Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf of Yerushalayim
daf@dafyomi.co.il
http://www.dafyomi.co.il
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1)
(a) Rami bar Chama asked Rav Chisda whether the blood of a Korban that squirted on to a Tamei garment requires Kibus. Why might it ...
1. ... not?
2. ... nevertheless require Kibus?
(b) How does Rav Huna b'rei de'Rav Yehoshua prove that Rami bar Chama must hold that even if the blood had a Sha'as ha'Kosher, it does not require Kibus (like our Mishnah)?
(c) Then what is Rami bar Chama's She'eilah?
(d) How did Rav Chisda basically answer Rami bar Chama (based on the way Abaye understood Rabah's interpretation of a Mishnah in Parah, as we shall see)?
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2)
(a) The Mishnah in Parah discusses Mei Chatas she'Nitme'u'. On what grounds does Rebbi Elazar say 'Metaharin'?
(b) How do we know that the Nidah is not obligated to Tovel from her Nidus before the Haza'ah
(c) How many Tevilos is she then obligated to make after the Haza'ah from the Mei Chatas?
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3)
(a) What problem does Rabah have with Rebbi Elazar's comparison to Nidah?
(b) Rabah therefore equates Rebbi Elazar's ruling with a statement of Rebbi Akiva. What does Rebbi Akiva hold regarding a vessel containing the Mei Chatas that passes over a location that is Tamei?
(c) This in turn, is based on a Mishnah in Parah. What does Rebbi Akiva say about a case where someone takes a jar containing Mei Chatas, from a window-sill behind an oven, inside which there is a Sheretz, and passes it over the Tanur?
(d) The Rabbanan declare it Tahor. How does Rabah interpret the Machlokes?
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4)
(a) What distinction does the Beraisa draw (according to Rebbi Akiva's opinion), between Tamei Meis and Even ha'Menuga'as on the one hand, and other Tum'os on the other?
(b) What problem does Abaye therefore have with Rabah's interpretation of Rebbi Akiva, regarding ...
1. ... the Mishnah in Parah?
2. ... his ruling 'Nidah Mazin alehah'?
(c) How does Abaye therefore interpret Rebbi Akiva's ruling ...
1. ... in the Mishnah in Parah? Why does he rule there 'Tamei'?
2. ... regarding Nidah? Why does he not decree Tum'ah on the Mei Chatas there too?
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5)
(a) How does Abaye now explain the Machlokes between Rebbi Elazar ('Mei Chatas she'Nitme'u, Metaharin') and the Rabbanan (' ... Metam'in')?
(b) How will this help us to resolve Rami bar Chama's She'eilah (regarding 'Nitaz al Beged Tamei')?
(c) Why did we describe Abaye's explanation as being 'according to Rabah', when Rabah appears to disagree with him entirely?
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6)
(a) According to Rava, even Rebbi Elazar agrees that we do not consider 'Bas Achas' like 'Zeh Achar Zeh' in this regard. On what grounds does he then hold 'Metaharin'?
(b) And what does he prove from Nidah?
(c) How do we know that Rebbi Akiva (according to Rebbi Elazar) is speaking about where the Mei Chatas became Tamei earlier?
(d) What do the Rabbanan hold regarding the case in Nidah?
(e) How will this explain their reason for disagreeing with Rebbi Elazar.
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7)
(a) Still with regard to the Halachah of Kibus, what does the Tana Kama of the Beraisa preclude from the word "mi'Damah" (in the Pasuk "va'Asher Yizeh mi'Damah al ha'Beged")?
(b) What does Rebbi Shimon learn from the the word "Osah" (in the Pasuk there "Kol Zachar ba'Kohanim Yochal Osah")?
(c) What does Rebbi Akiva say?
(d) What does he then learn from "Osah"?
(e) From where does Rebbi Shimon learn that?
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8)
(a) What does our Mishnah say about blood that squirted on to a garment from ...
1. ... one's neck?
2. ... the Keren or the Y'sod?
3. ... the floor after the Kohen gathered it from there?
(b) What does 'min ha'Yesod' mean in this context?
