[7a - 28 lines; 7b - 44 lines]
1)[line 1]úìåéäTELUYAH- her Chalah is "suspended" (in a state of doubt) because it is not certain whether or not it is Tamei
2)[line 3]ùìà úàîø áäåëçåú ùðéðåSHE'LO TOMAR B'HOCHACHOS SHANINU- so that you shall not say that we are referring to a case where there is a definite Safek
3)[line 4]ùðé ùáéìéïSHNEI SHEVILIN- the case of "two paths," where one path is Tamei (since there is an item of Tum'ah in it), and one path is Tahor, and a person walked on one of the paths but does not know which
4)[line 5]ðùòïNISH'AN- a case in which the Zav may have leaned on the person who is Tahor
5)[line 5]æáZAV (ZAV: HESET)
Besides the Tum'os of Mishkav and Moshav (see Background to Nidah 5:8), a Zav or Zavah also cause Tum'ah through Heset, when they move (or outweigh on a balance scale) a person or an object that is Tahor. (The same Halachos apply if the person or object moves the Zav.) In all other types of Tum'ah besides Zav, Zavah, Nidah and Yoledes, the Tamei who moves a person or object that is Tahor does not Metamei the person or object. Only Zav, etc. can Metamei people or objects in this way.
6)[line 8]áðé äëðñúBNEI HA'KENESES- to those who eat their Chulin b'Taharah (for example, see Background to Bechoros 30:10)
7)[line 10]èáåìú éåíTEVULAS YOM (TEVUL YOM)
(a)A Tevul Yom is a person who has immersed in a Mikvah to become Tahor for Chulin, but is still waiting for nightfall to be completely Tahor with regard to Terumah (and Chalah), Kodshim and Bi'as Mikdash. The level of Tum'ah of a Tevul Yom is minimal; he is considered only a Sheni l'Tum'ah and if he touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he touches do not become Teme'im. Liquids that he touches do not become Rishon l'Tum'ah. If he enters the Mikdash, however, he is Chayav Kares (see Background to Kerisus 18:9).
(b)After the following nightfall, he becomes completely Tahor with regard to Terumah. If he is a Mechusar Kaparah (see Background to Me'ilah 8:4), he must wait until he brings his sacrifices to become completely Tahor with regard to Kodshim and Bi'as Mikdash.
8)[line 10]÷åöäKOTZAH- it separates
9a)[line 11]ëôéùäKEFISHAH- a flat utensil without a rim
b)[line 11]àðçåúàANCHUSAH- a board
10)[line 12]î÷ôúMAKEFES - and she places it next to the dough (TERUMAH: NETILASO MIN HA'MUKAF)
(a)After a crop is harvested and brought to the owner's house or yard, he must separate Terumah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop. Before Terumah is separated, the crop is Tevel and may not be eaten.
(b)The Rabanan decreed that Terumah (and similarly Chalah) must be separated when the produce that will become Terumah and the rest of the crop (or dough) are together in front of the person separating them. The prohibition was invoked so that a person does not unknowingly designate Terumah from produce that has already rotted or been lost, and then eat from the crop thinking that Terumah has been separated while in reality he is eating Tevel.
