Avodah Zarah Daf 6 עבודה זרח דַף 6

The Gemara asks why doing business with idolators is prohibited before their festivals. Is it משום הרווחה – because of the profit he gains, for which he will praise his foreign god (and mention its name)? Or, is it משום ולפני עור לא תתן מכשול – because of the prohibition, “Before a blind person you shall not place a stumbling block” (i.e., facilitating the idolator’s sin by selling him an animal he will use for sacrifice)? A practical difference is if the idolator already has an animal: he still profits through this transaction, but it would not violate לפני עור, since he already has an animal to sacrifice.

The Gemara objects and attempts to prove that one violates לפני עור by facilitating an עבירה even where the transgressor could have done it on his own: Rebbe Nassan taught שלא יושיט אדם כוס של יין לנזיר – that one may not pass a cup of wine to a nazir, nor an אבר מן החי to בני נח, even though the person could take it himself!? The Gemara answers that Rebbe Nassan’s case is בתרי עברי דנהרא – where [the two people] are on two sides of a river, and the transgressor cannot reach the prohibited item without assistance.

The Gemara asks: נשא ונתן מאי – if one did business with an idolator, in violation of the Rabbinic prohibition, what is the halachah? Are the proceeds prohibited in benefit? Rebbe Yochanan said: נשא ונתן אסור – if he did forbidden business, [the proceeds] are prohibited. Reish Lakish says they are permitted after the fact. Rebbe Yochanan challenged Reish Lakish from a Baraisa teaching that regarding idolatrous festivals, the proceeds from prohibited business transaction are forbidden. The Gemara assumes the Baraisa includes transactions made before the festival, refuting Reish Lakish, but answers that the Baraisa means to specifically prohibit proceeds of transactions done on the festival itself, and Reish Lakish agrees they are prohibited.

Another Baraisa supports Reish Lakish: it first states that doing business is only prohibited בדבר המתקיים – with an item which will last until the festival, but perishable items which will not last are permitted. It then adds that even for a durable item, נשא ונתן מותר – if he already did business with them, the proceeds are permitted. [Another Baraisa adds that one may not buy perishable items from them.]

In the Mishnah, Rebbe Yehudah permitted collecting debts from idolators, because it upsets them. The Chochomim responded that although it upsets him now, he rejoices afterwards. The Gemara asks, does Rebbe Yehudah disagree with this reasoning? But Rebbe Yehudah prohibited a woman to apply lime to her skin on Chol Hamoed, מפני שניוול הוא לה – because it currently defaces her (which is forbidden on Chol Hamoed), and the improvement to her appearance will only occur after Yom Tov. However, he permits applying lime that she will be able to peel off on Chol Hamoed, because אף על פי שמצירה עכשיו – although it distresses her now, שמחה היא לאחר זמן – she rejoices at a later time, when she removes it. This proves Rebbe Yehudah agrees with the Chochomim’s logic!?

Rav Nachman bar Yitzchak answered: הנח להלכות מועד – leave the laws of Chol Hamoed, because all activities permitted on Chol Hamoed are "מיצר עכשיו ושמח לאחר זמן" (e.g., shechting or other bothersome food preparation), so Rebbe Yehudah agrees regarding Chol Hamoed. Ravina answers that Rebbe Yehudah generally agrees with the Chochomim’s logic, but holds an idolator remains upset about paying a loan (having hoped he would never repay it).