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1)

(a) What does the Tana Kama of our Mishnah mean when he extrapolates from the Pasuk in Eikev (in connection with Avodah-Zarah) "Lo Sachmod Kesef ve'Zahav Aleihem ... '

1. ... 'Hein Mutarin'?
2. ... 'u'Mah she'Aleihen Asurin'?

(b) Does this mean that someone who worships a mountain is Patur?

(c) And what does Rebbi Yossi Hagelili learn from the Pasuk in Re'ei "Eloheihem ... al he'Harim ... ve'al ha'Gevahos"?

(d) Seeing as an Asheirah is also attached to the ground, what is Rebbi Yossi Hagelili's source to forbid Asheiros? Why does he not likewise Darshen "ve'Sachas Kol Eitz Ra'anan" (also in Eikev), 've'Lo Eitz Ra'anan Eloheihem'?

(a) In light of the Pasuk "va'Ashereihen Tegade'un", how did Rebbi Akiva Darshen "ve'Sachas Kol Eitz Ra'anan"?

(b) What problem do we initially have with the opinion Rebbi Yossi Hagelili?

(c) According to Rami bar Chama Amar Resh Lakish, they argue over 'Tzipuy Har'. What is Rebbi Yossi Hagelili's source to permit it?

(d) How does he then explain the word "Aleihem" (the Tana Kama's source to forbid 'Tzipuy Har') which immediately follows "P'silei Eloheihem"?

3)

(a) According to Rav Sheishes however, even Rebbi Yossi Hagelili agrees that 'Tzipuy Har' is not considered part of the mountain and is therefore Asur, and their Machlokes is confined to one aspect of Asheirah.
Which aspect?
Which kind of Asheirah will the Tana Kama permit and Rebbi Yossi Hagelili forbid?

(b) From which words of Rebbi Yossi Hagelili do we deduce this?

(c) In which case will even the Rabbanan concede that 'T'fisas Yedei Adam' will render the tree Asur?

(a) Rebbi Yossi b'Rebbi Yehudah Darshens "Eloheihem al he'Harim" and "va'Ashereihem Tisrefun ba'Eish", like Rebbi Yossi Hagelili.
How does he Darshen "ve'Sachas Kol Eitz Ra'anan"?

(b) How do we now know that he too, forbids a tree that was planted for one's private use and designated as Asheirah later?

(c) What do the Rabbanan learn from "va'Ashereihen Tisrefun ba'Eish"?

(d) But surely, we ask, Rebbi Yossi b'Rebbi Yehudah also needs "va'Ashereihen Tisrefun ba'Eish" for that (rather than for 'Ilan she'Nat'o ve'li'Besof Avdo')?
What do we answer?

(a) In fact, we conclude, Rebbi Yossi b'Rebbi Yehudah learns that even 'Ilan she'Nat'o ve'li'Besof Avdo' is Asur, from the Pasuk in Va'eschanan "va'Ashereihem Tegade'un".
How does he learn that from there? What does "Tegade'un" imply?

(b) If on the other hand, he learns it from there, why did he quote the Pasuk "va'Ashereihem Tisrefun ba'Eish"?

(a) The Rabbanan, who permit a tree that is planted initially for personal use, explain "va'Ashereihem Tegade'un" like Rebbi Yehoshua ben Levi.
What does Rebbi Yehoshua ben Levi learn from there?

(b) What is the difference between "ve'Nitatztem es Mizbechosam" and "ve'Shibartem es Matzevosam"?

(c) A Beraisa cited by Rav Yosef states ' "ve'Nitatztem es Mizbechosam" ve'Hanach, "ve'Shibartem es Matzevosam".
On what basis do we object to this text?

(d) So how does Rav Huna interpret 've'Hanach'? How does the Beraisa now resolve the apparent contradiction between the two Pesukim?

(a) What does Rebbi Yossi b'Rebbi Yehudah learn from the Pasuk in Re'ei "Abeid Te'abdun"?

(b) What do the Rabbanan learn from there?

(c) And what does Rebbi Yossi b'Rebbi Yehudah learn from the Pasuk there "Ve'ibadtem es Sh'mam min ha'Makom ha'Hu"?

(d) What do the Rabbanan learn from there?

(a) Rebbi Eliezer in a Beraisa learns the obligation to totally destroy Avodah-Zarah from "Ve'ibadtem es Sh'mam".
Where does Rebbi Akiva learn it from?

(b) What does Rebbi Akiva then learn from ...

1. ... "Ve'ibadtem es Sh'mam min ha'Makom ha'Hu"?
2. ... the Pasuk there "Shaketz Teshaktzenu Ve'Sa'eiv Tesa'avenu Ki Cheirem Hu"?

(c) They would change the name of an idol by the name of 'Beis Galya' to 'Beis Karya'.
What is the difference in meaning between these two names?

(d) And what would they call an idol by the name of 'Ein Kol'?

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