1)

(a)Our Mishnah lists the various Chumros of Cheilev over Dam and of Dam over Cheilev. Besides the fact that Cheilev Kodshim is subject to Me'ilah and Dam Kodshim is not - it is also subject to Pigul, Nosar and Tum'ah, which Dam Kodshim is not.

(b)When we say that Cheilev Kodshim is subject to Tum'ah, we mean that - if someone eats Cheilev Kodshim be'Tum'as ha'Guf be'Shogeg, he is Chayav two Chata'os, one for Cheilev, and one for eating Kodshim be'Tum'as ha'Guf.

(c)The Isur Dam on the other hand, pertains to more species than Cheilev. Besides Dam Chayah, whose Cheilev is permitted, one is also Chayav on Dam Of and Dam Beheimah Temei'ah, which Cheilev is not).

(d)We learn from the Pasuk in Shemini (in connection with Cheilev) "min ha'Beheimah asher Yakrivu Mimenah ... " that - one is only Chayav for eating the Cheilev of a Beheimah that is eligible to go on the Mizbe'ach (precluding, that of a bird, a Chayah and a Beheimah Temei'ah).

2)

(a)The problem with the Pasuk in Vayikra (in connection with the Par Kohen Mashi'ach) "Ka'asher Yuram mi'Shor Zevach ha'Shelamim" is that - the Torah does not mention anything with regard to the latter that is not specifically mentioned by the former.

(b)Rebbi Yanai therefore explains that - the Pasuk really comes to compare (not the Par Kohen Mashi'ach to a Shelamim, but) the Emurim of a Shelamim to those of the Par Kohen Mashi'ach, to teach us that the Cheilev of a Shelamim is subject to Me'ilah just like those of the Par Kohen Mashi'ach.

(c)The Eimurei Par Kohen Mashi'ach are more obviously subject to Me'ilah than the Eimurei Shelamim - because, like all Kodshei Kodshim, it is already subject to Me'ilah in its lifetime, whereas Shelamim, which are Kodshim Kalim, are not.

3)

(a)Rebbi learns the same thing from the Pasuk (ibid.) "Kol Cheilev la'Hashem" (to include that of a Sh'lamim).

(b)When Rebbi Chanina asked Rebbi Yanai why Rebbi's D'rashah was not good enough for him, Abaye answered that - Rebbi's D'rashah only teaches us Cheilev, in which case we still need Rebbi Yanai's Pasuk to incorporate the two kidneys and the lobe of the liver (which are included in the Eimurim, even though they are not called Cheilev).

(c)On the other hand, we need "Kol Cheilev la'Hashem" - to include the Alyah (the fat-tail of the sheep) in the Din of Me'ilah ...

(d)... which we would not otherwise learn from "Ka'asher Yuram ... ", because we would have thought that only the Chalavim that pertain to all the Kasher species are subject to Me'ilah, but not the Alyah (even of a sheep), which an ox does not posssess.

4)

(a)The problem Rav Mari has with the fact that the Alyah is called 'Cheilev' is that - if it is, why is not Asur ba'Achilah?

(b)Rav Z'vid answered him, based on the Pasuk in Tzav "Kol Cheilev Shor, ve'Chesev va'Eiz Lo Socheilu" - which indicates that the Torah only forbids to eat those sections of Cheilev that pertain to all the Kasher animals.

(c)Rav Ashi explains why the Alyah is not Asur ba'Achilah - because the Torah calls it "Chelbo ha'Alyah", but not Cheilev S'tam.

(d)We reject Rav Ashi's answer however, because if the Alyah would not be called Cheilev - it would not be subject to Me'ilah either.

5)

(a)Ula learns from the word "Lachem" (in the Pasuk in Acharei-Mos [in connection with Dam] "va'Ani Nesativ Lachem") that - Dam Kodshim is not subject to Me'ilah.

