1)

(a)Our Mishnah lists a group of three cases 'Sh'tei Einav Lema'lah', 'Sh'tei Einav Lematah' - and 'Ayin Achas Lema'lah ve'Ayin Achas Lematah'.

(b)The case that follows is that of 'Ro'eh es ha'Cheder ve'es ha'Aliyah' which means that - one eye looks down at the floor, whilst the other one looks up at the ceiling.

(c)Based on this, 'Sh'tei Einav Lema'lah, Sh'tei Einav Lematah' cannot mean that the two eyes constantly look upwards or downwards - because then 'Ayin Achas Lema'alah ve'Ayin Achas Lematah' would mean that one eye looks up and the other one, down, which would then be the same as 'Ro'eh es ha'Cheder ve'es ha'Aliyah'.

(d)It must therefore mean that - the two eyes are situated either too high (on the forehead) or too low, or one too high and the other, too low.

2)

(a)The Beraisa learns from the word "be'Eino" (in the Pasuk in Emor "O Tevalul be'Eino)" - the group of blemishes that we have just been discussing ('Sh'tei Einav Lama'lah ... ').

(b)The Tana there includes - a Kohen who squints (that is not listed in our Mishnah).

(c)The Beraisa states that - a Kohen who is blind in one eye is as much a Ba'al-Mum as one who is blind in both eyes.

(d)And from the word "Ish" (in the Pasuk there "Ish Iver ... )" the Tana extrapolates - the Mumin of Chivrer and Mayim Kevu'im (which we discussed in the previous Perek).

3)

(a)The Beraisa discusses why the Torah finds it necessary to insert all the various Blemishin connected with the eyes. Having written ...

1. ... "Iver" (which means that the eye is missing), the Torah sees fit to add "Ish" (to include Chivrer and Mayim Kevu'im) - because they are not missing.

2. ... "Ish", it sees fit to add "Dok" - because one can at least still see on account of it (unlike Chivrer and Mayim Kevu'im, which one cannot).

3. ... "Dok", it then needs to add "Tevalul" - because it does not cause one's vision to be impaired (like Dok).

4. ... "Tevalul", it needs to add "be'Einav" (to incorporate the cases of Sh'tei Einav Lema'lah ... ) - because the eyes per se, are not blemished (as is Tevalul, where the white mixes with the black).

(b)Rava extrapolates from this Beraisa that - we learn any blemish that causes blindness, from "Ish"; from "Dok", we learn any blemish that causes one's vision to deteriorate; from "Tevalul", any blemish that causes the parts of the eye to mix and from "be'Eino" any blemish that looks different than other eyes.

(c)Rav Yosef interprets Sachei Shemesh in our Mishnah - as Sanei Shemesh (who are unable to look at a spot where the sun is shining brightly).

4)

(a)Our Mishnah also listed ha'Zagdus and ha'Tziran. When, in order to define ha'Zagdus, Rav Huna referred to those sitting opposite himself and himself he meant that - one of the eyes is normal (like his own) and the other one is not (like those of Rav Yehudah), a statement that Rav Yehudah resented.

(b)We query him however, from a Beraisa which defines Shechavna as one whose eyelashes are extremely long and Zagdus as - one side with black eyelashes and the other side with white.

(c)Rav Huna reconciles his own interpretation with the Beraisa - by explaining that the Tana translates Zagdus as any unequal pair.

(d)The Beraisa defines ha'Tziran as T'rutos (eyes that are slightly round), and Tziranyos (which the Beraisa adds) - as eyes that are extremely round.

5)

(a)The Beraisa lists Dom'os (eyes that are slightful tearful) - Dolfos (that are more tearful still) and Tordos (eyes which are very tearful).

(b)And the Tana adds Zavir (eyes that dart around ceaselessly), Lupin and Timin. Lupin means long eyelashes, and Timin - where the eyelashes have fallen out.

(c)We reconcile the Beraisa with our Mishnah, which considered Nashru Risei Einav Pasul only because of Mar'is ha'Ayin (but not because it is a blemish) - by establishing the Mishnah where at least the roots remain, and the Beraisa, where they do not.

6)

(a)Our Mishnah considers eyes the size of a calf, a blemish. In order to be classified as such at the other end of the scale - they must be as small as those of a goose.

(b)The Tana rules that - if the Kohen's body or his nose - is proportionately too large or too small compared to his other limbs, he is a Ba'al-Mum.

(c)And he also lists ha'Tzimem (with exceptionally small ears) ve'ha'Tzime'a - (ears that are shrunken and stopped up like a sponge [See also Tif'eres Yisrael]).

