1)

(a)Based on the Pasuk "Isheh Re'ach Nicho'ach la'Hashem, another Beraisa suggests that a Ger should be able to bring a Minchah (for the reason that we just explained). The Tana rejects this suggestion however, based on the Pasuk "Ka'asher Ta'asu kein Ya'aseh" - and Yisrael entered into the B'ris with Korb'nos Dam (as we just learned).

(b)And he learns from the word "Kachem" (in the Pasuk there "Kachem ka'Ger Yih'yeh lachem") that - the Hekesh is only partial, and that the Ger does not therefore require a Sh'lamim in addition to an Olah.

(c)Rebbi Darshens from "Kachem ka'Ger .... " that - just as Yisrael had to undergo Milah, Tevilah and Hartza'as Damim (the atonement of Korbanos) before they received the Torah), so too does a Ger.

2)

(a)Rebbi rejects the suggestion that one bird will suffice for the Ger's Korban - on the grounds that we never find one bird being brought on its own.

(b)We learn from the word "ve'Hikrivo" (in the Pasuk in Vayikra [in connection with Olas ha'Of of a Nedavah] "Vehikrivo ha'Kohen el ha'Mizbe'ach") - that an Olas ha'Of di'Nedavah can consist of one bird.

(c)We reconcile this with the previous statement by restricting the current D'rashah to a Nedavah, but we do not find it by a Korban Chovah.

(d)A Yoledes, who brings only one dove or pigeon as a Chatas, is not a problem either - since it is not brought alone, but together with a lamb.

3)

(a)We know that before Matan Torah, Yisrael had to undergo ...

1. ... Milah - from the Pasuk in Yehoshua "Ki Mulim Hayu Kol ha'Am ha'Yotz'im mi'Mitzrayim" [or from the Pasuk in Yechezkel "va'E'evor Alayich va'Er'ech Misboseses be'Demayich ... "]).

2. ... Hartza'as Damim - from the Pasuk in Mishpatim "va'Yishlach es Na'arei B'nei Yisrael va'Ya'alu Olos ... ".

3. ... Tevilah (based on the Pasuk there) "Vayikach Moshe Chatzi ha'Dam ... " - since every Haza'ah requires Tevilah.

(b)Rav Acha bar Ya'akov learns from the Pasuk in Sh'lach-l'cha "ve'Chi Yagur Itchem Ger ... O asher be'Sochechem le'Doroseichem" that - a Ger is acceptable nowadays, even though he cannot bring a Korban.

(c)The Beraisa expects a Ger nowadays - to set aside half a Dinar for his Korban, which he will bring after the Beis-Hamikdash is rebuilt.

(d)Rebbi Shimon quoting Rabban Yochanan ben Zakai, negated it - due to Takalah (the likelihood that he will inadvertently use the money).

4)

(a)Rav Idi bar Gershom Amar Rav Ada bar Ahavah rules - like Rebbi Shimon.

(b)Others cite this ruling with regard to the Beraisa, which discusses a Ger Toshav - who undertakes not to worship idols (like Na'aman, captain of the Syrian army), doing Melachah (for himself) on Shabbos.

(c)The Tana Kama permits him to do the type of Melachos that a Yisrael may do on Chol ha'Mo'ed (whatever entails a loss) - Rebbi Akiva permits only those Melachos that a Yisrael may perform on Yom-Tov (Ochel Nefesh).

(d)Rebbi Yossi permits him to do even what a Yisrael is permitted to do on a regular weekday. And Rebbi Shimon extends this ruling - to (a Nochri), an Eved and an Amah who dwell with us (See Hashmatos Shitah Mekubetzes).

5)

(a)Our Mishnah lists the four people who bring a Korban for Meizid as well as for Shogeg: Ba al Shifchah Charufah and Nazir she'Nitma - Shevu'as ha'Eidus and Shevu'as ha'Pikadon.

(b)Ba al Shifchah Charufah and Shevu'as ha'Pikadon both bring - an Asham, and ...

(c)Shevu'as ha'Eidus - a Korban Oleh ve'Yored.

(d)The Tana lists both Ba al Shifchah Bi'os Harbeh and Nazir she'Nitma Tum'os Harbeh inasmuch as - they both bring one Korban to cover many transgressions.

6)

(a)We learn from the words "asher Chata" (in the Pasuk in Acharei-Mos (in connection with a Shifchah Charufah) ...

1. ... "ve'Chiper alav ha'Kohen be'Eil ha'Asham ... al Chataso asher Chata" - that someone who has relations with a Shifchah Charufah many times needs to bring only one Korban (even if each one is a different He'elam).

