure is presumed to be ornamental and its use is permitted.

Halacha 7ז׳

צַלְמֵי עֲבוֹדַת כּוֹכָבִים הַנִּמְצָאִים מֻשְׁלָכִים בַּשְּׁוָקִים אוֹ בְּתוֹךְ הַגְּרוּטָאוֹת הֲרֵי אֵלּוּ מֻתָּרִין וְאֵין צָרִיךְ לוֹמַר שִׁבְרֵי צַלְמֵיהֶן. אֲבָל הַמּוֹצֵא יָד מִצּוּרַת כּוֹכָב אוֹ מַזָּל אוֹ רַגְלָהּ אוֹ אֵיבָר מֵאֵיבָרֶיהָ מֻשְׁלָךְ הֲרֵי זֶה אָסוּר בַּהֲנָאָה הוֹאִיל וְיָדַע בְּוַדַּאי שֶׁזֶּה הָאֵיבָר מִן צוּרַת עֲבוֹדַת כּוֹכָבִים הַנֶּעֱבֶדֶת הֲרֵי הִיא בְּאִסּוּרָהּ עַד שֶׁיִּוָדַּע לוֹ שֶׁהָעוֹבְדֵי כּוֹכָבִים עוֹבְדֶיהָ בִּטְּלוּהָ:

Images, found discarded in the streets or among broken metal, may be used; needless to add, this is the rule also in the case of fragments. But if one finds a hand of an idol or its foot or any of its limbs, discarded, it is forbidden to be used. For as it is known for certain that the limb was part of a figure that had been worshipped, its prohibited status continues till one is sure that the gentiles annulled it as an object of worship.

Halacha 8ח׳

הַמּוֹצֵא כֵּלִים וַעֲלֵיהֶן צוּרַת חַמָּה וּלְבָנָה וּדְרָקוֹן. אִם הָיוּ כְּלֵי כֶּסֶף וְזָהָב אוֹ בִּגְדֵי שָׁנִי אוֹ שֶׁהָיוּ חֲקוּקִים עַל הַנְּזָמִים וְעַל הַטַּבָּעוֹת הֲרֵי אֵלּוּ אֲסוּרִין. וְעַל שְׁאָר הַכֵּלִים מֻתָּרִין מִפְּנֵי שֶׁחֶזְקָתָן לְנוֹי. וְכֵן שְׁאָר הַצּוּרוֹת הַנִּמְצָאוֹת עַל כָּל הַכֵּלִים חֶזְקָתָן לְנוֹי וּמֻתָּרִין:

If one finds articles bearing the figure of the sun, moon, or dragon, whether they are gold or silver vessels or robes of scarlet embroidered with any such figure, or earrings or finger rings so engraved, they are forbidden to be used. Other articles with these figures are permitted, the presumption being that the figures are ornamental. Other figures than those enumerated, on any vessels, are presumed to be ornamental, and the vessels may be used.

Halacha 9ט׳

עֲבוֹדַת כּוֹכָבִים וּמְשַׁמְּשֶׁיהָ וְכָל הַתִּקְרֹבֶת שֶׁלָּהּ אוֹסְרִים בְּכָל שֶׁהֵן. כֵּיצַד. עֲבוֹדַת כּוֹכָבִים שֶׁנִּתְעָרְבָה בְּצוּרוֹת שֶׁל נוֹי אֲפִלּוּ אַחַת בְּכַמָּה אֲלָפִים יוֹלִיךְ הַכּל לְיָם הַמֶּלַח. וְכֵן אִם נִתְעָרֵב כּוֹס שֶׁל עֲבוֹדַת כּוֹכָבִים בְּכַמָּה כּוֹסוֹת אוֹ חֲתִיכָה מִן הַבָּשָׂר (שֶׁנִּתְעָרְבָה) בְּכַמָּה חֲתִיכוֹת יוֹלִיךְ הַכּל לְיָם הַמֶּלַח. וְכֵן עוֹר לָבוּב שֶׁנִּתְעָרֵב בְּכַמָּה עוֹרוֹת הַכּל אָסוּר בַּהֲנָאָה. עָבַר וּמָכַר עֲבוֹדַת כּוֹכָבִים אוֹ אֶחָד מִמְּשַׁמְּשֶׁיהָ אוֹ תִּקְרֹבֶת שֶׁלָּהּ הֲרֵי הַדָּמִים אֲסוּרִין בַּהֲנָאָה וְאוֹסְרִין בְּכָל שֶׁהֵן כַּעֲבוֹדַת כּוֹכָבִים שֶׁנֶּאֱמַר (דברים ז כו) "וְהָיִיתָ חֵרֶם כָּמֹהוּ" כָּל מַה שֵּׁאַתָּה מֵבִיא מֵעֲבוֹדַת כּוֹכָבִים וּמִכָּל מְשַׁמְּשֶׁיהָ וְתִקְרָבְתָּהּ הֲרֵי הִיא כָּמוֹהָ:

