Avodah Zarah Daf 12 עבודה זרח דַף 12

The Mishnah on the previous Daf permits doing business outside a city celebrating an idolatrous festival. Reish Lakish quoted Rebbe Chanina permitting even the marketplace of עזה, which was right outside עזה. In another version, Reish Lakish asked Rebbe Chanina about the marketplace of עזה, and Rebbe Chanina responded, “Have you never gone to צור in your life, and seen a Jew and an idolator placing two pots on one stove, ולא חשו להם חכמים – yet the Chochomim were not concerned about their case?” This ruling and analogy are interpreted in three ways: (1) Abaye says they were not concerned the idolator would put נבילה into the Jew’s pot, and similarly are unconcerned that a seller in the market is receiving money used for idolatry (and Biblically prohibited). (2) Rava explains they were not concerned that the idolator cooked the Jew’s food (prohibiting it Rabbinically through בישול עכו"ם), and similarly were not concerned that this purchaser participates in the idolatrous festival (and business with him is Rabbinically forbidden). (3) Rabbah bar Ulla explains they were unconcerned about accidental splashing from the idolator’s pot (which is unlikely, and would be בטל), and similarly were unconcerned about doing business in the market of עזה before the festival.

In a Baraisa, Rebbe Meir prohibits entering a city which is celebrating an idolatrous festival, or even traveling through the city to reach another. The Chochomim permit using a road if it is not exclusive to that city. If a thorn became stuck in someone’s foot in front of an idol, he may not bend down to remove it, מפני שנראה כמשתחוה לעבודת כוכבים – because he appears as if he is bowing to the idol. The same applies to bending down to retrieve his coins from the floor, or drinking from a spring in front of the idol. In each case, the Baraisa adds ואם אינו נראה – if it does not “appear,” it is permitted. This cannot mean that no one sees him, because כל מקום שאסרו חכמים מפני מראית העין – wherever the Sages forbade an act because of an appearance of sinning, אפילו בחדרי חדרים אסור – it is forbidden even in one’s most inner rooms where he cannot be seen!? Rather, it means it does not appear that he is bowing to the idol (e.g., he is turning away from the idol).

The Baraisa additionally forbids placing one’s mouth on a fountain which flows through a sculpture of a face, because it appears like he is kissing the idol.

The Baraisa concludes: כיוצא בו לא יניח פיו על גבי הסילון וישתה מפני הסכנה – Similarly, one may not place his mouth on a pipe in the ground and drink, because of the danger. The Gemara explains that he might swallow a leech. Similarly, one may not drink water from a river or a pond, either with his mouth or his hand (because he cannot properly inspect the water for leeches), and if he did, דמו בראשו – his blood is on his head because of the danger (i.e., it is his own fault). This supports Rebbe Chanina, who permitted heating water on Shabbos for someone who swallowed a leech.

A Baraisa states: לא ישתה אדם מים בלילה – a person should not drink water at night, and if he did, “his blood is on his head” because of the danger of שברירי, a שד who blinds people. If one is thirsty at night, he should wake another person and say he is thirsty. If he is alone, he should shake the cover of the pitcher and say, “Ploni son of Ploni, your mother has said, ‘Beware of שברירי, ברירי, רירי, ירי, רי’ in white cups.”