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1)

(a) Our Mishnah lists three 'Asheiros'.
What does the Tana say in the case of a tree which one planted initially ...

1. ... as an Asheirah?
2. ... for one's personal use, and then cut down and carved for that what subsequently grows to be worshipped?

(b) And what does he say about a case where one simply placed an Avodah-Zarah underneath a tree?

(c) What problem do we have with de'bei Rebbi Yanai, who, commenting on the middle case, requires that one actually grafts into or transplants, from an Asheirah into the tree itself, for the Isur to need to be removed?

(d) So how do we amend de'Bei Rebbi Yanai's statement? If he is not referring to the Isur, then what *is* he referring to?

(a) Shmuel rules that if someone prostrates himself before a tree, the Tosefes (that what grows later) is forbidden.
What does Rebbi Elazar ask on him from our Mishnah which speaks about 'Gid'o u'Pislo le'Shem Avodas-Kochavim'?

(b) To answer Shmuel, we establish our Mishnah like the Rabbanan.
Like which Tana does Shmuel then hold?

(c) Rav Ashi queries this however. Perhaps they will both agree that what subsequently grows is forbidden, he suggests. In that case, what is the basis of their Machlokes? What ...

1. ... does Rebbi Yossi b'Rebbi Yehudah learn from "*ve'Ashereihem* Tisrefun ba'Eish"?
2. ... do the Rabbanan learn from "ve'Ashereihem *Tegade'un*"?

(d) How will the Rabbanan then explain "*ve'Ashereihem* Tisrefun ba'Eish" (in the plural)?

(a) According to Rav Ashi, how will we explain the Sugya earlier in the Perek, where Rebbi Yossi learned 'Nat'o ve'li'Besof Avdo Asur' from "ve'Ashereihem Tegade'un" and the Rabbanan from "va'Ashereihem Tisrefun ba'Eish"?

(b) We try to reject Rav Ashi's explanation on the grounds that according to him, our Mishnah would not go like either Tana.
Why would it not go like ...

1. ... the Rabbanan?
2. ... Rebbi Yossi b'Rebbi Yehudah?

(c) But we finally establish either Tana as the author. How could the author be ...

1. ... Rebbi Yossi b'Rebbi Yehudah? Why might 'Gid'o u'Pislo' be a plus factor with regard to the original tree, according to him?
2. ... the Rabbanan? Why might we have thought that even the original tree should be Asur, according to them?

(a) The Tana Kama of our Mishnah defines Asheirah as any tree under which there is an Avodas-Kochavim.
What does Rebbi Shimon say?

(b) What did Rebbi Shimon instruct the people to do with regard to a tree in Tzidon which was worshipped, and under which they found a pile of stones?

(c) Why did he then permit the tree?

(a) We query our Mishnah's question 'Eizehu Asheirah' from the previous Mishnah, which listed and defined three kinds of Asheirah (and not four). What do we answer?

(b) In answer to the question 'Eizo Hi Asheirah S'tam', Rav replies that it is a fruit-tree under which the priests sit and decline to eat its fruit. What does Shmuel say?

(c) What did the elders of Pumbedisa say to Ameimar in this regard?

6)

(a) What does our Mishnah say about sitting in the shade of an Asheirah?

(b) How will we explain this ruling, based on the continuation of the Mishnah 've'Im Yashav Tahor'? Where is the shade in question located?

(c) The Mishnah then forbids passing underneath the branches of an Asheirah. What if one did?

(d) By what right does the Tana add that if the branches of the tree overhang a public domain, he remains Tahor?

(a) It is obvious that sitting in the shade of an Asheirah is forbidden, so Rabah bar bar Chanah Amar Rebbi Yochanan establishes our Mishnah by Tzeil Tzilah.
What is ...

1. ... 'Tzeil Tzilah'?
2. ... 'Tzeil Komasah?

(b) Why can we not extrapolate from Rebbi Yochanan that if someone sits be'Tzeil Komasah, he is Tamei?

