These are the idolater festivals: Calenda, and Saturnalia, and Kratesis, and the coronation day of emperors, and the birthday, and the anniversary of [his] death; [these are] the words of R’ Meir. But the Sages say: Any death for which there is a burning, there is idolatry; but for which there is no burning, there is no idolatry. [However,] on the day of the shaving of his beard or lock of hair, [or] the day that he returned from the sea, or the day that he was released from prison, or [when] an idolater makes a banquet for his son —- the prohibitions apply only on that day, and with regard to that man alone.

[If] a city has an idolatrous service in it, it is permitted [to transact business] outside [the city]. [If] there was an idolatrous service outside it, it is permitted [to transact business] inside [it].  What is [the law] regarding going there? When the road leads solely to that place, it is forbidden; but if one can travel on it to another place, it is permitted.  A city which has in it an idolatrous service, and there were shops in it that were decorated and those that were not decorated —- this was [once] an incident in Beis Shean, and the Sages said: The decorated ones are prohibited, and the undecorated ones are permitted.

These are the things it is forbidden to sell to idolaters: itztirobalin, and white figs on their stalks, and frankincense, and a white cock. R’ Yehudah says: It is permitted to sell him a white cock among other cocks. When it is by itself, he [may] clip its toe and sell it to him, for they do not sacrifice anything defective to an idol.  All other things: if [their purpose is] unspecified —- it is permitted [to sell them]; but if [their purpose is] specified —- it is forbidden [to sell them]. R’ Meir says: Even fine dates (lit. date palm), and chatzav, and niklivam, it is forbidden for one to sell to idolaters.

[In] a place in which it is the custom to sell small livestock to idolators, it is permitted to sell [them]; [in] a place in which it is the custom not to sell, it is not permitted to sell. But in every place it is forbidden to sell them large livestock, calves or foals, [whether] whole or maimed. R’ Yehudah permits in the case of a maimed one; and Ben Beseirah permits in the case of a horse.

One may not sell them bears or lions, or anything that has in it [the potential] to cause injury to the public. One may not build with them a basilica, a scaffold, or a stadium, or a platform; but one may build with them bimosyaos and bathhouses. When they reach the vault in which they place an idol, it is forbidden to build.

One may not make ornaments for an idol [such as]: necklaces, earrings, or finger-rings. R’ Eliezer says: For payment it is permitted. One may not sell them anything attached to the ground, but one may sell [it] when it is cut. R’ Yehudah says: He may sell [it] to him on the condition that [it] be cut.  One may not rent them houses in Eretz Yisrael, and, it is needless to mention, fields; in Suria one may rent them houses, but not fields; and outside of Eretz Yisrael one may sell them houses and rent [them] fields; [these are] the words of R’ Meir. R’ Yose says: In Eretz Yisrael one may rent them houses, but not fields; in Suria one may sell [them] houses and rent [them] fields; and outside of Eretz Yisrael one may sell [them both] these and those.

Even in a place in which they said [it is permitted] to rent, they did not say so for a place of dwelling, because he brings idols into it; as it is written: Do not bring an abomination into your house. In any place he should not rent him a bathhouse, because it is called by his name.

One may not stable an animal in the inns of idolaters, because they are suspect in regard to bestiality. Nor may a woman be alone with them, because they are suspect in regard to immorality. Nor may a person be alone with them, because they are suspect in regard to murder.  A Jewess should not assist an idolatress in childbirth, because she causes a child to be born to idolatry; but an idolatress woman may assist a Jewess in childbirth. A Jewess should not nurse the child of an idolatress woman; but an idolatress may nurse the child of a Jewess in her domain.

One may seek medical treatment (lit., healing) from them for [his] possessions (lit., for healing possessions), but not for personal healing. One may not take haircuts from them in any place; [these are] the words of R’ Meir. But the Sages say: In a public place it is permitted, but not in private (lit., between him and him).

These items of idolaters are prohibited, and their prohibition is a prohibition against all benefit: the wine, and the vinegar of idolaters that was initially wine, and Hadrianic earthenware, and heart-pierced skins. Rabban Shimon ben Gamliel says: When its incision is round it is prohibited; [when it is] oblong, it is permitted. Meat that is being brought into a place of idol worship is permitted; but that which goes out is prohibited, because it is like sacrifices of the dead; [these are] the words of R’ Akiva.  [With] those who go on a pagan pilgrimage, it is forbidden to transact business; but [with] those returning, it is permitted.

[If there were] skin-bottles of idolaters, or their jars, and the wine of a Jew was kept in them —- it is (lit., they are) prohibited, and its prohibition is a prohibition against all benefit; [these are] the words of R’ Meir. But the Sages say: Its (lit., their) prohibition is not a prohibition against all benefit.  The grape-seeds and the grape-peels of idolaters are prohibited, and their prohibition is a prohibition against all benefit; [these are] the words of R’ Meir. But the Sages say: When moist, they are forbidden; when dry, they are permitted.  The muryas and the cheeses of Beis Unyaki of idolaters are prohibited, and their prohibition is a prohibition against all benefit; [these are] the words of R’ Meir. But the Sages say: Their prohibition is not a prohibition against all benefit.

R’ Yehudah said: R’ Yishmael posed a question to R’ Yehoshua while they were traveling. He said to him: Why did they prohibit the cheeses of the idolaters? He answered him: Because they curdle it with the rennet of an unslaughtered carcass. He said to him: Is not the rennet of a burnt-offering more strictly forbidden than the rennet of an unslaughtered carcass? Yet they said: A Kohen who is not fastidious may gulp it raw! And [though] they did not agree with him, nevertheless, [even] they said: One may not benefit, but one does not commit me’ilah. He then answered him: Because they curdle it with the rennet of calves sacrificed to idols. He said to him: If so, why did they not prohibit it for all benefit? He [then] diverted him to another matter. He said to him: Yishmael, my brother, how do you read [the verse]: “ki tovim dodecha miyayin,” or “ki tovim dodayich . . .”? He replied: “ki tovim dodayich . . .” Said he to him: It is not so, as its fellow verse demonstrates regarding it —- “le’re’ach shemanecha tovim.”