Mishnayos Avodah Zarah Perek 3 Mishnah 9
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עבודה זרה פרק ג׳ משנה ט׳
If one took wood from an ashera, it is prohibited to derive benefit from it. In a case where one kindled a fire in an oven with the wood, if it is a new oven and by kindling the fire he hardened the oven and made it stronger for use in the future, then the oven must be shattered. Since forbidden items were used in the process of forming the oven, one may not derive benefit from the use of the forbidden items. But if it is an old oven it may be cooled; it is prohibited to use the oven only while it is still hot. If one baked bread with wood from the ashera as the fuel, it is prohibited to derive benefit from the bread. If this bread was intermingled with other bread, it is prohibited to derive benefit from all the bread. Rabbi Eliezer says: One must take the benefit and cast it into the Dead Sea. In other words, one is not required to destroy all of the loaves. Instead, one should designate money equal in value to the wood that he used from the ashera, and he should destroy this money to offset the benefit he derived from the forbidden wood. The Rabbis said to him: There is no monetary redemption for objects that are forbidden due to idol worship. Once the bread becomes forbidden, it cannot be redeemed by having the value of the forbidden wood cast into the Dead Sea. If one took wood from an ashera for use as a weaving shuttle [karkor], it is prohibited to derive benefit from it. If one wove a garment with it, it is prohibited to derive benefit from the garment. If the garment was intermingled with other garments, and those other garments were intermingled with others, it is prohibited to derive benefit from all of them. Rabbi Eliezer says: One must take the benefit and cast it into the Dead Sea. The Rabbis said to him: There is no monetary redemption for objects that are forbidden due to idol worship.
נָטַל מִמֶּנָּה עֵצִים, אֲסוּרִים בַּהֲנָאָה. הִסִּיק בָּהֶן אֶת הַתַּנּוּר, אִם חָדָשׁ, יֻתַּץ. וְאִם יָשָׁן, יֻצַּן. אָפָה בוֹ אֶת הַפַּת, אֲסוּרָה בַהֲנָאָה. נִתְעָרְבָה בַאֲחֵרוֹת, כֻּלָּן אֲסוּרוֹת בַּהֲנָאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ, אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה. נָטַל הֵימֶנָּה כַרְכֹּר, אָסוּר בַּהֲנָאָה. אָרַג בּוֹ אֶת הַבֶּגֶד, הַבֶּגֶד אָסוּר בַּהֲנָאָה. נִתְעָרֵב בַּאֲחֵרִים וַאֲחֵרִים בַּאֲחֵרִים, כֻּלָּן אֲסוּרִין בַּהֲנָאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ, אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה:
Bartenura
נטל ממנה. מן האשרה:
חדש יותץ. שההיסק הראשון שמסיקין התנור הוא מחממו ומחזיקו, והרי נתקן באיסורי הנאה. והא מתניתין אתי אליבא דמאן דאמר זה וזה גורם אסור. ואין הלכה. הלכך בין חדש בין ישן יוצן, שלא יאפו בו את הפת בהיסק זה עד שיצטנן התנור, כדי שלא יהנה מעצי איסור:
הפת אסורה. בגמרא קאמר, והוא שאבוקה כנגדו, שכל שעה שהיה פת נאפה היה דולק האור בפי התנור ואופהו, שהיה נהנה מן האיסור בשעה שהיה האיסור בעין ויש שבח עצים בפת:
יוליך הנאה לים המלח. דמי ככר שנתערב:
כרכור. יש לאורגים עץ עשוי כמין מחט של סקאין, ומעבירין אותו על השתי כשהוא מתוח לפניהם באריגה. ואשמעינן מתניתין פלוגתא דרבי אליעזר ורבנן בהנך תרתי, דאי אשמועינן בקמייתא, הוה אמינא בהך קאמי ר׳ אליעזר משום דבעידנא דקא גמרה פת אקלי ליה איסורא, אבל כרכור דאיתא לאיסורא בעיניה. אימא מודה להו לרבנן. ואי איתמר בהאיך, בהא קאמרי רבנן, אבל בקמייתא אימא מודו ליה לר׳ אליעזר, צריכא. והלכה כר׳ אליעזר, ואפילו חבית של יין נסך שנתערבה בחביות של יין של היתר מוליך דמי אותה חבית לים המלח, והשאר כולן מותרות בהנאה:
נטל הימנה – from the Asherah.
חדש יותץ – for the first making of the flame when they kindle the oven glazes it and strengthens it and it is improved through prohibited forms of benefit, but our Mishnah comes according to the one states that combined causes are prohibited, and this is not the Halakha. Therefore, whether it is new or old, it must be cooled down.
הפת אסורה – in the Gemara it states (Tractate Avodah Zarah 49b) that a torch is opposite him, for all the while that the bread is baking, he would kindle the torch at the mouth of the oven and bake it, for he would benefit from the prohibition a the time when the prohibition is clearly visible and there is and there is improvement to the wood with the bread.
יוליך הנאה לים המלח – the cost of the loaf that was combined.
כרכור – there is for weavers a piece of wood made in the form of a needle of sack-makers and they pass it over the warp/longitudinal direction when it is stretched before them in the weaving. And our Mishnah teaches us the dispute between Rabbi Eliezer and the Rabbis in these two things, for had it taught only the first one, I might state that in this [only], Rabbi Eliezer stated it because at the time when the bread is completed, the prohibition is disregarded, but a whorl [of a spindle] which has a prohibition of its own, I would state that he agrees with the Rabbis. But had he only stated the other one, it would have been this one alone that the Rabbis stated, but in the first, I would say that they agree with Rabbi Eliezer. Therefore, it is necessary to teach both. And the Halakha is according to Rabbi Eliezer, even with a jug of wine known or suspected to have been manipulated by an idolater, that became combined with jugs of permitted wine – they bring the costs of that jug to the Dead Sea and the remainder are permitted to derive benefit from it.