(Mishnah): An Onen may immerse and eat his Pesach in the evening, but he may not eat from other sacrifices.

One who hears of the death of a close relative and one whose father's bones were gathered for re-interment, he immerses and may eat Kodshim that evening (as in both these cases, there is a Rabbinic requirement to mourn only that day).

A convert who converted on Erev Pesach -

Beis Shamai says that he immerses and may eat of the Pesach in the evening.

Beis Hillel says that one who circumcises is as if he separates from a corpse.

(Gemara - R. Yosi bei R. Bun): The Mishnah refers to when he became an Onen between the slaughtering and throwing the blood; but if it happened after throwing the blood, his Korban was already accepted (and he cannot eat in the evening. Chazal only permitted him to eat when refraining from eating is punishable with Kares. But if the blood was already thrown, there is merely a positive commandment to eat, and Chazal did not override the Rabbinic requirement to mourn in that situation.)

Support (Beraisa): When is a person an Onen? Rebbi says - Between death and burial. Chachamim say - the entire day of burial as well.

There is a leniency and stringency in Rebbi and a leniency and stringency in Rabbanan -

A leniency in Rebbi - if it was buried immediately, he is immediately permitted; according to Rabbanan, he is prohibited the entire day.

A leniency in the Rabbanan - if it was buried after three days, only that entire he is prohibited; according to Rebbi, he is prohibited for three days.

R. Abahu quoting R. Yochanan and R. Chuna: Rebbi agrees to the Chachamim that he is only prohibited that day (and only until burial).

Support (Beraisa): Rebbi says - You should know that there is no Biblical law of Onen the night after the burial, as Chazal said that an Onen may immerse and eat from the Pesach at night.

Question (against Rebbi): Our Mishnah shows that on a Biblical level, Aninus applies even after the burial until the end of the day, as the Mishnah teaches that he may eat his Pesach in the evening - this implies that if he would have been required to eat it that day, he would not have been permitted to do so.

Answer (R. Yosi bei R. Bun quoting Rav Chisda): The case is when the burial was just before the end of the day, so nothing can be learned from here.

R. Abahu quoting R.Elazar: The word 'Aninus' is only relevant to a corpse, as the Pasuk states (Yishaya 3, 26), "Her entrances grieved and mourned''.

Question (R. Chiya bar Ada): The Pasuk states (Yishaya 19, 8), "And the fishmen will grieve and all of those who throw their hooks into the Nile will mourn''. (This Pasuk is referring to financial loss)?!

Answer (R. Chinana): The Beraisa is teaching that there is only Tumah for Aninus over the death of a relative.

Beraisa: The day on which tidings of death are heard is like the day of burial for rending one's garment, for mourning, for counting seven days of mourning, for counting thirty days of mourning. But for eating the Pesach, they are like one who gathers the bones of a parent, and both of these immerse and may eat Kodshim in the evening.

Question: Must one who gathered the bones of a parent immerse and then eat Kodshim only in the evening? He is permitted immediately!

Answer (R. Yosi bei R. Bun quoting Rav Chisda): The case is when the burial was after nightfall.

The Beraisa had taught: ...And both of these immerse and may eat Kodshim in the evening (meaning, it seems, both the day of gathering and the day of burial).

Question: May one eat Kodshim in the evening after the burial? The Mishnah taught that only the Pesach may be eaten then, but Kodshim may not!

R. Yosa bei R. Bun: Both refer to hearing tidings (one heard that a close relative had died on the previous day and one heard that his parent's bones were gathered on the previous day) - If he heard that a close relative had died, he may immerse and eat Kodshim in the evening; if he heard that his parent's bones had been gathered, he may immerse and eat Kodshim in the evening.

Beraisa: One who transfers a casket from place to place, the law of gathering the bones of a parent does not apply.

R. Acha: This is true for a stone casket but for a wooden casket, the law of gathering the bones of a parent does apply.

R. Yosa: Even a wooden casket does not have the law.

Question: What is considered gathering bones? One who transfers them from place to place in an undergarment.

R. Chagai quoting R. Zeira: Gathering bones is means actual gathering, not just transferring in a garment.

Support (Beraisa): When gathering bones, he collects each bone when the flesh has decomposed.

Beraisa: The law of hearing tidings does not apply to gathering bones.

R. Chagai: This applies when he heard the following day, but if he heard the same day, the law of hearing tidings does apply.

Question: Is there a minimum amount of bones that must be gathered for the law to apply?

Answer (Beraisa - Nikumchi to R. Zeira): There is no minimum amount.

