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1)

(a) What does the Beraisa say about Reuven's animal that is worshipped? When is it forbidden and when is it permitted?

(b) We learned in another Beraisa 'Eizehu Ne'evad, Kol she'Ovdim Osah Bein be'Shogeg, Bein be'Meizid, Bein be'Ones u'Bein be'Ratzon'.
In view of the previous Beraisa, how does Rami bar Chama interpret 'Bein be'Ones'?

(c) From which Pasuk in Ki Seitzei does Rebbi Zeira query Rami bar Chama's explanation?

(d) Rava solves the problem by reconciling two Pesukim.
How does he establish the Pasuk in Emor ...

1. ... "va'Chai Bahem"?
2. ... "ve'Lo Sechalelu es Sheim Kodshi"? How does this answer the Kashya?

(a) What does the Beraisa say about Bimsi'os of Nochrim (on which Yisre'elim were forced by decree to sacrifice), following the nullification of the decree?

(b) How does Rava himself refute the proof from here for his previous ruling (regarding 'O'nes be'Farhesya')?

(c) Rav Ashi goes even further than Rava.
What does *he* say?

(a) Chizkiyah establishes 'Bein be'Ones' in the Beraisa to mean that someone else performed an act of worship on his animal against his will.
In which case will the animal become Asur, despite the fact that the animal was worshipped against the will of the owner?

(b) What did Rav Ada bar Ahavah mean when he asked on this 'Hai Ne'evad Hu? Hai Bimus be'Alma Hu'?

(c) So how did Rav Ada bar Ahavah amend Chizkiyah's interpretation of 'Bein be'Ones'?

(d) And he supports this explanation with a statement of Ula Amar Rebbi Yochanan.
What did Ula quote Rebbi Yochanan as saying (when he came from Eretz Yisrael), despite the fact that if Reuven prostrates himself before Shimon's animal, he does not render it Asur? In which case would he render it Asur?

(a) What did Rav Nachman announce? What did he want someone to report to Ula?

(b) What did Rav Huna in fact, say about a case where Shimon's animal was crouching in front of an image?

(c) Why can we not learn this from ...

1. ... the Pasuk in Yechezkel forbidding Kohanim who had been forced to serve as priests for Avodah-Zarah, to serve any more in the Beis-Hamikdash?
2. ... the stones of the Mizbe'ach, which the Chashmona'im hid, because the Greeks had worshipped them?

(d) So from where did Rav Huna derive his ruling?

(e) Why do we not apply the principle 'Ein Adam Oser Davar she'Eino she'Lo' to the vessels?

5)

(a) When Rav Dimi arrived from Eretz Yisrael, what did he quote Rebbi Yochanan as saying, based on the fact that someone who prostrates himelf before Karka *does not* render it Asur? What does he say that one can do that *will*?

(b) When Rav Shmuel bar Yehudah arrived from Eretz Yisrael, what did he quote Rebbi Yochanan as saying, with regard to an animal that someone exchanged for an Avodah-Zarah?

(c) And when Ravin came from Eretz Yisrael, he cited a Machlokes between Rebbi Yishmael b'Rebbi Yossi and the Rabbanan with regard to Chalipei Chalipin of Avodah-Zarah.
What does one of them learn from the Pasuk in Va'eschanan ...

1. ... "*Vehayisa* Cheirem Kamohu"?
2. ... "Ki Cheirem *Hu*"?

(d) What does the first Tana then learn from "Hu"? What does it come to preclude, if not Chalipei Chalipin of Avodah-Zarah?

(a) The Tana who learns Chalipei Chalipin from "Hu" claims that we do not require a Pasuk to preclude Chalipei Orlah and K'lai ha'Kerem, because we already know it from Avodah-Zarah and Shevi'is.
How would we learn that from there?

(b) What do we learn from ...

1. ... the Pasuk in Behar "Ki Yovel Hi, Kodesh Tih'yeh Lachem"?
2. ... the word "Tih'yeh"? In what way is Shevi'is more stringent than Kodesh?

(c) What will the Din then be if someone swaps Sh'mitah fruit ...

1. ... for a piece of meat?
2. ... for a piece of meat, the piece of meat for a fish, the fish for a bottle of wine and the bottle of wine for a bottle of oil?

(d) On what grounds does the Tana who requires "Hu" to preclude Chalipei Orlah and K'lai ha'Kerem argue with the Tana who learns this from 'Sh'nei Kesuvin ha'Ba'im ke'Echad' (from Avodah-Zarah and Shevi'is)?

(a) What did the elders reply when the Romans asked them why, if Hashem does not want idolatry, He does not ...

1. ... destroy them?
2. ... at least destroy those idols that the world does not need?

(b) What nuance does the Beraisa (quoting the elders) add to this?

(c) What parable does the Beraisa then add, based on someone who ...

1. ... steals a Sa'ah of wheat and plants it in the ground?
2. ... someone who commits adultery with another man's wife?

(d) What did Resh Lakish comment on this final point?

(a) What did a philosopher ask Raban Gamliel, based on the Pasuk in Va'eschanan "Ki Hashem Elokecha Eish Ochlah Hu"?

(b) What parable did he give in reply, regarding a prince who called his dog after his father?

(c) Why did the philosopher become angry with Raban Gamliel?

(d) What episode did he relate to prove that his god was genuine?

(a) How did Raban Gamliel respond to the philosopher's tale?

(b) The philosopher, horrified at now hearing his god referred to as a corpse as well, asked Raban Gamliel why Hashem did not then destroy it from the world.
What did he reply?

(c) What additional point did he make that our Mishnah and the Beraisa did not present?

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