1)

(a)Resh Lakish learns Tashlumin on Shavu'os very much like the Tana, but from the Pasuk in Mishpatim "v'Chag ha'Katzir ... " - which he interprets to mean the Yom Tov on which one harvests the corn (which refers, not to Yom Tov itself, on which harvesting is forbidden, but to the days of Tashlumin following Shavu'os, as we explained above).

(b)Rebbi Yochanan refutes his proof however, from the Pasuk there "v'Chag ha'Asif ... " - which refers to Succos, but cannot be explained in the same way as Resh Lakish interprets "v'Chag ha'Katzir", because gathering the corn from the granary is forbidden, even on Chol ha'Mo'ed Succos.

(c)"Chag ha'Katzir" and "Chag ha'Asif" must therefore mean - the Yom Tov which occurs in the harvest season and in the ingathering season, respectively.

2)

(a)Rebbi Yashiya in a Beraisa learns from "es Chag ha'Matzos Tishmor" - that it is Asur to work on Chol ha'Mo'ed (because every derivative of 'Shamor' is a Lav).

(b)Rebbi Yonasan learns the Isur Melachah on Chol ha'Mo'ed from a 'Kal va'Chomer' from the first and last days of Yom Tov - because if the first day of Yom Tov is Asur, even though the previous day is not, and the last day is Asur even though the day after is not, then the six days in between, where the day before and the day after are Asur - should certainly be Asur.

(c)The six days of the week, which are also flanked by Shabbos on both sides, yet they remain Chol - are different, because they do not have a Korban Musaf like Chol ha'Mo'ed does.

(d)Rosh Chodesh (unlike the six days) does have a Korban Musaf, yet work is permitted on Rosh Chodesh - because it is not called 'Mikra Kodesh' like Chol ha'Mo'ed is.

3)

(a)Rebbi Yosi ha'Gelili in another Beraisa learns from the Pasuk in Emor "Kol Meleches Avodah Lo Sa'asu" (by Succos) - that Chol ha'Mo'ed is Asur bi'Melachah.

(b)Rebbi Akiva claims that this Derashah is not necessary, because we already know it from "Eileh Mo'adei Hash-m", which cannot refer to the first and last days of Yom Tov - because the Torah has already written "Shabbason" by them.

(c)In yet another Beraisa, the Tana learns the prohibition of working on Chol ha'Mo'ed from the Pasuk in Re'eh "Sheshes Yamim Tochal Matzos, uva'Yom ha'Shevi'i Atzeres" - from which he Darshens that, just as the seventh day is Asur bi'Melachah (as implied by the word "Atzeres"), so too, are the six days (as we learn from the eighth of the thirteenth principles in the Beraisa of Rebbi Yishmael).

(d)We know that some Melachos are permitted on Chol ha'Mo'ed - because the Torah writes "uva'Yom ha'Shevi'i Tishbos". Since the Torah gives no indication which Melachos are permitted and which are forbidden, it clearly leaves it to the Chachamim to decide which Melachos to forbid and which to permit.

4)

(a)We learned in our Mishnah that when Shavu'os falls on Shabbos, Hesped and Ta'anis are permitted on Sunday (Yom Tavo'ach). Rebbi Tarfon in a Beraisa stopped the people from eulogizing Alaksa in Lod -on a Yom Tavo'ach which did not fall on Sunday, but during the week.

5)

(a)Our Mishnah discusses differences between Tum'as Yadayim regard Chulin, Ma'aser, Terumah, Kodesh and (Mei) Chatas. 'Ma'aser' in this context - refers to Ma'aser Sheni that must be eaten in Yerushalayim.

(b)'Tum'as Yadayim' are - 'Stam Yadayim' (hands that have not been guarded against Tum'ah, on which Rabanan decreed Tum'ah (but only on the hands, not the rest of the body).

(c)The Tana rules that ...

1. ... for Chulin, Ma'aser and Terumah one requires only Netilah (washing the hands with a Kli that holds a Revi'is), whereas for Kodesh - one requires Tevilah (dipping the hands into a Mikvah containing forty Sa'ah of water.

2. ... for (Mei) Chatas - one requires a Tevilah of one's entire body in a Mikvah.

(d)The Mishnah insert these Halachos here - because in the course of the current Halachos, he is going to cite a Halachah that specifically concerns Yom Tov (that in certain regards an Am-ha'Aretz is considered Tahor on Yom Tov, but not throughout the year (as we shall see in the next Perek).

6)

(a)The Tana now discusses differences between Ma'aser, Terumah, Kodesh and Chatas regarding a regular Tevilah, there where the person became Tamei and requires Tevilah When he says 'ha'Tovel l'Chulin v'Huchzak l'Chulin, Asur l'Ma'aser', he means - that if person Tovels for Chulin, even if he specifically had Kavanah to Tovel for that purpose, he remains Tamei for Ma'aser (which requires an additional Tevilah).

(b)He rules that a Kohen who specifically Tovels for ...

1. ... Ma'aser and then wants to eat Terumah - must Tovel again, and the same will apply if he Toveled for ...

2. ... Terumah and then wants to eat Kodesh, or for ...

