Avodah Zarah

Our Rabbis taught: With an idolater going to a market-fair  it is permitted to deal both on his journey there and back; but in the case of an Israelite going to such a fair, it is permitted on his journey thither but forbidden on his return journey. Now, how is it that in the case of an Israelite it is forbidden on his return journey? Because we say that he may have been selling articles of idolatry and has thus idolatry-money with him! Should we not likewise say in the case of an idolater that he may have sold articles of idol-worship and carries idolatry-money on him? It appears therefore that in the case of an idolater we say that he may have sold such things as a garment or wine. [If so] let us then say in the case of an Israelite, too, that it may have been such things as a garment or wine that he was selling! — If he had such things only he would have sold them here. BUT WITH THOSE COMING THENCE IT IS PERMITTED. R. Simeon b. Lakish said: This teaching applies only if they do not form one band, but if they  are keeping closely together it is forbidden, for we are to assume that each one has a mind to return again. SKIN BOTTLES AND [EARTHENWARE] FLAGONS OF HEATHENS. Our Rabbis taught: 'Skin bottles of heathens, if stripped,  are permitted while new,  but if old or pitch-lined  they are forbidden. If an idolater pitched  and lined and put the wine  into it while an Israelite was standing by him there is no cause for suspicion.'  But since it is the heathen who puts the wine into the bottles, of what avail is it that an Israelite does stand by him? — R. Papa said: What is meant is that if a heathen pitched and lined them and an Israelite poured wine into them while another Israelite was standing by there is no cause for suspicion. But if it is an Israelite that is pouring the wine into them, what need is there for another Israelite to stand by? — Lest while the Israelite is engaged in the pouring, the heathen pour some of it for idolatry without being detected by him. R. Zebid said: The original wording can indeed stand, but here the reason is that when wine is poured into the fresh pitch it is as water that is poured in mortar.  R. Papi said: From what was said by R. Zebid it may be deduced that if a heathen poured wine into the salt cellar of an Israelite [the salt] is permitted. R. Ashi demurred to this: How can these be compared? In that case the wine has disappeared, while in our case it has not disappeared! A certain Arab, Bar 'Adi, once seized a wine-skin from R. Isaac b. Joseph, and after keeping wine in it returned it to him. He came and asked about it in the House of Learning and R. Jeremiah said to him: Thus was the decision given by R. Ammi in a specific case:  [The vessels] are to be filled with water for three days and then emptied; whereon Raba said: The water should be emptied every twenty-four hours. This was taken to apply to our  [vessels if used by heathens] but not to theirs; when, however, Rabin came [from Palestine] he said in the name of R. Simeon b. Lakish: [It applies to] either ours or theirs. R. Aha b. Raba, sitting before R. Ashi, was of opinion that this only applies to skin-bottles but not to earthenware ones;  but R. Ashi said to him: It makes no difference whether they be skin-bottles or earthenware ones. Our Rabbis taught: Earthenware bottles of idolaters, if new and stripped, are permitted, but if old and pitched they are forbidden. If an idolater kept wine in them, the Israelite should put water into them;  but though an idolater kept wine in them an Israelite may [immediately] put bran, or Muries  into them without any scruples.  The question was asked: