Talmud su Deuteronomio 12:20

Rebbi Hila in the name of Rebbi Simeon ben Laqish: If one cuts an idol in stone, even though you say that nothing connected to the ground is forbidden, one warns him on every single chiseling and when it will be separated from the rock he will be flogged⁵⁷While in modern Hebrew קורנס is a sledge hammer, and some dictionaries define it as a mallet, neither etymology nor meaning are clear. (In Arabic قرناس is “the back of an axe, mountain ridge”.) The sentence is not intelligible, but the Babli (19b) seems to disagree since it notes that an incomplete idol will not be worshipped and therefore has no commercial value in the idol trade; therefore it is the last application of the hammer or chisel which confers the status of idol.. Rebbi Yose said, from this you understand that if somebody makes a statue for idol worship, even though you say that nothing breathing can be forbidden, one warns him about each single mallet⁵⁸It is not a logical consequence. The Tosephta, 5:3, notes that it is a logical consequence of the opposite opinion. If the idol made by a Jew is immediately forbidden even if he did not worship it then it follows that he cannot annul it (except maybe by melting it down) but the Gentile whose idol becomes forbidden only if worshipped can annul an idol by an act of non-worship. and he will be flogged when it is finished⁵⁹Deut. 12:20..

“A Gentile’s idol is immediately forbidden,” therefore it can be annulled. “But a Jew’s only when it is worshipped,” therefore it cannot be annulled. Rebbi Ze`ira said, there is no “therefore”<sup>58</sup>It is not a logical consequence. The Tosephta, 5:3, notes that it is a logical consequence of the opposite opinion. If the idol made by a Jew is immediately forbidden even if he did not worship it then it follows that he cannot annul it (except maybe by melting it down) but the Gentile whose idol becomes forbidden only if worshipped can annul an idol by an act of non-worship., only “it cannot be annulled or it can be annulled”. “A Gentile’s idol is immediately forbidden,” as it is written<sup>59</sup>Deut. 12:20.: you certainly shall destroy.“But a Jew’s only when it is worshipped,” as it is written<sup>60</sup>Deut. 27:15. The argument is from the later part of the verse, cursed be the man who would make a hewn or molten image and put it up in secret. As long as it is not put up there is no curse. The Babli, 52a, reads the verse as stating that the curse applies when the idol is made., cursed be the man who makes a hewn or molten image, etc., when he puts it up. But some are switching this<sup>61</sup>Tosephta 5:4.. “A Jew’s idol is immediately forbidden,” for it is written, cursed be the man. “But a Gentile’s only when it was worshipped,” as it is written<sup>59</sup>Deut. 12:20., you certainly shall destroy all the places where these peoples worshipped. Rebbi Isaac bar Naḥman in the name of Samuel understood it from the following: If you inherited it when it was a god you shall burn it in fire<sup>62</sup>This probably should be a quote of Deut. 7:25., otherwise of which you will inherit their gods<sup>63</sup>The full verse reads: you certainly shall destroy all the places where these peoples worshipped, whom you are going to inherit, their gods. By taking only a fraction of the verse it is turned into permission to inherit the statues of the gods. This implies that if the Gentiles do not consider them as gods any more, the prohibition of usufruct is lifted.. Rebbi Joḥanan in the name of Rebbi Yannai understood it from the following: You should not covet silver or gold for them<sup>64</sup>` Deut. 8:25. If the Gentiles covet their silver and gold, you may take it. In the Babli, 52a, is a similar argument. Samuel reads the verse, do not covet silver or gold for them and take for yourself as: you may not covet silver or gold for them but you may be permitted to take for yourself.. You cannot covet and take, but others can covet and you are taking.