1)

(a)Rebbi Meir forbids all Tzelamim (images) be'Hana'ah, even though most of them are not worshipped - because he contends with the minority.

(b)That minority is worshipped - once a year ...

(c)... when, depending on where it is placed, it is in line with the sun.

2)

(a)The Chachamim confine the prohibition to those that are holding one of three things, a stick, a bird - or a ball (See Tosfos Yom Tov).

(b)The fact that they are holding these objects - demonstrates their importance, and one can therefore assume that they are worshipped.

(c)The Beraisa adds three things to the above list, a sword, a crown - and a ring (See Tosfos Yom Tov).

(d)Rabban Shimon ben Gamliel - forbids Tzelamim that are holding anything (See Tosfos Yom Tov).

(e)The Halachah is - like the Chachamim.

3)

(a)In order to be Asur be'Hana'ah, these Tzelamim must be placed - at the entrance to the city.

(b)According to the Chachamim, Tzelamim that are not holding anything are permitted - because they are merely ornamental busts

(c)They are forbidden in villages - since villages do not generally place busts that are not worshipped.

4)

(a)The Mishnah rules that if someone finds ...

1. ... broken pieces of Tzelamim - they are permitted, but if he finds ...

2. ... a complete hand or foot (See Tosfos Yom Tov) - it is forbidden ...

(b)The reason for...

1. ... the former ruling is - because it is a S'fek S'feika (perhaps it was not worshipped, and even if it was, perhaps the owner negated it).

2. ... the latter ruling is - that Nochrim sometimes made gods in the shape of a hand or a foot.

5)

(a)The Mishnah discusses someone who finds vessels that contain a picture of the sun, the moon or of a 'Darkon' (See Tosfos Yom Tov). The Rambam explains 'vessels that contain a picture of the sun (or the moon)' to mean - the picture that worshippers of the sun ascribe to their god (such as a king wearing a crown sitting on a wagon).

(b)A 'Darkon' is - a dragon (which they worshipped in those days [See also Tosfos Yom Tov]).

(c)The finder is obligated - to take them to the Yam ha'Melach.

(d)The Chachamim in the first Mishnah, who maintain that 'All other Tzelamim are permitted' - concede that the ones mentioned here are not.

6)

(a)Rabban Shimon ben Gamliel draws a distinction between 'Keilim ...

1. ... Mechubadim' - (ornamental, respectable looking vessels, such as rings and bracelets).

2. ... Mevuzin' - (unpleasant looking vessels, such as pots, dishes and other kitchen utensils).

(b)Rabban Shimon ben Gamliel declares ...

1. ... 'Keilim Mechubadim that one finds with the above pictures - Asur and ...

2. ... 'Keilim Mevuzin' - Mutar.

(c)The Halachah is - like Rabban Shimon ben Gamliel.

7)

(a)Besides grinding the forbidden vessels and scattering them to the wind, Rebbi Yossi permits - casting them into the sea (See Tosfos Yom Tov [so that a Yisrael will not derive benefit from it]).

(b)The Chachamim disagree with his former riling - because then, one will still derive benefit from it, when the dust settles on the ground and fertilizes it (See Tosfos Yom Tov).

(c)And they learn it from the Pasuk in Re'ei "ve'Lo Yidbak be'Yadcha Me'umah min ha'Cherem" (in connection with an Ir ha'Nidachas) - a prohibition to derive even the sli ightest benefit from Avodah-Zarah.

(d)Rebbi Yossi nevertheless permit it - due to the principle "Zeh va'Zeh Gorem, Mutar' (See Tos. Yom-Tov).

8)

(a)The bathhouse of Aphrodite was situated - in Acco.

(b)Aphrodite was an image built in honor of the star (goddess) Venus (See Tiferes Yisrael).

(c)Rabban Gamliel was - bathing in the bath-house of Aphrofite when he was approached by P'roklos ben P'losfos (See Tosfos Yom Tov & Tiferes Yisrael) ...

(d)... who, based on the Pasuk "ve'Lo Yidbak be'Yad'cha Me'umah ... ", asked him - what he was doing deriving benefit from an Avodah-Zarah?

9)

(a)Rabban Gamliel's initial response was that - it is forbidden to answer She'eilos in a bathhouse (See Tosfos Yom Tov) ...

(b)... since one is forbidden to speak Divrei Torah there.

