Ah, first, why we don't want the goy to do it? You're going to let the goy live here. So maybe if you learn like this, so over here, where the whole issur because of יישוב הארץ, which is at least לא תחנם, I mean לא תחנם, comes because of having a you're learning from the goy, that's where the Chachamim said אמירה לעכו''ם there's no problem. But what's the re'ayah that for a regular mitzvah is the same din? Therefore, for a regular mitzvah takeh not like this. But the Bahag learns, no, אמירה לעכו''ם has nothing to do with learning from the goy. אמירה לעכו''ם is a din because you become the shaliach, you're like you're doing the melachah. Nevertheless, they allowed it for this mitzvah, why wouldn't they allow it for other mitzvot? I want to bring examples to such a logic that sometimes when there is an issur for a certain reason, so what what happens many times is that for a better reason, the issur is pushed away. But sometimes, it's not that the issur is pushed away, but the issur itself will basically tell you, \"Be over on me.\" I'm trying to say here that the issur of אמירה לעכו''ם שבות tells you, \"In this case, I want you to be over on this issur, because by being over on this issur, you will be accomplishing what the purpose of the issur is.\" I want to bring an example to this in different places that we see that we say such a such a thing. And I'll bring from different places in Likkutei Sichot. The Rebbe has this gang, in this inyan he says in many different places, so I'll just pick a few examples.

One example is like this: Comes to Chanukah, the Rambam says, taken from the Gemara, that if it's Friday night and you only have money enough for one candle, should you buy נר שבת or נר חנוכה? Which candle should you buy? All of a sudden, so the Rambam says that you should get נר שבת. And the reason is, he says, because נר שבת is because of shalom. And גדול השלום, שלום is very important, have peace. That כל התורה כולה לא ניתנה אלא לעשות שלום בעולם, the whole Torah was given to make peace in the world. So therefore, since שלום נר שבת is shalom, so that goes first. So the Rebbe asks many questions. One question is why does the Rambam all of a sudden give you the importance of shalom and the whole Torah is made for shalom? The Rambam's sefer does not just give you reasons. And then also, why does the Rambam write נר שבת קודם, he says, נר שבת comes first? The Gemara uses a לשון נר שבת is adif, it's better. The Rambam says first. Also, why does the Rambam write this din in הלכות חנוכה? Here farkert, this should have been in הלכות שבת. If this if Shabbos is the one that's stronger here? So the Rebbe is mechadesh an interesting chidush. The Rebbe says like this: We

have sometimes that you have two things conflict. You got to do one of them, so you got to look which one is more important, which one is stronger. Aseh docheh lo taaseh, like sometimes you have an aseh and a lo taaseh, and you can't keep both. Let's say the example of מילה בצרעת. If you have a a nega, a tzaraat, a leprosy on the skin, the foreskin of the milah, the din is there's a lav, you're not allowed to cut off a nega. So what are you going to do here? If you're not going to cut off the nega, you won't do milah. If you're going to do milah, you cut off the nega. So aseh docheh lo taaseh, so the aseh pushes away the lo taaseh. So how do we learn peshat? In the milah itself you have both... In the milah itself you have both, if it's not circumcised... No, that's not a לא תעשה... that's an inyan in it. So we do milah, because the din is aseh pushes away the לא תעשה. Why? Because the Gemara tells that an aseh is more important, whatever the reason. You would think the same thing here, when you have נר שבת and נר חנוכה, you can't have both, you don't have the money. So it's or this, if you're going to do this, you're not going to do this, if you're going to do this, you're not going to do this. What should you do? נר שבת is more important. So the Rambam says in this case it's not like that. The Rambam says the whole Torah was given to make shalom. So basically the the meaning of every mitzvah is shalom. If you have a mitzvah that its specific meaning is shalom, then every other mitzvah will say, \"Do that first.\" It's not that Chanukah argues. Chanukah says, \"I have to be.\" Shabbos says, \"I have to be.