Page 36 - Tzurba M'Rabanan Volume1

34 · Hilchot Avoda Zara I Tzurba M’Rabanan

t Masechet Berachot 53a .גנ תוכרב תכסמ . 25
The Sages taught in a beraita: One who was walking in ,הרז הדובע לש קושב ךלהמ היה :ןנבר ונת
the marketplace of idolaters and willingly smelled the .אטוח הז ירה – חירהל הצרתנ
incense wafting there, he is a sinner, as he should not have
the intention to smell it.

These prohibitions are codified by the Shulchan Aruch:

a Shulchan Aruch, Yoreh Deah 142:15 וט:במק ד״וי | ע״וש . 26
It is forbidden to hear music of idolatry or to gaze at םיבכוכ תדובע לש ריש ילכ עומשל רוסא
the beauty of idolatry, since one benefits from the sight. הנהנש ןויכ ,םיבכוכ תדובע יונב לכתסהל וא
However, if it is done without intention it is permitted. .רתומ ,ןיוכתמ ןיאש רבד והימו .הייארב

a Shach, Yoreh Deah 142:32 בל:במק ד״וי | ע״וש לע ך”ש . 27
It is forbidden to hear – Similarly it is forbidden to smell םילילא לש חירב חירהל ןכו .’וכ עומשל רוסא
scents of idolatry, as is clear from the chapter “Kol sha’a” [the .העש לכ ’פב חכומדכו
passage in Pesachim in source 23].

The Chochmat Adam discusses whether it is permitted to sit in the shade of a building used for idolatry (e.g.,
a church).

a Chochmat Adam, | םדא תמכח . 28
Issur Veheter, 84:16 זט:דפ ,רתיהו רוסיא רעש
Since it is prohibited to derive benefit from a house of idol רוסא ןכ םא האנהב רוסא הרז הדובע תיבד ןויכ
worship, it is prohibited to enter it or even to sit in its shade. רובעל לבא הלצב בשיל וליפאו הכותל סונכל
Yet to pass in its shade would be permitted. However, it is a דגנ ךלי אלש קחרתהל הוצמו .רתומ הלצב
mitzva to distance oneself from the doorway by four cubits. ילכה עומשל רוסאו .תומא עברא ךותב חתפה
It is forbidden to hear [idolatrous] music, or smell its scents ןכש לכו היונב לכתסהלו חירה חירהלו ריש
or gaze at its beauty and how much more so to gaze at the םש ךרד ךליל ךירצ םאו ,המצע הרז הדובעב
idol itself. If one needs to travel that way, one should block
one’s ears, close ones eyes and block one’s nostrils, and guard רומשי[ )ויריחנ םותסיו ויניע םיצעיו ונזא םיטאי(
oneself so as not to derive any benefit from it, for even though ןווכתמ וניאד בג לע ףאו הנהי אלש ]ומצע תא
one has no intention, nevertheless since it is unavoidable ןיא וליפא רוסא ןווכתמבו הישיר קיספ יוהד ןויכ
[it is forbidden]. If one intends to benefit, it is [definitely] .רחא ךרד ול
prohibited, even if one does not have an alternate route.

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