1)

(a)We query the current amendment of Rebbi Yehudah in our Mishnah from a Beraisa where Rebbi Meir permits a Ba'al Keri who has no water to recite the Sh'ma without any of the accompanying B'rachos. He also - permits him to recite the B'rachah after eating but not the one before ...

(b)... though he does permit him to think it.

(c)Rebbi Yehudah - permits reciting all of the above B'rachos out loud.

(d)Rav Nachman bar Yitzchak answers - that even though Rebbi Yehudah forbids learning Torah without Tevilah, he permit the recital of B'rachos - because he compares them to 'Hilchos Derech Eretz' which he permits learning without Toveling.

2)

(a)And he cites a Beraisa as his source. The Tana there draws between Zavin, Metzora'im and Ba'in al Nidos - who do not require Tevilah before learning Torah, and Ba'alei Keri - who does.

(b)Besides T'nach, Mishnah and Gemara, the Tana forbids the former to learn - Halachos and Agados.

(c)His source for the prohibition is - the Semuchin (in va'Eschanan) that we discussed earlier in the Sugya "ve'Hoda'atam le'Banecha ... " to "Yom asher Amadta ... ".

(d)Based on the Pasuk in Yisro "Va'yar ha'Am va'Yanu'u ... ", the Tana says - that just as the Torah was given with fear, with trembling and with perspiration, so too, should one study Torah in the same state of awe.

(e)And they preclude Zavin, Metzora'im and Ba'in al Nidos in the prohibition - since those Tum'os (unlike that of a Ba'al Keri) do not clash with the above qualities.

3)

(a)Rebbi Yossi permits a Ba'al Keri - to run through Regiliyos (Mishnayos which he knows well) ...

(b)... but not to learn them in depth (or to teach them [See Mesores ha'Shas]).

(c)Rebbi Yonasan ben Yosef even allows him to learn Mishnayos in depth, but without the Medrashim - in case to quote Pesukim which contain the Name of Hash-m.

(d)Rebbi Nasan ben Avishalom - allows it provided he omits the Names of Hash-m.

4)

(a)Rebbi Yochanan ha'Sandlar is more stringent than the previous two opinions. In the name of his Rebbe - Rebbi Akiva, he said - that a Ba'al Keri should not learn Medrash at all.

(b)In the first Lashon, he permits a Ba'al Keri to enter the Beis-ha'Medrash and to remain silent; in the second Lashon - however, he forbids him to do even that.

(c)The last opinion is that of Rebbi Yehudah, who allows - a Ba'al Keri to learn Hilchos Derech Eretz.

(d)When his Talmidim asked him why, when he was once a Ba'al Keri, and they were once walking beside a river, he made a point of Toveling before teaching them a Perek in Hilchos Derech Eretz - he replied that he was simply being strict on himself.

5)

(a)The most lenient opinion of all is that of Rebbi Yehudah ben Beseira - who maintains that Divrei Torah are not subject to Tum'ah.

(b)He once told a Talmid who was a Ba'al Keri and who was hurriedly mumbling Divrei Torah in his presence - to speak up and to let his words shine because Divrei Torah are not subject to Tum'ah.

(c)He learn this from the Pasuk in Yirmiyah "ha'Lo Koh Devari ka'Eish, Ne'um Hash-m" - which teaches us that Divrei Torah, just like fire, are not subject to Tum'ah.

6)

(a)We cite Rebbi Yonasan ben Yosef in the above Beraisa, who allows a Ba'al Keri to learn Mishnayos but not the relevant Medrashim in support of Rebbi Ila'i Amar Rav Acha bar Ya'akov in the name of Rabeinu - (Rav), who ruled that 'a Ba'al Keri may learn Mishnayos but not the relevant Medrashim'.

(b)In another Beraisa, this is also the opinion of Rebbi Meir. According to one opinion, Rebbi Yehudah ben Gamliel, quoting his brother Rebbi Chanina forbids both Mishnayos and the relevant Medrashim. The second opinion permits them both.

