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1)

(a) According to Rebbi Meir, if a carpenter takes the owner's wood and manufactures a bench instead of a chair, he acquires the bench and pays the owner for his wood.
What does Rebbi Yehudah hold?

(b) In which case will Rebbi Meir concur with Rebbi Yehudah?

(a) We ask whether 'Yesh Sh'vach Samemanim al ha'Tzemer' or not. Why can the She'eilah not be in a case when someone stole raw dye, ground it, soaked it and dyed with it?

(b) We then suggest that the She'eilah is when he stole soaked dye and dyed with it.
What will the She'eilah then be?

(c) On what grounds do we reject this interpretation, too?

(d) So we twist the She'eilah round the other way.
What will the two sides of the She'eilah then be?

(a) On what grounds do we reject this interpretation too? Why can the Ganav not tell the owner to take his dye?

(b) So we establish the She'eilah when Reuven stole wool and dye belonging to Shimon, dyed the wool with the dye and returned it to the owner (in which case, assuming that 'Yesh Sh'vach Samemanim be'Tzemer', he will have performed the Mitzvah of Hashavah).
Considering that the value of his wool has increased, what is the She'eilah? Why does the increase in price not pay for what he stole anyway?

(c) What alternative case do we present, where painting the article does improve it anyway?

(a) Ravina establishes the case when the wool and the dye belong to two different people.
What is the case? Why is the Ganav not liable to pay for the dye that he stole?

(b) What is then the She'eilah?

(a) What does the Mishnah in Orlah say about a garment that has been dyed with the peels of Orlah fruit?

(b) Why is there no proof from there that dyes that are visible are considered an entity (because 'Yesh Sh'vach Samemanim al ha'Tzemer')?

(c) If we learn the prohibition of eating Orlah from the Pasuk in Kedoshim "Areilim Lo Ye'achel", what do we learn from "va'Araltem Orlaso es Piryo"?

(d) Which two types of Hana'ah does the Tana specifically mention?

(a) What does the Mishnah in Orlah say about a garment that has been dyed with peels of Sh'mitah fruit?

(b) Why is there no proof from here that dyes that are visible are considered an entity? What do we learn from "Tihyeh"?

7)

(a) The Mishnah in Ohalos discusses blood of a corpse that became absorbed in the ground of a house. Some say 'ha'Bayis Tamei'; others, 'ha'Bayis Tahor'.
What does 'ha'Bayis Tamei' mean? Is a house subject to Tum'ah?

(b) How much blood is required to render whatever is in the house Tamei be'Ohel ha'Meis?

(c) In fact, says Rava, the Tana'im do not argue.
How can that be?

(a) Is a garment that absorbed a Revi'is of blood from a corpse, Tamei?

(b) Then in what context does the Tana say 'Im Miskabeses ha'Kesus ve'Yotzei Mimenu Revi'is Dam, Tamei ... '?

(c) What does the statement mean?

(d) How does Rav Kahana reconcile this Mishnah with the Mishnah in Orlah that we quoted above 'Beged she'Tzav'o bi'K'lipei Orlah, Yidalek'?

10)

(a) The Mishnah in Shevi'is rules that Kedushas Shevi'is pertains to wild safflower and woad (two types of plants that are used as dyes) and their value (i.e. the money that one receives from their sale).
What is the significance of the statement ...

1. ... 'Yesh Lahen Kedushas Shevi'is'?
2. ... Yesh Lahen Biy'ur'?

(b) And what does the Beraisa say about the leaves of canes and of vines that one collected and stored for the winter?

(c) How does Rava ...

1. ... reconcile this apparent discrepancy by differentiating between wood that is for dyeing and wood that is for fuel?
2. ... derive this from "le'Ochlah"?

(a) We query this from Eitzim de'Mashchan.
What are 'Eitzim de'Mashchan'?
What is the query?

(b) To which Rava replies 'S'tam Eitzim le'Hasakah Hein Omdin'.
What does he mean?

(c) Three categories of wood and plants regarding the Din of Shevi'is have emerged.
What is the Din with regard to ...

1. ... wood?
2. ... Wild dyes?
3. ... The leaves of canes and vines?

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