An idol, anything subsidiary to its service, or anything offered to it, however small, inhibits the use of objects with which it had become so completely mixed up that its identity is lost. For example, if an idol became mixed up with ornamental figures, even if it be but one idol among many thousands of such figures, all have to be destroyed** Literally: cast into the Dead Sea.** Literally: cast into the Dead Sea.. So, if a cup used in idolatry had become mixed up with a large number of cups, or a piece of meat of an idolatrous sacrifice has become mixed up with several pieces of other meat, they must all be destroyed. So too, if a hide that had been perforated over the heart, had been mixed up with many hides (and cannot be identified), all the hides are forbidden. If one transgressed and sold an idol or any of its utensils, or anything offered to it, the monetary proceeds received are forbidden to be used; and, as in the case of the idol itself, any portion of those proceeds, however small it is, renders all monies with which it is mixed up, likewise forbidden; as it is said, "And thou shalt not bring an abomination into thy house and be accursed like unto it" (Deut. 7:26). Whatever thou obtainest from an idol, or from its utensils or from its offerings is forbidden like the idol itself.

Halacha 10י׳

עֲבוֹדַת כּוֹכָבִים אוֹ אֲשֵׁרָה שֶׁנִּשְׂרְפָה אֶפְרָהּ אָסוּר בַּהֲנָאָה. וְגַחֶלֶת שֶׁל עֲבוֹדַת כּוֹכָבִים אֲסוּרָה וְהַשַּׁלְהֶבֶת מֻתֶּרֶת מִפְּנֵי שֶׁאֵין בָּהּ מַמָּשׁ. סְפֵק עֲבוֹדַת כּוֹכָבִים אָסוּר, סְפֵק סְפֵקָהּ מֻתָּר. כֵּיצַד. כּוֹס שֶׁל עֲבוֹדַת כּוֹכָבִים שֶׁנָּפַל בְּאוֹצָר מָלֵא כּוֹסוֹת כֻּלָּן אֲסוּרִים, מִפְּנֵי שֶׁעֲבוֹדַת כּוֹכָבִים וְכָל מְשַׁמְּשֶׁיהָ אוֹסְרִין בְּכָל שֶׁהֵן. פֵּרַשׁ כּוֹס אֶחָד מִן הַתַּעֲרֹבֶת וְנָפַל לְכוֹסוֹת שְׁנַיִם הֲרֵי אֵלּוּ מֻתָּרִין. טַבַּעַת שֶׁל עֲבוֹדַת כּוֹכָבִים שֶׁנִּתְעָרְבָה בְּכַמָּה טַבָּעוֹת וְנָפְלוּ שְׁתַּיִם מֵהֶן לַיָּם הַגָּדוֹל הֻתְּרוּ כֻּלָּן שֶׁאֲנִי אוֹמֵר אוֹתָהּ הַטַּבַּעַת הָיְתָה בִּכְלַל הַשְּׁתַּיִם. נִתְעָרְבָה בְּמֵאָה וְנִתְחַלְּקוּ אַרְבָּעִים לְמָקוֹם אֶחָד וְשִׁשִּׁים לְמָקוֹם אַחֵר וְנָפְלוּ הָאַרְבָּעִים כֻּלָּן לְטַבָּעוֹת אֲחֵרוֹת כֻּלָּן מֻתָּרוֹת שֶׁאֲנִי אוֹמֵר אוֹתָהּ הַטַּבַּעַת הָאֲסוּרָה בָּרֹב הִיא. נָפְלוּ הַשִּׁשִּׁים לְטַבָּעוֹת אֲחֵרוֹת כֻּלָּן אֲסוּרוֹת:

