Deuteronômio 12:2 Referências do Talmudee: Jerusalem Talmud Nedarim, Jerusalem Talmud Avodah Zarah & Sukkah

Rebbi Simeon ben Laqish provided an opening: If you had known that one who makes a vow is as if he put a neck-iron¹⁹Cf. Berakhot 7:5, Note 116. on his neck, would you have made the vow? It is as if a gang of prisoners²⁰Reading with Jastrow and Krauss קֻסְטוֹדִייָה for קֻסְטוֹרִייָה, Latin custodia “watch, guard; gang of prisoners”. was passing by, he saw that there was one unused neck-iron and put his head into it! “To bind a prohibition onto himself²¹Num. 30:3.”, as you say²²Jer. 40:1., “he was bound with chains.” Rebbi Jonathan²³In the Babli, 22a, R. Nathan. provided an opening: If you had known that one who makes a vow is like one who builds an idolatrous altar and one who continues in it is like one who sacrifices there, would you have made the vow? That is difficult to understand. Idolatry is a capital crime but vows are a simple prohibition; how can you say that? You have only what Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. Rebbi Isaac provided an opening: If you had known that one who makes a vow is like one who takes a sword and sticks it in his heart, would you have made the vow? “Some talk bluntly like sword piercings.²⁴Prov. 12:18.” Rebbi Ḥanina from Sepphoris in the name of Rebbi Phineas: It does not say “piercing” but “sword piercings”. For example, one who made a vow not to eat a loaf. Woe if he eats, woe if he does not eat. If he eats he transgresses his vow. If he does not eat he sins against himself²⁵Since a person who mortifies himself is called a sinner, Sifry Num.30, Nazir 1:5 (51c, 1. 58).. What can he do? He goes to a Sage who will dissolve his vow, “but the speech of Sages is healing²⁴Prov. 12:18.. Rebbi Eudaimon in the name of Rebbi Isaac: Is it not enough what the Torah forbade you that you want to forbid other things for yourself? “To forbid a prohibition²¹Num. 30:3.”.

MISHNAH: If Gentiles worship mountains and hills; these are permitted¹²⁵For agricultural use; the ground and what grows on it is not forbidden as long as it is connected to the ground. but what is on them is forbidden, as it is said¹²⁶Deut. 7:25. If a mountain top is covered in gold or silver, the cover has to be removed and destroyed; only the ground itself is permitted., do not covet silver or gold on them and take for yourself. Rebbi Yose the Galilean said, their gods [are] on the mountains¹²⁷Deut. 12:2., the mountains are not their gods. Their gods [are] on the hills, the hills are not their gods. Then why is an Ashera¹²⁸A holy tree (Mishnah 11), which is connected to the ground and by the argument of Note 125 should be permitted as building material or fire wood. forbidden? Because it was held by human hand¹²⁹It was planted., and anything held by human hand is forbidden.
Rebbi Aqiba said, I shall explain it to you. Any place where you find a high mountain, or an elevated hill, or a sprightly tree, know that there is idolatry¹⁶²Deut. 12:2 reads: You shall certainly destroy all the places where the peoples from whom you will inherit worshipped their gods, on high mountains, and hills, and under each sprightly tree. This explains clearly that not the place is forbidden but the idol and its temple to be found there..

Here [ie. in the Mishnah], we are dealing with a worshipped tree [from the days] of Moses, for [it must be burnt, and therefore it is treated as ashes, and so] its size is crushed [to below the minimum size of a Lulav. The worshipped tree of Rava is a tree worshipped after the days of Moses, which does not need to be burnt].