\" So the halachah is Shabbos is stronger. In this case נר חנוכה says, \"Put Shabbos,\" because נר חנוכה is one of the mitzvot, and that mitzvah of נר חנוכה is also for shalom, but you don't see it. So here you have a she'elah, should I do נר חנוכה or should I do a mitzvah which is shalom? If you'll ask נר חנוכה, נר חנוכה says, \"adrabah, you should not do me, do him. Because by doing נר שבת, you will be basically doing what I should be doing. So by not lighting me, but lighting him, you are fulfilling my wish. It's not only you're pushing me away because that is more important.\" That's why the Rambam brings it in הלכות חנוכה, to tell you that it's Chanukah that פסקנ'ט like this, not that Shabbos overcomes. And that's why the Rambam doesn't write adif, it's better. It's not better, it's kodem, it's first. So this is an example here where we see that we have something that's against, and the aveirah itself, it's not that we're matir the aveirah because of something else, the aveirah itself says, \"In this case, for my reason why I am an aveirah, I want you to be over.\" I'll give you another example. You have no choice. Huh? No. Not lighting שבת חנוכה, no. You're not going to light Chanukah candles, you're doing an aveirah, and Chanukah candle says, \"This aveirah you'll be doing will be fulfilling me.\" Normally an aveirah is against me, ela mai you'll be fulfilling something else, you'll be be accomplishing what I'm supposed to accomplish by doing the aveirah, but not doing what I'm So, you know I mean, על פי חסידות, yeah. Good. That's what you say, you accomplish the same thing on Shabbos. Yeah, but not through the aveirah, through not doing, you'll accomplish. Even though you don't do, you accomplish. That's something else. Here, we're saying not even though, here we're saying because you're not doing. But in this specific instance, if you would do Chanukah, you wouldn't have accomplished as much Chanukah. How, when do you more accomplish more what Chanukah says? If you don't do Chanukah. Cuz you only have enough money for one. I'll give another example. Maybe that'll be clearer. Yeah, that the whole Torah is shalom. So, Chanukah is also shalom, okay. פיקוח נפש, שבת. If

there's a person's life is in danger, so פיקוח נפש דוחה שבת. So, you have to do a melachah. You have to do everything to save the person. So, there are all kinds of sevarot. There's one sevara that it's hutrah dechuyah, that the mitzvah of פיקוח the issur the mitzvah of פיקוח נפש pushes away Shabbos. Then, there's another possibility, hutrah. It's matir, it allows the issur of Shabbos. But both of these ways comes out that there's a conflict between שבת, הלכות שבת, and הלכות פיקוח נפש. And the question is, which one is stronger? So, we say, פיקוח נפש is stronger than Shabbos. Or it pushes it away, and it remains an aveirah, or it's matir it. But still, you are going against Shabbos. Comes the Ohr HaChaim HaKadosh, the Or HaChaim has another peshat. He says that the reason פיקוח נפש is דוחה שבת, the Gemara says, because חלל עליו שבת אחת כדי שישמור שבתות הרבה. It's worth to be mechallel one Shabbos so you should be able to keep many more Shabbos. So, it comes out according to this, that it's not because פיקוח נפש is stronger than Shabbos. It's for the benefit of Shabbos that you should be mechallel Shabbos. By being mechallel Shabbos, Shabbos is going to gain. But the Rebbe says, but even according to the Or HaChaim, the peshat is Shabbos as a whole is going to gain. But this Shabbos you are mechallel. This Shabbos you took away again, but because of next week you'll be able to keep, three weeks you'll be able to keep. Also, what happens if you're only going to be do פיקוח נפש for a few hours, he's going to die anyway before next Shabbos? So, the Rebbe has a deeper peshat. The Rebbe's peshat is like this. What is the reason for Shabbos? אות היא ביני וביניכם. It's a sign. The reason for Shabbos a sign that Hashem likes the Yidden. Doing פיקוח נפש, saving a Yid's life, is because the Eibishter likes like the Yidden. So, since the whole purpose of Shabbos is to show that the Eibishter likes the Yidden, so if in a case of this, by keeping Shabbos that the Yid is going to die, so Shabbos tells us Shabbos tells us, be mechallel. So, it's not a chilul of Shabbos. It's not even a chilul of this Shabbos because of next year, because of this Shabbos. This Shabbos today says, in order in order to fulfill what I stand for, you have to be mechalel me and go and do something. Why? Because this is what what what the תוכן of Shabbos is. So, see, that's another example that's not only הותרה דחויה, but a another example.