(c)When, after leaving the bathhouse (Ibid.), he replied that 'It was not he who entered her domain, but she who entered his', he meant that - the bathhouse had been there first, and that it was Aphrodite who had encroached on his domain, and not vice-versa (See Tosfos Yom Tov).

(d)He also replied that - it was not the bathhouse that was serving Aphrodite, but Aphrodite who was serving the bathhouse.

(e)It would be forbidden to derive benefit in front of a god whose worshippers treated like a god.

10)

(a)In another answer to P'roklos ben P'losfos question, he pointed out that even if he (P'roklos) was offered a large sum of money - he would not enter the domain of his god naked and unclean and urinate in front of him ...

(b)... which is what people used to do in front of Aphrodite, into the ditch that carried the sewage out to the street.

11)

(a)The Mishnah rules that mountains and hills that Nochrim have worshipped - are Mutar be'Hana'ah ...

(b)... because whatever is attached to the ground is not subject to an Isur Hana'ah.

(c)The Tana then learns from the Pasuk in Eikev "Lo Sachmod Kesef ve'Zahav aleihem ve'Lakachta lach" that - whatever is found on the mountains is Asur be'Hana'ah (See Tosfos Yom Tov).

(d)Rebbi Yossi ha'Gelili learns from the Pasuk in Re'ei "Eloheihem al he'Harim" - that although the gods of the Nochrim are on the mountains, the mountains (and the hills) themselves are not considered gods.

12)

(a)Following the previous D'rashah, the problem Rebbi Yossi ha'Gelili now has, based on the Pasuk "Tachas Kol Eitz Ra'anan" is, that here too, we ought to Darshen from there that - 'Their gods are underneath the trees, but the trees themselves are not considered gods' (so why did the Chachamim declare an Asheirah (a tree that has been worshipped, Asur [See Tosfos Yom Tov]?).

(b)And the reason that the Chachamim nevertheless forbade it is - because (as opposed to mountains), trees are planted by people.

(c)The Tana Kama maintains that - since, at the time of planting, they did not intend to worship it, when they worship it later, it is no different to worshipping a mountain, and the tree remains permitted.

(d)The Halachah is - like the Tana Kama.

13)

(a)The problem with the Pasuk "ve'Sachas Kol Eitz Ra'anan", according to Rebbi Yossi ha'Gelili is that - since we do not Darshen anything from there, why does the Torah insert it?

(b)What the Pasuk is coming to teach us, Rebbi Akiva explains is that - wherever one finds a tall mountain or a high hill, one can be certain that there is an Avodah-Zarah on it (See Tosfos Yom Tov DH 'Kol Makom' & 'Da ... ').

14)

(a)The Tana discusses someone whose house is close to that of an Avodah-Zarah - (where they share one of the walls [See Tosfos Yom Tov]).

(b)In the event that the house collapses, he - that he is not allowed to rebuild it (in its original location) ...

(c)... because in effect - he is building a house for Avodah-Zarah.

15)

(a)Should he want to rebuild his house, the owner - is obligated to rebuild that wall at a distance of four Amos from its original location.

(b)Assuming that the wall belongs half to him and half to the Avodah-Zarah, he measures the four Amos (See Tosfos Yom Tov) - from the middle of the (thickness of the) wall.

(c)To avoid benefiting the Avodah-Zarah by leaving it four Amos space - he fills in the space with thorns and uses it as a bathroom for children (See Tosfos Yom Tov DH 'Koneis ... ').

16)

(a)Based on the Pasuk in Va'eschanan (in connection with Avodah-Zarah) "Shakeitz Teshaktzenu", the Tana Kama ascribes to the stones, the wood and the dust of the wall - the status of Tamei Sheretz (See Tosfos Yom Tov).

(b)Despite the fact that the Shi'ur Tum'ah of a Sheretz is k'Adashah (the size of a lentil), they fixed the Shi'ur of Avodah-Zarah a k'Zayis (le'Kula) - since the Tum'ah is only mi'de'Rabbanan.

17)

(a)Based on the Pasuk in Yeshayah (Ibid.) "Tizrem K'mo Davah, Tzei Tomar lo", Rebbi Akiva ascribes to the stones, the wood and the dust of the wall - the status of Tum'as Nidah ...

(b)... which is Metamei be Masa (by carrying it [See Tosfos Yom Tov DH 'Mah Nidah ... '-) as well as be'Maga (by touching it), whereas Tum'as Sheretz is only Metamei be'Maga (Ibid. DH 'ke'Nidah').

