Avodah Zarah

R. Jose son of R. Judah likewise holds that a tree which had been planted and was subsequently worshipped is prohibited; for it has been taught: R. Jose son of R. Judah says: Since it is stated, Their gods upon the high mountains — and not the mountains which are their gods, Their gods upon the hills — and not the hills which are their gods, I might have [similarly] understood, Their gods under every green tree — and not the green tree itself which is their god, therefore there is a text to state, And burnt their Asherim with fire.  Why, then, is there need for the phrase, under every green tree? — This is required in accordance with the teaching of R. Akiba; for R. Akiba said: LET ME EXPOUND AND DECIDE [THE INTERPRETATION] BEFORE YOU: — WHEREVER YOU FIND A HIGH MOUNTAIN OR ELEVATED HILL OR GREEN TREE, KNOW THAT AN IDOLATROUS OBJECT IS THERE. What do the Rabbis make of, 'and burn their Asherim with fire'?  — It is required to cover the case of a tree which had been planted in the first instance for idolatry.  And does not R. Jose son of R. Judah likewise require the same text for this rule? — Indeed so. Whence then does he derive his teaching that a tree which had been planted and was subsequently worshipped [is prohibited]? — He derives it from, and hew dawn their Asherim,  Which tree has its later growth  prohibited while its root is permitted? Answer that it is a tree which had been planted and was subsequently worshipped. But surely the teaching uses the phrase, 'and burn their Asherim with fire'!  — He employs the argument 'if it had not been stated' as follows: If it had not been stated, 'and burn their Asherim with fire', I would have said that, 'and hew dawn their Asherim', refers to a tree which had been originally planted for idolatry; but since it is written, 'and burn their Asherim with fire', the phrase, 'and hew dawn their Asherim', is superfluous; [so it must be employed] to refer to a tree which had been planted and was subsequently worshipped. What do the Rabbis make of the phrase, 'and hew down their Asherim'? — [They explain it] according to the view of R. Joshua b. Levi; for R. Joshua b. Levi said: The felling of idolatrous trees takes precedence of the conquest of the land of Israel,  but the conquest of the land of Israel takes precedence of the burning of idolatrous trees. For R. Joseph learned: Ye shall break dawn their altars  — and leave them,  and dash in pieces their pillars — and leave them. Can it enter your mind that they are to be left?  They must be burnt! — R. Huna said: [The meaning is,] Pursue [the enemy after breaking the altars and pillars] and then burn them [immediately afterwards]. Whence does R. Jose son of R. Judah derive this rule?  He derives it from, ye shall surely destroy  — destroy [by breaking them] and after [conquering the land] ye shall destroy [the Asherim by burning them]. How do the Rabbis [explain this phrase]? — They require it for the rule that when one destroys an idol he must eradicate every trace of it, Whence does R. Jose son of R. Judah [derive the rule] that he must eradicate every trace of it? — He derives it from, and ye shall destroy their name out of that place.  And how do the Rabbis [explain that phrase]? — That the idol must be renamed;  for it has been taught: R. Eliezer says: Whence is it that when one destroys an idol he must eradicate every trace of it? — There is a text to state, And ye shall destroy their name.