(c)We equate the former opinion with Rebbi Yochanan ha'Sandlar (in the earlier Beraisa), and the latter opinion - with Rebbi Yehudah ben Beseira.

7)

(a)Rav Nachman bar Yitzchak said - that the Minhag was like 'those three elders' (Rebbi Ila'a, Rebbi Yashiyah and Rebbi Yehudah ben Beseira).

(b)Rebbi ...

1. ... Ila'i said that the Mitzvah of Reishis ga'Gez - only applies in Eretz Yisrael.

2. ... Yashiyah say that the Isur of Kil'ayim - is confined to where one sows wheat, barley and grape-seeds simultaneously.

(c)Rebbi Yehudah ben Beseira said - that 'Divrei Torah are not subject to Tum'ah'.

8)

(a)There are two versions of what Ze'iri said when he came from Eretz Yisrael. According to the Lashon, he said 'Batluhah li'Tevilusa' - like Rebbi Yehudah ben Beseira.

(b)According to the second Lashon, he said 'Batluhah li'Netilusa', by which he meant - that they negated the need to search for water once the time of Tefilah arrives.

(c)Rav Chisda - placed a curse on whoever searches for water once the time for Tefilah falls due.

9)

(a)Nachum Ish Bamzu whispered to Rebbi Akiva, and Rebbi Akiva to ben Azai - that a Ba'al Keri on whom one poured nine Kabin of water is Tahor.

(b)ben Azai then do - went and taught this to his Talmidim in the main street.

(c)Rebbi Yossi bar Avin and Rebbi Yossi bar Z'vida - who lived in Eretz Yisrael, argue over the current episode.

(d)One of them cited it as it stands. The other amended - 'whispered' Lachshah) to 'taught' (Shan'ah).

10)

(a)The latter opinion learned 'Shan'ah' for two reasons on account of Bitul Beis-ha'Medrash - and Bitul Piryah ve'Rivyah.

(b)The reason behind the other version (Lachshah) is - so that Talmidei-Chachamim should constantly be with their wives like chickens.

(c)Rebbi Yanai heard that some people are lenient about Tevilas Ba'alei Keryan and others are strict. He commented about the latter - that they will merit long life.

(d)Seeing as Rebbi Yehoshua ben Levi forbids a Ba'al Keri to study Torah, we explain the fact that he queried the need for his having to Tovel - to mean why it is necessary to Tovel in forty Sa'ah, since it is possible to use nine Kabin (one and half Sa'ah [as we learned earlier]).

(e)Rebbi Chanina maintains that the Tevilah of Ba'alei Keryan is a great achievement, and he cites a Beraisa to support his statement. When a man once accosted a woman - she retorted 'Empty-headed man! Do you have forty Sa'ah in which to Tovel?' and he backed off - thereby proving the wisdom of the Takanah.

11)

(a)Rav Huna suggested to the Rabbanan that if their laxness in Tevilas Keri was due to the cold - they should warm up the water.

(b)When Rav Chisda queried the leniency of Toveling in hot water, Rav Huna quoted Rav Ada bar Ahavah - who also maintained that it is forbidden to do so.

12)

(a)When Rebbi Zeira was once sitting in a bathtub, he instructed his servant to - brijng nine Kabin of water and pour it over him.

(b)When Rebbi Chiya bar Aba asked him why this was necessary, since he was already sitting in nine Kabin of water, did he responded - that just as forty Sa'ah requires Tevilah (and not pouring) so too, does nine Kabin require pouring (and not Tevilah).

(c)To facilitate the Takanah of nine Kabin, Rav Nachman established - a barrel that held exactly nine Kabin.

13)

(a)When Rav Dimi arrived from Eretz Yisrael, he strictly limited the Din of nine Kabin by quoting Rebbi Akiva and Rebbi Yehudah G'lutera - who confine it to a 'Choleh le'Onso' (someone who sees Keri be'Oneis).

