Avodah Zarah Daf 50 עבודה זרח דַף 50

On the previous Daf, the fourth Perek begins with Rebbe Yishmael’s ruling: שלש אבנים זו בצד זו בצד מרקוליס אסורות – three stones found near each other near Markulis are prohibited, but two such stones are permitted. The Chochomim say: שנראות עמו – those appearing to be with [מרקוליס] are prohibited, but those that do not appear to be with it are permitted (regardless of the number of stones).

Rebbe Yochanan explains that if they were known to have fallen from מרקוליס, all agree the stones are forbidden. They argue where it is unknown if the stones were part of the idol. Furthermore, the Gemara ultimately explains that if there is no obstruction between the idol and the stones, all agree that stones within four amos are forbidden. They argue where a mound lies between מרקוליס and these stones (or they lie further than four amos). Rebbe Yishmael holds: עושין מרקוליס קטן בצד מרקוליס גדול – they make a small מרקוליס near a large מרקוליס; therefore, three stones, which are similar to מרקוליס, are forbidden, but two are permitted. The Rabbonon hold they do not make a small מרקוליס near a large one, and so only prohibit stones close enough to have fallen from the idol.

Once, idolators who did not worship מרקוליס removed stones which had been placed for the idol and paved roads with them. Some Rabbi avoided using these roads, and other did not. Rebbe Yochanan commented, בנן של קדושים מהלך עליהן ואנן נפרוש מהן – “The ‘son of holy ones’ walks upon them, and we should avoid them”? [This expression referred to Rebbe Menachem the son of Rebbe Simai, who would not even gaze at the image on a coin]. Those who avoided the roads did so based on Rav’s statement: מנין לתקרובת עבודת כוכבים – from where do we derive about an idolatrous offering שאין לה בטילה עולמית – that it can never be nullified? The passuk refers to a תקרובת עבודת כוכבים as "זבחי מתים" – offerings of the dead. Just as the dead can never be nullified, neither can a תקרובת עבודת כוכבים. Those who used the roads held these stones never became a תקרובת עבודת כוכבים, because: בעינא כעין פנים וליכא – we require offerings similar to those brought inside [the Mikdash], and that is lacking here, since stones are not used for sacrifices in the Mikdash.

A Baraisa permits deworming or applying fertilizer to a wounded tree during shemittah, but not during Chol HaMoed. One may not prune a tree in either period but may smear a pruned branch with oil during both. Rabbah bar Yirmiyah commented: ולית נגר ולא בר נגר דיפרקינה – there is no scholar nor scholar’s son who can explain [this Baraisa]! Ravina declared that he was neither a scholar nor a scholar’s son, but would explain the Baraisa, and he sought to identify the difficulty. The difference between Chol HaMoed and shemittah is understandable, because regarding shemittah, the Torah prohibited מלאכה – labor, whereas on Chol HaMoed, even טירחא – exertion is forbidden. Deworming and applying fertilizer, which are אוקומי אילנא – preserving the tree’s health, are permitted on shemittah, but pruning, which is אברויי אילנא – strengthening the tree, is prohibited. This distinction also resolves contradictions found regarding some of the above activities, by explaining that there are two forms of each, where the protective form is permitted while the constructive form is prohibited. The Gemara concludes that Rabbah bar Yirmiyah did not understand why smearing oil is permitted but applying fertilizer is prohibited, since both are אוקומי אילנא – preserving the tree.