(R. Papa): Had R. Huna heard the other Beraisa that says that a Shoteh is one who loses everything that is given to him, he would have agreed to R. Yochanan, that it suffices to do one act of insanity to be considered a Shoteh.

(Teiku): It is not clear, though, whether R. Papa meant that R. Huna would have agreed only in the case of one who tears his clothing (which is a similar form of insanity to one who loses everything), or he would have agreed in all three cases as well.

(Beraisa): "Zachor" ("males;" Shemos 23:17) excludes women.

"Zechurcha" ("your males") excludes Tumtum and Androginus.

The verse teaches that an Androginus is a new type of creature and is not a male, even though he has male gender signs.

No verse is necessary to exclude a Tumtum, because he is a Safek.

The verse is necessary to exclude a Tumtum whose male genitals are on the outside (but his limb is hidden), and thus is not a Safek but a male, and we might have thought that he is obligated.

"Kol Zechurcha" ("all of your males") includes children.

Question: The Mishnah (2a) says that children are exempt!

Answer: The Mishnah is referring to children who have not reached the age of Chinuch, while the Beraisa is referring to children who have.

Question: But even children who have reached the age of Chinuch are only obligated mid'Rabanan and not mid'Oraisa!

Answer: The verse is only an Asmachta (a scriptural support for the rabbinical enactment).

Question: What, then, does the verse teach mid'Oraisa?

Answer: "Kol Zechurcha" exempts men who smell bad as a result of their professions, who are unable to ascend with all other males because of their smell.

A full slave is exempt because a woman is exempt, and a slave keeps only the Mitzvos that a woman must keep, as is learned from a Gezeirah Shavah.

(R. Huna and Ravina): A partial slave (half slave, half free) is exempt because of the verse, "[all of your males shall appear] before the Master, Hash-m" (Shemos 23:17).

Only a person who has one Master (Hash-m) is obligated, but not a slave who has another master.

The Mishnah (2a) exempts partial slaves when it refers to slaves as, "Slaves who are not free," and not simply as "slaves."

(Beraisa): "Regalim" ("festivals," but also means "feet;" Shemos 23:14) excludes a stump-legged person (who does not have two feet).

Alternatively, "Regalim" excludes a person who is lame (Chiger), ill (Choleh), blind (Suma), or elderly (Zaken), as well as one who cannot walk on his feet up to Har ha'Bayis.

"One who cannot walk" refers to a feeble person who cannot walk without shoes.

Since it is forbidden to enter Har ha'Bayis while wearing shoes, such a person is exempt.

(Beraisa): An Arel (uncircumsized) is exempt, as R. Akiva derives from a verse (Vayikra 22:4).

A Tamei is exempt, since he is unable to enter the Mikdash, and only one who is able to enter is obligated to do so (Devarim 12:5-6).

(R. Yochanan ben Dehavai): One who is blind in one eye is exempt, as derived from the verse (Shemos 23:17).

The verse reads "Yera'eh" ("he shall be seen") and is written "Yir'eh" ("he shall see").

This teaches that just like Hash-m comes to see you with His two eyes, as it were, so too he comes to be seen by your two eyes.

R. Huna cried at the contrast between Hash-m's original desire for us to come see Him on the festivals (Shemos 23:17), and His present rejection of us (Yeshayah 1:12).

R. Huna cried at the contrast between Hash-m's original desire for us to eat at His table (Devarim 27:7), and his present rejection of us (Yeshayah 1:11).

R. Elazar cried at the comparison between Yosef's rebuke of Yosef's brothers (Bereishis 45:3), and Hash-m's impending rebuke of us.

R. Elazar cried at the comparison between the fear that Shmuel ha'Navi had of his final judgment (Shmuel I 28:15) and the fear that we must have.

R. Ami cried at the verse, "Let one put his mouth in the dirt, perhaps there will be hope (Eichah 3:29)" -- so much, and only "perhaps!"

R. Ami cried at the verse, "Seek righteousness, seek humility, perhaps you will be covered on the day of Hash-m's wrath" (Tzefanyah 2:3) -- so much, and only "perhaps!"

R. Asi cried at the verse, "Hate evil, love good, and establish justice... perhaps Hash-m will grant favor" (Amos 5:15) -- so much, and only "perhaps!"

R. Yosef cried at the verse, "There are those taken away without justice" (Mishlei 13:23).

Indeed it happened that a woman was mistakenly taken by the angel of death.

Her remaining years were given to a young Talmid Chacham who endured insult.