Rujukan Talmud untuk Imamat 19:4: Jerusalem Talmud Avodah Zarah & Shabbat

Ashian the woodworker in the name of Rebbi Joḥanan: why are pictures forbidden¹⁰Flat pictures of pagan deities or pagan subjects, since the Second Commandment forbids only three-dimensional forms. Greek εἰκόνιον, “portrait”.? Because one burns incense before them at the time they are hung. Rebbi Joḥanan said, one may look at them when they are taken down. What is the reason? You may look when the evildoers are being destroyed¹¹Ps. 34:37.. One may not look at inscriptions under figures or under pictures on the Sabbath¹²Babli Šabbat 149a. Since the inscription explains what the picture is all about, reading it is for non-religious information which is forbidden on the Sabbath.. Not only this, but even on a weekday one does not look at pictures. What is the reason? Do not turn to idols¹³Lev. 19:4., do not turn to worship them; Rebbi Jehudah says, do not turn actually to see them.

Gemara: What is the reason [that one cannot count from a written document]? Rav Bibi said: It is a rabbinical decree lest one comes to erase. Abaye said: It is a rabbinical decree lest one comes to read ordinary [business] documents. What is the [halachic] difference between them? There is a [halachic] difference between them, where it is written on the wall high up. According to the one who says "lest one comes to erase", we would not be concerned [in this case]. According to the one who says "lest one comes to read...", we would be concerned. And according to the one who says "lest one comes to erase", let him be concerned for "lest one come to read..."! And furthermore,would we not be concerned [in that case] of "lest one comes to erase"? But it is taught [in a Mishna], "One may not read from the light of a lamp, and Rabbah said that even if it is higher than two [human] lengths, even higher than two ox-goads, even higher than ten houses, even in this case, one cannot read," [and so we see that the decree applies no matter how high]! Rather, this is the [halachic] difference between them, where it is written on the wall low down. According to the one who says, "lest one comes to erase", we are concerned. According to the one who says "lest one comes to read...", we are not concerned, a wall and a document will not be confused. And the one who says "lest one comes to read...", let him be concerned of "lest one comes to erase"! Rather, this is the [halachic] difference between them, where it is engraved on a tablet or a board. According to the one who says "lest one comes to erase", we are not concerned. According to the on who says "lest one comes to read...", we would be concerned. And the one who says "lest he comes to erase", let him be concerned of "lest he comes to read..."! If you'll say that [he believes] a tablet or a board would not be confused for a document, but it is taught [in a baraita], "One can count [guests], how many will be inside and how many will be outside, and how many portions will he place before them, [only] from something written upon a wall, but not something written upon a tablet or board"! What is the case? If you say it is something written [in ink on the wall/tablet], what is the difference here [with a wall] or here [with a tablet]? Rather, is it not engraved [on the wall/tablet]? But it states, "something written UPON the wall, but not something written UPON a tablet or board"! Rather, really it is written on a wall, high up [as first suggested]. And your question because of Rabbah, Rabbah is but [a contender] in a Tannaic argument, as it is taught [in a baraita], "One can count his guests and his extra portions verbally, but not from something written. Rav Acha permitted [counting] from something written upon a wall." What is the case? If you say it is on the wall low down, let [Rav Acha] be concerned of "lest on come to erase"! Rather, it is surely on the wall, high up. And learn from it that Rabbah is [a contender] in a Tannaic argument, learn from it. And this Tannaic argument is like another Tannaic argument, as it is taught [in a baraita], "One may not look into a mirror on the Sabbath [lest one feels the need to cut ones hair, and does it despite the Sabbath]. Rabbi Meir permitted a mirror that is set on a wall." Why does it matter if it is set [or not]? Because while [he is trying to find a scissor] he will remember [it is the Sabbath]. If it is not set, he will also remember! [Whether it is set should not make a difference!] Here, we are dealing with a metal mirror, and according to that of Rabbi Nachman, in the name of Rabbah bar Avuha, for Rabbi Nachman said in the name of Rabbah bar Avuha, "Why did they say that a metal mirror is prohibited? Because a person will cut thin hairs using it['s sharp edges]." Our rabbis taught [in a baraita], "Writing that goes under a painting or a bust, it is forbidden to read it on the Sabbath. And the bust itself is forbidden to gaze at even during the week, as it says, 'Do not turn to idols...' [Leviticus 19:4]." How is this learned? Rabbi Chanin said, "Turn not to that which is from your own minds." "One can raffle off [portions] with his sons..." With his sons and with his household, yes, but with others, no. What is the reason? It is like that of Rav Yehuda in the name of Shmuel, for Rav Yehuda said in the name of Shmuel, "Members of a group [eating together], and who are very strict on each other [as to how much food they lend to each other], are transgressing [the prohibitions of] measuring, weighing, and counting, browwing and repaying on the festival,