There's a din in כיבו הלכות כיבוד אב ואם. There's a din that you have to listen to your parents. Then, it says, what happens if your father tells you בנוגע which yeshiva you should learn, and you want to learn a different yeshiva, the din is you don't have to listen to your parents. You don't have to listen to your parents, that's it. If you feel that you're going to be matzliach more in this yeshiva, the din is, לעולם ילמוד אדם במקום שלבו חפץ. You should learn where you want. So, if you want a different yeshiva, you don't have to listen to your father. So, the Rebbe says, where does it say this halacha? הלכות כיבוד אב ואם. It should have been הלכות תלמוד תורה. Here, it's a conflict between כיבוד אב ואם and תלמוד תורה. So, תלמוד תורה overweighs, more important than כיבוד אב ואם. So, in הלכות תלמוד תורה, it should say that. It says הלכות כיבוד אב ואם. So, the Rebbe says, because the pshat is that it's not the pshat you're going against your father and you go ahead. Since b'etzem your father should want you to learn, it is כיבוד אב ואם in this case, not to listen to him. It's not about stronger because this is the right thing to do and this is really what he wants. זאגט אים, ער זאל גיין ער זאל you shouldn't listen to the father. I'll give a Huh? No. But the din is you have to try what you do, but the halacha is that if you feel you're going to learn, that's where you have to go. Talking about a kid person understands. If he doesn't understand, he's not a little kid. What are you saying what are you saying is, why can't Shabbos say because it's shalom, that Chanukah should go first? It's shalom. Why can't We don't need shalom between these two. It's always shalom. No, we're not talking shalom between the mitzvot. It's a shalom in the world. And this is physically shalom between a husband and a wife that they have Shabbos, not for shalom between the conflict in the מצוות. Another example, this is another The egg or the chicken? In case of of the במה,

there is a דין that when they build the בית המקדש, you're not allowed to be מקריב anymore a קרבן on a מזבח on a במה. Till then, you were allowed to make a private מזבח and מקריב a When the בית המקדש was built, you're not allowed to do it anymore. Then there's a דין, if a נביא comes and tells you to be מקריב a במה, you have to listen to him. Why do we use that example? Because Eliyahu Hanavi did it. Eliyahu Hanavi went and served, מקריב a קרבן, on Har HaCarmel. But the reason is because a נביא tells you're allowed to. How do we know that is? Because there's a פסוק that says אליו תשמעון, so you listen to the נביא. And the Gemara says, אפילו if he tells you to לאו עבר, or tells you to be עובר on a mitzvah, you have to do it, if it's temporary. Tells you Hashem told me from now on no more תפילין, then you know he's a נביא שקר, that's a lie. But if he tells you that this Shabbos Hashem wants me to חלל, if he's a נביא that you know is a נביא אמת, you have to listen to him. Any עבירה. Any עבירה he tells you: חלל שבת, like bringing a קרבן outside of the בית המקדש, whatever it is. And that's one פסוק, אליו תשמעון. And the Rebbe has a קשיא, the Sifrei says that when the Torah talks about not being allowed to bring a קרבן outside of the בית המקדש, there's an extra pasuk that that the Gemara learns out, the Sifrei learns out, that if a navi tells you, you are allowed. Fragt the Rebbe, why do we need a special pasuk? We had that other pasuk that says אליו תשמעון, that whenever a navi tells you to do any aveirah, you have to do. So obviously this is also one of the aveirot that you have to do if the navi tells you. Why does it have to be special? So the Rebbe comes and says that there's a special din here: the inyan of bringing a korban by a במה if a navi tells you is not like every aveirah. Every aveirah, the pshat, it's an aveirah, but if the navi tells you, the mitzvah to listen to the navi is stronger than this aveirah, so you have to listen. By a במה, it's not an aveirah. Part of the halachah of במה is, just like before the Beis HaMikdash was built there was a halachah that you're allowed to bring, part of the halachah in הלכות במה is that you're allowed to bring a korban if the navi tells you. So it's not because you are over on the aveirah. This is part of the halachah. So it's not See, the other, when you're over on Shabbos for a navi, in which halachah is it? In הלכות נביא. If you're over by a במה, it's a special din in הלכות in הלכות במה. And the nafka minah would be The Rogatchover brings such a sevara. The nafka minah would be if the korban that you bring has all the dinim of a korban. Could be it doesn't have If it's pashut it's an aveirah, but you have to listen to a navi, so if the navi tells you, but it's not a korban. After the navi tells, you can't even eat it. But if the if the navi tells you in במה, it's a din in הלכות, it's like they used to bring a korban in a במה before. So here we see that in a case that a navi tells you, is the peshat that the הלכות נביא overpowers? No, the דיני במה tells you that you have to The דיני שחיטת חוץ didn't tell you you have to