1)

(a)Rebbi Yanai learns from the Pasuk in Shoftim "Kaper l'Amcha Yisrael" that the Eglah Arufah is Asur b'Hana'ah (like Kodshim).

2)

(a)The birds of a Metzora are the 'Machshir ba'Chutz'. The Machshir Bifnim is the Asham Metzora.

(b)The significance of 'Machshir', in this regard is that they prepare the Metzora for re-entry into the camp.

(c)The Eglah Arufah is the Mechaper ba'Chutz, the Mechaper Bifnim is regular Korbanos.

(d)We learn the Isur Hana'ah by the birds of a Metzora by way of Machshir u'Mechaper ba'Chutz from Machshir u'Mechaper Bifnim. This means that just as there is no difference between Machshir Bifnim and Mechaper Bifnim (the Asham Metzora and other Ashamos), so too is there no difference between the Machshir ba'Chutz and the Mechaper ba'Chutz (in which case the birds are Asur b'Hana'ah just like the Eglah Arufah).

3)

(a)According to Rebbi Yochanan, the Shechutah is forbidden from the moment it is Shechted. Reish Lakish says from the moment it is designated.

(b)According to both opinions the Meshulachas is forbidden until it is sent away.

(c)Rebbi Yanai knew that the Eglah Arufah is forbidden already before it has been killed, but could not remember exactly from when. His colleagues told him that it becomes forbidden from the moment he takes it down to the barren valley.

(d)In spite of the fact that Reish Lakish learns the birds of a Metzora from Eglah Arufah, he knows that they are forbidden already from the moment they are designated, even though the Eglah is not because whereas the latter have an interim stage from which to become forbidden, the former do not (so we learn from it that, like it, they are forbidden already from the stage before the Shechitah).

4)

(a)The Beraisa includes from the Pasuk in Re'eh ...

1. ... "Kol Tzipor Tahor Tocheilu" the Meshulachas of a Metzora.

2. ... "v'Zeh Asher Lo Sochlu Meihem" the Shechutah.

(b)According to Reish Lakish, we need the latter Pasuk to forbid the Shechutah after Shechitah, despite the fact that, according to him, it already became forbidden earlier to teach us that it does not become permitted with the Shechitah, like Kodshim do.

(c)Assuming that the Shechutah was found to be a Tereifah, the Tana of the Beraisa rules ...

1. ... that the second bird requires a new bird to make up the pair (obviating the necessity to look for a new pair).

2. ... that the Shechutah itself is permitted.

(d)According to Rebbi Yochanan, when the Tana says 'Tereifah', he means that it became a Tereifah (which strictly speaking, is Neveilah) due to a bad Shechitah (which explains why it does not become Asur b'Hana'ah). Reish Lakish explains it to mean that it was a Tereifah already before (e.g. in the intestines), not like Rebbi Yochanan, because, since, according to him, it would have been forbidden already before the Shechitah, on what grounds would it then become permitted due to a bad Shechitah.

5)

(a)According to Rebbi Yakov in another Beraisa, if they Shechted the bird without the accompanying hyssop, cedar wood or crimson thread, the bird nevertheless becomes forbidden. The basis of his Machlokes with Rebbi Shimon, who holds that it remains permitted is that according to Rebbi Yakov, 'Shechitah she'Einah Re'uyah, Shemah Shechitah' (a Shechitah that cannot lead to the fulfillment of its Mitzvah is nevertheless considered a good Shechitah), whereas Rebbi Shimon considers such a Shechitah invalid.

(b)We can extrapolate from the Beraisa that, according to both Tana'im, it is the (Kosher) Shechitah that renders the bird forbidden (like Rebbi Yochanan).

(c)Reish Lakish reconciles his opinion with this Beraisa by turning it into a Machlokes Tana'im (as we will now explain).

(d)He derives his opinion on the Beraisa that we learned earlier ('Machshir u'Mechaper ba'Chutz') by comparing the birds of the Metzora to the Eglah Arufah, which is forbidden still in its lifetime (like we learned above regarding the Isur Hana'ah).