(b)A Choleh ha'Margil - (who sees Keri as a result of Tashmish), according to him, requires Tevilah.

(c)This prompted Rav Yosef to say - that one should break Rav Nachman's barrel.

14)

(a)When Ravin arrived from Eretz Yisrael, he cited an incident that took place in Usha - in the porch area of Rav Oshaya's house, where they asked Rav Asi (Note, it seems that it ought to be Rebbi Oshaya and Rebbi Asi) about Tish'ah Kabin.

(b)He said that a Choleh le'Onso - does not require Tevilah at all, and ...

(c)... the Takanah of Tish'ah Kabin is confined - to a Choleh ha'Margil.

(d)This prompted Rav Yosef to comment - that one needed to repair Rav Nachman's barrel.

15)

(a)Ezra initiated the Tevilah of a Ba'al Keri.

(b)The problem with the Machlokes between Rav Dimi and Ravin is - why we do not simply refer to the original Takanah to see what Ezra initiated.

(c)To explain the Machlokes, we initially explain that Ezra instituted two Takanos by a Bari (a healthy person) - forty Sa'ah for a Bari ha'Margil and nine Kabin for a Bari le'Onso.

(d)And Rav Dimi and Ravin argue over what he said by a Choleh - whether a Choleh ha'Margil has the same Din as a Bari ...

1. ... ha'Margil and a Choleh le'Onso, to a Bari le'Onso (Rav Dimi).

2. ... le'Onso, whereas a Choleh le'Onso is Patur (Ravin).

16)

(a)Rava queries this answer however, based on a statement by Mar, who said - that 'Ezra instituted Tevilah for Ba'alei Keryan (but not Nesinah).

(b)How does Rava therefore explains - that Ezra actually instituted Tevilah in forth Sa'ah for a Bari ha'Margil ...

(c)... to which the Rabbanan later added Nesinah of nine Kabin for a Bari le'Onso.

(d)And Rav Dimi and Ravin argue - over whether a Choleh ha'Margil has the same Din as a Bari ha'Margil and a Choleh le'Onso, to a Bari le'Onso (Rav Dimi), or whether a Choleh ha'Margil has the same Din as a Bari le'Onso and a Choleh le'Onso is Patur (as we explained earlier).

(e)Rava finally rules that Bari ha'Margil requires forty Sa'ah ...

1. ... Bari le'Onso and Choleh ha'Margil - nine Kabin and ...

2. ... Choleh le'Onso - is Patur.

17)

(a)The Tana Kama in a Beraisa draws a distinction between learning Torah and teaching Torah - in that Tish'ah Kabin is only permitted by the former, whereas the latter requires forty Sa'ah.

(b)Rebbi Yehudah rules - 'Arba'im Sa'ah mi'Kol Makom'.

(c)Of the two pairs Rebbi Yochanan and Rebbi Yehoshua ben Levi and Rebbi Elazar and Rebbi Yossi b'Rebbi Chanina - one from each pair comments on the Reisha and the remaining two comment on the Seifa.

(d)One of the former comments that the Tana Kama only requires forty Sa'ah for teaching by a Choleh ha'Margil, but by a Choleh le'Onso, nine Kabin will suffice. The other one says - that either way, teaching requires forty Sa'ah.

18)

(a)One of the latter comment that - hen Rebbi Yehudah restricts Tevilah in forty Sa'ah to 'be'Karka', he means that it must take place in a Mikvah that is in the ground, but not one that is inside a K'li.

(b)The other one says - that forty Sa'ah may even take place in a K'li.

(c)According to the first of the latter opinions, when Rebbi Yehudah adds 'mi'Kol Makom', he is coming to include Toveling in Mayim She'uvin (drawn water, provided it is not in a K'li).

19)

(a)Rav Papa, Rav Huna b'rei de'Rav Yehoshua and Rava bar Shmuel once - ate a meal together.

(b)Rav Papa thought that he ought to Bench Mezuman - because he had poured Tish'ah Kabin over himself.