(b)de'bei Rebbi Yishmael learns the same thing from "Lechaper" ('le'Chaparah Nesativ ve'Lo li'Me'ilah'). Whereas Rebbi Yochanan learns it from the word "Hu" (in the Pasuk there "ki ha'Dam Hu ... ") - which teaches us that Dam Kodshim is the same before the Kaparah as it is after it (it is not subject to Me'ilah).

(c)It is not possible to learn the opposite ... that just as Me'ilah applies before Kaparah, so too, will it apply after Kaparah - because of the principle Ein l'cha Davar she'Na'aseh Mitzvaso u'Mo'alin bo (once a Mitzvah has been completed, Me'ilah is no longer applicable).

(d)We learn from the Pasuk in Tzav (in connection with the T'rumas ha'Deshen [the shovel-full of spent ashes that is placed each morning beside the Mizbe'ach]) "Vesamo Eitzel ha'Mizbe'ach" that - it is forbidden to derive benefit from it, since it remains subject to Me'ilah (even though its Mitzvah has been completed).

6)

(a)We solve the problem, by first citing the Pasuk in Acharei-Mos "Vehinicham Sham" - from which we learn that after the completion of the Avodah on Yom Kipur, the four white Begadim of the Kohen Gadol may not be used again, and are subject to Me'ilah. And we then apply the principle Sh'nei Kesuvim ha'Ba'in ke'Echad, Ein Melamdin (When two Pesukim teach us the same thing, they are the exceptions rather than the rule).

(b)That goes nicely with the Rabbanan, who hold that the Bigdei Kehunah of the Kohen Gadol are Asur be'Hana'ah after Yom Kipur. Rebbi Dosa however, interprets "Vehinicham Sham" to mean that - the Kohen Gadol is forbidden to wear the same Begadim again on a subsequent Yom Kipur, but not that they are subject to Me'ilah.

(c)Rebbi Dosa - will simply replace Bigdei Kehunah with Eglah Arufah, which remains Asur be'Hana'ah even after its Mitzvah is complete, still leaving us with two Pesukim.

(d)Whereas those who hold Sh'nei Kesuvim ha'Ba'in ke'Echad, Melamdin - will learn the principle Kol Davar she'Na'asis Mitzvaso Ein Mo'alin bo from the word "Ve'sam*o*" by T'rumas ha'Deshen (implying it and not other things whose Mitzvah has been completed) and from the 'Hey' of "ha'Arufah" (implying that only the Eglah Arufah remains Asur be'Hana'ah after the completion of its Mitzvah, but not other things [See Tosfos, Amud Beis, DH 'T'rei Mi'uti Kesivi']).

7)

(a)Now that we preclude Dam Kodshim from Me'ilah, from one of the three Pesukim ("Lachem", "Lechaper" and "Hu"), we need the other two Pesukim - to preclude it from the Isurim of Nosar and Tum'ah.

(b)We do not however, need a Pasuk to preclude Dam from Pigul - since only things that have a Matir are subject to Pigul (such as Basar Kodshim, which becomes permitted, either to eat or to burn on the Mizbe'ach, through the sprinkling of the blood), as we learned in the Mishnah in Zevachim, but not Dam, which is itself a Matir.

8)

(a)Our Mishnah lists skin among the things that combine with the Basar to complete the Shi'ur of Tum'as Ochlin - which is a k'Beitzah.

(b)When the Tana says 'Mitamei Tum'as Ochlin', he means that - if it subsequently touches water (or one of the other six liquids), it will be eligible to become Tamei should it then come into contact with Tum'ah.

(c)Despite the fact that the skin is not edible, it combines with the Basar to make up the Shi'ur of Tum'as Ochlin - because it protects it (and is therefore considered a Shomer).

