יורה דעה קמ״הYoreh De'ah 145

Se’if 1א׳

כָּל שֶׁאֵין בּוֹ תְּפִיסַת יַד אָדָם וְלֹא עֲשָׂהוּ אָדָם, אַף עַל פִּי שֶׁנֶּעֱבַד, הֲרֵי זֶה מֻתָּר בַּהֲנָאָה. לְפִיכָךְ הַמִּשְׁתַּחֲוֶה לָהָר, לֹא נֶאֱסַר. וַאֲפִלּוּ אַבְנֵי הַר שֶׁנִּדַּלְדְּלוּ, וַעֲדַיִן הֵם בִּמְקוֹמָם וַעֲבָדָם שָׁם, אֵינָן נֶאֱסָרִין. וְכֵן הַנְּהָרוֹת וְהַמַּעְיָנוֹת שֶׁל רַבִּים וְאִילָנוֹת שֶׁלֹּא נְטָעָן לְשֵׁם עֲבוֹדַת כּוֹכָבִים, אֵינָם נֶאֱסָרִים. וּמִכָּל מָקוֹם אַף עַל פִּי שֶׁלֹּא נֶאֱסַר גּוּף הָאִילָן כְּשֶׁמִּשְׁתַּחֲוֶה לוֹ, כָּל הַשָּׂרִיגִים וְהֶעָלִים וְהַפֵּרוֹת שֶׁיּוֹצִיא כָּל זְמַן שֶׁהוּא נֶעֱבָד, אֲסוּרִים בַּהֲנָאָה.

Anything in which there is no hold of a man's hand and that a man did not make is permitted in benefit, even though it was worshipped. Therefore one who bows down to a mountain has not rendered it forbidden; and even stones of a mountain that had become loosened, while they are still in their place and he worshipped them there, are not rendered forbidden. And likewise rivers and springs that belong to the public, and trees that he did not plant for the sake of an idol, are not rendered forbidden. And in any case, although the body of the tree is not rendered forbidden when he bows down to it, all the shoots and the leaves and the fruits that it puts forth for as long as it is worshipped are forbidden in benefit.

Se’if 2ב׳

דָּבָר שֶׁאֵין בּוֹ תְּפִיסַת יְדֵי אָדָם, שֶׁנֶּעֱבַד, אַף עַל פִּי שֶׁהַנֶּעֱבָד עַצְמוֹ מֻתָּר בַּהֲנָאָה, צִפּוּיוֹ אָסוּר בַּהֲנָאָה. מְשַׁמְּשֵׁי הַר הָוֵי כְּצִפּוּיוֹ וְאָסוּר, אֲבָל תִּקְרֹבֶת הַר אֵינוֹ נֶאֱסָר (תא"ו ני"ו).

A thing in which there is no hold of men's hands that was worshipped: although that which is worshipped is itself permitted in benefit, its overlay is forbidden in benefit. The appurtenances of a mountain are as its overlay and are forbidden; but the offering of a mountain is not rendered forbidden (Toldot Adam veChavah, netiv 16).

Se’if 3ג׳

בַּיִת שֶׁבְּנָאוֹ מִתְּחִלָּה שֶׁיְּהֵא הַבַּיִת עַצְמוֹ נֶעֱבָד, וְכֵן הַמִּשְׁתַּחֲוֶה לְבַיִת בָּנוּי, הֲרֵי זֶה אָסוּר בַּהֲנָאָה. הָיָה בָּנוּי וְסִיְּדוֹ וְכִיְּדוֹ לְשֵׁם עֲבוֹדַת כּוֹכָבִים עַד שֶׁנִּתְחַדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ, וְהַחִדּוּשׁ אָסוּר בַּהֲנָאָה מִפְּנֵי שֶׁעֲשָׂהוּ לְעָבְדוֹ, וּשְׁאָר הַבַּיִת מֻתָּר. הִכְנִיס עֲבוֹדַת כּוֹכָבִים לְתוֹךְ הַבַּיִת, כָּל זְמַן שֶׁהוּא שָׁם, הַבַּיִת אָסוּר בַּהֲנָאָה. הוֹצִיאָהּ, הֻתַּר הַבַּיִת. הַגָּה: וְדַוְקָא שֶׁלֹּא הֻקְצָה הַבַּיִת לְכָךְ, אֲבָל הֻקְצָה לְכָךְ אֵינוֹ מֻתָּר אֶלָּא אִם כֵּן הוֹצִיאָהּ מִשָּׁם דֶּרֶךְ בִּטּוּל, דְּהַיְנוּ שֶׁלֹּא לְהַכְנִיס עוֹד שָׁם (טוּר בְּשֵׁם רַשִׁ"י). וּבְיִשְׂרָאֵל לֹא מְהָנֵי בִּטּוּל, כְּדִלְעֵיל סִימָן קל"ט.

A house that he built from the outset that the house itself should be worshipped, and likewise one who bows down to a house already built — this is forbidden in benefit. If it was built and he plastered it and decorated it for the sake of an idol until it was made new, he takes away what he made new, and the new work is forbidden in benefit because he made it to worship it, and the rest of the house is permitted. If he brought an idol into the house, so long as it is there the house is forbidden in benefit; if he took it out, the house has become permitted. Hagah [Rema]: And that is specifically where he did not set the house aside for that; but if he set it aside for that, it is not permitted unless he took it out from there by way of annulment, that is to say, so as not to bring it in there again (Tur in the name of Rashi). And with an Israelite annulment does not avail, as above, siman 139.