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1. A head covering that becomes Tamei Medras and is then used as a cover for a Sefer Torah becomes Tahor from Tum'as Medras.
2. Rav Chisda rules that becomes forbidden to store coins in a Tefilin bag only after it has been designated as a Tefilin bag and used for Tefilin.
3. It is forbidden to derive benefit from a row of stones that was added to a structure built on a grave.
4. If a person digs a Kever for his father and then buries him elsewhere, the son may not be buried in the grave.
5. Even after a grave has been built, it is permitted to derive benefit from it as long as it has not been used, but as soon as someone is buried there, even if it is a Nefel, it becomes forbidden to derive benefit from the grave.
6. When money is collected for the burial expenses of Mesim in general, any money that is left over is used for other Mesim.
7. If a person throws all of his clothing on a Mes, it is a Mitzvah for others to save the clothing.
8. Tefilin which are covered with gold or with the leather of a non-Kosher animal are Pasul.
9. There is a dispute regarding whether the leather that is used for Tefilin must be processed l'Shem Tefilin.
10. When a person is put to death for reblling against the king, there is a dispute between the Tanaim regarding whether his property is given to the king or is inherited by his heirs.
11. Yo'av refused to accept the curse of David ha'Melech.
A BIT MORE
1. Tum'as Medras is an Av ha'Tum'ah, which means that an item which is Tamei Medras can be Metamei people and utensils. The only items that can contract Tum'as Medras are things on which people sit or lie; head coverings can become Tamei Medras because people occasionally sit or lie on them. When a head covering becomes a cover of a Sefer Torah, it is no longer considered an item upon which it is normal for a person to sit or lie, and the Tum'as Medras is automatically removed from it. It does, however, retain the Tum'ah of Maga Medras (something which touched an item that was Tamei Medras) and remains a Rishon l'Tum'ah because it is considered to have touched itself while it was Tamei Medras.
2. Rav Chisda agrees with Rava's view that merely designating an item for Tefilin (or other forms of Kedushah) does not cause it to become prohibited for other uses. Abaye maintains that it is forbidden to store coins in a bag that has been designated to be used for Tefilin even if it has not yet been put to actual use, but if Tefilin happen to have been placed in a bag that was not actually designated for such a use, even Abaye agrees that it is permitted to store coins in the bag.
3. According to Abaye, it is forbidden to benefit from the row of stones as soon as it is built, even if there is no body in the grave. According to Rava, it is forbidden to benefit from the stones only if a Mes is buried there, but once a Mes has been there, it remains forbidden to benefit from them even if the Mes is removed. If the added row of stones is removed, it is permitted to derive benefit from it.
4. Even according to Rava, who maintains that an item does not become forbidden if it is merely designated for a Mes but not actually used for a Mes, the son may not be buried in that grave because of the Mitzvah of Kibud Av. Rava's ruling applies only to the prohibition of benefiting from an item that is meant for a Mes, but the rules of Kibud Av apply even to an item which was merely designated for one's father. Rebbi Shimon Ben Gamliel adds that even stones which a son hews from the ground in order to build an aboveground grave for his father may never be used for the son himself, even if they were not actually used for his father, due to the Mitzvah of Kibud Av.
5. According to Abaye's view, it is forbidden to derive benefit from any aboveground grave that was built for a Mes, but Rava would maintain that it is forbidden only after a Mes has been buried there. There is an unrelated dispute between the Chachamim and Rebbi Shimon Ben Gamliel regarding the status of the grave of a Nefel. According to the Chachamim, it is forbidden to benefit from the grave of a Nefel just as it is prohibited to benefit from the grave of a regular person, but Rebbi Shimon Ben Gamliel maintains that the burial of a Nefel does not cause a grave to become prohibited. Even according to Abaye, it is permitted to benefit from a grave that was built for a person who is still alive.
6. When money is collected for the burial of a specific Mes, the Tana Kama maintains that any money that is left over is given to his heirs, Rebbi Meir maintains that the leftover money is put aside until the arrival of Eliyahu, and Rebbi Nasan maintains that the money is used to add rows of stones on the deceased's grave or to sprinkle wine in front of his bier.
7. If a mourner is in such distress that he throws his clothing onto the Mes in order to render the clothing forbidden, it is a Mitzvah for others to retrieve the clothing. Even though Abaye maintains that items that are designated for a Mes become forbidden even before they are used for the Mes, he would agree that the clothing in this case does not become prohibited since the mourner throws his clothing onto the Mes only because of his distress, and that is not considered designating the clothing to be used for the Mes.
8. A Halachah l'Moshe mi'Sinai teaches that Tefilin become disqualified if they are covered with gold or with the leather of a non-Kosher animal.
9. The issue of whether the leather used for Tefilin must be processed Lishmah depends on whether the mere designation of an item for a certain purpose has any significance. According to Abaye, an item that is designated for a Mes or for some form of Kedushah becomes prohibited even before it is used for that purpose. This indicates that the designation itself affects the item's status; consequently, according to the view of Abaye, even the processing of the leather for Tefilin must be done Lishmah. On the other hand, according to Rava's view, the mere designation of an item does not have any impact on the item's status. Consequently, it is irrelevant whether the leather is processed l'Shem Tefilin.
10. All of the Tanaim agree that when a person commits a different sin for which he is Chayav Misah and he is put to death by Beis Din, his property is inherited by his heirs.
11. Benayahu was sent by Shlomo ha'Melech to kill Yo'av, who had previously been cursed by David ha'Melech. Yo'av told Benayahu to tell Shlomo, "If you kill me, then you must accept your father's curse upon yourself, and if the curse remains on me, then you may not put me to death." Shlomo ha'Melech instructed Benayahu to kill Yo'av, and all of the curses with which David had cursed Yo'av were carried out on Shlomo's own descendants.
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