Sanhedrin

R. Joseph said: Whence do I know it [that the seducer is liable in the case of an individual]? — From the verse, [If thy brother … entice thee …] Thou shalt not consent unto him, nor hearken unto him.  Hence, if he consented and hearkened unto him [declaring that he would do as the seducer urged], guilt is incurred. Abaye demurred to this: Is there any difference whether the one or the many are seduced? Surely it has been taught: If thy brother, the son of thy mother, entice thee;  it is all one whether the one or the many are seduced. Scripture however excludes an individual from the law pertaining to a multitude, and a multitude from the provisions of an individual; [viz..] an individual is excluded from the law pertaining to a multitude, in that his person is punished with greater severity, whilst his property is treated with greater leniency, whilst a multitude are excluded from the law of an individual, being personally punished with greater leniency, but their property is treated with greater severity.  Hence the distinction is only in this respect, but in all other matters they are alike.  Abaye therefore answered thus:  The first Mishnah refers to one who is self-persuaded, the second to enticement by others; if he is self-persuaded, he may reconsider the matter [therefore he is punished only if he actually engages in worship]; but if he is enticed by others, he will be dragged after them [therefore for his mere assertion the penalty is merited]. Abaye said: Whence do I know this? From the verse, Thou shalt not consent unto him, nor hearken unto him: hence if he consented and hearkened [unto the seducer by affirmation] he is liable. Raba said: Both Mishnahs deal with one who was seduced by others; the second Mishnah refers to a seducer who [described the idol's might] saying. 'it eats thus,' 'it drinks thus,' 'it does so much good and so much harm;' but the first Mishnah treats of a seducer who did not thus descant upon the idol's greatness.  Raba said, Whence do I learn this? — From the verse, [If thy brother … entice thee … saying let us go and serve other gods; …] Namely, of the gods of R. Ashi said; The second Mishnah refers to a non-conforming Israelite.  Rabina said: The two Mishnahs teach 'not-only-this. but-even-that.' It has been taught; If one engages in idolatry through love or fear [of man, but does not actually accept the divinity of the idol], Abaye said, he is liable to punishment; but Raba said, he is free from a penalty. Abaye ruled that he is liable, since he worshipped it; but Raba said that he is free: only if he accepts it as a god is he liable, but not otherwise. Mnemonic; 'ebed yishtahaveh lemoshiah.)13 Abaye said, how do I know it? Because we have learnt, HE WHO ENGAGES IN IDOL WORSHIP, IT IS ALL ONE WHETHER HE SERVE IT etc. Surely it means: whether he serve it through love or fear, [or whether he sacrifice to it as a god].  But Raba answers you: That is not so, but as R. Jeremiah resolved the difficulty. Abaye said: Whence do I know it? — For it has been taught: [As for an anointed High priest's  [liability to a sacrifice] for [unwitting] idol-worship — Rabbi said: It holds good even if his inadvertency was in respect of the action only. But the Sages say, There must have been forgetfulness of the [principal] law itself.  They agree, however, that his sacrifice is a she-goat, as that of a private individual [who committed idolatry inadvertently].  They also agree that he is not bound to bring the guilt offering of doubt.  Now, how can the act of idol-worship be committed unwittingly? If he [saw an idolatrous shrine,] thought it to be a synagogue, and bowed down to it. — surely his heart was to heaven!  But it must mean that he saw a royal statue and bowed down to it;  now, if he accepted it as a god, he is a deliberate sinner;