be makriv on a במה. So going back to us here, so על דרך זה here also, if you hold that the reason for the איסור אמירה לעכו״ם שבות is because we shouldn't learn from the we shouldn't do the מלאכות ourselves, and the איסור of לא תחנם is we shouldn't learn from the goyim to do עבירות, which let's say is the doing a melachah, so here, that's why the Gemara says that there's no there's no problem with telling a goy to do, is not because the איסור of אמירה לעכו״ם is pushed away by the mitzvah of ישוב הארץ. The איסור of אמירה לעכו״ם tells you, in this case, don't listen to me because I'm going to accomplish what I want more. Like in those cases. But that's only the sevara of Tosafot. So he says in that case it's only in this situation, other situations not. So other mitzvot not. But the Bahag learns that the reason for אמירה לעכו״ם שבות is pashut because you become a shaliach The goy becomes your shaliach, and if they allowed it for this aveirah, for this mitzvah, then everything else. So then he says everything else. We can go as another part, another peshat. Go another way. We can get in another way. The Kedushat Levi. It's not private. Always when someone says, who says this, the Kedushat Levi? The Kedushat Levi was the Barditchover. You know they say about the Kedushat Levi, so once he was speaking with the Talmidei HaMagid and someone asked him, so he said a vort. So they asked him, where where's where where did he come from? He said, I saw it in a ספר. So they asked him, which ספר? So he said the Kedushat Levi. So that means he said the Kedushat Levi, so. Anyway, you could say a different thing. I have a chakirah which you could think. You ever heard Moshe Kotlarsky says that that the Remika Kadosh, is that how you say it? The Remika Kadosh says, the Remika Kadosh, ראשי תיבות of his name. Moshe Yehuda Kotlarsky. He says the Remika Kadosh zogt. Anyway, when when it comes to this mitzvah of ישוב ארץ ישראל, if we're talking about here, let's start analyzing it. When does the mitzvah start? Does the mitzvah start when you move into the house? The mitzvah start when you travel, or when does or does the mitzvah start from when you start getting involved? I'll give you an example of an inyan like this. The

Rebbe brings also in a different place, נוגע the famous Midrash where it says that when the Eibershter told Yechezkel about the building of the Beit HaMikdash, and Yechezkel said, Eibershter, we're in galut now, what purpose do we have? So the Eibershter answered him, because you're in גלות יהא בנין ביתי בטל? The building of my house should not should not continue? So what do you mean? He just told them halachot, they weren't building the house. What do you mean the בנין בית? He didn't say, so because you're in galut you shouldn't learn about the Beit HaMikdash, that he didn't say. Because you're in galut you shouldn't build the Beit HaMikdash? What does that mean? So the Rebbe learns out from here that learning the halachos of the Beis Hamikdash is building the Beis Hamikdash. That's what the Rebbe writes. So I remember when the Rebbe when the sichah came out, I was here then, I remember it was a she'eilah, what does that mean that by learning you build the Beis Hamikdash? So I wrote then in the Ha'aros, Ha'aros Hatmimim that they give out, so I wrote that the pshat is like this: that when you build a house, when does when do you consider the construction started, the building started? If you look in a narrow way, from the moment that they start putting bricks on. But if you look in a broader sense, from when you start the blueprints, and when you look at doing this, and you So then that's called starting to build. So I wrote then that's pshat in the sichah, that this is a Shabbos the Rebbe spoke about it, and the Rebbe spoke about the sichah, and the Rebbe said that everyone was wondering what is the pshat, and someone wrote, that's what he said, someone wrote that it's al derech like דיפתראות ופנקסאות, it's like the blueprints and this, so I want you to know that I meant much more than that. It's mamash building. I don't know what it means. It's mamash building, but learning the halachos of the Beis Hamikdash is mamash building. הרי אומרים כאילו כבונים אותה? נע, יא, יא, but the כאילו עיקר. כאילו עיקר, but this is I don't know the sichah, אה? It's mashma it's even more than this. The Rebbe quotes in the sichah this ke'ilu and yeah, but it's mashma But like the point is that there is such a nekudah that if you start learning about it, this it's part of the building. Or you could learn not. אה? It has certain I always explain these are the three deragos in ke'ilu. Like שלוחו של אדם כמותו is a ke'ilu. Is it mamash him, or ke'ilu him, or not him? You know, the same thing. Same thing with מצות ישוב הארץ, you could learn two ways. You could learn ישוב הארץ starts from when you're meyashev, when you actually sit down and Or you could learn from the moment you start dealing with somebody about buying his land, that's part of the building. If you learn like this, then bichlal this is different. When you tell the goy to