Talmud do Samuela I 5:5

An idol which was broken⁶⁹In the Babli, 41b, “if it broke spontaneously.” This is the reading of the correction in G over the line. Therefore one has to assume that the reading in the text simply means that a piece is before us and we do not know how it was broken. The argument in the text shows that the idol was a decoration of a vessel, not a statue., Rebbi Joḥanan said it is forbidden, Rebbi Simeon ben Laqish said it is permitted⁷⁰Babli 41b.. Where do we hold? If in the future he would return it to its vessel, everybody agrees it is forbidden. If in the future he will not return it to its vessel, everybody agrees that it is permitted. But we hold if it is not indicated. Rebbi Joḥanan said, not indicated is as if he would return it to its vessel; Rebbi Simeon ben Laqish said, not indicated is as if he would not return it to its vessel. Rebbi Yudan the father of Rebbi Mattaniah said, if they were lying on their spot⁷¹All parts of the vessel are still available, so it can be glued back together. it is if he would return it to its vessel. Rebbi Simeon ben Laqish objected to Rebbi [Joḥanan]⁷²From G, missing in L.: Is it not written, therefore the priests of Dagon and all visitors to Dagon’s temple will not step on Dagon’s threshold⁷³1S. 5:5. Since it does not mention Dagon’s hands and head, it proves that once a statue is broken it is not worshipped any longer by pagans. In the Babli the same verse serves to buttress R. Joḥanan’s position against R. Simeon ben Laqish.? He told him, this teaches that they honored the threshold more than Dagon. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, the peoples of the world made one threshold; Israel made many thresholds; what is the reason? I shall visit on [any]⁷⁴Added from G (and the verse in MT); needed for the point of the sermon. who skips over the threshold [on that day]⁷⁵Zeph. 1:9..

The following words²⁷Which have an indelicate nuance. are written but not read [in their written form]:²⁸A more polite word is substituted. It is written ba‘folim²⁹Meaning ‘posteriors’. but we read baṭṭeḥorim;³⁰1 Sam. 5, 5, emerods. it is written yishgalennah³¹Meaning ‘rape’. This is the reading of N.Y. and M. V has thishgalennah. but we read yishkabennah;³²Deut. 28, 30, shall lie with her. it is written weroba‘ haḳḳab ḥiryonim³³2 Kings 6, 25, and the fourth part of a kab of dove’s dung. but we read weroba‘ haḳḳab dibyonim;³⁴Meaning ‘and the fourth … of decayed leaves’. it is written memë shinehem³⁵ibid. XVIII, 27, their own water. but we read memë raglehem;³⁶lit. ‘the water of their feet’. it is written ḥorehem³⁷ibid. their own dung. but we read ẓo’atham;³⁸lit. ‘their evacuation’. it is written wayyesimehu lemaḥara’oth³⁹ibid. X, 27, and made it a draught-house. but we read lemoẓa’oth.⁴⁰lit. ‘retreats’.
If a person uses euphemisms in the section of forbidden marriages⁴¹Lev. 18, 6-20. he is silenced.⁴²[The text in V is corrupt and emended in agreement with the Mishnah in Meg. 25a (Sonc. ed., p. 149).] R. Jonah explained:⁴³What is meant here by ‘euphemisms’. [39a] [When one says]⁴⁴By trying to be more considerate than Scripture. ‘the nakedness of his father’ or ‘the nakedness of his⁴⁵Instead of thy father and thy mother (Lev. 18, 7). R. Joseph (Meg. loc. cit.) gives a different interpretation, viz. the alteration of nakedness to ‘shame’ (cf. Sonc. ed., p. 151, n. 2). mother’. If a person says⁴⁶[Or, according to J. Rabbinowitz, Mishnah Megillah, p. 133. ‘And thou shalt not give any of thy seed (to a heathen woman) to become with child in idolatry,] instead of and thou shalt not give of thy seed to set them apart to Molech (Lev. 18, 21). ‘and thou shalt not cause any of thy seed to be conceived by a Gentile woman’,⁴⁷So altering the true meaning of the text which deals with the worship of Molech (cf. Sonc. ed., Meg. p. 149, n. 3). he is silenced with a rebuke.