פְּסִילֵ֥י אֱלֹהֵיהֶ֖ם תִּשְׂרְפ֣וּן בָּאֵ֑שׁ לֹֽא־תַחְמֹד֩ כֶּ֨סֶף וְזָהָ֤ב עֲלֵיהֶם֙ וְלָקַחְתָּ֣ לָ֔ךְ פֶּ֚ן תִּוָּקֵ֣שׁ בּ֔וֹ כִּ֧י תוֹעֲבַ֛ת יְהוָ֥ה אֱלֹהֶ֖יךָ הֽוּא׃
Гравированные образы их богов сгорят огнем; не желай серебра и золота на них и не бери его себе, чтобы не быть захваченным в нем; ибо это мерзость для Господа, Бога твоего.
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
“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”58It 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 written59Deut. 12:20.: you certainly shall destroy.“But a Jew’s only when it is worshipped,” as it is written60Deut. 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 this61Tosephta 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 written59Deut. 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 fire62This probably should be a quote of Deut. 7:25., otherwise of which you will inherit their gods63The 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 them64` 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.