(c)The Halachah regarding ...

1. ... the Avodah-Zarah itself is - like the Tana Kama, and Kal-va'Chomer regarding ...

2. ... Meshamshei Avodah-Zarah (the things that have only been used to worship it).

18)

(a)The first of the three houses discussed by the Mishnah is one that was initially built for Avodah-Zarah (See Tosfos Yom Tov) - which the Tana forbids outright.

(b)He rules that a house on whose walls the Nochri subsequently plasters or draws (or carves) pictures in the name of Avodah-Zarah - will become permitted as soon as the plaster or the pictures are removed, and the same will apply to ...

(c)... any novelty that he subsequently adds to it in the name of Avodah-Zarah.

(d)The third house is one that one was not initially built for that purpose, only the Nochri subsequently brought Avodah-Zarah into it. It becomes Mutar be'Hana'ah again as soon as he removes the Avodah-Zarah (See Tosfos Yom Tov) - provided he did not designate the house for that purpose.

19)

(a)The first of the three stones now discussed by the Mishnah is one that was initially hewn for 'Bimus' - a stand on which the image is placed (and which is worshipped together with it [See also Tosfos Yom Tov]).

(b)The Tana rules that ...

1. ... it is Asur.

2. ... one which was not initially hewn for that purpose but which the Nochri subsequently plastered, drew pictures on it or added some novelty it in the name of Avodah-Zarah - becomes permitted as soon as the Yisrael (See Tosfos Yom Tov) removes whatever it is that he added.

(c)If he places an Avodah-Zarah on a stone that was not initially hewn for that purpose it will become permitted - as soon as he removes it.

20)

(a)In similar vein again, the Mishnah forbids an Asheirah that was initially planted for Avodah-Zarah. A tree that was not planted for that purpose becomes forbidden if one subsequently cuts or carves it in the name of Avodah-Zarah (See Tosfos Yom Tov) - if he intends to worship the branches that will grow later (See Tosfos Yom Tov).

(b)It will become ...

1. ... permitted - if he subsequently removes those branches.

2. ... permitted, after having placed an image underneath it - if he declares the image Bateil (See Tosfos Yom Tov DH 'He'emid Tachtehah ... ' & 'u'Bitlah').

(c)In the former case - one burns the branches.

21)

(a)The Tana Kama and Rebbi Shimon argue over the definition of an Asheirah. Their Machlokes pertains - to the previous case (the third case of Asheirah).

(b)According to the Tana Kama, an Asheirah is a tree that has an image underneath it (as we explained). Rebbi Shimon maintains that - this does not render the tree Asur.

(c)The Mishnah cites a case that occurred in Tzidon where they discovered a tree that Nochrim were worshipping. Rebbi Shimon instructed them - to search under the tree.

(d)When they discovered an image underneath it - he declared the tree Mutar ...

(e)... because, in his opinion, it is the image that they worshipped, not the tree.

(f)The Halachah is - like the Tana Kama.

22)

(a)The Tana forbids sitting in the shade of an Asheirah (See Tosfos Yom Tov) or walking underneath one. In the first ruling - he is referring to the shade that the tree casts (See Tosfos Yom Tov [not underneath the actual tree]).

(b)He rules that someone who does ...

1. ... sit in its shade - is Tahor.

2. ... walk underneath it - is Tamei (See Tosfos Yom Tov DH 've'Im Avar ... ' & 'Tamei')).

(c)The Mishnah declares even the latter Tahor however - if the tree is overhanging the street ...

(d)... because this Tum'ah is only mi'de'Rabbanan, and where the tree steals from the public, Chazal did not issue the decree (See Tosfos Yom Tov 've'Avar').

23)

(a)The Tana Kama permits planting vegetables underneath the branches of an Asheirah during the winter - because, not only do the branches not bring him any benefit, they actually cause him a loss by preventing the sun from shining on them,

(b)And he forbids it during the summer - because then they protect the vegetables from the sun.

(c)He forbids planting lettuce all year round however - because the shade is always good for them (See Tosfos Yom Tov DH 'Aval ... ').

24)

(a)Rebbi Yossi permits planting vegetables underneath the branches of an Asheirah during the winter - because it is the ground together with the leaves that have fallen that cause plants to grow, and Rebbi Yossi holds 'Zeh ve'Zeh Gorem, Mutar' (as we learned above in Mishnah three).