(d)And he says that a Kohen whose ...

1. ... lower lip protrudes over the upper one, or vice-versa - is a Ba'al-Mum, whereas if all his ...

2. ... teeth have been removed - he is Pasul only because of Mar'is ha'Ayin.

7)

(a)Rav extrapolates that Moshe was ten Amos tall - from the fact that he personally put up the Mishkan, which was ten Amos tall.

(b)Rav Shimi bar Chiya queried Rav, inasmuch as this would render him a Ba'al-Mum - on the assumption that Rav meant ten of Moshe's own Amos (and most people are only three times the size of their own Amah).

(c)Rav replied that - Moshe was not ten of his own Amos tall, but ten of the standard Kodesh Amos.

(d)When we learned in the previous Perek that one of the Amos in Shushan ha'Birah was half a finger-breadth more than that of Moshe, we were referring (not to Moshe's own Amah, but) to the Amah that was used by Hekdesh in Moshe's time.

8)

(a)To be classified as a blemish - a Kohen's nose must be the width of a pinky larger than what it ought to be, proportionate to his size.

(b)One assesses it - by measuring the nose of somebody who is exactly his size and comparing it to his.

(c)The Chachamim added Tzime'ach to Tzimem and Tzime'a. They discovered what Tzime'ach is - when they heard an Arab announce a goat for sale, that he described as Tzime'ach, which they saw was ...

(d)... a goat with huge ears that drooped on account of their size.

9)

(a)Rav Chisda validates a firstborn goat with no horns and a sheep with horns - to go on the Mizbe'ach.

(b)We cite a Beraisa in support of Rav Chisda. The Tana rules - that a Kodshim ...

1. ... goat with no horns and a sheep with horns 'Shochtin aleihen ba'Mikdash - Aval Lo bi'Medinah', and the same applies to an ...

2. ... animal that is Tzime'ach, Tzimem and Tzime'a ...

(c)... because they only resemble Mumin, but are not really (so the Chachamim were strict with regard to Medinah, but lenient with regard to the Beis-ha'Mikdash).

(d)Our Mishnah, which reckons them as blemishes - is speaking about Adam, who is Pasul because of she'Eino Shaveh be'Zar'o shel Aharon, whilst the Beraisa is speaking about an animal.

10)

(a)When Rav Chisda Amar Ameimar invalidates Kodshim if the horn together with the male section or the hoof together with the male section, is severed, he is referring to - the projection from the animal's head that fills the horn, and that from its foot which fills its hoof, respectively.

(b)He permits a Kodshim animal to be redeemed in the case of the hoof (because it is a real blemish), but not in the case of the horn (which is not).

(c)And we reconcile this with ...

1. ... the Beraisa, which specifically rules in both cases Pesulin ve'Nifdin aleihen - by establishing the latter when he removed the entire horn at the root (so that a hole can be seen in the head), and Rav Chisda, where he only severed part of the horn together with the corresponding Zachrus.

2. ... the Mishnah in Parah, which permits cutting off a black horn or hoof from a Parah Adumah (from which we see that it is not even Pasul, since a Parah Adumah, like a Korban, becomes Pasul with a blemish) - by establishing the latter where it is only the first finger-breadth or two that are affected, at a point where there is no Zachrus.

11)

(a)Our Mishnah - considers a Kohen who has ...

1. ... large breasts like those of a woman, a swollen stomach or a protruding navel - a Ba'al-Mum, as he does one who has ...

2. ... epileptic fits - even if they occur only very rarely.

(b)The two other blemishes listed by the Tana (besides a Kohen who is possessed by a demon) are - large Beitzim and a large Gid (male organ).

(c)Rebbi Aba b'rei de'Rebbi Chiya bar Aba - permits urinating in front of many people, but not eating ...

(d)... since not urinating causes childlessness, whilst eating in public is a lack of Tzeni'us (modesty).

12)

(a)In the Beraisa that we cite in support of Rebbi Aba - the stomach of the man who refrained from urinating in front of many people swelled ...

(b)... which they knew to be the result of not urinating, rather than of having swallowed a leech - because his urine also began to come out in a drizzle.

13)

(a)One Shabsa de'Rigla (within a month of the Regel, when one discusses matters to do with the Yom-Tov), when Shmuel needed to urinate - they held up a coat, behind which he urinated.

(b)When his father insisted that he retract, he meant that- he should Darshen in public that it is not necessary to even wait for that ...

