1)

(a)When Ravna'i Amar Shmuel says that by Chalavim and Neveilah, one may not wait longer than 'K'dei Achilas P'ras' from beginning to end, he means - that - if it takes a person longer than a K'dei Achilas P'ras to eat two half k'Zeisim of Cheilev, he is Patur.

(b)He also talks about Ochlin Teme'im and Mashkin Teme'im. The Shi'ur for eating ...

1. ... Ochlin Teme'im is - half a P'ras (two egg-volumes).

2. ... Mashkin Teme'im is - a Revi'is (bi'Chedei Achilas P'ras).

(c)Both of these - render the Kohen Tamei, forbidding him to eat Terumah (as we learned earlier).

(d)Rav Papa now explains his statement 'Afilu Kol ha'Yom Kulo bi'Chedei Achilas P'ras' to mean that - if he eats each k'Zayis within the time limit of a 'K'dei Achilas P'ras', he is Tamei, even it takes him the entire day to eat the half P'ras.

(e)And that is how Ravna'i will explain the Beraisa 'Kol ha'Ochlin Mitztarfin li'Fesol es ha'Gevi'ah be'ke'Chatzi P'ras'.

2)

(a)We query Ravna'i however, from another Beraisa, which starts off in the same way as the previous one. The Tana goes on to say however, that the maximum time period in which the Chatzi P'ras of Tamei food must be eaten in order to render his body Tamei is - a K'dei Achilas P'ras.

(b)He then rules that ...

1. ... Toveling after eating half of the Shi'ur of half a P'ras - is prohibited.

2. ... someone who Toveled after eating half the Shi'ur before going on to eat the other half - becomes Tamei (in other words, the Tevilah is ineffective).

(c)Ravna'i - is unable to reconcile Shmuel's ruling with the Beraisa, which leaves us with a Tiyuvta.

3)

(a)The Beraisa goes on to say that - all liquids combine to make up the Shi'ur Revi'is of liquids.

(b)The maximum time period in which the Revi'is of Tamei liquid must be drunk in order to render a Kohen's body Tamei is - within the time period of Achilas P'ras (just like solids).

(c)The Tana - permits a woman who touches a Tamei Meis to feed her son, and her son remains Tahor.

(d)Rav Yehudah ascribes the Tana's prohibition of someone who ate half a Shi'ur of Tamei food to Tovel - to the fear that he will consider it effective (which in fact, a Tevilah for half a Shi'ur is not), and should he go on to eat the second half-Shi'ur, he will think that he is still Tahor, when really he is Tamei.

4)

(a)The Beraisa also permits an Ubar (who smells food on Yom Kipur) to eat less than the Shi'ur, due to life-danger. The problem with this is that - surely, if there is life danger, then one is permitted to eat even more the Shi'ur.

(b)Rav Papa therefore explains the Beraisa to mean that - she is allowed to eat even more the Shi'ur (if need be), but less than the Shi'ur of a k'Zayis bi'K'dei Achilas P'ras at a time.

(c)The Tana declares Tahor the baby who drank from his mother who touched a Tamei Meis. Touching her will not render him Tamei - because a Rishonle'Tum'ah cannot transmit Tum'ah to a person or to Keilim (only to food).

(d)And we refute the suggestion that the milk is not Metamei him, because it did not become Muchshar Lekabel Tum'ah (which foods generally require) - by referring to the first drop of dirty milk that emerges on to the tip of the nipple, which is not a food, and which is therefore Machshir the milk that comes out after it.

5)

(a)Rav Nachman Amar Rabah bar Avuhah therefore explains that the thirsty baby gulped down the milk in one go - in which case the first drop of milk is non-existent, and the remaining milk has not been Muchshar.

(b)Rava refutes Rav Nachman's explanation on two scores. Firstly, he says, we see that the baby's mouth is full of milk - which means that not all babies gulp down the milk in that fashion, leaving us with the Kashya why the Beraisa declares all babies Tahor.

(c)Rava's second point that - milk is a Ma'ayan (a fountain), and a Ma'ayan does not require a Hechsher Lekabel Tum'ah. eliminates the current contention that milk requires a Hechsher Lekabel Tum'ah.

