Avodah Zarah

The giving of free gifts [to idolaters] is itself a matter of dispute between Tannaim, for it has been taught:  [The verse], Ye shall not eat of anything that dieth of itself' unto the stranger that is within thy gates thou mayest give it that he may eat it,' or thou mayest sell it unto a heathen,  only tells us that it may be given away to a stranger or sold to a heathen. How do we know that it may be sold to a heathen? Because Scripture says, thou mayest give it — or sell it. How do we know that it may be given away to a heathen? Because Scripture says, thou mayest give it that he may eat it or thou mayest sell it to a heathen: hence it may be derived that both giving and selling may be applied to a stranger or a heathen.  This is the opinion of R. Meir. R. Judah, however, says: The words should be taken as they are written, giving being applied to a stranger, and selling to a heathen.  But R. Meir's interpretation is quite right! — R. Judah may contend thus: Were the divine words to be interpreted according to R. Meir, they would have read: 'Thou shalt give it as well as sell it'; why then does it say 'or' [sell it] if not to convey the particular meaning of the words?  And R. Meir? — [He might reply that 'or'] indicates that it is preferable to give it away to a stranger-settler than to sell it to a heathen. And as to R. Judah? — He might say that, since the maintenance of such a stranger is commanded by Scripture  and that of a heathen is not so commanded, no scriptural word is needed to give [the stranger] preference. [It has been stated above.] 'Another interpretation of lo tehannem is, Thou shalt not pronounce them as graceful.' This supports the view of Rab. For Rab said: One is forbidden to say, 'How beautiful is that idolatress!' The following objection was raised: It happened that R. Simeon b. Gamaliel, while standing on a step on the Temple-mount, saw a heathen woman who was particularly beautiful, and he exclaimed: How great are Thy works, O Lord.  Likewise, when R. Akiba saw the wife of the wicked Tyranus Rufus,  he spat, then laughed, and then wept. 'Spat,' — because of her originating only from a putrefying drop;  'laughed,' — because he foresaw that she would become a proselyte and that he would take her to wife; 'wept', that such beauty should [ultimately] decay in the dust. What then about Rab's ruling?  [He might say that] each of these Rabbis merely offered thanksgiving. For a Master has said: He who beholds goodly creatures should say. 'Blessed be He who hath created such in His universe.'  But is even mere looking permitted? The following can surely be raised as an objection: 'Thou shalt keep thee from every evil thing  [implies] that one should not look intently at a beautiful woman, even if she be unmarried, or at a married woman even if she be ugly,