2. ... "ve'Nislach lo al Chataso asher Chata" - that an Asham Shifchah Charufah is brought for Meizid as well as for Shogeg.

(b)We will query this shortly from the fact that the Pasuk refers to Meizid, not Shogeg, and we will amend this answer to - 'an Asham Shifchah Charufah is brought for Shogeg as well as for Meizid.

(c)The Torah writes in Naso (in connection with a Nazir Tamei) "ve'Chi Yamus Meis alav be'Fesa Poi'om". We interpret ...

1. ... "be'Fesa" (based on the Pasuk in connection with the cities of refuge "Im be'Fesa be'Lo Eivah Hadafo") to mean - be'Shogeg.

2. ... "Pis'om" (based on the Pasuk in connection with the Lashon ha'Ra that Miriam spoke about Moshe "Vayomer Hash-m Pis'om el Moshe") to mean - be'Oneis.

(d)A second Beraisa (based on the Pasuk in Mishlei "u'Fesa'im Avru ve'Ne'enshu") also interprets "Pis'om" as - Meizid.

(e)As a matter of fact, Pis'om itself implies Shogeg too, as we prove from another Pasuk in Mishlei (thereby incorporating all three meanings). Nevertheless, the Pasuk finds it necessary to insert "be'Fesa" - because otherwise, we would have confined it to 'Shogeg', since the majority of Korbanos come to atone for a Shogeg.

7)

(a)From the fact that the Torah omits the word "ve'Ne'elam" in connection with Shevu'as ha'Eidus, we learn that - it is subject to a Chatas even be'Meizid.

(b)This does not mean that the Torah writes "ve'Ne'elam" in connection with all Chayvei Chata'os - but that it does throughout the Parshah of Korban Oleh ve'Yored, where Shevu'as ha'Eidus is written.

(c)And from the Gezeirah-Shavah "Secheta" (Shevu'as ha'Eidus) "Secheta" (Shevu'as ha'Pikadon) we learn that - Shevu'as ha'Pikadon too is subject to a Chatas be'Meizid.

8)

(a)Rebbi Chanina Tirna'a asked Rebbi Yochanan how many Korbanos a person must bring for having relations with five Shifchos Charufos, but in one He'elam, to which the latter answered - five.

(b)When Rebbi Chanina Tirna'a queried him from five Ha'alamos on one Shifchah (our Mishnah), which is only Chayav one Korban - he answered that five bodies is worse than five Ha'alamos ...

(c)... and he took his cue from Arayos. We learn from ...

1. ... the word "Ishah" (in the Pasuk in Acharei-Mos [in connection with Arayos] "ve'el Ishah be'Nidas Tum'asah ... ") that - in all cases of adultery (and incest) one is Chayav for each woman (even though they all occurred in one Ha'alamah).

2. ... "ve'Hi Shifchah" (cited above) that - one is Chayav for each Shifchah.

9)

(a)Our Mishnah includes in the list of one Korban for many Tum'os, Nazir she'Nitma, which we already discussed above in the first Perek. And we establish the Mishnah like Rebbi Yossi b'Rebbi Yehudah who says that - Nezirus de'Taharah begins on the seventh day (after his hair has been shaven) and the Mishnah speaks when he became Tamei twice after that.

(b)The author cannot be Rebbi, assuming the subsequent Tum'os took place on ...

1. ... the seventh day - because according to him, the Nezirus de'Taharah begins only on the eighth day.

2. ... on the eighth day - because, seeing as the time to bring the Korban had already arrived, he will be Chayav another Korban for the new Tum'ah.

(c)The source of their Machlokes lies in a Beraisa which discusses the Pasuk in Naso (in connection with a Nazir who becomes Tamei) "ve'Kadash es Rosho ba'Yom ha'Hu". Rebbi comments 'be'Yom Hava'as Korb'nosav', whereas Rebbi Yossi b'Rebbi Yehudah maintains - 'be'Yom Tiglachto'.

10)

(a)The third case discussed in the Mishnah of someone who is Chayav one Korban for many transgressions is a man who warns his wife through a number of witnesses not to seclude herself with a specific man. And the Korban referred to by the Tana is - the Minchas Kena'os (consisting of barley) that is brought by the husband.

(b)And the fourth case is a Metzora who has been stricken a number of times. The exact case is - where, after counting seven days, he is stricken again before he has managed to bring his Korbanos on the eighth day, and this repeats itself a number of times.

(c)In a case where the subsequent bouts of Tzara'as take place after he has brought the two birds, the Tana Kama rules that - if this occurs up to the time that he has brought his Chatas, he still brings one Korban.

(d)According to Rebbi Yehudah - it is the bringing of the Asham that divides the Korbanos.