(c)Rava bar Shmuel objected - because as we learned earlier, Tish'ah Kabin only helps for oneself but not to be Motzi others.

(d)He claimed the right to Bench Mezuman - because he had Toveled in forty Sa'ah.

(e)Rav Huna b'rei de'Rav Yehoshua won the day - when he said that required neither, since he had not been Tamei in the first place.

20)

(a)Rav Chama used to Tovel in forty Sa'ah on Erev Pesach - in order to be Motzi his family with the Hagadah.

(b)The Halachah is not like him however - either because Tish'ah Kabin is effective even for being Motzi others or because we Pasken like Rebbi Yehudah ben Beseira.

21)

(a)The Mishnah rules that if, in the middle of the Amidah, a person remembers that he is a Ba'al Keri - he should (not stop, but) recite a shortened version of each B'rachah.

(b)In a case where he is on his way down to Tovel just before Haneitz ha'Chamah, he should Tovel ad complete the process before reciting the Sh'ma - provided he is able to Tovel, emerge from the river and cover himself.

(c)If he is unable to do that - he should Tovel and cover himself with (muddy) water before reciting it.

22)

(a)Besides 'Mei ha'Mishreh - (water in which flax has been soaked) the Tana forbids him to cover himself with any other foul-smelling water.

(b)On the surface, he appears to permit covering oneself with them - after pouring water into it (though we will later retract this explanation).

(c)One is obligated to distance oneself from them (assuming one did not add water) - four Amos.

(d)The Mishnah incorporates -Tzo'ah (excrement) in this ruling.

23)

(a)The Beraisa reiterates the Mishnah's ruling concerning a Ba'al Keri who remembers that he is Tamei whilst Davening the Amidah. The Tana Kama there rules that if a Ba'al Keri remembers ... whilst he is Leining in the Torah - he should continue to Lein at a quickened pace.

(b)According to Rebbi Meir - a Ba'al Keri may not Lein more than three Pesukim in the Torah.

24)

(a)In a case where, in the middle of the Amidah, someone notices Tzo'ah in front of him, another Beraisa - obligates him to move forward until he is four Amos in front of it before continuing to Daven.

(b)We reconcile this with yet another Beraisa, which rules that it will suffice if he moves to the side - by establishing the latter where he is unable to move forward ...

(c)... such as where there is a river there which he cannot cross.

25)

(a)When Rabah ruled that someone who Davens the Amidah and discovers Tzo'ah in its place (on his body) is Yotzei, Rava objected in that - seeing as the person sinned by Davenning in the first place and ought therefore not to be Yotzei (See Tosfos DH 'Af'-al-Pi') ...

(b)He quoted as his source the Pasuk in Mishlei - "Zevach Resha'im To'evah"..

(c)He therefore ruled - that since he sinned by Davening in the first place, his Tefilah is an abomination (See Tosfos DH 've'Ha ... ').

26)

(a)The Beraisa rules that if, whilst Davening the Amidah, urine begins to drip down one's legs - one should stop Davening until it stops.

(b)Rav Chisda and Rav Hamnuna argue over what he does when he resumes Davening. One says that he repeat the Tefilah from the beginning; the other - that he carries on from where he left off.

(c)Based on the assumption that he waited the amount of time it takes to recite the entire Amidah, we initially interpret their Machlokes - as to whether someone who waits in the middle of the Amidah (for example) the amount of time it takes to recite it all, must start again or not.

(d)Rav Ashi refutes this explanation - because then Rav Chisda and Rav Hamnuna ought to have indicated that where he did not wait so long, he is not obligated to go back.

27)

(a)Consequently, both opinions must hold that, where the person waited the amount of time it takes to recite the entire Amidah - he must go back to the beginning of the Amidah.

(b)Since they therefore argue over where he did not wait so long, says Rav Ashi, they must be arguing over - whether someone who Davens when he needs to urinate urgently is considered fit to Daven (in which case he simply continues Davening) or not (and he is therefore obligated to even what he already Davened).