9)

(a)The Tana adds the Rotav (a semi-fluid, gravy-like substance that emanates from the meat), the Kifah (the spices with which the meat is cooked) and the Elel (which will be explained in the Sugya). The Rotav and the Kifah are included in the Shi'ur - because they too, are considered part of the Basar, inasmuch as the one makes it palatable, whereas the other is sometimes eaten together with it (if it has congealed onto it).

(b)Finally, he adds the Gidin (incorporating the nerves, the sinews and the cords [Me'iri]), the bones, the horns and the hooves to the list. The horns (at the base) belong in the list because they are sometimes eaten together with the meat (which is presumably the reason for the Gidin, too), the bones (containing marrow) and the hooves, are included - because, like the skin, they protect the Basar.

10)

(a)The Shi'ur of Tum'as Neveilos is a k'Zayis.

(b)The Tana rules that the above - do not combine to make up the Shi'ur of Tum'as Neveilos.

(c)We will learn shortly the source as to why the bones, the Gidin and the skin do not combine to make up the Shi'ur Tum'as Neveilos, whereas the Kifah and the Rotav do not combine - because they are not part of the Neveilah, and the Elel and the Gidin - because they are not Basar.

(d)Rebbi Yehudah rules that - one is Chayav Malkos for eating a k'Zayis of Elel of a Neveilah that is gathered in one place.

11)

(a)In similar vein, says the Tana, if someone Shechts a Beheimah Temei'ah for a Nochri, and the animal is still convulsing, the animal is Mitamei Tum'as Ochlin. We might have thought that it is not - because the Nochri is not allowed to eat it until it stops convulsing.

(b)Despite the fact that a. Shechitah on a Beheimah Temei'ah is not effective, and b. the Nochri is forbidden to eat the animal anyway - the Shechitah is effective regarding Tum'as Ochlin, because under different circumstances, such a Shechitah performed by a Yisrael would be valid.

(c)If ...

1. ... the Nochri himself Shechts the animal - it is not subject to Tum'as Ochlin.

2. ... the Yisrael performs Nechirah (tears the animal open) - it is not subject to Tum'as Ochlin either, as it would be if ...

3. ... the Yisrael Shechted the same animal for a Yisrael.

(d)The reason for the later ruling is - because his Da'as would be Bateil to that of every Yisrael, for whom a Beheimah Temei'ah is not considered food (see also Daf 121a, close to the foot of the page, for additional details).

(e)The Tana rules that the same animal will only be Metamei Tum'as Neveilos - once it stops convulsing, or when its head is cut off (even if it is still convulsing).

12)

(a)Our Mishnah bears out the Beraisa 'Shomrin le'Tum'ah Kalah ve'Lo le'Tum'ah Chamurah'. The reason that the Tana refers to Tum'as Ochlin as Tum'ah Kalah and Tum'as Neveilos as Tum'ah Chamurah is - because the former (which is only a Toldah) is only Metamei food and drink, whereas the latter, which is an Av ha'Tum'ah, is Metamei Adam and Keilim as well.

(b)Tana de'bei Rebbi Yishmael interprets the Pasuk in Shemini (in connection with Tum'as Ochlin) "al Kol Zera Zeru'a asher Yizare'a" to mean that - it is Metamei Tum'as Ochlin (Shomrim le'Tum'ah Kalah [once it has become Muchshar Lekabel Tum'ah]) in the way that one normally takes them out to be planted (together with the shells (which serve as Shomrim).

(c)When the Tana speaks about the shells ...

1. ... of wheat and barley, he is referring to - the outer shell that is attached to the crops whilst they are still growing. The shell that falls off at the time of grinding - is considered food.

2. ... of lentils, he is referring - to the outer shell that surrounds the lentils themselves.

(d)Whereas from the word "be'Nivlasah" (in the Pasuk in Shemini (in connection with Tum'as Neveilos) "ha'Noge'a be'Nivlasah Yitma ... ") - he precludes a Shomer (the bones, the Gidin and the skin) from combining to make up the Shi'ur of Tum'as Neveilos.