Support: R. Mana instructed R. Hillel of Kifra to rend and to mourn like the opinion of R. Acha, but not to become impure like the opinion of R. Yosi. (R. Hillel was a Kohen and was told that he may not make himself impure for the bones of his father, as it is not included in the permission for a Kohen to become impure for the burial of a close relative.)

Beraisa: Upon gathering bones (of a parent) -

One does not say lamentations and wail,

One does not recite Birchas Aveilim (the Blessing of mourners) nor Tanchumei Aveilim (Comforting the mourners),

Birchas Aveilem is the blessing recited in the synagogue,

Tanchumei Aveilim is that which is said by the rows of people made around the mourners upon returning from the grave.

Beraisa: A mourner recites words about them.

Question: What are these words? Rabbanan of Kisarin said - They are praises of Hash-m (who causes a person to die and brings him back to life) (Alternatively, they are praises of the person who died.)

Question: What is the source of Beis Shamai's statement (see earlier 92-1(c)) that the convert immerses and may eat of the Pesach in the evening?

Answer: The Pasuk states (Bamidbar 31, 19), "...you and your captives'' - Just as you were not Tameh until you entered the covenant (of the Torah), so your captives are not Tameh until they enter the covenant of the Torah. (Consequently, the convert was not Tameh before conversion and did not need sprinkling on the 3rd and 7th day, and he may immerse and eat the Pesach that evening.)

Question: What is the source of Beis Hillel's statement (ibid) that a when a person converts, it is as if he separated from a corpse?

Answer: The Pasuk states (ibid), "...you and your captives'' - Just as you required sprinkling on the 3rd and 7th day, so your captives must do so.

Rejection: This is not actually expounded from the Pasuk - rather Beis Hillel 'hang' the law on this Pasuk - as Rav Chiya bar Yosef /Gidul bar Binyamin quoted Rav as saying that Beis Hillel agree that if he transgressed and threw the blood for the convert, that it would be accepted.

Query: A Nazir who became Tameh in a location which was doubtfully a private domain at any time in the year -

R. Hoshiya Rabah said - The Nazir must shave (as he must sprinkle on the 3rd and 7th day).

R. Yochanan said - The Nazir does not shave.

Source for R. Yochanan (Mishnah): For any Tumah from a corpse for which the Nazir must shave, one is liable for entering the Temple; and for any Tumah from a corpse for which the Nazir does not shave, one is not liable for entering the Temple.

Question: What is the case of doubt upon which the Nazir must shave?

Answer: R. Yochanan said - The doubt at the beginning of this Perek (8th Perek of Nazir - when a person said, "I saw that one of you two Nazirim became Tameh, but I do not know which one'').

R. Hoshiya Rabah said - this case (listed above in (f)).

Query: An individual who became Tameh in a doubtful private domain on Pesach -

R. Hoshiya said - he should be postponed until Pesach Sheni.

R. Yochanan said - they send him to a distant road.

This fits with the following statement of R. Yochanan - If a person became Tameh with the Tumah of Beis Hapras (a doubtful Tumah when a person entered a field and perhaps touched part of a corpse), they send him to a distant road.

Query: A community who became Tameh in a doubtful private domain on Pesach -

R. Yochanan said - perform the Pesach in doubt (the Tehorim should bring and the Tameyim should bring separately).

R. Hoshiya Rabah said - they perform it in Tumah.

Even R. Hoshiya agrees that the Tehorim and Tameyim both bring it separately. R. Hoshiya stated as a stringency that even the Temeyim perform Pesach Rishon.

R. Yochanan quoting R. Benayei: For an uncircumcised Jew, they sprinkle on him - as we find that the Jews received sprinkling in the desert (at the time of Yehoshua) when they were uncircumcised (i.e. sprinkling on an uncircumcised Jew is valid.)

Rav Chisda: This statement is true according to the opinion that holds that they were all circumcised on the 11th of Nisan; but according to the opinion that holds that they were circumcised on the 10th of Nisan (meaning that they were sprinkled on the same day as the circumcision), they did not receive sprinkling when uncircumcised!

R. Avun: Nevertheless, they began counting the seven days uncircumcised.

R. Elazar quoting R. Chanina: There was a case of an uncircumcised Kohen who sprinkled on Tameyim and Chachamim said that it was valid (and certainly one who is uncircumcised can receive sprinkling himself).

Support (Beraisa): R. Eliezer ben Yaakov says - Soldiers were guarding the gates of Yerushalayim all day and they were Tameh because of those entering and leaving, and they immersed on Erev Pesach and ate their Pesach offerings that evening - this shows that one may slaughter and throw the blood of the Pesach for a Tevul Yom.