sign, you are with this talking to him being mekayem the mitzvah of ישוב הארץ, because ישוב הארץ starts when you're talking. When you tell a goy other things to do a melacha for a mitzvah, we don't say that the mitzvah started with your talking. The mitzvah of milah for sure is not when you start talking about milah, it's not the milah. When that's called hechsher mitzvah. But ישוב could start before. So mimela like this, Tosafot learns that ישוב הארץ starts from talking. So Tosafot says, you know why the chachamim allowed אמירה לעכו''ם שבות in this case? Because the אמירה לעכו''ם is part of the mitzvah! The אמירה is part of the mitzvah! So therefore for such a thing where the אמירה is part of the mitzvah, you're allowed. Other times when you're going to tell a goy to do a melacha for a mitzvah, the

אמירה is not part of the mitzvah, who says you're allowed? But the Bahag learns no, ישוב הארץ starts from when you settle, so the talking is not a mitzvah. So they allowed it for this mitzvah, why shouldn't they allow it for another mitzvah? So therefore he says that it's only, so that it's also by all the mitzvot. So this pshat in Tosafot will be better even if we learn a third reason in אמירה לעכו''ם שבות. We said there are two reasons why אמירה לעכו''ם. One is that you shouldn't learn from the goyim, another one is because of shlichut. Then the Alter Rebbe brings a third thing: משום ודבר דבר. There's a pasuk that says that on שבת לא יהא דיבורך של שבת כדיבורך של חול. On Shabbos your words should not be the same as the weekdays. Shouldn't talk about melachot, you shouldn't talk about that. Now if this is the reason, then certainly Tosafos makes sense! Because certainly when you talk to the goy about a mitzvah, it's not דיבור חול! The whole reason why אמירה לעכו''ם שבות is because it's דיבור חול. But since this is part of the mitzvah itself, it's not דיבור חול. By other mitzvot, it's only going to bring you to the mitzvah. So it's a דיבור חול for the sake of a mitzvah. So who says if we allow you this because the whole issur, if you're going to hold the whole issur is דיבור חול, then this is not דיבור חול, then it's only this case. But if you learn the other way, so you could learn now another peshat in the machloket. The machloket between Behag and Tosafos is they both hold that it starts then, but the she'eilah is what is the reason for Is it because it shouldn't be דיבור חול, so then it's not דיבור חול, but according to the other reasons, then it's it's it's by all mitzvot equally. That's why Tosafos says it's only in this mitzvah, and the Behag says it's in all mitzvot. I

had a question about that, the idea that ask somebody to do it freg, freg. Uh-huh. I I spoke already. If you ask somebody to do it, there's more chance that you'll do it. Wouldn't it be the opposite logic? Because if you can if if you don't have somebody to possibly ask to do the goy to possibly suggest to do the the mitzvah, then you're going to wind up more chance of doing it yourself because you don't have somebody else to help you to to to do it. No, mid'oraita you're not going to do it. That would be a lie. The reason you might do it yourself because if a goy keeps on doing for you, so the house basically in the house you'll have everything of the weekday done. So then by mistake you'll come and do it. עבודת כוכבים, a house which was built originally for עבודה זרה, and Rashi says this means that it was built to actually be worshiped as עבודה זרה, הרי זה אסור. We say that the entire house is אסור. The Gemara will say that we're speaking about even if it wasn't yet worshiped at all, once it was built for עבודה זרה, it becomes completely אסור, because it was built to act as, to be treated as an עבודה זרה. Tosafos says that the reason Rashi explained it this way, that we're speaking about a house which is worshiped as עבודה זרה, not merely serving עבודה זרה, is because something which is משמשי עבודה זרה, something that is merely serving עבודה זרה, does not become asur until it is actually used for the עבודה זרה. And here the Mishnah is saying that as soon as it's built, it's asur. So we're speaking about a case where it was built to be worshiped as עבודה זרה, and it becomes asur immediately even though it was not yet worshiped. סיידו וכידו לעבודת כוכבים, if he whitewashed it, he added a layer of lime, or כידו, he added decorations, decorative items on this house for the sake of עבודה זרה, in other words the house was standing before, it was an ordinary house, and then he added on something to the house for the sake of עבודה זרה, that the house be worshiped as עבודה זרה, וחידש, or anything else that he added new to the house for the sake of עבודה זרה, נוטל מה שחידש, then the halachah is, since he didn't actually yet worship it as עבודה זרה, then he just has to take off that which he added on, that which he made new to this house. Since the house was not built originally for עבודה זרה, it was an ordinary house, only that which he added on with the intention of worshiping the house as עבודה זרה automatically was the issur of עבודה זרה, and it