When an idol or an idolatrous tree has been burnt, its ashes are forbidden to be used. The live ember of an idol is forbidden, but the flame may be used, because it is without substance. Where it is doubtful whether an object is idolatrous, it may not be used. But where there is a double doubt,**** That is, when it is doubtful whether the article in question even belongs to a group of objects any of which is only doubtfully idolatrous. it may be used. For example, a cup used in idolatrous worship was inadvertently dropped into a store full of cups (and cannot be identified);—all the cups are forbidden to be used, on the principle that an idol or any one of its subsidiary articles, however small, renders everything with which it has become mixed up, forbidden. But if one of these cups was afterwards removed and became mixed up with two other cups, all three are permitted. If a ring belonging to an idol became mixed up with several rings, and two of these fell into the ocean, all the rest are permitted to be used, on the assumption that the idolatrous ring was one of the two that were lost. If it was mixed up with one hundred rings which were subsequently divided into two lots—forty in one, sixty in the other—and the forty accidentally became mixed up with other rings, all in this lot are permitted to be used—it being assumed that the idolatrous ring was in the larger original lot. If the sixty rings became mixed up with other rings, all are prohibited.

Halacha 11י״א

הָאֲשֵׁרָה בֵּין שֶׁהָיְתָה נֶעֱבֶדֶת בֵּין שֶׁהָיְתָה עֲבוֹדַת כּוֹכָבִים מֻנַּחַת תַּחְתֶּיהָ אָסוּר לֵישֵׁב בְּצֵל קוֹמָתָהּ. וּמֻתָּר לֵישֵׁב בְּצֵל הַשָּׂרִיגִים וְהֶעָלִים שֶׁלָּהּ. וְאִם יֵשׁ לוֹ דֶּרֶךְ אַחֶרֶת אָסוּר לוֹ לַעֲבֹר תַּחְתֶּיהָ. וְאִם אֵין שָׁם דֶּרֶךְ אַחֶרֶת עוֹבֵר תַּחְתֶּיהָ כְּשֶׁהוּא רָץ:

Whether an idolatrous tree was itself worshipped or an idol was placed beneath it—in either case it is forbidden to sit in the shadow cast by its trunk. It is however, permitted to sit in the shadow of its twigs and leaves. If there is another way by which to travel, one must not pass under such a tree. But if there is no other way, one may pass beneath it, running.

Halacha 12י״ב

אֶפְרוֹחִים שֶׁקִּנְּנוּ בָּהּ וְאֵין צְרִיכִין לְאִמָּן מֻתָּרִין. וְהָאֶפְרוֹחִים וְהַבֵּיצִים שֶׁצְּרִיכִין לְאִמָּן אֲסוּרִין שֶׁהֲרֵי הָאֲשֵׁרָה כְּמוֹ בָּסִיס לָהֶן. וְהַקֵּן עַצְמָהּ שֶׁבְּרֹאשָׁהּ מֻתָּר מִפְּנֵי שֶׁהָעוֹף מֵבִיא עֵצָיו מִמָּקוֹם אַחֵר:

Young birds that nest on an idolatrous tree and no longer need the mother-bird's care are permitted to be taken for use. But eggs as well as unfledged birds that still need the mother-bird, are forbidden to be taken and used, because the idolatrous tree is, as it were their "base". The nest itself, situated on the tree top, is permitted, because the bird has brought its constituents from elsewhere.