(c)... for fear that people (who did not necessarily have the means to put up a makeshift screen) would take their cue from Shmuel and simply not urinate (thereby risking causing themselves irreparable damage). And he offered him - four hundred Zuz to publicly retract from what he had done.

(d)When Mar bar Rav Ashi once stopped to urinate whilst walking along the banks of the Gamla - they informed him that his mother-in-law was coming ...

(e)... to which he retorted that - he would even urinate in her ear if he had no alternative, rather than hold himself back.

14)

(a)The Beraisa discusses the two holes in the Gid - one which ejects urine, the other, semen, which are separated - by a wall no thicker than a garlic peel.

(b)A man whose separating wall is holed - becomes an Akar (barren) when the urine penetrates the wall into the duct for semen.

(c)In light of what we just learned, Resh Lakish explains the Pasuk in Eikev "Lo Yih'yeh b'cha Akar ... u'vi'Vehemtecha" that - if one behaves like an animal (to urinate even in public, rather than hold it back) there will be no barrenness in K'lal Yisrael.

(d)Rebbi Yehoshua ben Levi interprets "u'vi'Vehemtecha" to mean that one makes oneself small like an animal (humility [see Tosfos DH 'she'Lo T'hei'), in which case "Lo Yih'yeh b'cha ...

1. ... Akar" means that - one's house will not be devoid of Talmidim.

2. ... va'Akarah" that - one's prayers will not go unanswered.

15)

(a)Rav Papa forbade urinating in Bavel into an earthenware vessel or on to hard earth, because of a statement of Rav - that the water from the slopes of Bavel (which does not seep into the earth) travels to Ein Itam (in Yerushalayim), which is wherethe location the Mikvah in which the Kohen Gadol Toveled on Yom Kipur (see also Tosfos DH 'Lo Yashtin') ...

(b)... which is precisely what Rav Papa was afraid would happen to the urine.

(c)Abaye forbids a woman to urinate in front of a baby - because it is brazen.

(d)He permits it however - as long as she turns to the side.

16)

(a)Rabban Shimon ben Gamliel states in a Beraisa that holding oneself back from defecating leads to Hadrokun (stomach trouble), from urinating - leads to Yerakon (jaundice).

(b)Rav Huna bar Ketina Amar Resh Lakish, talks about excesses. To avoid too much ...

1. ... blood - one should let blood regularly.

2. ... semen - one should indulge in regular intimacy with one's wife.

(c)Excessive excrement leads to Hadrokun, and too much urine, to Yerokun; whereas the result of excessive ...

1. ... blood - is excessive boils.

2. ... semen - is leprosy.

(d)Our Mishnah listed Katzris (the spirit of a demon) as a blemish. We equate this with Na'ala - which instills a person with a spirit of Sh'tus (foolishness).

17)

(a)The Beraisa lists ha'Kik ve'ha'Garbesan, which appear to be similar to ha'Meshuban (in connection with the Beitzim) u'Ba'al Gever (in connection with the Gid) in our Mishnah. Another Beraisa supports Rav Yehudah, who classifies a long Gid as up to the knee. According to the first Lashon, Rebbi Eliezer ben Ya'akov says there that up to the knee is Pasul, shorter than that, is Kasher. According to the second Lashon - up to the knee is Kasher; beyond that is a Ba'al-Mum.

(b)According to the Tana Kama of our Mishnah, the Torah calls a person without Beitzim or with only one Beitzah - "Mero'ach Ashech".

(c)Rebbi Yishmael ascribes "Mero'ach Ashech" to someone with crushed Beitzim. He declines to learn like the Tana Kama - because then the Torah ought to have written 'Chasar Ashech'.

(d)Rebbi Akiva explains it to mean that they are swollen, because the wind got to them (reading 'Mero'ech' as 'me'Ru'ach'). He declines to learn like Rebbi Yishmael - because then the Torah should have written 'mi'Mero'ach Ashech'.

18)

(a)According to Rebbi Chanina ben Antignos, "Mero'ach Ashech" has nothing to do with the Beitzim, but pertains to a Kushi (a black person) - which he extrapolates from the words "Mero'ach Ashech", which (by switching the 'Ches' in "Mero'ach" with the 'Alef' of "Ashech") reads 'Mar'eh Choshech' (appears black).

(b)He declines to learn like Rebbi Akiva - because the Torah ought to have then written 'Ru'ach Ashech'.

(c)According to Rebbi Chanina ben Antignos - we will have to delete 'Kushi' from the Mishnah later (see also Tosfos Yom-Tov, Mishnah 'Vav').