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1)

(a) Resh Lakish asked whether a Lulav picked from a date-palm in front of which someone prostrated himself, is permitted for the Mitzvah on Succos.
Why is there no She'eilah in the case of a date-palm that was planted initially ...

1. ... for that purpose, even according to the Chachamim?
2. ... for personal use and later worshipped, according to Rebbi Yossi b'Rebbi Yehudah?

(b) Then in which case does Resh Lakish ask the She'eilah, and according to whom?

(c) What is the basis of the She'eilah? If such a date-palm is Mutar be'Hana'ah, why should it be forbidden on Succos?

(d) When Rav Dimi arrived from Eretz Yisrael, he established the She'eilah by a date-palm of Avodah-Zarah which a Nochri declared Bateil.
What is then the basis of the She'eilah?

(a) We try and resolve the She'eilah from a Mishnah in Chulin.
What does the Tana say about the blood of a wild animal or a bird that was Shechted, which ...

1. ... one covered and which became uncovered again?
2. ... was initially covered by the wind?

(b) How does Rabah bar bar Chanah Amar Rebbi Yochanan qualify the latter ruling? In which circumstances is one Patur from covering the blood?

(c) Even if the wind did uncover the blood again, why is it not exempt from Kisuy because of the principle 'Ho'il ve'Idchi, Idchi'?

(d) Why can we not resolve Rav Dimi's She'eilah from Rav Papa's ruling?

(e) What is the outcome of the She'eilah?

(a) Rav Papa asked whether the wool of a sheep which has been worshipped may be used for Techeles, which can pertain either to the Bigdei Kehunah or to the Mitzvah of Tzitzis. What is the problem with learning the She'eilah in connection with ...

1. ... the Bigdei Kehunah?
2. ... Tzitzis?

(b) We answer that indeed, Rav Papa did not need to ask this She'eilah, and he asked it because of another She'eilah that he asked at the same time. What did he ask about the horns, the calves and the intestines of the worshipped animal?

(c) Why might they be ...

1. ... permitted, even assuming that the Techeiles for the Bigdei Kehunah is forbidden?
2. ... forbidden, even assuming that a Lulav from a worshipped date-palm is permitted?

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

(a) Rabah asks whether the water of a spring that someone worshipped is eligible for the Nesachim (for the Avodah in the Beis-Hamikdash). On what grounds do we reject the suggestion that the She'eilah is whether one is worshipping the water or one's own reflection?

(b) What would we be then be forced to assume, from the fact that he did not ask it that way?

(c) So we conclude that he is in fact, worshipping the water (and not his reflection).
Then what exactly is the She'eilah?

(d) How do we reconcile the possibility that the spring might be Asur with Rebbi Yochanan in the name of Rebbi Shimon ben Yehotzadak, who rules that public water cannot become Asur?

(a) What does our Mishnah mean when it speaks about someone whose wall (of his house) was 'Samuch la'Avodas Kochavim'?

(b) What must he do if the wall collapses and he wishes to rebuild it?

(c) What does the Tana mean when he then adds that they go halves on the wall?

(a) Based on the Pasuk in Va'eschanan "Shaketz Teshaktzenu", the Tana Kama declares the stones, the wood and the dust of such a Beis Avodah-Zarah that collapsed, Tamei like a Sheretz.
What does Rebbi Akiva say, based on the Pasuk in Yeshayah "Tizarem K'mo Davah, Tzei Tomar Lo"?

(b) What is the practical difference between Tum'as Sheretz and Tum'as Nidah in this regard?

(c) What is Tum'as Masa?

7)

(a) What is the problem with the ruling in our Mishnah that requires the Yisrael to rebuild his wall four Amos within one's own domain?

(b) How does Rebbi Chanina from Sura resolve the problem?

(c) What problem arises if one does so ...

1. ... by day? ...
2. ... even by night?

(d) How do we actually interpret Mar's statement 'Eizehu Tzanu'a, ha'Nifneh ba'Laylah be'Makom she'Nifneh ba'Yom'?

(e) We answer the Kashya in one of two ways. One of them, that the bathroom is used for small children (who are not subject to the same stringent laws of Tzeni'us).
What is the other?

(a) Our Mishnah lists 'three houses'.
What does the Tana say about someone who ...

1. ... builds a house in order to worship it?
2. ... cements a house that is already built, or carves pictures on it, on behalf of Avodah-Zarah?
3. ... brought an Avodah-Zarah into a house that was already built?

(b) Bearing in mind that the Avodah-Zarah of a Yisrael cannot become Bateil, what will be the Din in the middle case, if it was a Yisrael Mumar who did the cementing or the carving?

(c) In the last case, under what conditions will the house be Asur, too?

(a) What does Rav say about someone who prostrates himself before a house?

(b) What do we prove from there with regard to 'Talush ve'li'Besof Chibro'?

(c) How do we reconcile Rav with our Mishnah, which refers to 'Ban'o', and not 'Hishtachaveh Lo'?

(d) In that case, why does the Tana list three cases and not four?

(e) In both of the above cases, what will be the difference whether it was a Nochri who built the house or a Yisrael?

(a) The Mishnah also lists three cases of 'stones'.
What does the Tana say about someone who ...

1. ... mines a stone on behalf of Bimus? What is 'Bimus'?
2. ... cements a stone that is already built, or carves pictures on it, for Avodah-Zarah?
3. ... placed an idol on it, which he then removes?

(b) In the last case, under which circumstances will the stone become forbidden?

(a) What does Rebbi Ami mean when he says (with regard to the middle case) 've'Hu she'Siyed ve'Kiyed be'Gufah shel Even'?

(b) What problem do we have with Rebbi Ami's ruling from the equivalent case of a house in previous Mishnah?

(c) On what grounds do we reject the suggestion that there too, the Tana speaks when he does the Siyud and the Kiyud between the rows of bricks (which is considered part of the house itself)?

(d) So we conclude that Rav is speaking with regard to Bitul.
What do we mean by that?

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