Halacha 13י״ג

נָטַל מִמֶּנָּה עֵצִים אֲסוּרִים בַּהֲנָאָה. הֵסִיק בָּהֶן אֶת הַתַּנּוּר יוּצָן וְאַחַר כָּךְ יַסִּיק בְּעֵצִים אֲחֵרִים שֶׁל הֶתֵּר וְיֹאפֶה בּוֹ. אָפָה בּוֹ אֶת הַפַּת וְלֹא צִנְּנוֹ הַפַּת אֲסוּרָה בַּהֲנָאָה. נִתְעָרְבָה בַּאֲחֵרוֹת יוֹלִיךְ דְּמֵי אוֹתָהּ הַפַּת לְיָם הַמֶּלַח כְּדֵי שֶׁלֹּא יֵהָנֶה בָּהּ וּשְׁאָר הַכִּכָּרוֹת מֻתָּרִין:

If one took wood from such a tree, it may not be used. An oven heated with such wood must be allowed to get cold. Then it should be heated with other wood that is lawful, after which, bread may be baked in it. Bread baked in it before it had cooled, may not be used. If it became mixed up with other loaves, the price of the forbidden bread must be cast into the sea, so that one does not enjoy any of it, while the loaves are permitted to be used.

Halacha 14י״ד

נָטַל מִמֶּנָּה כַּרְכַּר וְאָרַג בּוֹ אֶת הַבֶּגֶד אָסוּר בַּהֲנָאָה. נִתְעָרֵב בִּבְגָדִים אֲחֵרִים יוֹלִיךְ דְּמֵי אוֹתוֹ הַבֶּגֶד לְיָם הַמֶּלַח וּשְׁאָר כָּל הַבְּגָדִים מֻתָּרִין. וּמֻתָּר לִטַּע תַּחְתֶּיהָ יְרָקוֹת בֵּין בִּימוֹת הַחַמָּה שֶׁהֵן צְרִיכִין לְצֵל. בֵּין בִּימוֹת הַגְּשָׁמִים. מִפְּנֵי שֶׁצֵּל הָאֲשֵׁרָה שֶׁהוּא אָסוּר עִם הַקַּרְקַע שֶׁאֵינָהּ נֶאֱסֶרֶת גּוֹרְמִין לִירָקוֹת אֵלּוּ לִצְמֹחַ וְכָל שֶׁדָּבָר אָסוּר וְדָבָר מֻתָּר גּוֹרְמִין לוֹ הֲרֵי זֶה מֻתָּר בְּכָל מָקוֹם. לְפִיכָךְ שָׂדֶה שֶׁזִּבְּלָהּ בְּזֶבֶל עֲבוֹדַת כּוֹכָבִים מֻתָּר לִזְרֹעַ אוֹתָהּ. וּפָרָה שֶׁפִּטְּמָהּ בְּכַרְשִׁינֵי עֲבוֹדַת כּוֹכָבִים תֵּאָכֵל וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

If a weaver's shuttle had been made from the wood of an idolatrous tree, cloth woven on that shuttle is forbidden to be used. If such cloth became mixed up with other pieces of cloth, its price is to be cast into the sea and all the pieces of cloth may be used. Vegetables may be planted beneath an idolatrous tree, whether in summer, when they need shade, or in the rainy season; the reason being that both the forbidden shade of the idolatrous tree, and the soil which has not become forbidden, cause the vegetables to grow, and a product of two factors, of which one is forbidden while the other is permitted, is always permitted. Accordingly, a field fertilised with manure belonging to an idol, may be sown. A cow, fattened with vetches belonging to an idol, may be used for food. And so, in similar cases.

