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1)

(a) According to Rebbi Yehudah, someone who Shechts a locust to an Avodah-Zarah (even one that is not normally worshipped in that way [see Tosfos DH 'Chayav']), is Chayav. What do the Chachamim say?

(b) Based on what we just learned, how do we initially attempt to explain the Machlokes?

(c) And what leads us to believe that Rebbi Yehudah concurs with Rav Yehudah Amar Rav's ruling in the case of someone who breaks a stick in front of an Avodah-Zarah ... ?

(d) We reject this suggestion however, inasmuch as even Rebbi Yehudah might well require 'ke'Ein P'nim' (in which case even he will exempt a case of someone who breaks a stick).
On what grounds then, does he hold Chayav in the case of a locust, despite the fact that locusts are not subject to Shechitah?

(a) Rav Nachman Amar ... Rav concurs with the ruling of Rav Yehudah Amar Rav with regard to breaking a stick. He concludes however, that one is also Chayav for throwing it. He rules differently than Rav Yehudah in this point?
Does this mean that he disagrees with him?

(b) What dimension does he add to both cases?

(c) Seeing as it is similar to Zerikah, Rava asked Rav Nachman, why if he throws the stick, it does not become Asur.
What was Rav Nachman's reply?

(a) What did Rava then ask Rav Nachman from the stones of Beis Markulis?

(b) Rav Nachman himself had the same problem, which he out to Rabah bar Avuhah, who in turn, asked Rebbi Chiya bar Rav, who asked his father.
What did Rav reply?

(c) And what did Rav Nachman explain to Rava when he queried this ...

1. ... from the Tana who holds that the Avodah-Zarah of a Nochri does not become Asur be'Hana'ah until it has been worshipped (which the stone that one throws at Markulis does not seem to have been)?
2. ... from the last stone, which has certainly not yet been worshipped?

(d) Rav Ashi goes one step further.
How does he explain why even the last stone is Asur, too?

(e) Why do we not then say the same S'vara regarding the stick that one threw in front of the Avodah-Zarah?

(a) What will the next Mishnah say about finding on the head of an Avodah-Zarah ...

1. ... garments, money or vessels?
2. ... bunches of grapes, garlands of wheat, or wine, oil or flour?

(b) What problem do we have with bunches of grapes and garlands of wheat?

(c) How does Rava Amar Ula establish the case to solve the problem?

(a) What does Rebbi Avahu Amar Rebbi Yochanan learn from the Pasuk in Mishpatim "Zove'ach la'Elohim Yochoram, Bilti la'Hashem Levado" (with regard to Shechting a blemished animal to Avodah-Zarah)?

(b) How does Rava prove that Rebbi Yochanan cannot be speaking about a cataract on the eye (or some similar external blemish)?

(c) So we establish it based on Rebbi Elazar's D'rashah.
What does Rebbi Elazar learn from the Pasuk in No'ach "u'mi'Kol ha'Chai mi'Kol Basar, Shenayim mi'Kol"?

(d) Then what do we learn from the Pasuk there "Le'chayos Zera"?

(a) What do we learn from the word (there) "Itcha"?

(b) If T'reifah animals were precluded from entering No'ach's Teivah from "Le'chayos Zera", why do we need the Pasuk "Itach" to preclude them?

(c) What do we learn from the word ...

1. ... "Tamim"?
2. ... "Tzadik"?

(a) From where do we know that No'ach himself was not a T'reifah?

(b) Now that we preclude T'reifah animals from "Itach", why do we need "Le'chayos Zera"?

(c) What would we otherwise have thought?

8)

(a) What does Rebbi Elazar learn from the Pasuk in Acharei-Mos "ve'Lo Yizbechu Od es Zivcheihem la'Se'irim"?

(b) How do we know that this Pasuk is not needed to teach us the prohibition of Shechting for an Avodah-Zarah that is worshipped in this way?

(a) The Pesukim prior to the one under discussion are referring to the Isur of Shechutei Chutz ("ve'el Pesach Lo Hevi'o ... ").
What is 'Shechutei Chutz'? What punishment is it subject to?

