Avodah Zarah 64B

תניא נמי הכי: במה דברים אמורים? שירשו, אבל נשתתפו ⁠— אסור.

This is also taught in a baraita: In what case is this statement, that a convert and a non-Jew are permitted to divide up common property that includes objects of idol worship, said? This is said with regard to property that they inherited; but if they were partners, it is prohibited.

הדור יתבו וקמיבעיא להו: גר תושב מהו שיבטל עבודה זרה? דפלח ⁠— מבטיל, דלא פלח ⁠— לא מבטיל, או דלמא כל דבר מיניה מבטיל, והאי בר מיניה הוא?

§ The Talmud mentions another discussion among Rav Naḥman, Ulla, Avimi bar Pappi, and Rav Ḥiyya bar Ami. They were sitting again and a dilemma was raised before them: With regard to a non-Jew who resides in Eretz Yisrael and observes the 7 Noahide mitzvot [ger toshav], including the prohibition against engaging in idol worship, what is the halakha with regard to the possibility that he can revoke the status of objects of idol worship? Is it the case that one who worships idols can revoke the status of one, but one who does not worship them cannot revoke the status of one? Or perhaps should it be reasoned that anyone who is of the same kind as idol worshippers, i.e., a non-Jew, can revoke its status, and a ger toshav is of the same kind as idol worshippers?

אמר להו רב נחמן: מסתברא, דפלח ⁠— מבטיל, דלא פלח ⁠— לא מבטיל.

Rav Naḥman said to them: It stands to reason that one who worships idols can revoke the status of one, but one who does not worship them cannot revoke the status of one.

מיתיבי: ישראל שמצא עבודה זרה בשוק, עד שלא באתה לידו ⁠— אומר לגוי ומבטלה, משבאתה לידו ⁠— אינו אומר לגוי ומבטלה; מפני שאמרו: גוי מבטל עבודה זרה שלו ושל חבירו, בין עובדה ובין שאין עובדה.

The Talmud raises an objection to this ruling from a baraita: In the case of a Jew who found an object of idol worship in the marketplace, as long as it has not yet come into his possession, he can tell a non-Jew, and the non-Jew can revoke its idolatrous status. Once it has come into his possession, he cannot tell a non-Jew and have the non-Jew revoke its status. This applies to any non-Jew, because the rabbis said: A non-Jew can revoke the status of his own object of idol worship or that of another non-Jew, whether he worships it or whether he does not worship it.