Halacha 15ט״ו

בָּשָׂר אוֹ יַיִן אוֹ פֵּרוֹת שֶׁהֱכִינוּם לְהַקְרִיבָם לַעֲבוֹדַת כּוֹכָבִים לֹא נֶאֶסְרוּ בַּהֲנָאָה אַף עַל פִּי שֶׁהִכְנִיסוּם לְבֵית עֲבוֹדַת כּוֹכָבִים עַד שֶׁיַּקְרִיבוּם לְפָנֶיהָ. הִקְרִיבוּם לְפָנֶיהָ נַעֲשׂוּ תִּקְרֹבֶת וְאַף עַל פִּי שֶׁחָזְרוּ וְהוֹצִיאוּם הֲרֵי אֵלּוּ אֲסוּרִין לְעוֹלָם. וְכָל הַנִּמְצָא בְּבֵית עֲבוֹדַת כּוֹכָבִים אֲפִלּוּ מַיִם וּמֶלַח אָסוּר בַּהֲנָאָה מִן הַתּוֹרָה. וְהָאוֹכֵל מִמֶּנּוּ כָּל שֶׁהוּא לוֹקֶה:

Meat, wine or fruit, set aside to be offered up to an idol, does not become forbidden, even after having been brought into the idolatrous temple, till it has been actually presented to the idol. Once this has been done, it is regarded as an idolatrous offering; and even if it is again taken out, it remains for ever forbidden. Any thing found in an idolatrous temple, even water or salt, is, by scriptural enactment, forbidden to be used, and one who partakes of it, in the minutest quantity, is punished with stripes.

Halacha 16ט״ז

הַמּוֹצֵא כְּסוּת וְכֵלִים וּמָעוֹת בְּרֹאשׁ עֲבוֹדַת כּוֹכָבִים. אִם מְצָאָן דֶּרֶךְ בִּזָּיוֹן הֲרֵי אֵלּוּ מֻתָּרִין וְאִם מְצָאָן דֶּרֶךְ כָּבוֹד הֲרֵי אֵלּוּ אֲסוּרִין. כֵּיצַד. מָצָא כִּיס תָּלוּי בְּצַוָּארוֹ. כְּסוּת מְקֻפֶּלֶת וּמֻנַּחַת עַל רֹאשׁוֹ. כְּלִי כָּפוּי עַל רֹאשׁוֹ הֲרֵי זֶה מֻתָּר מִפְּנֵי שֶׁהוּא דֶּרֶךְ בִּזָּיוֹן וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. מָצָא בְּרֹאשׁוֹ דָּבָר שֶׁכַּיּוֹצֵא בּוֹ קָרֵב לְגַבֵּי הַמִּזְבֵּחַ הֲרֵי זֶה אָסוּר. בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁמְּצָאָן חוּץ לִמְקוֹם עֲבוֹדָתוֹ אֲבָל אִם מְצָאוֹ בִּפְנִים בֵּין דֶּרֶךְ כָּבוֹד בֵּין דֶּרֶךְ בִּזָּיוֹן בֵּין דָּבָר הָרָאוּי לַמִּזְבֵּחַ בֵּין דָּבָר שֶׁאֵינוֹ רָאוּי כָּל הַנִּמְצָא בִּפְנִים אָסוּר אֲפִלּוּ מַיִם וּמֶלַח. וּפְעוֹר וּמַרְקוּלִיס כָּל הַנִּמְצָא עִמָּהֶן בֵּין בִּפְנִים בֵּין בַּחוּץ אָסוּר בַּהֲנָאָה. וְכֵן אַבְנֵי מַרְקוּלִיס אֶבֶן הַנִּרְאֵית שֶׁהִיא עִמּוֹ אָסוּר בַּהֲנָאָה:

A garment, utensils or coins on the hand of an idol, if found in a position betokening contempt, may be used; if the position indicates respect, they are forbidden to be used. For instance, a purse found suspended about its neck, a garment folded and lying upon its head or a vessel leaning over its head, may be used, because the position indicates contempt, and so in similar cases. If the article found on its head is such that the like of it is offered up on the altar, it is forbidden to be used. These distinctions only apply to things found outside the place of worship. But if one found any such thing within an idolatrous place of worship, whether in a position indicating respect or contempt, whether it is suitable to be offered up on the altar or not—in short, whatever is found within such a place, even if it be only water or salt, is forbidden to be used. In the case of Peor and Mercury, anything found with them, within or without their respective places of worship, is forbidden to be used. This too is the rule with regard to the stones of Mercury; a stone that evidently belongs to it is forbidden to be used.