(c) Under which two conditions does the blood require Kibus"?
(d) How does the Beraisa Darshen the Pasuk "Asher Yizeh" to exempt from Kibus blood which squirted on to a garment ...
1. ... directly from the animal's neck?
2. ... from the Keren or the Y'sod?
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(a) Having said 'Nishpach al ha'Ritzpah ve'Asfo, Ein Ta'un Kibus Begadim', why does the Tana need to add 'Ein Ta'un Kibus Begadim Ela Dam she'Niskabel bi'Cheli'?
(b) And what does 'Ra'uy le'Haza'ah' come to exclude?
(c) What did Rebbi Chalafta say about being Mekadesh less than a Shi'ur Haza'ah in one K'li and less than a Shi'ur in another K'li? What is he referring to?
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(a) We ask what the Din will be with regard to receiving half the blood of the Chata'os ha'Penimiyos in one K'li and half in another. What is the She'eilah? Why might we not be able to learn it from Mei Chatas?
(b) Why on the other, might we nevertheless apply it there too?
(c) To resolve the She'eilah, we cite Rebbi Zerikah Amar Rebbi Elazar. What did Rebbi Zerikah Amar Rebbi Elazar say?
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(a) Rava cites a Beraisa which discusses the Pasuk in Vayikra (in connection with the Par Chatas of the Kohen Gadol). What does the Tana learn from ...
1. ... "Ve'taval"?
2. ... "be'Dam"?
(b) Having written ...
1. ... "Vetaval", why does the Torah find it necessary to add "ba'Dam"?
2. ... "ba'Dam", why does it also need to write "Ve'taval"?
(c) The Beraisa also states "min ha'Dam" 'min ha'Dam she'be'Inyan'? How does Rava explain this? What is the Tana coming to exclude?
(d) This corroborates a statement by Rebbi Elazar. What did Rebbi Elazar say about the blood that remains on the Kohen's finger?
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(a) Ravin bar Rav Ada quoted Rav Amram, who cited a Beraisa (in connection with the Chata'os ha'Penimiyos) 'Hayah Mazeh ve'Nitzah Haza'ah mi'Yado, ad she'Lo Hizah, Ta'un Kibus, mi'she'Hizah, Ein Ta'un Kibus'. How did he interpret this in a way that poses a Kashya on Rava and Rebbi Elazar?
(b) How did Rava explain the Beraisa interpret the Beraisa, turning the Kashya into a proof?
(c) Abaye queried Rava from another Beraisa (in connection with the blood of the Parah Adumah) 'Gamar Lehazos, Mekane'ach Yado be'Gufo shel Parah'. Why is this necessary?
(d) How does this Beraisa pose a Kashya on Rava?
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(a) How did Rava refute Abaye's Kashya?
(b) What is the problem with the Kohen wiping his finger on the body of the Parah between one Haza'ah and the next?
(c) So where did he wipe it?
(d) How does this explain the Pasuk in Ezra "Kipurei Zahav"?
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(a) What distinction does Rebbi Yehudah in our Mishnah draw between animal skin that has been flayed and animal skin that is still attached to the animal?
(b) What is the reason for this distinction? What does Rebbi Yehudah consider the criterion for requiring Kibus?
(c) Rebbi Elazar qualifies even a skin that has been detached. Which part of the skin does he exempt from Kibus?
(d) What does the Mishnah mean when it includes any skin that is subject to Tum'ah in the Din of Kibus? What does it preclude?
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(a) What does the Tana say about ...
1. ... a garment, a sack-cloth, and skin? What do they all have in common?
2. ... Kibus, Sheviras K'lei Cheres and Merikah u'Shetifah bi'Kelei Cheres? What do they too, all have in common?
(b) What is the Tana referring to when it concludes 'Zeh Chomer be'Chatas mi'Kodshei Kodshim'?
(c) If "va'Asher Yizeh mi'Damah al ha'Beged" includes all garments, what do we learn from the continuation of the Pasuk "Asher Yizeh alehah T'chabes"? What does this come to include?
(d) What do we then learn from the word "Beged"?
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