11)

(a)We learn from the Pasuk ...

1. ... in Naso "Zos Toras ha'Kena'os" (regarding the Korban of a Sotah) that - sometimes a Sotah brings one Chatas for many warnings.

2. ... in Metzora "Zos Toras ha'Metzora" that - the same applies to the Korban of a Metzora.

(b)The problem with our Mishnah, which states 'Heivi Tziparin ve'Nisnaga, Lo Alu lo ad she'Yavi Chataso' is that - it implies that the Metzora is obligated to bring the two birds for each plague, whereas we learned earlier that all the plagues are considered one extended Tzara'as.

(c)So we amend it to read 'Heivi Tziparin ve'Nisnaga, Ein Meivi Ela Korban Echad'. And the Mishnah mentions the Chatas, according to the Tana Kama, and the Asham, according to Rebbi Yehudah - to determine whether he has to bring the Korban of a Metzora Ani or of a Metzora Ashir.

(d)This means that if he changes his status between the time he became a Metzora and the time he brings his Korban, then his Korban changes accordingly (even if he already brought the birds) as long as he has not brought, either the Chatas or the Asham (as we will now explain).

12)

(a)We learned in a Mishnah in Nega'im 'Metzora she'Heivi Ashamo ve'He'eshir, ha'Kol Holech Achar Chatas, Divrei Rebbi Shimon ...

1. ... Rebbi Yehudah Omer - ha'Kol Holech Achar Asham', whereas ...

2. ... Rebbi Eliezer ben Ya'akov (in a Beraisa) says - 'ha'Kol Holech Achar Tziporin'.

(b)According to Rav Yehudah Amar Rav, they all derive their opinions from the same Pasuk "... asher Lo Tasig Yado be'Taharaso", which basically means that - he brings the Korban Metzoro of a poor man even though he has now become rich.

(c)Rebbi Shimon extrapolates 'Davar ha'Mechapro', and Rebbi Yehudah 'Davar ha'Machshiro' - by which he means the Asham, which permits him to eat Kodshim.

(d)And when Rebbi Eliezer ben Ya'akov says 'Davar ha'Gorem lo Taharah' he means - the birds, because the sprinkling of their blood begins the Metzora's purification process.

13)

(a)Our Mishnah discusses a woman who miscarries one baby girl after the other, within the eighty days of Taharah of the previous one. Each miscarriage must have taken place - at least fifty-four days after the previous one (fourteen days of Tum'ah and forty days for the baby to form).

(b)Rebbi Yehudah rules that - she must bring a Korban for the first and the third babies, but not for the second and the fourth ...

(c)... because the latter were born within the M'los of the first and the third babies respectively (whereas the third baby was not born within the M'los of the second).

(d)He adds 've'Chein Te'omim' - which is possible even in the case of boys, where she became pregnant with triplets, had her first miscarriage after forty days, the second one within the forty days of the first one, and the third one within the forty days of the second one, where, like in the previous case, the second Leidah is not counted.

14)

(a)The Tana Kama of our Mishnah learns from the word "Toras" (in the Pasuk in Tazri'a "Zos Toras ha'Yoledes la'Zachar ve'la'Nekeivah") that - the woman in our Mishnah brings only one Korban.

(b)We initially think that "Zos" then comes to preclude Yoledes be'Zov from the concession - where a woman had three sightings on three consecutive days, and gave birth (not on the fourth day [since the blood would then be Dam Leidah, and not Dam Zivus] but) - on the fifth day.

(c)We reject even the need for such a D'rashah however - by asking whether, if she drank blood and gavse birth, we would also need a Pasuk to teach us that she must bring two Korbanos?

(d)So we conclude that - "Zos" comes to obligate two Korbanos, there where the second baby is born after the M'los of a baby girl (on the eighty-first day).

15)

(a)We suggest that, according to Rebbi Yehudah, the first birth determines the Korban and we also count the days to M'los from it. We learn ...

1. ... the first ruling, because otherwise, why does the second birth not have a M'los?

2. ... the second ruling, because otherwise, the third birth would not require a Korban, because it would be within the M'los of the second one.

(b)According to the Rabbanan, on the other hand - it is the second birth that determines the Korban and we also count the days to M'los from it.

(c)The problem with this explanation is that - this seems such an obvious explanation that it does not need to be mentioned.

(d)And we answer that we might otherwise have thought that Rebbi Yehudah will concede by the case of twins that we count from the second and third Leidos too - because since the pregnancies were simultaneous, even he would agree that it is like one extended birth, and that we will therefore reckon the M'los of all the births (and bring only one Korban at the end).