Sanhedrin

R. Papa demurred: Would the verse singling out sacrificing be superfluous on R. Johanan's view? Surely he merely rules that the animal is forbidden [as a result of the analogy from piggul], but the person may not be liable to death. Hence the verse teaches [by singling out sacrificing] that he is so liable! R. Aha the son of R. Ika demurred: Would the verse singling out sacrificing not be superfluous on the view of Resh Lakish? Surely he merely rules that the animal is permitted, yet the person may be punishable by death, just as in the case of one who prostrates himself before a mountain, the mountain remaining free for use though the person thereby renders himself liable to decapitation! R. Aha of Difti said to Rabina: According to Raba son of R. Hanan's question to Abaye, vi., 'let us say that prostration was singled out in order to throw light upon the general law,' what is excluded by the verse, [Take heed to thyself … that thou enquire not after their gods, saying,] How did these nations serve their gods  even so will I do likewise]?  Should you say, it excludes the act of uncovering oneself before deities whose normal mode of worship is sacrifice — but that is derived from prostration: just as prostration is an act of honour, so every act [to be punishable] must be one of honour! — But it excludes the act of uncovering oneself before merculis: for I would think, since its normal mode of worship is a contemptuous act [viz. — casting stones thereon], therefore any other degrading action [incurs guilt]; hence the verse excludes it. But what of R. Eleazar's dictum: Whence do we know that, if one sacrificed an animal to merculis, he is liable to punishment? — From the verse, And they shall no more offer their sacrifices unto demons.  Since this is redundant in respect of normal worship, being derived from, How did these nations serve their gods,  apply it to abnormal worship [as being punishable].  Now, [on Raba son of R. Hanan's hypothesis that prostration throws light on the general statement] is not abnormal worship derived from prostration? — That verse teaches that even if he sacrificed to merculis merely as an act of provocation  [but without thereby accepting it as a divinity], he is punished. R. Hamnuna lost his oxen. [On going to seek them] he was met by Rabbah, Who showed a contradiction in two Mishnahs. We have learnt: He WHO ENGAGES IN IDOL-WORSHIP [ IS EXECUTED]; implying, only if he actually worshipped it, but if he merely said that he would serve it, he is not punished. But we have learnt: If he [the seduced person] says — 'I will worship.' or 'I will go and worship'. or we will go and worship' [the seducer is executed].  — He replied, The first Mishnah refers to one who said, 'I will not accept it as a god before I serve it.' R. Joseph said: You have chosen Tannaim at random!  This is a conflict of Tannaim. For it has been taught: If a man said, 'Come and worship me,' R. Meir declared him liable to death [as any other seducer], but R. Judah ruled that he is not. Now if they [his listeners] did actually worship him, all agree that he is executed, for it is written, Thou shalt not make unto thee any idol.  Their dispute is only if they merely affirmed that they would worship him: R. Meir maintaining that a mere affirmation is of consequence,  whilst R. Judah holds that a mere affirmation is of no consequence.  Subsequently R. Joseph said: My answer is groundless for even R. Judah maintains that guilt is incurred for a mere assertion, as it has been taught: R. Judah said: He [the seducer] is not liable to execution unless the seduced person declares, 'I will worship it,' or 'I will go and worship,' or 'Let us go and worship.'  But the dispute of R. Meir and R. Judah applies to a case where he incited others to worship him, and they replied. 'Yes!', R. Meir maintaining that when a man incites others to worship him, he is paid heed to, and the 'yes' was said in earnest; whilst R. Judah holds that no heed is paid to him, for they say,