Avodah Zarah Daf 13 עבודה זרח דַף 13

The Mishnah on the previous Daf teaches, regarding a city in which some of the shops are decorated and some are not, that the decorated shops are prohibited, but the undecorated shops are permitted. Rebbe Shimon ben Lakish says the prohibition is only for shops decorated with rose or myrtle, which were offered before the idol because he benefits from their (forbidden) fragrance when visiting the shop. But if the shops are only decorated with fruit, they are permitted, although some of the profits will go to the idols, because the passuk "לא ידבק בידך מאומה מן החרם" – nothing from the condemned property shall remain in your hand, implies that only נהנה – deriving benefit from idolatrous property is prohibited, but מהנה – providing benefit to the idol is permitted. Rebbe Yochanan disagrees and prohibits even shopping in stores decorated with fruit, based on a kal vachomer: נהנה אסור מהנה לא כל שכן – if deriving benefit from idolatry is prohibited, is providing benefit to it not certainly prohibited?

In a Baraisa, Rebbe Nassan prohibits wearing an idolatrous wreath (to escape a tax) because he will benefit from its forbidden fragrance; nor can he shop without the wreath and pay the tax to the idol. This proves Rebbe Nassan prohibits providing benefit to the idol!? Reish Lakish answers that the Rabbonon argue with Rebbe Nassan.

In the above Baraisa, Rebbe Nassan says that if a Jew does forbidden business in the market, בהמה תיעקר – a purchased animal should be “uprooted,” produce, clothing, and earthenware utensils should be left to decompose, and money and metal utensils are thrown into the Dead Sea. "עיקור" is defined: המנשר פרסותיה מן הארכובה ולמטה – he cuts the tendons of its hooves from the knee and downwards. The Gemara objects that this violates צער בעלי חיים – causing suffering of living creatures, and answers that Hashem told Yehoshua to do so, indicating this is permitted to subjugate idolators.

The Gemara asks that a Baraisa prohibits being makdish items nowadays, and if someone does, an animal is “uprooted,” which this Baraisa defines as locking it into a room and leaving it to die!? Abaye answers we cannot hamstring hekdesh animals, because of בזיון קדשים – the disgrace to kodashim (the Gemara explains why it cannot simply be killed). Rava answers: מפני שנראה כמטיל מום בקדשים – because [hamstringing it] appears like inflicting a blemish in a hekdesh animal. Although this actually inflicts it with a מום, Rava means that nowadays, when sacrifice is impossible, this is only Rabbinically prohibited.

Rebbe Yaakov bought sandals at an idolatrous market, and Rebbe Yirmiyah bought bread at an idolatrous market. Each said to the other: יתמא עבד רבך הכי – “Orphan (i.e., unlearned)! Did you teacher do this?” The Gemara explains that both of them bought from a בעל הבית – householder, who does not collect taxes for the idol, but each thought that the other had bought from a תגר – merchant, who does collect the tax. Rebbe Yochanan made this distinction, saying the prohibition to buy from an idolatrous market only applies to לוקח מן התגר – one who purchases from a merchant, דשקלי מיכסא מיניה – because [the priests] collect a tax from him, but it is permitted to purchase from a בעל הבית, from whom they do not collect a tax.

Rebbe Abba, the son of Rebbe Chiya bar Abba, said that if Rebbe Yochanan were still alive, he would even forbid buying from a בעל הבית where they collect taxes from them. The Gemara explains that Rebbe Yaakov and Rebbe Yirmiyah made their purchases from a בעל הבית שאינו קבוע – a householder who is not established at the fair, and the priests did not collect from such a בעל הבית.