(c) In the second Lashon, we query the Seifa 've'Im Yashav Tahor', which seems to be obvious.
What does Rabah bar bar Chanah Amar Rebbi Yochanan answer this time?

(d) Why can we not extrapolate from here that sitting be'Tzeil Tzilah is permitted?

(a) Why does our Mishnah prohibit passing underneath an Asheirah?

(b) The author of our Mishnah must therefore be Rebbi Yehudah ben Beseira.
What does he learn from the Pasuk in Tehilim "va'Yitzamdu le'Ba'al Pe'or, Va'yochlu Zivchei Meisim"?

(a) In response to the She'eilah whether 'Ve'avar Tachtehah' with regard to a public domain is specifically 'Bedi'eved', or whether it is even permitted 'Lechatchilah', Rebbi Yitzchak ben Elazar in the name of Chizkiyah rules even 'Lechatchilah'.
What does Rebbi Yochanan say?

(b) What do we mean when we say 've'Lo P'ligi'? How is that possible?

(c) What problem do we have with Rav Sheishes, who instructed his servant to run past such a spot? Why is it ''mi'Mah Nafshach' difficult?

(d) We conclude that there was in fact, no alternative route.
Then why did Rav Sheishes instruct him to run?

(a) We already discussed the next Mishnah earlier, where the Tana Kama permits sowing vegetables under an Asheirah in the winter, but not in the summer.
What does he say about sowing lettuce?

(b) On what grounds does Rebbi Yossi forbid even vegetables in the winter?

(a) Bearing in mind that the ground, as well as the fallen leaves, cause the vegetables to grow, what is the basis of the Machlokes between the Tana Kama and Rebbi Yossi?

(b) Rebbi Yossi learned earlier in the Perek that one may grind the Avodah-Zarah and scatter its dust in the wind.
What do the Rabbanan say?

(c) How does this create a problem with our Mishnah?

(d) How do we resolve the discrepancy in Rebbi Yossi with ease? What makes our case worse than the earlier one?

(a) Left with a discrepancy in the Rabbanan, how do we initially reconcile the two Mishnahs, killing two birds with one stone? What will each opinion now hold throughout?

(b) What will then happen to our previous explanation in Rebbi Yossi (differentiating between the dust and the leaves)?

(c) Alternatively, leaving our Mishnah intact, we answer the Kashya on the Rabbanan by citing Rav Mari b'rei de'Rav Kahana.
What does Rav Mari b'rei de'Rav Kahana say to explain why one may not flay Pesulei ha'Mukdashin beginning with the legs, despite the fact that this method preserves the skin?

(d) So how does this explain the Rabbanan?

(a) What do the Rabbanan hold regarding 'Zeh ve'Zeh Gorem'?

(b) In a Mishnah in Orlah, Rebbi Yossi permits planting a branch of Orlah, but not a nut of Orlah.
What is the basis for this distinction?

(c) What does Rav Yehudah Amar Rav say Rebbi Yossi holds in a case of Bedi'eved, where one did plant the nut? Why is that?

(d) We support this with a Beraisa.
What does the Tana say about Rebbi Yossi's opinion, there where one planted, grafted or transplanted the nut?

(a) How else might we interpret 'she'Im Nata ve'Hivrich ve'Hirkiv, Mutar'?

(b) What problem do we have with this explanation?

(a) So how do we answer this discrepancy between Orlah and Avodah-Zarah?

(b) One Beraisa permits a field that has been manured with manure of Avodah-Zarah.
What does the Tana say there about a cow that was fattened with oats of Avodah-Zarah?

(c) And what does another Beraisa say about both cases?

(d) How do we now reconcile the first Beraisa with the current Sugya (where even Rebbi Yossi concedes 'Zeh ve'Zeh Gorem Asur' by Avodah-Zarah)? If Rebbi Yossi is not the author, then who is?

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