Avodah Zarah

Does R. Eliezer then hold that immoral use is not to be suspected?  Has it not been taught: When the incident was mentioned to R. Eliezer of [a Red Heifer] having been bought of a heathen named Dama — or, as some say, named Ramaz — R. Eliezer replied: What does that prove, seeing that Israelites watched the heifer from the hour of its birth?  — R. Eliezer indeed admits both reasons, that of its having to be brought [by an Israelite] as well as the suspicion of immoral use. The Master said: 'Israelites watched the heifer from the hour of its birth.' But is there not the suspicion that its mother may have been ill-used when she bore her, seeing that Raba said: The young of a goring cow is unfit  for it was both the cow and her young that did the goring. Likewise the young of an ill-used animal is unfit, since the animal and the young were ill-used together? — What is evidently meant is that it was watched by Israelites from the time it was first formed. Still, is there not the suspicion of the mother having been ill-used previously, for we have learnt: As to all those which are forbidden to be offered on the altar — their young  are permitted.  And thereon it was learnt that R. Eliezer forbade. Now, this is all right according to [the exposition of] Raba, for Raba said in the name of R. Nahman: The dispute only applies to a case of an animal being ill-used when already dedicated as a sacrifice; but if when still in an ordinary state, all agree that [the young] is permitted. But how will you explain it according to R. Huna b. Hinena who said in the name of R. Nahman that the dispute applies only to a case of an animal being ill-used while still undedicated, but if when already dedicated all agree that [the young] is forbidden?  — Then we must say that the mother, too, was watched by Israelites since the time it was first formed. And why not raise the suspicion of the mother's mother having been ill-used? — We should not let suspicion go so far as all that. The Master said: 'It was watched by Israelites from the time it was first formed.' How did they know it?  — Said R. Kahana: A red cup is being passed before [the mother] when the male is mating with her.  If that is so, why should [a red heifer] be so costly? — Because even two hairs [of another colour] render her unfit. Then why [use this means] on their [animals]?  — Said R. Kahana: Only with specified breeds [is it effective]. R. Ammi and R. Isaac Nappaha were sitting in the tent of R. Isaac Nappaha when one of them began to cite: Thus R. Eliezer forbade [cattle bought of a heathen] for all sacrifices. Thereupon the other stated that, in refutation of R. Eliezer's opinion, there was cited by his colleagues [the verse], All the flocks of Kedar shall be gathered together unto Thee … they shall come up with acceptance on my altar;  to which R. Eliezer replied: All these will become self-made proselytes in the time to come.  Said R. Joseph: What is the scriptural authority for this? For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord.  Abaye asked: perhaps this merely means that they will turn away from idolatry?  And R. Joseph answered him: The verse continues, and to serve Him with one consent.  This is how R. Papa reported it; but R. Zebid reported thus: Both [R. Ammi and R. Isaac Nappaha] said: Thus, R. Eliezer forbade [cattle bought of a heathen] for all sacrifices, and both of them said: What was cited as a refutation to R. Eliezer by his colleagues is, All the flocks of Kedar shall be gathered etc., and R. Eliezer said: They will all become self-made proselytes in the time to come, [and it was he who cited] the scriptural authority, For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord [and when] R. Joseph objected: Does this not say merely that they will turn away from idolatry? [it was] Abaye [who] answered him that the verse continues, to serve Him with one consent. An objection was raised: And Moses said: Thou must also give into our hand sacrifices and burnt-offerings.  It was different before the giving of the Torah. Then come and hear [this]: And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God.  In the case of Jethro, too, it was before the giving of the Torah. This is very well according to the one who says that Jethro's [visit to Moses] preceded the giving of the Torah,  but how will you explain it according to the one who says