Halacha 17י״ז

עֲבוֹדַת כּוֹכָבִים שֶׁהָיָה לָהּ מֶרְחָץ אוֹ גִּנָּה נֶהֱנִים בָּהֶם שֶׁלֹּא בְּטוֹבָה וְאֵין נֶהֱנִים בָּהֶם בְּטוֹבָה. הָיָה לָהּ וְלַאֲחֵרִים נֶהֱנִין בָּהֶן אֲפִלּוּ בְּטוֹבַת כֹּהֲנֶיהָ וּבִלְבַד שֶׁלֹּא יִתֵּן שָׂכָר:

A bath or a garden belonging to an idol may be used, if no gratuity need be given, but may not be so used, if such has to be given. If it is the joint property of the idol and others, it may be used, even if a gratuity has to be given to the priests, provided that no fee is paid.

Halacha 18י״ח

מֶרְחָץ שֶׁיֵּשׁ בָּהּ עֲבוֹדַת כּוֹכָבִים מֻתָּר לִרְחֹץ בָּהּ מִפְּנֵי שֶׁהִיא נַעֲשֵׂית שָׁם לְנוֹי וְלֹא לְעָבְדָהּ. שֶׁנֶּאֱמַר אֱלֹהֵיהֶם. בִּזְמַן שֶׁנּוֹהֲגִים בָּהּ מִנְהַג אֱלֹהוּת וְלֹא בִּזְמַן שֶׁמְּבַזִּין אוֹתָן כְּגוֹן זוֹ שֶׁהִיא עוֹמֶדֶת עַל הַבִּיב וְהַכּל מַשְׁתִּינִין בְּפָנֶיהָ. וְאִם הָיְתָה דֶּרֶךְ עֲבוֹדָתָהּ בְּכָךְ אָסוּר לִכָּנֵס בּוֹ:

One may bathe in a bathhouse where there is an idol; because it has been set up there as an ornament and not to be worshipped, as it is said, "their gods" (Deut. 7:16); that is, when they are honoured as gods, not however, when they are treated with contempt, as in this case where the idol stands over the drains, and everyone urinates before it. But if such constituted its mode of worship, it is forbidden to enter such a place.

Halacha 19י״ט

סַכִּין שֶׁל עֲבוֹדַת כּוֹכָבִים שֶׁשָּׁחַט בָּהּ הֲרֵי זֶה מֻתָּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. וְאִם הָיְתָה בְּהֵמָה מְסֻכֶּנֶת הֲרֵי זוֹ אֲסוּרָה מִפְּנֵי שֶׁהוּא מְתַקֵּן וַהֲרֵי זֶה הַתִּקּוּן מֵהֲנָאַת מְשַׁמְּשֵׁי עֲבוֹדַת כּוֹכָבִים. וְכֵן אָסוּר לַחְתֹּךְ בָּהּ בָּשָׂר מִפְּנֵי שֶׁהוּא מְתַקֵּן וְאִם חָתַךְ דֶּרֶךְ הֶפְסֵד וְהַשְׁחָתָה מֻתָּר:

If a knife belonging to an idol had been used to slaughter a beast, the carcase is permitted, because the act of slaughtering caused the beast to depreciate in value. But if the animal had been dangerously ill, the carcase is forbidden, because the value of the beast has been enhanced, and this enhancement is due to the use of a utensil belonging to an idol. So too, one may not cut meat with such a knife. But if the meat is cut in such a way as to spoil and destroy it, it is permitted.