(e)The author of this Beraisa is Rebbi Yishmael.

6)

(a)Earlier, we cited the Beraisa "Kol Tzipor Tahor Tocheilu", 'Lerabos Es Meshulachas'); "v'Zeh Asher Lo Sochlu Meihem", 'Lerabos Es ha'Shechutah'. Rebbi Yochanan quoting Rebbi Shimon bar Yochai explains that we cannot reverse the Derashos, forbidding the Meshulachas, and permitting the Shechutah since we never find an animal becoming forbidden in its lifetime.

(b)Rav Shmuel bar Rav Yitzchak queries Rebbi Yochanan from an animal that is Muktzah (i.e. designated for idolatry) and one that was Ne'evad (actually worshipped).

(c)We refute his Kashya however inasmuch as they are only forbidden to be sacrificed, but not to be eaten as Chulin.

(d)We finally reject Rebbi Yochanan's explanation from an animal that raped a person or that was raped by a man, which are forbidden still in their lifetime, provided there are two witnesses because it is has to be stoned (and we learned earlier that an animal that has to be stoned is Asur b'Hana'ah).

(e)What Rebbi Yochanan Amar Rebbi Shimon bar Yochai really said (to explain why we not reverse the Derashos, forbidding the Meshulachas, and permitting the Shechutah) was (not that an animal never becomes forbidden during its lifetime, but) that it is unusual for that to happen.

7)

(a)d'bei Rebbi Yishmael learn that the Meshuleches is permitted from the Pasuk in Metzora "v'Shilach Es ha'Tzipor ha'Chayah Al-Pnei ha'Sadeh" 'like a field which is permitted'.

(b)Another Beraisa learns from the same Pasuk 'she'Lo Ya'amod b'Yafo ... , v'Lo Ya'amod b'Geives ... , v'she'Lo Ya'amod mi'Chutz la'Ir ... '. The significance of these three scenarios is that if he was standing in ...

1. ... Yaffo he would be sending the bird out towards the sea.

2. ... Geives he would be sending it into the desert.

3. ... mi'Chutz la'Ir he would be sending it back into the town. The Pasuk 'El mi'Chutz la'Ir" implies that he sends the bird out of town specifically from inside it.

(c)We reconcile Tana d'bei Rebbi Yishmael with this Tana by pointing out that one of them learns from "Sadeh", and the other, from the extra 'Hey' ("ha'Sadeh").

(d)Rava does not require a source to teach us that the Meshulachas is permitted, but learns it from the Sevara that the Torah would not instruct someone to send a bird away, causing others to sin (by possibly catching the forbidden bird and eating it) without even knowing that it is forbidden.

(e)According to Rava the various Pesukim from which we learned this are merely 'Asmachtos' (hints).

8)

(a)We learn from ...

1. ... the Pasuk "Kadosh Yiheyeh Gadeil Pera" that the hair of a Nazir is Asur b'Hana'ah.

2. ... the fact that the Torah writes "Kadosh" and not "Kodesh" implies that it is intrinsically holy and does not go out to Chulin.

(b)Rebbi Yehudah in a Beraisa, forbids deriving benefit from Petter Chamor. Rebbi Shimon permits it.

(c)Rav Nachman Amar Rabah bar Avuhah reconciles our Mishnah, which forbids deriving benefit from a Petter Chamor, with Rebbi Shimon by establishing our Mishnah after the donkey's neck has been broken, which we learn from a Gezeirah-Shavah "Arifah" "Arifah" from Eglah Arufah, and to which even Rebbi Shimon concedes.

9)

(a)The author of our Mishnah ...

1. ... (which forbids meat cooked in milk be Hana'ah), is Rebbi Yishmael who learns from fact that the Torah repeats the Pasuk "Lo Sevashel G'di ba'Chalev Imo" three times (in Mishpatim, Ki Sisa and Re'eh) that eating or deriving benefit from the cooked mixture, and cooking them together are all forbidden.