(b)And the Mishnah quotes him as saying Asur, 'since the leaves of the Asheirah fall on them' - because he is querying the Rabbanan, who hold 'Zeh ve'Zeh Gorem, Asur', yet they permit planting the vegetables in the winter.

(c)The Rabbanan reply - the harm that the shade does to the vegetables overrides the benefit that the leaves give.

(d)The Halachah is - like Rebbi Yossi (that 'Zeh ve'Zeh Gorem, Mutar' [See Tosfos Yom Tov]).

25)

(a)The wood that one takes from an Asheirah is - Asur be'Hana'ah.

(b)If someone did take wood from it and use it to heat up an oven, the Mishnah rules that ...

1. ... a new one must be smashed, whereas ...

2. ... an old one should be allowed to cool down before using it.

(c)The reason for the first ruling is - because the first heating strengthens the oven, in which case it has been completed with Isurei Hana'ah.

(d)It is not Halachah however - because, seeing as all bread that will subsequently be baked with Heter wood, it is a case of 'Zeh ve'Zeh Gorem, which, as we just learned, is Mutar.

(e)The Halachah is - that one should allow even a new oven to cool down, after which it may be used (See Tosfos Yom Tov).

26)

(a)The Tana rules that if one baked bread in the oven (before it cooled down) the bread is Asur - provided the fire is directed on to the wood, so that one is benefiting from the wood during the entire baking process.

(b)It is Asur, based on the principle - 'Yesh Sh'vach Eitzim be'Pas' (something of the actual wood goes into the bread [See Tosfos Yom Tov DH 'ha'Pas Asurah ... ' & 'Asurah be'Hana'ah']).

(c)According to the Tana Kama, if the baked bread became mixed up with other loaves, all the wood is Asur be'Hana'ah. Rebbi Eliezer says - that one take the value of the forbidden loaf and throws it into the Yam ha'Melach (See Tosfos Yom Tov).

(d)The Chachamim commented to Rebbi Eliezer - that one cannot redeem Avodah-Zarah.

27)

(a)the Halachah is - like Rebbi Eliezer (See Tosfos Yom Tov).

(b)Consequently, if a barrel of Yayin Nesech became mixed up with other barrels of wine - the owner need only take the value of the one barrel to the Yam ha'Melach, and all the barrels will be permitted.

28)

(a)The Mishnah discusses what the Din will be if one takes a piece of wood from the Asheirah to make a 'Karkar' - (the staff of a weaving-shuttle).

(b)In a case where one then uses it to weave a garment, the Tana rules that the garment is Asur be'Hana'ah.

(c)The Tana Kama rules that ...

1. ... if the garment then become mixed up with other garment and even if ...

2. ... the other garments become mixed up with other garments (See Tosfos Yom Tov), all the garments are Asur be'Hana'ah.

(d)Rebbi Eliezer rules in both cases - 'Yolich Hana'ah le'Yam ha'Melach, like he rules in the previous case.

(e)They need to argue in both cases, because had they argued in ...

1. ... the first case only, we would have thought that Rebbi Eliezer will agree that in the second case, they are all Asur be'Hana'ah - since, (unlike in the first case, where, when the bread is baked, the wood has been burned up), when the garment is completed, the Karkar is still there.

2. ... the second case only, the Tana Kama will agree that in the first case, 'Yolich Hana'ah le'Yam ha'Melach' - for the reverse reason (because the wood has been burned up).

29)

(a)Only a Nochri - is able to render an Avodah-Zarah Mutar by nullifying it (See Tosfos Yom Tov DH 'Keitzad').

(b)The first two ways listed by the Tana of how to nullify the Avodah-Zarah are 'Kirsem' - (cutting off splinters of wood to burn his fires) and 'Zired' - (cutting off the wet branches).

(c)The same will apply if he cuts off a length of wood to use as a stick or as a scepter - and even if he tears off a leaf.

(d)The Mishnah finally discusses where the Nochri cuts off chunks from the tree ('Shafayah', See Tosfos Yom Tov). It will ...

1. ... remain forbidden - if he does so to enhance the looks of the tree.

2. ... become permitted - if he cuts them off for his own personal use.

30)

(a)The Bitul of a Nochri Katan - is not effective, only that of a Gadol is ...

(b)... even if a Yisrael forces him to be Mevatel it at gunpoint.