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1) DOES "SHINUY" PERMIT THINGS TO BE USED IN THE MIKDASH?

(a) Answer #1 (Mar Zutra brei d'Rav Nachman - Mishnah): Any animal disqualified from being a sacrifice, its offspring are not disqualified;

1. (Beraisa - R. Eliezer): They are forbidden.
2. Version #1: (They argue whether or not the Shinuy of birth permits a fetus in an animal that became disqualified, and similarly, whether or not Shinuy permits the wheat.)

(b) Rejection (and Answer #2): Rav Nachman taught, they argue when the animal became pregnant *after* it became disqualified;

1. If it was pregnant *when* (it became disqualified because) a man had relations with it (or it gored or was Ne'evad), all agree that the calf is disqualified.
2. The Shinuy of birth does not permit the calf - here also, it does not permit the wheat!
3. Version #2: They argue when the animal became pregnant after it became disqualified;

i. If it was pregnant when a man had relations with it, all agree that the calf is disqualified.
ii. The Shinuy of birth does not permit the calf - here also, it does not permit the wheat!

(c) Rejection: That is no proof - a calf being born is not a Shinuy, it merely left when the door (of the womb) opened;

1. Wheat that was turned into flour changed, perhaps it becomes permitted!

(a) Question (Reish Lakish): If a Nochri bowed to a date tree, may a Lulav of the tree be used for the Mitzvah?

1. If the tree was initially planted to be worshipped, it is forbidden to benefit from it, surely one may not use it for the Mitzvah;
2. The question is if the tree was planted and later worshipped;

i. According to R. Yosi b'Rebbi Yehudah, it is forbidden to benefit from it, surely one may not use it for the Mitzvah;
ii. The question is according to Chachamim: is it repulsive to use for a Mitzvah, or not?

(b) (Rav Dimi): His question was about an Asheirah that was nullified: does Dichuy apply to Mitzvos (if something was disqualified from being used for a Mitzvah, after the reason disqualifying it goes away, may it be used for the Mitzvah)?

1. Question: Why didn't he settle the question from a Mishnah!

i. (Mishnah): If one covered the blood and it became exposed, he need not cover it again; if the wind (blew dirt and) covered it, he must cover it.
ii. (Rabah bar bar Chanah): This is only if it became uncovered - if not, he is exempt.
iii. Question: Even if it becomes uncovered - once the Mitzvah was lost, it should not return!
iv. Answer (Rav Papa): This teaches that if a Mitzvah cannot be performed now, and later it can be performed, the Mitzvah applies.

2. Answer: He knew that Dichuy does not apply there;

i. He was unsure if the Tana was certain about this, or if he was in doubt (and requires covering the blood in case the Halachah is that Dichuy does not apply).

(c) His question is not resolved.
(d) Question (Rav Papa): If a Nochri bowed to an animal, may its wool be used for Techeiles?

1. Question: For what use of Techeiles does he refer?

i. If for the garments of the Kohanim - this is like Rami bar Chama's questions (if Ne'evad applies to things used for the Avodah, and if Shinuy helps)!
ii. If for a person to put on his Tzitzis - this is Reish Lakish's question (of Dichuy with respect to Mitzvos, and the question of Shinuy)!

2. Answer: Indeed, there was no Chidush to this question; he only asked it among other questions.

(e) Question (Rav Papa): May its wool be used for Techeiles, may its horns be used for trumpets, its thigh bones for flutes (for Leviyim to play in the Mikdash), its intestines for strings for harps?

1. According to the opinion that the primary Mitzvah of Shirah of the Leviyim is to play instruments, surely it is forbidden;
2. The question is according to the opinion that the primary Mitzvah of Shirah of the Leviyim is to sing.

i. Since the instruments merely enhance the voices, it is permitted;
ii. Or perhaps, in any case it is forbidden?

(f) This question is not resolved.
(g) Question (Rabah): If a Nochri bows to a spring, may the water be used for Nesachim?

1. Question: What does he ask?

i. If he asks if he bows to his reflection or to the water - he could have asked 'If a Nochri bows to a flask of water, may one benefit from the water?'!

2. Answer: He knows that he bows to the water; the question is, does he worship the water in front of him (and it flows away, the water which comes afterwards is permitted)?

i. Or, does he worship the source, and the entire spring is forbidden?

3. Question: But he cannot forbid the spring!

i. (R. Yochanan): Public water cannot be forbidden.

4. Answer: The case is, the spring is contained within his property.

(a) (Mishnah): A man's house had a wall adjacent to a house of idolatry. If it fell, he may not rebuild it;

1. Rather, he retreats four Amos into his own property, and rebuilds it.

(b) If he jointly owned the wall (and its place) with the idolatry, half of its place counts towards four Amos;

(c) Its stones and dirt are Teme'im like a rodent (which is called Sheketz) - "Shaketz Teshaktzenu".
(d) R. Akiva says, they are Teme'im like a Nidah - "Tizrem Kemo Davah";

1. Just as a Nidah has Tum'as Masa, also idolatry.

(e) (Gemara) Question: By distancing himself, he allows more room for idolatry!
(f) Answer #1 (Rav Chanina of Sura): He uses the area as a bathroom.

1. Question: But one must relieve himself modestly, not where he can be seen!
2. Answer: He uses it as a bathroom at night.
3. Question: It was taught, a modest person is one who relieves himself at night in the same place as he does by day (i.e. far from people)!

i. Even though we established that to mean, in the same *way* as he does by day, in any case he should not be so close to people!

4. Answer: He uses it as a bathroom for children.

(g) Answer #2: He fills the area with thorns.

(a) (Mishnah): There are three laws of houses forbidden on account of idolatry:

1. If a house was built from the beginning to be worshipped, it is forbidden (unless it was a Nochri's and the Nochri nullified it);
2. If one plastered or illustrated the walls for the sake of idolatry, when this addition is removed, the house is permitted;
3. If idolatry was brought in and removed, the house is permitted.

(b) (Gemara - Rav): If one bows to a house, he forbids it.
(c) Inference: Rav holds that something which was detached (i.e. the wood and stones) and later attached is considered detached (regarding idolatry).
(d) Question: But the Mishnah discusses a house *built* to be worshipped (not one that was worshipped)!
(e) Answer: It discusses a house that was built to be worshipped and was not worshipped, the same applies to one that was worshipped but not built to be worshipped.
(f) Question: If so, there are four types of forbidden houses!
(g) Answer: The Tana only counts houses with different laws of nullification.
(h) (Mishnah): There are three laws of rocks forbidden on account of idolatry:

1. If a rock was originally quarried to be used as a base for idolatry (and the rock itself will be worshipped), it is forbidden;
2. If one plastered or illustrated it for the sake of idolatry, when this addition is removed, the rock is permitted;
3. If idolatry was put on it and removed, the rock is permitted.

(i) (Gemara - R. Ami): (Plastering or illustrating the rock forbids it) only if it was chiseled into the rock itself.
(j) Objection: Presumably, the case is similar to the previous Mishnah, plastering or illustrating a house, and there it is on the walls, not in them!

1. Question: But the plaster or design enters between the bricks!
2. Answer: The Mishnah is in all cases, even if the house was already smooth (without crevices).

(k) Correction: Rather, R. Ami taught that even if the plaster or design was chiseled into the rock itself, when it is removed, the rock is permitted.

1. One might have thought, since it was chiseled in, it is as if the rock was originally quarried for idolatry, and the entire rock is forbidden - he teaches, this is not so.