(d)This is based on a Beraisa, which rules that, unlike the milk of an animal, a woman's milk becomes Tamei even she'Lo le'Ratzon, which, according to Rava, means that - it is fit to receive Tum'ah even if the baby (or the mother [see Rabeinu Gershom]) does not want it, which in turn, is the mark of a Ma'ayan (which does not require Hechsher).

6)

(a)Rava therefore ascribes the fact that the baby remains Tahor to a S'fek S'feika (a double Safek) - a. that the baby may not have drunk a Shi'ur, and b. that even if he did, perhaps he drank it in a longer time period than a K'dei Achilas P'ras.

(b)In order to become Tamei, the baby must drink - either a Revi'is or half a P'ras of milk (depending on whether it is considered a food or a beverage).

(c)We query Rava however, from a Mishnah in Keilim, which rules that - the milk of a Zavah that drips into an earthenware vessel renders it Tamei.

(d)Rebbi Yochanan explains that the milk became Muchshar Lekabel Tum'ah - via the dirty drop of milk at the tip of the nipple (as we explained earlier).

(e)To answer the Kashya on Rava (who holds that a woman's milk is considered a Ma'ayan and does not therefore require Hechsher) from Rebbi Yochanan, we suggest that - Rava disagrees with rebbi Yochanan.

7)

(a)We reject this suggestion however, from a Beraisa, which discusses the nine liquids of a Zav. The Tana rules that ...

1. ... his perspiration, his pus, and his excrement - are all Tahor.

2. ... his tears, the blood that flows from his wound and the milk of a Zavah - are Tamei as long as they comprise a Shi'ur of a Revi'is (like other liquids).

3. ... his spittle, his Zivus and his urine - are Tamei, and because they are considered Ma'ayanos, they do not require a Shi'ur.

(b)We have proved from this Beraisa that - a woman's milk is not considered a Ma'ayan (otherwise, it would not require a Shi'ur, like the third set of Mashkin) ...

(c)... and in the earlier Beraisa which differentiates between the milk of an animal and that of a woman, she'Lo be'Ratzon means (not literally she'Lo be'Ratzon, but) S'tam ...

(d)... and the reason the milk of the Zavah is Metamei even she'Lo be'Ratzon is - due to the principle that a baby generally wants the milk (Da'ateih de'Tinok Kereivah Legabei Chalav).

(e)And if indeed, we see that the baby does not want the milk - then it is not Muchshar and therefore not Metamei.

8)

(a)We learned in our Mishnah that if, after drinking a Revi'is of wine, a Kohen enters the Beis-Hamikdash and waits a K'dei Achilas P'ras, he is Chayav. Rav Yehudah explains 'and waits a K'dei Achilas P'ras' - as the maximum time period within which he must have drunk it (it has nothing to do with how long one has to wait in the Beis-Hamikdah in order to be Chayav.

(b)From the word "ve'Sheichar" (in the Pasuk in Shemini "Yayin ve'Sheichar Al Teisht") the Beraisa learns that - a. the Kohen must drink a Revi'is and b. he is not Chayav if the wine that he drank is fresh from the vat ...

(c)... since neither of these have the power to intoxicate.

(d)And from the fact that the Pasuk refers to it as "Yayin" we learn that - even though he is not Chayav Misah if either of the above conditions is missing, he will nevertheless contravene a La'av should he drink it.

9)

(a)Rebbi Yehudah, according to whom "Yayin" incorporates even wine from the vat and implies even less than a Revi'is (see Shitah Mekubetzes 8), "Sheichar" teaches us that - the Isur extends to other intoxicating beverages.

(b)Rebbi Elazar in our Mishnah, rules that if the Kohen adds just a little water or pauses for just a moment in the middle of drinking, he is Patur - based on the word "Sheichar".

10)

(a)The Tana Kama learns from the Gezeirah-Shavah "Sheichar" "Sheichar" from Nazir ("mi'Yayin ve'Sheichar Yazir"in Naso) that - "Sheichar" in our Sugya is confined to wine.

(b)Rebbi Yehudah disagrees with the Tana Kama - because he does not hold of the Gezeirah-Shavah.

