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1)

(a) A Beraisa expert cited a Beraisa before Rav Sheishes that precludes mountains that Nochrim worshipped from the Isur of Avodah-Zarah.
What does the Tana say about the Nochrim who did it?

(b) And what does the Tana rule in a case where the Nochrim worshipped seeds or vegetables that were growing on the mountain?

(c) What prompted Rav Sheishes to establish the Beraisa like Rebbi Yossi b'Rebbi Yehudah? What would the Rabbanan hold?

(d) How did he know that the Beraisa is not talking in a case when the seeds were planted initially as an Asheirah?

(a) What is the Machlokes between the B'nei Rebbi Chiya and Rebbi Yochanan concerning stones from a mountain that came loose?

(b) How does the one who permits them learn it from a mountain itself?

(c) On what grounds do we query the comparison of loose stones to the mountain?

(d) And we answer 'Beheimah Tochi'ah'.
From where do we know that a worshipped animal is Mutar be'Hana'ah?

(a) What do we answer to the query 'Mah li'Beheimah she'Kein Ba'alas Chayim?

(b) What do we then learn from the 'Tzad ha'Shaveh' (of Har and Beheimah)?

(c) What Pircha do we ask on this 'Tzad ha'Shaveh? Why can we not learn stones that came loose from the combination of mountain and animal?

(d) We finally learn the Din of loose stones from one of two combinations. One of them is from a blemished animal and a regular mountain.
What is the other?

(a) The previous D'rashah goes according to the Rabbanan. From where will we learn the Heter of stones that came loose according to Rebbi Yossi b'Rebbi Yehudah, who considers even a tree that was planted for personal use 'T'fisas Yad Adam'?

(b) What is the source of the one who forbids the stones? How can he argue with a 'Tzad ha'Shaveh'?

(c) Chizkiyah asked whether a propped-up egg would become Asur if a Nochri prostrated himself before it.
Assuming that the Nochri did go ahead and worship the stones, what is the basis of Chizkiyah's She'eilah? What would the Din be if he had not worshipped it?

(d) How do we try to prove from here that it is the B'nei Rebbi Chiya who permit the stones?

(a) We refute this proof however, by suggesting that B'nei Rebbi Chiya really forbid stones that have been worshipped, and that Chizkiyah is speaking in a case when a Yisrael propped-up the egg, but did not then worship it. Before finally establishing the case however, we have a problem, based on another Machlokes.
What is the Din regarding the Avodas-Kochavim of a Yisrael? When does it become forbidden?

(b) What problem does this now leave us with? Why is our current suggestion 'mi'Mah Nafshach' difficult?

(a) We finally establish Chizkiyah's She'eilah according to the opinion that requires an Avodah-Zarah of a Yisrael to be worshipped in order to become forbidden.
So what happened here?

(b) The She'eilah is based on a similar ruling of Rav Yehudah Amar Shmuel, who forbids a brick that a Nochri worshipped under the same circumstances.
Why might the Halachah of the egg be different than that of the brick?

(c) Why do we not apply the principle 'Ein Adam Oser Davar she'Eino she'Lo'?

(d) What is the outcome of Chizkiyah's She'eilah is 'Teiku'?

7)

(a) Rami bar Chama asks whether the stones hewn from a mountain that was worshipped are forbidden to be used to build the Mizbe'ach.
What precedent do we have where something is permitted to a Hedyot, but forbidden to the Mizbe'ach?

(b) Even assuming that, on principle, we would indeed compare Mechubar to animals, why might the stones be eligible for the construction of the Mizbe'ach?

(c) How does Rava resolve this She'eilah with a 'Kal va'Chomer' from Esnan Zonah?

(d) From where do we know that Esnan Zonah is forbidden to be used for Hashem, even if it is Mechubar?

(a) How does Rav Huna b'rei de'Rav Yehoshua Darshen the Pasuk "Eloheihem al he'Harim" with regard to Mechubar for Hashem?

(b) How does he then reverse Rava's D'rashah to query Rava?

(c) What is Rav Huna b'rei de'Rav Yehoshua's source for permitting a worshipped Mechubar article for Hashem?

(d) If, as Rav Huna b'rei de'Rav Yehoshua maintains, Mechubar is permitted by Esnan Zonah, what problem will he have with the Pasuk in Ki Seitzei "Beis Hashem" (written in connection with Esnan Zonah)?

(a) He resolves the problem with a Beraisa, where Rebbi Eliezer specifically Darshens "Beis Hashem" to preclude a Parah Adumah from the prohibition of Esnan.
How does he infer this from "Beis Hashem"?

(b) The Chachamim there include Riku'in in the Isur, based on the same words.
What does 'Riku'in' mean?

(c) What did Rava reply to Rav Huna b'rei de'Rav Yehoshua? On what principle did he base his preference to Darshen le'Chumra?

(a) On what grounds did Rebbi Eliezer, in the Mishnah in Pesachim, rule le'Chumra, obligating a Tamei Meis on his seventh day to be sprinkled with the ashes of the Parah Adumah, even if Erev Pesach falls on Shabbos, in order to be able to eat the Korban Pesach that night?

(b) What did Rebbi Akiva mean when he retorted 'O Chiluf'?

(c) What Kashya does Rav Papa ask on Rava from Rebbi Akiva?

(d) We answer that Rebbi Eliezer forgot what he taught Rebbi Akiva.
What do we mean by that?

(a) Rebbi Eliezer did not take the hint however, and cited the Pasuk in Bo "be'Mo'ado", to prove that one may Shecht the Korban Pesach on Shabbos.
On what grounds did Rebbi Akiva still insist that even then, Haza'ah remains forbidden?

(b) What did Rebbi Akiva finally say to Rebbi Eliezer, when the latter became angry with him?

(c) Why did he not say that immediately?

(a) Rami bar Chama asked whether standing wheat that was worshipped is eligible to make flour for the Menachos.
What does he hold with regard to 'Ne'evad bi'Mechubar'?

(b) Why might standing wheat nevertheless be eligible for Menachos?

(c) On what grounds do we reject the text 'ha'Mishtachaveh le'Chitin, Kimchan Mahu li'Menachos'?

(a) The Tana Kama of the Beraisa permits babies of animals that are not eligible to be brought as Korbanos.
What sort of animals is the Tana referring to?

(b) What does Rebbi Eliezer say?

(c) How does Mar Zutra b'rei de'Rav Nachman attempt to resolve the current She'eilah from there? What does that case have to do with that of standing wheat?

(a) We refute Mar Zuta's interpretation however, on the basis of a statement by Rav Nachman Amar Rabah bar Avuhah (or Rava Amar Rav Nachman), who establishes the Beraisa by animals that became pregnant after being raped. What will the Din then be in a case where they were already pregnant at the time that they were raped? Why is that?

(b) What is then the basis of the Machlokes between Rebbi Eliezer and the Rabbanan?

(c) In the second Lashon, it is Mar Zutra b'rei de'Rav Nachman himself who concludes 've'Itmar Alah, Amar Rav Nachman ... '.
How does he then connect the She'eilah of the standing wheat with the Beraisa?

(d) On what grounds do we repudiate the proof? What makes flour made from standing wheat, different than the babies of forbidden animals?

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