2. ... cannot be Rebbi Shimon ben Yehudah, who learns from the Gezeirah-Shavah "Kodesh" "Kodesh" ("Ki Am Kadosh Atah ... " [which the Torah juxtaposes to "Lo Sevashel G'di ... "] "v'Anshei Kodesh Tih'yun Li" [in connection with a Tereifah an animal]) that Basar b'Chalav, like a Tereifah, is Mutar b'Hana'ah.

(b)We learn that Tereifah is Mutar b'Hana'ah from the Pasuk in Mishpatim "la'Kelev Tashlichun Oso".

10)

(a)Kodshim that are Shechted outside the Azarah are Asur b'Hana'ah from the fact that they were Asur when they were alive. Consequently, seeing as their blood was not sprinkled, there is no reason why their status should change.

(b)Rebbi Yochanan in the name of Rebbi Meir initially learns from there that Chulin she'Nishchatu ba'Azarah are Asur b'Hana'ah, too because, since Hash-m's animals that are Shechted in Yisrael's territory are Asur b'Hana'ah, the same will apply to Yisrael's animals that are Shechted in Hash-m's territory.

(c)From the Pasuk in "v'El Pesach Ohel Mo'ed Lo Hevi'o Lehakriv Korban la'Hashem ... v'Nichras" we learn that it is only for slaughtering a Korban in the wrong domain that are subject to Kares, but not for Chulin that are Shechted in the Azarah.

(d)This creates a Pircha on Rebbi Yochanan's 'Mah Matzinu' seeing as the former are more stringent than the latter, inasmuch as they carry a Chiyuv Kares (and one cannot learn a Kal from a Chamur to be stringent).

11)

(a)The Beraisa learns from the Pasuk "Ki Yirchak Mimcha ha'Makom ... v'Zavachta" the prohibition of slaughtering Chulin in the Azarah (which falls unfer the category of 'be'Kiruv Makom').

(b)The Pasuk initially includes regular, unblemished Chulin in the Isur because they are fit to be brought on the Mizbe'ach.

(c)It then goes on to include in the prohibition ...

1. ... blemished animals because they are part of the permitted species.

2. ... Chayos (e.g. various species of deer) because (by virtue of a Hekesh to Pesulei ha'Mukdashin), they too, require Shechitah min ha'Torah.

(d)The last thing that we include will be birds since their Shechitah is not min ha'Torah.

(e)We now learn from the three Pesukim in Vayikra and Tzav (all in connection with the Korban Shelamim) "u'Shecha*to*", "v'Shachat Oso" and "v'Shachat Oso" that blemished animals, Chayos and birds are all included in the Isur of slaughtering Chulin in the Azarah.

12)

(a)We learn from the Pasuk "Ki Yirchak Mimcha ha'Makom ... v'Zavachta v'Achalta" that not only is it forbidden to slaughter Chulin in the Azarah, but that, if one does, they may not be eaten.

(b)We extend the Isur Achilah to blemished animals, wild animals and birds from the same source as we did the initial Isur (from the three Pesukim that we just quoted).

(c)We finally learn from the Pasuk (that we quoted earlier) "la'Kelev Tashlichun Oso" that one may throw Tereifah to the dogs, but not Chulin that were Shechted in the Azarah (meaning that although Tereifah is Mutar b'Hana'ah, Chulin that have been Shechted in the Azarah are Asur).

(d)We know to preclude specifically Chulin she'Nishchatu ba'Azarah from this Pasuk because the previous part of the Pasuk "u'Basar ba'Sadeh Tereifah Lo Socheilu" is talking about an unborn animal which stuck out its leg prior to its birth, which the Torah prohibits because it left its natural boundary and which "la'Kelev Tashlichun Oso" permits Hana'ah; consequently, "Oso" comes to preclude specifically Chulin she'Nishchatah ba'Azarah since they too, left their permitted boundary, from the concession of Hana'ah.