(b) What does the Pasuk in Re'ei "Hishamer Lecha Pen Ta'aleh Olosecha be'Chol Makom ... "?

(c) What do we then learn from the Pasuk in Acharei-Mos ...

1. ... "Lema'an Asher Yavi'u B'nei Yisrael es Zivcheihem Asher Heim Zovchim al-P'nei ha'Sadeh ... Ve'hevi'um la'Hashem"?
2. ... "ve'Lo Yizbechu Od es Zivcheihem"?
3. ... Chukas Olam le'Doroseichem"?

(d) Seeing as we need the Pasuk "ve'Lo Yizbechu Od es Zivcheihem" for the current D'rashah, how can Rebbi Elazar use it to obligate someone who Shechts an animal to Markulis?

(a) We already discussed our Mishnah ('Matza be'Rosho Ma'os ... ') on the previous Amud.
What does the Tana conclude regarding anything that one finds on the head of the Avodah-Zarah that is eligible to go on the Mizbe'ach?

(b) Rebbi Chiya bar Yosef Amar Rebbi Oshaya states 'Imahem (the first Pasuk) Dumya de'Aleihem (the second Pasuk)'.
What ...

1. ... is the significance of the two terms
2. ... distinction does the Torah make between them?

(c) What does he now mean with his statement?

(d) Why did Rebbi Oshaya not Darshen the other way round 'Aleihem Dumya de'Imahem' (to forbid even silver and gold that are not ornamental)?

(e) How do we explain the fact that the Tana categorizes as non ornamental ...

1. ... money?
2. ... clothes?
3. ... a vessel?

(a) Rav Asi bar Chiya qualifies the above D'rashah of 'Imahem Dumya de'Aleihem', by confining 'Imahem' to what is found outside the Kilkelin. Why is that? What is 'Kilkelin?

(b) Rebbi Yossi b'Rebbi Chanina adds that Pe'or and Markulis are not subject to the distinction of 'Kilkelin'.
Why can he not mean that even within the curtain has the same Din as without?

(c) Then what *does* he mean?

(a) What does our Mishnah say about an Avodas-Kochavim in front of which there is a garden or a bathhouse ...

1. ... that belongs to the Avodah-Zarah exclusively?
2. ... that belongs to others as well?

(b) The Tana forbids the Avodah-Zarah of a Nochri the moment it is made.
What does he say about the Avodah-Zarah of a Yisrael?

(a) How does Abaye explain 'Nehenin Meihen *she'Lo be'Tovah* ve'Ein Nehenin Meihen *be'Tovah*' (in our Mishnah, regarding a garden belonging to an Avodah-Zarah)?

(b) What does this come to preclude?

(c) Others learn Abaye's statement on the Seifa 'Hayah she'Lah ve'Shel Acheirim'.
How does Abaye then interpret ...

1. ... 'Nehenin Meihen be'Tovah'?
2. ... 've'she'Lo be'Tovah'?

(d) In which point does the first Lashon disagree with the second?

(a) The author of our Mishnah which forbids the Avodah-Zarah of a Nochri the moment it is made, is Rebbi Akiva in a Beraisa.
What does Rebbi Yishmael there learn from the Pasuk in Re'ei ...

1. ... "Abeid Te'abdun es Kol ha'Makomos"?
2. ... "Asher Avdu Sham ha'Goyim"?

(b) What does he conclude from all this?

(c) And he goes on to forbid the Avodah-Zarah of a Yisrael immediately. What does Rebbi Akiva say?

(a) Bearing in mind Rebbi Yishmael's source in Re'ei, what problem do we have from the fact that his initial ruling concerns vessels with which they served Avodah-Zarah?

(b) What do we learn from the Pasuk there "Eloheihem al he'Harim"? How does that solve our problem?

(c) Rebbi Yishmael then concludes 'mi'Ka'an Amru Avodas Kochavim shel Oveid-Kochavim Asurah Miyad'.
What problem do we now have with that?

(d) What do we learn from the Pasuk (also in Re'ei) "Asher Atem Yorshim Osam es Eloheihem"? How does that solve the problem?

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