3. ... Kodesh and then wants to prepare the Mei Chatas.

(c)In the reverse case, where one Toveled for Mei Chatas and wants to eat Kodesh, Kodesh and then wants to eat Terumah, or Terumah and then wants to eat Ma'aser, or for Ma'aser and then wants to eat Chulin - he rules that no second Tevilah is required.

7)

(a)The Tana says that the clothes of ...

1. ... an Am ha'Aretz - are Tamei Midras for Perushin.

2. ... Perushin (people who eat even their Chulin b'Taharah) - are Midras for Kohanim who eat Terumah.

3. ... Terumah-eating Kohanim - are Midras for people who eat Kodesh.

4. ... people who eat Kodesh - are Midras for those who deal with the Chatas (the ashes of the Parah Adumah).

(b)This means that the clothes render Tamei the person concerned who touches them together with the clothes that he is wearing.

(c)The reason for this Chumra is - because we suspect that his wife may have sat on the clothes when she was a Nidah.

(d)The Tana adds that the clothes of ...

1. ... Yosi ben Yo'ezer, the Chasid she'bi'Kehunah - were Midras for those who ate Kodesh.

2. ... Yochanan ben Gudgoda, who ate his Chulin al Taharas ha'Kodesh all his life - were Midras for those who handled Mei Chatas.

8)

(a)We query the Reisha of the Mishnah from a Beraisa, which begins by ruling that a non-Kohen who eats Terumah or Bikurim on purpose is Chayav Misah; by mistake - he must add a fifth.

(b)When the Tana refers to them as 'Nechsei Kohen' - he means that the Kohen has permission to betroth a woman with them or to buy with their proceeds, slaves, land or non-Kasher animals (even though these are not edible).

(c)In order to become Batel - one Sa'ah of Terumah or Bikurim must fall into a hundred Sa'ah of Chulin.

(d)We know that Bikurim shares all these Dinim with Terumah - because the Torah refers to Bikurim as Terumah.

9)

(a)The Tana adds that they require Netilas Yadayim - because Stam Yadayim, which Chazal gave the status of a Sheni l'Tum'ah, render them a Shelishi.

(b)He permits a Kohen who becomes Tahor to eat them - after Ha'arev Shemesh (i.e. following Tevilah, he must wait until nightfall before being permitted to eat them).

(c)And he concludes that none of these things apply to Ma'aser or to Chulin. The fifth which the Torah specifically orders the owner to add to Ma'aser has nothing to do with the fifth regarding Terumah and Bikurim, which is a penalty. It is a fifth which the owner needs to add when redeeming it - which is not applicable to Terumah, which cannot be redeemed.

10)

(a)One may use Ma'aser Sheni money - only to purchase food.

(b)The lowest level of Tum'ah that fruit of Ma'aser Sheni and Chulin can attain - is Sheni l'Tum'ah ...

(c)... Consequently - they do not require Netilas Yadayim.

(d)A person who is becoming Tahor is permitted to eat them - immediately after Tevilah.

11)

(a)The Beraisa clashes with our Mishnah, inasmuch as - it exempts both Ma'aser and Chulin from Netilas Yadayim, whereas our Mishnah obligates them both.

(b)To resolve the discrepancy by Ma'aser, we establish the Beraisa like Rebbi Meir and our Mishnah like the Chachamim, who compare Ma'aser to Terumah. When Rebbi Meir says ...

1. ... 'Kol ha'Ta'un Bi'as Mayim mi'Divrei Sofrim ... ' - he means those foods that are Tahor min ha'Torah, but on which the Rabanan decreed Tum'ah (as listed in the first chapter of Shabbos).

2. ... 'Metamei es ha'Kodesh u'Posel es ha'Terumah' - he means that they have the Din of a Sheni l'Tum'ah, to make whatever they touch a Shelishi, which is considered Tamei by Kodesh (because it can still make a Revi'i), but Pasul by Terumah (since there is no Revi'i by Terumah).

(c)He remains permitted however - to eat Chulin and Ma'aser.

12)

(a)To resolve the discrepancy by Chulin, we initially establish our Mishnah with regard to eating, which requires washing, and the Beraisa, with regard to touching, which does not (both according to the Rabanan).

(b)Rav Shimi bar Ashi has a problem with this answer, however - in that Rebbi Meir and the Rabanan only argue by eating Ma'aser, but not by touching Ma'aser or by eating Chulin (which, both agree, do not require Netilas Yadayim). So why does the Beraisa require washing for touching Ma'aser, and our Mishnah for eating Chulin)?

13)

(a)We finally establish our Mishnah (which requires washing for Chulin) by bread - and the Beraisa (which does not), by fruit.

(b)Rebbi Meir and the Rabanan now argue about - whether fruit of Ma'aser requires Netilas Yadayim (the Rabanan) or not (Rebbi Meir).

(c)Rav Nachman ...

1. ... describes someone who washes for Chulin fruits - as conceited.

2. ... reconciles the Beraisa which requires Kavanah for washing one's hands or for Toveling them, with the Beraisa which does not - by establishing the former by Ma'aser, and the latter, by Chulin.