11)[line 16]åäàé èáåì éåí, ëéåï ãìà îèîà åãàé çåìéïV'HAI TEVUL YOM, KEIVAN D'LO METAMEI VADAI CHULIN ...- and the Gemara means to say that the Chachamim did not decree that a Tevul Yom can me Metamei Chulin ha'Tevulin l'Chalah even if he certainly touched it, since a Tevul Yom can never bring any Tum'ah to Chulin
12)[line 23]ôúéëàPESICHA- mixed
13a)[line 27]áúåìäBESULAH- a girl who has never menstruated
b)[line 27]îòåáøúME'UBERES- a pregnant woman
c)[line 27]îðé÷äMENIKAH- a woman who is nursing
d)[line 27]æ÷éðäZEKEINAH- a woman who has experienced menopause
7b----------------------------------------7b
14)[line 21]øáé àìéòæø ùîåúé äåàREBBI ELIEZER SHEMUTI HU- (a) Rebbi Eliezer was put in Cherem (see Bava Metzia 59b and Background to Berachos 19:16-19; RASHI); (b) Rebbi Eliezer was a disciple of Shamai (TOSFOS)
15)[line 23]ìà îöéðï îçéðï áäåLO MATZINAN MACHINAN BEHU- we are not able to protest against them
16)[line 25]äî÷ùä ëîä úùôä åúäà æáä?HA'MEKASHAH, KAMAH TISHAFEH U'SEHEI ZAVAH?- a woman who has pains of childbirth (and experiences bleeding), for how much time must her pain stop for it to be considered that the blood is blood of Zivus [and not blood of childbirth]?
17)[line 25]úäà æáäTEHEI ZAVAH (DAM KISHUY / YOLEDES B'ZOV)
(a)A woman who has labor pains and experiences bleeding is not a Zavah as long as she gives birth due to the labor. The blood is known as Dam Kishuy. If the labor pains stop after she bleeds on three consecutive days, it is possible that she will be "Yoledes b'Zov" when she gives birth. The Halachah understands that since the labor pains stopped, the three days of bleeding are considered Dam Zivus, as long as there is a prominent interval between the end of her flow and the day that she gave birth. The Tana'im argues as to how long the interval must be when she is not in labor for her to be considered a Yoledes b'Zov.
(b)By Torah Law, a woman who gives birth may immerse in a Mikvah after her Yemei Tum'ah (seven days upon the birth of a boy and fourteen days upon the birth of a girl). Blood that she sees after the Yemei Tum'ah is Dam Tohar and she is Tehorah, until she experiences bleeding forty-one days after the birth of a boy or eighty-one days after the birth of a girl (see Background to Kerisus 7:16).
(c)The laws of Yemei Taharah do not apply if she had been a Zavah before she gave birth. Under such circumstances, she remains Teme'ah after the birth until she counts seven clean days when she sees no blood. According to some, a Yoledes b'Zov must begin her count of seven clean days after the Yemei Tum'ah have ended - Nidah 29b, 37a. Others rule that the count of clean days may begin during the Yemei Tum'ah, if the blood flow has stopped.
18)[line 26]äæá åäæáä ùáã÷å òöîïHA'ZAV VEHA'ZAVAH SHE'BADKU ATZMAN (ZAV V'ZAVAH: YEMEI TAHARASAM)
(a)A Zav (Vayikra 15:1-15), a man who emits Zov two or three times, whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah (the Tum'ah generated by a Zav is discussed in Background to Nidah 5:8). Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter. A man who emits Zov one time is Tamei like a Ba'al Keri (see Background to Zevachim 32:21) and must immerse and wait for nightfall to become Tahor.
(b)A man who emits a discharge that may be Zov is "checked" in seven ways to determine whether or not he becomes a Zav. If this discharge came about b'Ones (due to an external cause), he is Tahor. The seven external causes are: 1. eating too much; 2. drinking too much; 3. carrying a heavy load; 4. jumping; 5. being sick; 6. (a) seeing a frightening sight (RASHI to Nazir 65b); (b) seeing a woman, even without having unclean thoughts (ROSH to Nazir ibid.); 7. having unclean thoughts.
(c)A Zav must count seven "clean" days ("Shiv'ah Nekiyim") in which he experiences no discharge of Zov, checking once in the morning and once towards evening, in order to start his purification process, as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).
(d)If a Zav emits Zov only two times, he does not bring a Korban. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor (on the eighth day) in order to enter the Beis ha'Mikdash and to eat Kodshim and Terumah. The Korban is two Torim (turtledoves) or two Bnei Yonah (common doves), one offered as an Olah and one as a Chatas.
