THE MIREL BAS YAKOV MORDECHAI KORNFELD
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) Rav Shmuel bar Bisna asked Abaye whether Poletes is Tamei because it is considered a sighting or because she touched Zera. What do we mean when we present the ramifications of the She'eilah as 'Listor'?
(b) There are two additional ramifications; one of them, regarding the Shi'ur, the other, whether it is Metamei inside, as well as outside, or not. The latter ramification is clear (as we explained a little earlier), but what do we mean by 'Shi'ur'?
(c) What problem do we have with the She'eilah, even assuming that Rav Shmuel bar Bisna was not aware of the Beraisa which cites this as a Machlokes Tana'im between the Rabbanan and Rebbi Shimon? What would we say logically speaking?
(a) We answer that he was indeed aware of the Beraisa. According to which Tana is the She'eilah then applicable?
(b) The She'eilah concerns 'Listor' and 'Letamei be'Chol-Shehu'. What is the Din of the Bo'el regarding 'Listor' and 'Letamei be'Chol-Shehu'?
(c) What is now the She'eilah concerning the Poletes?
(d) Alternatively, Rav Shmuel bar Bisna was not aware of the Beraisa. On what grounds did he then think that a Poletes might have the Din of a sighting, despite the logic to the contrary?
(a) Then what is the second side to the She'eilah? Why should we not learn from Ba'alei-Keri at Sinai? What indication do we have not to learn from there?
(b) Abaye replied that it has a Din of a sighting. What did Rabah and Rav Yosef reply, when the She'eilah was put to them?
(c) What did Abaye reply, when Rav Shmuel bar Bisna remarked to him that everyone seemed to 'spit in the same way'? How did he justify the ruling?
(a) What does the Beraisa say with regard to Nidah, Zavah, Shomeres Yom Keneged Yom and Poletes (regarding the previous issue)? What do they all have in common?
(b) Which sighting of a Zavah is the Tana referring to? For how long is she Tamei?
(c) What problem do we have with the Tana's insertion of a Yoledes in the list?
(d) How do we solve the problem?
(a) The previous answer is based on a statement of Rebbi Zeira Amar Rebbi Chiya bar Ashi Amar Rav. What did Rebbi Zeira say regarding a Yoledes Nekeivah who went to Tovel after fourteen days of Tum'ah, and who felt blood move into the Beis ha'Chitzon ...
1. ... before the Tevilah? What is the case?
2. ... after the Tevilah?
(b) Like which Tana does Rebbi Zeira hold?
(c) Rebbi Yirmiyah queries Rebbi Zeira's first ruling on the basis of Tum'ah Belu'ah, which is Tahor. What is Tum'ah Belu'ah?
(d) What is the problem? Why ought this case to be better than our Mishnah, which rules 'Kol ha'Nashim Metam'os be'Veis ha'Chitzon?
(a) In reply, Rebbi Zeira instructed Rebbi Yirmiyah to go and ask Rebbi Avin. What made Rebbi Zeira think that Rebbi Avin knew the answer?
(b) Rebbi Avin explained that the Chachamim gave this the Din of Nivlas Of Tahor. To which unusual Halachah was he referring?
(c) What objection do we raise to Rebbi Avin's comparison to Nivlas Of Tahor? Why ought the Din of Tum'ah Belu'ah that applies there, not be applicable in our case?
(d) How do we establish Rebbi Zeira's ruling to circumvent the problem from Tum'ah Belu'ah?
(e) In that case, why does it require a Beraisa to teach us this? Why is it not obvious?
(a) We have solved the problem of Tum'ah Belu'ah, but are now left with the original problem of Yoledes ('I bi'Yemei Nidah, Nidah; I bi'Yemei Zivah, Zivah?'). How is that?
(b) How do we then solve that problem? How is it possible for a Yoledes to be neither a Nidah nor a Zavah?
(c) What problem do we have with Rebbi Zeira's ruling 'Metamei bi'Fenim ke'ba'Chutz', now that he is talking about a dry birth?
(d) And we answer by citing Rav Oshaya. What does Rav Oshaya hold regarding a V'lad who stuck his head into the Beis ha'Chitzon?
(a) Rav Oshaya issues this statement to explain the Mishnah in Chulin which renders Tamei for seven days, a midwife who stuck her hand into the womb of a woman whose baby had died before it was born (even though the mother is Tahor). What is the problem with the Mishnah?
(b) How does Rav Oshaya resolve it?
(c) And we substantiate this Halachah with the story of a man who came before Rava and asked him whether one is permitted to perform the Milah on Shabbos. Why did Rava then run after him?
(d) What did the man reply, when Rava asked him exactly what happened?
(e) Why then, did Rava retract from his original ruling and forbid the Milah on Shabbos?
(a) We ask whether inside the womb of a woman has the status of Belu'ah or of Beis ha'Setarim. What are the ramifications of the She'eilah?
(b) According to Abaye, it has the Din of Belu'ah. How did he refute Rava's proof to the contrary, from the Beraisa that we cited earlier 'Ela Mipnei she'Tum'as Beis ha'Setarim hi, ve'Tum'as Beis ha'Setarim Lo Metam'ah, Ela she'Gezeiras ha'Kasuv hi'?
(a) What similar She'eilah do we ask concerning the location of Nivlas Of Tahor? What are its ramifications?
(b) Why do we refer specifically to the k'Zayis Neveilah that his friend stuffed into his throat? Why not himself?
(c) What do Abaye and Rava respectively, rule in this case?
(a) Abaye cites as his source the Beraisa which discusses the Pasuk in Emor "Neveilah u'Tereifah Lo Yochal Letam'ah bah". How does the Tana learn from there that the Din of 'Metam'ah Begadim a'Beis ha'Beli'ah' is confined to the Neveilah of a Tahor bird and does not extend to that of a Tahor animal?
(b) We ask why we do not learn the latter from the former via a 'Kal-va'Chomer'. Which 'Kal-va'Chomer'?
(c) Why do we in fact, not do so?
(d) Seeing as Nivlas Beheimah is not Metamei through eating, why does the Pasuk then mention "ve'ha'Ochel es Nivlasah" with regard to Nivlas Beheimah?
(e) What has Abaye now proved from this Beraisa?
(a) What distinction does Rava draw between a Sheretz and a Neveilah that one is holding in the folds of one's skin (such as under one's armpit)?
(b) What is the reason for this distinction?
(a) What does Rava say about someone who sticks his armpit in which he is holding a Sheretz, into an earthenware oven?
(b) Based on the Pasuk in Shemini (in connection with the Tum'ah of an earthenware oven) "el Tocho", why is the above ruling not so obvious?
(c) So what do we learn from "Tocho"? What is the real definition of 'Toch Tocho'?