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1. The Anshei Keneses ha'Gedolah prayed to Hashem to deliver the Yetzer ha'Ra of Avodah Zarah into their hands.
2. The Anshei Keneses ha'Gedolah also prayed to Hashem to deliver the Yetzer ha'Ra of Arayos into their hands.
3. If a person serves an Avodah Zarah in the manner in which it is customarily worshipped, he is considered to have worshipped it even if his intention was to disgrace it.
4. A person who throws a stone at a Markulis or removes a stone from it is considered to have worshipped it.
5. A person is Chayav for giving his son to Molech only if he gives his son to the priests and the son is passed through the fire.
6. There is a dispute as to whether a person is Chayav Misah for passing his son through a fire before an Avodah Zarah other than Molech.
7. Rava maintains that there is a dispute between the Tanaim regarding whether a person is Chayav for worshipping a temporary Molech.
8. A person who gives all of his children to Molech is Patur.
9. A person who gives his grandchild or a child who is a Mamzer to Molech is Chayav.
10. A person is Chayav only if he passes his children through the fire for Molech in the conventional manner.
11. There is a dispute regarding whether a person is Chayav for passing himself through the fire for Molech.
12. If a person has an opportunity to retrieve either his own Aveidah or the Aveidah of a parent, his own Aveidah takes precedence.
A BIT MORE
1. The Yetzer ha'Ra of Avodah Zarah emerged from the Kodesh ha'Kodashim in the form of a lion cub made of fire. They captured it and thus the Yetzer ha'Ra was annulled.
2. Hashem granted their prayers and they captured it, but this resulted in a complete cessation of all reproduction in the world. Consequently, they were forced to release it; however, they blinded it in order to abolish people's Yetzer ha'Ra for their own relatives.
3. If a person is Po'er himself to the Ba'al Pe'or or throws a stone at a Markulis, he is considered to have worshipped Avodah Zarah even if his intent was to disgrace the Avodah Zarah.
4. Removing a stone from a Markulis is also considered worshipping it, since the removal of a stone makes room for more stones to be thrown at it.
5. A person who gives his son to Molech is Chayav only if he gives his son over to the priests of the Avodah Zarah. If his son is passed through the fire without being given to the priests, or if he is given to the priests but is not passed through the fire, the father is Patur.
6. The Tana Kama maintains that a person who passes his son through a fire for an Avodah Zarah is Chayav even if it is not Molech. He maintains that Molech is also an Avodah Zarah, and it should have been understood that this form of worship would engender a Chiyuv Misah, since anyone who worships an Avodah Zarah in the normal fashion is Chayav Misah. Thus, the fact that the Torah decreed a Chiyuv Misah for worshipping the Molech in this way indicates that a person who worships any Avodah Zarah in this way is Chayav Misah, even if it is not a normal form of worship for that Avodah Zarah. Rebbi Elazar Ben Shimon maintains that Molech is not an Avodah Zarah, and the Torah did have to decree a Chiyuv Misah for the act of passing one's son through a fire for it. Consequently, the Chiyuv Misah for passing one's son through a fire applies only when it is done for Molech but not when it is done for a regular Avodah Zarah.
7. Rava explains that according to Rebbi Elazar Ben Shimon, if a person declares a pebble or splinter of wood to be a temporary Molech and then passes his son through the fire for it, he is Patur, whereas Rebbi Chanina Ben Antigonus maintains that he is Chayav.
8. The verse states, "And from your children you shall not give over to the Molech." This implies that a person is Chayav only if he gives some of his children to Molech, but not if he gives all of his children to it.
9. A grandchild is considered like a person's own child. However, if a person gives his parent or sibling, or any relative other than a child or grandchild, to the Molech he is Patur.
10. Abaye explains that the conventional manner is to have the child walk along a brick wall with a fire burning on both sides. Rava says that the conventional manner is to have him jump along the brick wall.
11. The Tana Kama rules that he is Patur, while Rebbi Elazar Ben Shimon maintains that he is Chayav.
12. THE VERSE TEACHES US THAT A PERSON MUST ALWAYS PLACE HIMSELF FIRST AND MAKE SURE THAT HE DOES NOT BECOME A PAUPER.
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