הִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּנָּקֵשׁ֙ אַחֲרֵיהֶ֔ם אַחֲרֵ֖י הִשָּׁמְדָ֣ם מִפָּנֶ֑יךָ וּפֶן־תִּדְרֹ֨שׁ לֵֽאלֹהֵיהֶ֜ם לֵאמֹ֨ר אֵיכָ֨ה יַעַבְד֜וּ הַגּוֹיִ֤ם הָאֵ֙לֶּה֙ אֶת־אֱלֹ֣הֵיהֶ֔ם וְאֶעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי׃
maka hati-hatilah, jangan sampai kamu terseret mengikuti mereka setelah mereka dimusnahkan dari hadapanmu, dan jangan sampai kamu mencari tahu tentang allah mereka dengan berkata, “Bagaimanakah bangsa-bangsa ini menyembah allah mereka? Aku pun akan berbuat demikian.”
Jerusalem Talmud Kilayim
From where that it is forbidden for any use? It is said here (Deut. 22:9) “lest you sanctify it” and it is said elsewhere (lest it become sanctified by it)4There is no such verse in the entire Hebrew Bible. It is the consensus of the commentators that it should read פן תנקש (Deut. 12:30) “lest you be caught”, speaking of idolatrous objects that must be destroyed and every use of which is explicitly forbidden. One applies the principle that words in the Pentateuch have one invariable meaning; if that meaning is spelled out at one place, it can be transferred to any other occurrence of the same word.. Since “lest” there means it is forbidden for any use, “lest” here means it is forbidden for all use. Some want to say, it is said here “lest you sanctify it” and it is said at another place “there shall be no qadeš among the Israelites.” Since qdš there means forbidden for any use, so qdš here must mean forbidden for any use. Rebbi Huna said, his sex act is forbidden for all use5The qadeš is the Semitic male temple prostitute. In the Talmudim, the notion which had become obsolete at that time was extended to all sexual relations of persons who could not legally marry one another, such as the relation between a slave and a free woman, or of a free Jew and a slave girl or a Gentile. Since the woman could not hope to be married, she could have no gain from the sex act; any pleasure she might have is strictly forbidden.. Some want to understand it from the following, as Rebbi Ḥanina said, “lest you sanctify it”, lest fire should be kindled6The same argument is in Babli Qiddušin 56b, Ḥulin 115a in the name of Ḥizqiah. No Tannaitic source proposes to change the text from תקדש to תקד אש..”
Jerusalem Talmud Avodah Zarah
MISHNAH: Proclos ben Ploslos110In the Babli פלוספוס which can be read פִלוֹסֳפוֹס “philosopher”; in the Venice edition of Alfasi פלופלוס, but in most sources, including Maimonides’s autograph Mishnah Commentary the name is written as in the Yerushalmi Mishnah. asked Rabban Gamliel in Acco when he was taking a bath in the Bath of Aphrodite111According to Maimonides there is no problem since Aphrodite is the symbol of the planet Venus, which was exempted from the general prohibition of pagan symbols in Halakhah 3 Note 83.. He said to him, it is written in your Torah, nothing banned should stick to your hand112Deut. 13:18.: why are you bathing in the Bath of Aphrodite? He said to him, one does not answer in the bath113One may not discuss religious subjects while naked. Cf. Berakhot 2:3 Notes 116–119.. When he left he told him, I did not come into her domain, she came into my domain. One does not say, the bath was built as adornment for Aphrodite but one says, Aphrodite was made as adornment of the bath.
Another explanation. If one gave you lots of money, would you enter your temple naked, after an emission, or urinating before it? But this one stands over the sewer and everybody is urinating in its presence. It only says their gods114Deut. 12:30; the verse which is the basis of Mishnah 6.; what is treated as a divinity is forbidden, what is not treated as a divinity is not forbidden.
Another explanation. If one gave you lots of money, would you enter your temple naked, after an emission, or urinating before it? But this one stands over the sewer and everybody is urinating in its presence. It only says their gods114Deut. 12:30; the verse which is the basis of Mishnah 6.; what is treated as a divinity is forbidden, what is not treated as a divinity is not forbidden.