(c)Rebbi Elazar interprets "ve'Sheichar" to mean that - the Kohen is only Chayav if he drinks it in a way that intoxicates (as we just explained).

(d)The author of the Beraisa which declares Chayav Misah, a Kohen who eats a fig from Ke'ilah and then drinks honey or milk, before entering the Mikdash to perform the Avodah is - Rebbi Yehudah.

11)

(a)Rav Shmuel bar Achusa'i ... Amar Rav Yehudah Amar Rav rules like Rebbi Elazar (the most lenient of all three opinions [see Tosfos DH 'Amar Rav']), whom Rav describes as - the best of the Chachamim.

(b)When Rav Acha from Hutzal went to Rav Ashi, for the latter to annul his Neder - forbidding him to have any Hana'ah from his wife ...

(c)... Rav Ashi instructed him to go home and return on the following day - because he had drunk wine, and declined to issue any rulings for the rest of the day.

(d)Rav Ashi was actually emulating the example of Rav - who, after having fulfilled the Mitzvah of Simchas Yom-Tov (which included drinking wine), no longer appointed an Amora (a 'Meturgeman', who would explain the D'rashah to the audience as the Rebbe delivered it briefly).

12)

(a)Rav Acha from Hutzal was surprised at Rav Ashi's instructions - since the latter would add water to his wine, and Rav ruled like Rebbi Elazar, who confined the Isur to wine that was undiluted.

(b)Rav Ashi reconciled his instructions with Rav's ruling however - by pointing out that he had drunk more than a Revi'is, whereas Rebbi Elazar's leniency applied to someone who drinks a Revi'is exclusively.

(c)When, based on the Pasuk in Shemini "Lehavdil Bein ha'Kodesh u'Vein ha'Chol", the Beraisa states 'Eilu ha'Damin, ha'Erchin, Charamin ve'Hekdeshos', it is referring to - the prohibition of assessing these issues after having drunk wine.

(d)The Tana then learns from ...

1. ... "u'Vein ha'Tamei u'Vein ha'Tahor" that - the Isur extends to ruling in matters of Tum'ah and Taharah.

2. ... "u'Lehoros" that - rulings concerning Isur ve'Heter are also included.

13)

(a)The Tana continues ...

1. ... "Eis kol ha'Chukim", 'Eilu Midrashos' - with reference to the public Yom-Tov D'rashah, where the Rav would often cite Halachos.

2. ... "asher Diber Hash-m", 'Zu Halachah' - with reference to Halachos le'Moshe mi'Sinai.

(b)Finally, the Beraisa Darshens "be'Yad Moshe", 'Zeh Talmud', deliberately omitting Mishnah - from which, as we learned in Bava Metzi'a, one cannot derive rulings, and which is therefore not included in the prohibition.

(c)Rebbi Yossi b'Rebbi Yehudah precludes Talmud from the prohibition, too - because one does not generally derive rulings directly from the Gemara either.

(d)The Beraisa precludes 'Sheretz Tamei, Tzefarde'a Tahor' from the prohibition. The author of this Beraisa might even be the Rabbanan, who include Talmud (and certainly a direct ruling such as this) in the prohibition - because it is common knowledge, and contains no Chidush.

14)

(a)Rav ruled like - Rebbi Yossi b'Rebbi Yehudah.

(b)Nevertheless, he declined to place an Amora on Yom-Tov (when they used to Darshen Medrashos, which are even less stringent that Talmud) - because, as a Posek, he tended to insert rulings in his D'rashos.

(c)Simply omitting Halachos from his Yom-Tov D'rashah would not help - because (in his capacity as the Gadol ha'Dor) he knew that people would inevitably ask him She'eilos.

15)

(a)Our Mishnah discusses a case where someone who ate Cheilev of Kodshim plus one other Isur, is obligated to bring four Chata'os and one Asham. The other Isur is - that of Nosar.

(b)To account for the fourth Chatas, he must have eaten it - on Yom-Kipur.

(c)He is Chayav - an Asham Me'ilos for deriving Hana'ah from Kodshim.

(d)Rebbi Meir adds a fifth Chatas, there where he carried it out in his mouth on Shabbos. The Chachamim object to that however since - that is an independent Isur, which has nothing to do with the eating.