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1. There is a dispute regarding whether a person incurs more than one Chiyuv Chatas if he worships an Avodah Zarah in multiple ways at one time, without realizing in between that he sinned.
2. A person who bows to an Avodah Zarah is Chayav Misah.
3. There is a dispute regarding whether a person becomes Chayav to bring a Korban if he is Megadef b'Shogeg, if he states b'Shogeg that an Avodah Zarah is his god, or if he bows b'Shogeg to an Avodah Zarah.
4. Many Dinim are derived from the verse, "You shall not eat on the blood".
5. A person who hugs or kisses an Avodah Zarah, sweeps the floor before it, or sprinkles water in front of it transgresses a Lo Sa'aseh, but he is not punished with Malkus.
6. There is a dispute regarding whether a person who makes a Neder or a vow in the name of an Avodah Zarah is punished with Malkus.
7. It is forbidden to mention the name of an Avodah Zarah.
8. A person should not cause others to make a vow in the name of an Avodah Zarah.
9. It is forbidden to engage in mockery with the exception of mockery of an Avodah Zarah.
10. The Bnei Yisrael who worshipped Avodah Zarah were well aware that the Avodah Zarah was powerless.
A BIT MORE
1. Rebbi Ami maintains that if a person Shechts a Korban, burns incense and pours wine to an Avodah Zarah at one time without realizing in between that he sinned, he is Chayav only one Chatas. Abaye disagrees and maintains that there is a separate Chiyuv Chatas for each Avodah.
2. A person is Chayav Misah for bowing to an Avodah Zarah even if the Avodah Zarah is normally worshipped in a disgraceful manner, such as a Pe'or or Markulis.
3. The Rabanan maintain that a Chiyuv Korban is incurred only when a person performs an actual action, and none of these things are considered actions. Rebbi Akiva maintains that he is Chayav to bring a Korban because moving one's lips or bending one's body is considered enough of an action to be Mechayev a Korban.
4. Several prohibitions are derived from this verse: the prohibition of eating the flesh of an animal before it dies, the prohibition of eating the meat of Korbanos before the blood is sprinkled, the prohibition of providing a mourners' Se'udah to the relatives of a person who was put to death by Beis Din, and the prohibition for Beis Din to eat on the day they put someone to death.
5. Since the prohibition of all of these Avodos is derived from a single verse, it is considered a Lav that encompasses multiple actions (Lav she'b'Kelalos) and it does not carry the penalty of Malkus.
6. This question hinges on the general dispute between Rebbi Yehudah and Rebbi Yaakov regarding whether a Lav that is transgressed without an action carries a penalty of Malkus. Rebbi Yehudah maintains that even a person who violates a Lav that does not entail an action is punished with Malkus, while Rebbi Yaakov maintains that the penalty of Malkus is given only for a Lav that is transgressed by an action.
7. In order to avoid mentioning the name of an Avodah Zarah, a person should not tell his friend to wait for him next to a specific Avodah Zarah. It is permitted, however, to say the name of an Avodah Zarah if it is mentioned in the Torah.
8. Avuha d'Shmuel rules that a person should not enter into a partnership with an idol worshipper because his partner might become obligated to make a Shevu'ah to him, and he will swear in the name of his Avodah Zarah.
9. The fact that the Nevi'im mocked Avodah Zarah indicates that it is permissible to engage in such mockery.
10. They worshipped Avodah Zarah because they wanted to remove the yoke of the Torah from themselves in order to engage in forbidden relations.
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