1)

(a)Our Mishnah rules that all Neveilos and all Shekatzim - combine ...

(b)... to make a Shi'ur k'Zayis.

(c)Rav qualifies the ruling in the Mishnah regarding Neveilos, confining it to the realm of Tum'ah, but as far as Achilah is concerned, Tehorin and Temei'in do not combine - because he holds Ein Isur Chal al Isur, and the Isur of Neveilah cannot therefore take effect on that of Isur Beheimah Temei'ah.

(d)Whereas according to Levi, they even combine regarding Achilah as well - because he holds Isur Chal al Isur.

2)

(a)Rav Asi says 'Tehorin le'Atzman, u'Temei'in le'Atzman'. Some say that he argues with Rav; others say that he doesn't. Assuming that he ...

1. ... argues with Rav - his statement refers even to Tum'ah.

2. ... concurs with him - it is confined to Achilah, but not to Tum'ah.

(b)We query Rav Asi from a Beraisa, which states that half a k'Zayis of a dead cow and half a k'Zayis of a live camel do not combine - implying that if they are both dead, they do combine ...

(c)... because whereas the Tum'ah of a dead cow (Neveilah) and that of a live camel (Eiver min ha'Chai), are two different forms of Tum'ah), the Tum'ah of a dead camel and that of a dead cow are one and the same.

3)

(a)The Kashya on Rav Asi applies - where we assume that he argues with Rav, since we see from here that at least regarding Tum'ah, the two Misos do combine.

(b)There is no Kashya on Rav - who will establish the Beraisa by Tum'ah (as we just explained and) where he agrees that they combine.

(c)We answer that the Tana does not intend to preclude where both half-k'Zeisim come from a dead animal - but where they both come from a live one (in which case there is no reason for them not to combine to make up the Shi'ur of Eiver min ha'Chai).

(d)And we establish the Beraisa like Rebbi Yehudah, who rules that - Eiver min ha'Chai applies to a Tamei animal as well as to a live one.

4)

(a)The problem with this interpretation of the Beraisa is that if the Tana held Misas Sheneihem Ein Mitztarfin- then he ought to have presented a case where both half k'Zeisim came from dead animals.

(b)We also query Rav Asi from the Seifa of the first Beraisa, which rules that - half a k'Zayis from a cow and half a k'Zayis from a camel - combine whether they are alive or dead.

(c)The problem now is - how the Reisha can then hold 'Misas Sheneihem, Ein Mitztarfin'. So the Beraisa clearly holds Mitztarfin (a Kashya on Rav Asi).

(d)Rav Asi will answer that the Beraisa holds Mitztarfin - because the Tana maintains Isur Chal al Isur, whereas he, who is of the opinion Ein Isur Chal al Isur, holds Ein Mitztarfin.

5)

(a)Alternatively, we initially think that Bein be'Chayehah Bein be'Misasah Mitztarfin refers to - where one of the animals is alive and one of them dead, a Kashya on its own Reisha, which specifically rules Ein Mitztarfin.

(b)We therefore reinterpret Bein be'Chayehah Bein be'Misasah Mitztarfin to mean - whether they are both alive or both dead ...

(c)... a Kashya on Rav Asi - who rules Ein Mitztarfin.

(d)And we answer the Kashya- like we did according to the first Lashon.

6)

(a)The Shi'ur of Tum'as Sheratzim - is k'Adashah (the size of a lentil).

(b)Rav Yehudah Amar Rav therefore learns from the Pasuk in Shemini "Lo Sochlum ki Sheketz heim" that - in spite of the Shi'ur Tum'ah, the Shi'ur Achilah of a Sheretz is a k'Zayis (since the Torah uses a derivative of the word 'Achilah').

7)

(a)Rebbi Yossi b'Rebbi Chanina cited a Beraisa in front of Rebbi Yochanan which discusses the Pasuk "ve'Hivdaltem bein ha'Beheimah ha'Tehorah la'Temei'ah ... ve'Lo Seshaktzu es Nafshoseichem ba'Beheimah u'va'Of ... asher Hivdalti lachem Letamei". When the Tana says that the Pasuk begins with Achilah, he is referring to "ve'Lo Seshaktzu es Nafshoseichem", which one does by eating Sheratzim (and not just by touching them).

(b)And he extrapolates from the fact that the Pasuk begins with Achilah and ends with Tum'ah - that the Shi'ur Achilah is a k'Adashah (just like the Shi'ur Tum'ah).

(c)When Rebbi Yochanan heard this Beraisa, he praised it.

(d)We reconcile Rav Yehudah Amar Rav with Rebbi Yossi be'Rebbi Chanina's Beraisa - by establishing his ruling by a live Sheretz (which is not subject to Tum'ah), whereas the Beraisa is referring to a dead one.

8)

(a)Abaye queries our interpretation of Rav Yehudah Amar Rav, from the fact that Rav himself was referring to our Mishnah - which is speaking about dead Sheratzim (seeing as it also talks about Neveilos).

(b)What led Abaye to say that is the fact that - earlier in the Sugya, Rav said 'Lo Shanu Ela le'Inyan Tum'ah ... '.

(c)Rav Yosef retorted however that - this was Abaye's own theory, but that it was incorrect, because in fact, Rav said it as an independent statement.

9)

(a)We query Rebbi Yochanan's praise of Rebbi Yossi b'Rebbi Chanina's Beraisa from his own comment on another Beraisa, which renders Tamei complete limbs that do not have the Shi'ur Tum'ah. The Beraisa specifically refers to - a k'Zayis of Neveilah and a k'Adashah of Sheretz.

(b)The Tana's reason is - because a complete limb is Chashuv.

(c)Rebbi Yochanan commented that - in spite of the Beraisa, one is only Chayav Malkos for eating a k'Zayis (a seeming contradiction of his praise of the Beraisa quoted by Rebbi Yossi b'Rebbi Chanina).

(d)Rava answers that Rebbi Yossi b'Rebbi Chanina is talking about Muvdalin - the eight Sheratzim (which the Torah separated from all other Sheratzin) which are Metamei, whereas here Rebbi Yochanan is speaking about Einan Muvdalin - other Sheratzim, which are not Metamei ...

(e)... and whose Isur Achilah one cannot therefore compare to their Tum'ah.

10)

(a)Rav Ada bar Ahavah asked Rava why Rebbi Yochanan did not draw a similar distinction by Beheimah. If he did - a Beheimah Muvdeles would refer to a Tahor animal, which one is permitted to eat, and a Beheimah she'Einah Muvdeles, to a Beheimah Teme'ah, which one is not.

(b)The Shi'ur Tum'ah of a Beheimah Teme'ah would then be - a k'Beitzah.

(c)Rav Ada bar Ahavah's suggestion (comparing Beheimos to Sheratzim) - is based on the Hekesh of Beheimah to Sheretz in the Pasuk in Kedoshim ("ve'Hivdaltem ... ") that we quoted earlier.

(d)Rava replied by qualifying the Hekesh - by confining it the addition of a La'av ("ve'Lo Seshaktzu ... ") over and above that of the regular La'av of Neveilah (in spite of the principle Ein Hekesh le'Mechtzah).