REVACH L'DAF
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SUMMARY
1. There is a dispute regarding whether an animal becomes prohibited if a person Shechts it with the intention of sprinkling its blood or sacrificing its fats to an Avodah Zarah.
2. If a person worships a mountain as an Avodah Zarah, the mountain remains permitted, but the worshipper is put to death by the sword.
3. A person who is Po'er himself to a Markulis is Patur.
4. A person who slaughters an animal to worship a Markulis is Chayav.
5. If a person convinces other people to worship him as an Avodah Zarah, he is considered a Meisis and is Chayav Misah.
6. There is a dispute regarding whether a person is considered a Meisis and is Chayav Misah if he tells other people to worship him as an Avodah Zarah and they agree verbally to do so.
7. Sometimes a person is Chayav Misah for simply stating that he will worship Avodah Zarah.
8. Rav Ashi maintains that only a Mumar incurs a Chiyuv Misah for the mere statement that he intends to worship Avodah Zarah.
9. There is a dispute regarding whether a person who worships an Avodah Zarah out of love or fear of another human being, but does not consider it a god, is Chayav Misah.
10. There is a dispute regarding whether a Kohen Gadol who worships Avodah Zarah b'Shogeg is required to bring a Korban Chatas.
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A BIT MORE
1. Rebbi Yochanan maintains that it is forbidden to derive any benefit from the animal even if he does not carry out his intention to sprinkle its blood or sacrifice its fats to an Avodah Zarah. Reish Lakish maintains that the animal is still permitted since his intention to commit Avodah Zarah did not pertain to the actual act he was performing, i.e., the Shechitah.
2. Even if a mountain is worshipped as an Avodah Zarah, it is still permitted to derive benefit from it because anything that is attached to the ground cannot become forbidden. Nevertheless, the act of worshipping it is considered an act of Avodah Zarah, and the worshipper is therefore Chayav Sayif.
3. Even though it is customary to worship the Markulis in a disgraceful manner, a person is Chayav for doing so only if he worships it in the customary manner of throwing stones, but other disgraceful forms of worship do not engender a Chiyuv Misah.
4. A person who Shechts an animal to a Markulis is Chayav even though the Markulis is customarily worshipped in a disgraceful manner and Shechting an animal is an honorable Avodah.
5. A person who makes himself into an Avodah Zarah and is actually worshipped is considered a Meisis, as the verse states, "You shall not make yourself an idol."
6. Rebbi Meir maintains that when a person tells other people to worship him and they consent, it is assumed that they are genuinely agreeing to consider him an Avodah Zarah, and he is considered a Meisis and is Chayav Misah. Rebbi Yehudah maintains that no one would be willing to consider another human being to be an Avodah Zarah, and their consent should be interpreted as sarcasm.
7. There is a dispute between the Amoraim regarding the exact circumstances in which a person can incur a Chiyuv Misah for simply stating that he will worship Avodah Zarah. Rabah maintains that anyone who makes such a statement is Chayav Misah unless he specifies that he is not accepting the Avodah Zarah as a god until he worships it. Rav Yosef maintains that an individual who was persuaded to worship Avodah Zarah is Chayav for merely making such a statement, but a group of people who were persuaded to worship Avodah Zarah are not Chayav until they actually worship it, because even if they verbally commit to worshipping the Avodah Zarah, they are more likely to retract their commitment than an invidivual is. Abaye maintains that a person who decides on his own accord to worship Avodah Zarah is not Chayav until he actually worships it, but a person who was persuaded by others to worship Avodah Zarah is Chayav as soon as he states verbally that he will worship it. Rava maintains that even a person who was persuaded by others to worship Avodah Zarah is Chayav Misah for a mere statement only if he was convinced by someone who related praises of the Avodah Zarah. According to Rava, if a person agrees to worship Avodah Zarah but has not heard the praises of the Avodah Zarah, there is a greater likelihood that he will not carry out his intentions; therefore, he does not incur a Chiyuv Misah for the mere statement that he plans to worship it.
8. According to Rav Ashi, a person who is not a Mumar is not Chayav unless he actually worships an Avodah Zarah. Ravina disagrees and maintains that even a person who is not a Mumar can be Chayav Misah for the mere statement that he intends to worship Avodah Zarah.
9. Abaye maintains that anyone who worships an Avodah Zarah is Chayav Misah even if he does not consider the Avodah Zarah a god. Rava maintains that a person who worships an Avodah Zarah without considering it a god, but does so only out of love or fear of another person, is Patur.
10. In general, when a Kohen Gadol commits a transgression b'Shogeg, he is Chyaav to bring a Korban only when he was unaware of the prohibition that he violated, but not in a regular situation of Shogeg, when he was aware of the prohibition but simply did not know that the action that he did was included in the prohibition. The Korban of a Kohen Gadol is a bull, unlike the Korban of a regular person. Rebbi maintains that since a Kohen Gadol who worships Avodah Zarah is required to bring a Se'irah, just as a regular Jew brings a Se'irah for the same transgression, he is also Chayav for a regular case of Shogeg, even if he was aware of the actual prohibition of Avodah Zarah. The Chachamim, however, maintain that the Chiyuv of a Kohen Gadol who worships Avodah Zarah is the same as his Chiyuv if he commits other transgressions, and he is Chayav to bring a Korban only if he was unaware of the actual prohibition of Avodah Zarah.
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