has to be removed. But once that is removed, the rest of the house is mutar, since the entire house was not yet worshiped as עבודה זרה. And the third case is הכניס לתוכה עבודת כוכבים, if he brought an עבודה זרה into the house, והוציאה, and he took it out, in other words he didn't designate the house to be something to house עבודה זרה, but he brought in an עבודה זרה, it was perhaps worshiped there, and then he took it out of the house, but he didn't designate the house as something to be serving the עבודה זרה, הרי זה מותר, the house is completely mutar, even though it was used as a house for the עבודה זרה momentarily, but since it wasn't designated for this purpose, it's not considered to be משמשי עבודה זרה, and therefore it is mutar. So the first two cases are speaking about where the house itself is worshiped as עבודה זרה, and the first halachah is telling us that if the house was built for that purpose, it automatically becomes completely asur. The second halachah is telling us that if something was added on to the house, if that something new was added on with the intention of worshiping the house as עבודה זרה, that which is added on becomes asur, and the third case is telling us that it's mutar if an עבודה זרה was brought into the house and then taken out. Says the

Gemara, אמר רב, Rav said, המשתחוה לבית אסרו, if someone bows down to a house, he osers the entire house with the issur hana'ah of עבודה זרה. Says the גמרא, אלמא קסבר תלוש ולבסוף חיברו כתלוש דמי, we see that Rav holds that something which is disconnected and then he connects it to the ground, such as a house which is first disconnected, then he builds it and makes it connected to the ground, it has a din of something which is תלוש, of something which is disconnected. It doesn't have a din of a הר, of a mountain which is connected to the ground, it has a din of something which is disconnected from the ground, even right now it is connected. The Gemara asks, והאנן בנוי תנן, in our Mishnah we learned that the house only becomes asur if he built it for the sake of avodah zarah. But it's mashma from the Mishnah that if he didn't build it for the sake of avodah zarah, but it was worshiped later as avodah zarah, that it would not become mutar? It's only asur if when he built it, he built it for avodah zarah, because then he designated it and he made it into avodah zarah while it was still תלוש and while he was building and connecting it to the ground. Says the גמרא, בנוי אף על פי שלא השתחוה לו, our Mishnah is telling us that as soon as he builds it for the avodah zarah, even though he didn't yet bow down to it, he didn't yet actually worship it, that it becomes immediately asur. השתחוה אף על פי שלא בנוי, and Rav is telling us the halachah that if he bowed down to this house, even though he did not build it for avodah zarah, that the entire house would become asur. So our Mishnah is speaking specifically about a case, both in the reisha and in the middle case of the Mishnah, is speaking about a case where it was not yet actually worshiped as avodah zarah, but if it was built for the sake of avodah zarah, it immediately becomes asur as avodah zarah, the entire house. If only part of the house was added on, that now from now on it should be used as avodah zarah, then it's only that part which is added on which becomes asur automatically as avodah zarah. But if he actually would bow down to the house, would worship it, then the entire house would be asur, even though it was a house which was not built or added on to at all for the sake of avodah zarah. The Gemara asks, אי הכי, הני שלשה ארבעה הוו, if so, these three that the Mishnah mentions, the Mishnah mentions three dinim, there are actually four dinim, why didn't the Mishnah mention this fourth din, that a house that he bows down to becomes completely assur? So the Gemara answers, כיון דלענין ביטול תנן, since our Mishnah is learned concerning the bitul, concerning the annulment of the avodah zarah, what has to be done to the avodah zarah, the Mishnah lists three levels of what has to be done to it: the first is that the entire house is assur, the second is that only the addition to the house is assur, and the third is that the entire house is mutar. So בנה והשתחוה חדא קא חשיב ליה. Building it for worship for avodah zarah, building it that it be worshiped as avodah zarah, that it comes, becomes completely assur, or where it wasn't built in order to worship it as avodah zarah, but later he worshipped it as avodah zarah, are both counted as one, because in both cases the entire house becomes assur. That's why our Tanna did not mention that case and count it as a fourth possibility, because in fact it wouldn't really add another possibility as to the din that happens to the house. And the Tanna is listing the dinim, he's listing a house where it's completely assur, a din where it's partially assur, and a din where it's completely mutar. So therefore it was enough for him to mention these three cases and not to mention the case of Rav of משתחוה לבית אסרו.

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