(e)In the case of three emissions, he is only obligated in a Korban if the first two were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if all three emissions are not b'Ones (Nazir 65b). However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.; RAMBAM, Hilchos Mechusrei Kaparah 3:1).
(f)If, however, the third time that he emitted Zivah occurred during his Shiv'ah Neki'im, the Zav is not required to bring a Korban. Rather, he begins a new count of Shiv'ah Neki'im. Even if he emits Zivah three times consecutively during Shiv'ah Neki'im, he need not bring a Korban (RAMBAM ibid. 3:4). Following this reasoning, a Zav will never be required to bring a Korban unless he emits Zivah three times during three or less consecutive days.
(g)Our Gemara records the argument among the Tana'im with regard to the case of a Zav or Zavah who only checked for Zov or blood on the first and seventh days of Shiv'ah Nekiyim. Rebbi Eliezer rules that these two Bedikos are sufficient for them to have completed their counts. Rebbi Yehoshua rules that these two days serve as the first two days of Shiv'ah Nekiyim, requiring them to count five more. Rebbi Akiva rules that the seven days must be in a row, and as such, only the last day counts, and they require a count of six more consecutive days.
19)[line 31]àçåøé ëìéíACHOREI KELIM (TUM'AS ACHOREI KELIM)
If liquids that are a Rishon or Sheni l'Tum'ah come in contact with utensils, they make them Teme'im mid'Rabanan. In order to remember that the Tum'ah is only mid'Rabanan, the Chachamim stipulated that if the liquids only touched the outside of a wooden or metal utensil, only the outside becomes Tamei, and not the inside. In contrast, the Tum'ah of anything that is Tamei mid'Oraisa is not limited in this fashion. (If a liquid, or anything Tamei for that matter, touches the outside of an earthenware utensil, the utensil does not become Tamei at all - RASHI to Chagigah 22b)
20a)[line 38]âæøä îùåí îù÷éï ãæá åæáäGEZEIRAH MISHUM MASHKIN D'ZAV V'ZAVAH
(a)In general, the various levels of Tum'ah are called, respectively: 1. Av ha'Tum'ah, 2. Rishon l'Tum'ah, 3. Sheni and 4. Shelishi. The latter two (Sheni and Shelishi) are called "Vlad ha'Tum'ah."
(b)The only liquids that are an Av ha'Tum'ah are the Zov (see above, entry #18), saliva and urine of a Zav, the blood, saliva and urine of a Nidah or Zavah, and the semen of any person. These liquids are Metamei utensils and even people.
(c)The Chachamim decreed that all other liquids become Tamei at the level of a Rishon l'Tum'ah when touched by a Rishon and Sheni l'Tum'ah. They decreed further that these liquids are Metamei utensils to become a Vlad ha'Tum'ah (Shabbos 14b, and Tosfos DH Ela b'Mashkin), since the abovementioned liquids are Metamei utensils mid'Oraisa.
b)[line 34]îù÷ä ùäåà àá äèåîàäMASHKEH SHE'HU AV HA'TUM'AH- liquids that are Teme'im at the level of an Av ha'Tum'ah (see previous entry, (b))
21)[line 39]òìåìéï ì÷áì èåîàäALULIN L'KABEL TUM'AH- they are susceptible to receive Tum'ah
22a)[line 41]àæðåOZNO- its rounded handle
b)[line 41]àåâðåOGNO- its rim
c)[line 41]éãéåYADAV- its straight handle
23)[last line]ùàéï ìîãéï äìëä îôé úìîåãEIN LEMEDIN HALACHAH MI'PI TALMUD
The earlier generations (of Tana'im) would base the Halachah on their own understanding of the Mishnah, which they recorded in the text of the Mishnayos. The later generations (the Amora'im) would rule in Halachic matters based on their evaluation of all of the different interpretations of the Mishnah. Therefore, we follow the Halachah set down by the later generations, and not the Halachah stated in the Mishnah.