1)

(a)We infer from the Pasukin Shemini (with reference to Aharon, Elazar and Isamar) "Rosheichem Al Tifromu" - that generally, Avelim are forbidden to have a haircut.

(b)The Tana of the Beraisa - specifically forbids a Menudeh and a Metzora to cut their hair (or wash their clothes).

(c)According to the Tana Kama, when a Menudeh dies, they stone his grave, which Rebbi Yehudah qualifies to mean - that Beis-Din place one large stone on his grave.

2)

(a)We learn from the Pasuk "v'Lo Sa'ateh al Safah" - that an Avel is Chayav to cover his head completely (though this Halachah is no longer practiced).

(b)Rav Yosef learns from a Beraisa in Ta'anis (regarding a fast for rain) 've'Hein Mis'atfin v'Yoshvin ki'Menudin ... ' that Menudin are also obligated to cover their heads. Abaye refutes Rav Yosef's proof however - on the grounds that maybe the Beraisa is speaking specifically about a Menudeh la'Shamayim, which is worse than a Menudeh l'Beis-Din, (which is the type of Menudeh currently under discussion).

(c)We learn from the Pasuk "v'Al Safam Ya'ateh" - that a Metzora is obligated to cover his head and his face, right down to his moustache.

3)

(a)We infer from the Pasuk "Pe'ercha Chavush Alecha" - that a regular Avel is Patur from Tefilin.

(b)We ask whether a Menudeh is Chayav to wear Tefilin or not - and remain with a 'Teiku' (Tishbi Yetaretz Kushyos v'Ibayos).

4)

(a)Rebbi Eliezer in the Beraisa learns from ...

1. ... "v'ha'Tzaru'a" - that the Dinim of Tzara'as applies to a Kohen Gadol, too.

2. ... "Begadav Yih'yu Ferumim" - that a Metzora is obligated to rent his clothes.

3. ... "v'Rosho Yihyeh Faru'a" - that he is not permitted to cut his hair.

(b)Rebbi Akiva learns from the 'Gezeirah-Shavah' "Havayah (i.e. "Yih'yeh [Faru'a]") "Havayah" from Tzara'as ha'Beged" - that, like Tzara'as of one's clothes, "v'Rosho Yihyeh Faru'a" pertains to something that is outside of his body. We presume that he is precluding a Metzora from Tefilin (resolving our She'eilah about whether or not, a Metzora wears Tefilin).

(c)Rav Papa rejects this proof on the grounds - that 'Davar she'Chutz mi'Gufo' might well refer to 'Kumsa v'Sudra', precluding the Metzora from covering his head with conventional types of head-gear.

(d)We ask a She'eilah whether a Menudah is Chayav Tefilin or not - but her again, we remain with a 'Teiku'.

5)

(a)We learn from the Pasuk "Ha'anek Dom" - that an Avel is forbidden to greet people.

(b)There is no proof from the Beraisa in Ta'anis 'u'vi'She'eilas Shalom she'Bein Adam la'Chaveiro, ki'Bnei Adam ha'Nezufin la'Makom' that a Menudeh too, is forbidden to greet - because there, the Tana is speaking about Yisrael who are Menudin la'Makom (and, as we have already learned, maybe Menudin la'Makom is worse than Menudin l'Beis-Din).

(c)We learn from the Beraisa which derives from the Pasuk in Tazri'a "v'Al Safam Ya'ateh", 'she'Yehei ki'Menudeh u'che'Avel v'Asur bi'She'eilas Shalom' - that a Metzora too, is forbidden to greet people.

(d)There is no proof however, from here that a Menudeh is included in this prohibition - because what the Beraisa means to say is (not that he is like an Avel and a Menudah who is forbidden to greet, but) that a Metzora is like an Avel and a Menudeh in other regards, and that he is also forbidden to greet.

6)

(a)We learn from the Pasuk "Ha'anek Dom" - that an Avel is also forbidden to learn Torah.

(b)A Muchram is a more stringent form of Niduy, which Beis-Din place on the culprit if he does not respond to the Niduy within thirty days.

(c)A Menudeh may teach and others may teach him, he may hire and he may be hired - whereas a Muchram may do none of these.

(d)A Muchram ...

1. ... may study Torah - on his own however, in order not to be idle from Torah-study.

2. ... who is a store-keeper - may sell his products discreetly, in a small store.

3. ... sell water - in the market adjoining the valley of Arvos, where water is scarce.

7)

(a)We ask whether a Metzora is permitted to study Torah. How do we resolve this She'eilah from a Beraisa, which bases itself on the Pasuk in Va'eschanan "v'Hoda'tam l'Vanecha v'li'Venei Vanecha, Yom Asher Amadta Lifnei Hash-m Elokecha b'Choreiv". The Tana interprets the Pasuk to mean - that Torah must be studied with a deep fear of G-d (and not with lightheadedness), precluding a Ba'al Keri from Torah-study (but not other Teme'im).

(b)The reason for the distinction is - because whereas Tum'as Keri is the result of lightheadedness, that of other Tum'os, is not.

(c)We learn from the woman from Teko'ah that an Avel is forbidden to wash clothes - because Yo'av instructed her to put on a show of mourning, incorporating 'wearing clothes of mourning'.

(d)We have already referred to the Beraisa - which clearly forbids a Menudeh and a Metzora to cut their hair or to wash their clothes.

8)

(a)We learn from the Pasuk in Shemini "Lo Sifromu" - that an Avel is obligated to rent his garments.

(b)The She'eilah whether a Menudeh is obligated to rent his garments or not remains unresolved. We learn from the Pasuk in Tazri'a "Begadav Yiheyu Ferumim" - that a Metzora is.

(c)An Avel is obligated to overturn his bed - because, as Bar Kapara explains 'I placed My image inside them', says Hash-m, and, due to their sins (which ultimately, are the cause of death), I overturned it (by taking away their Neshamos). Let them overturn their beds (when someone dies)'!

(d)The She'eilah of whether or not, this obligation extends to a Menudeh and a Metzora - remains unresolved.

9)

(a)We learn from the Pasuk "v'Hafachti Chageichem l'Avel" - that (like one is forbidden to work on a Chag) an Avel is forbidden to do work .

(b)Rav Yosef tries to prove from a Beraisa in Ta'anis ('ve'Chen Atah Motzei bi'Menudeh u've'Avel') that a Menudeh too, is forbidden to work. We refute this however - because it is not clear that 've'Chen', pertains to the prohibition of working. Perhaps it refers to covering the head (that is mentioned there too).

(c)The She'eilah whether a Metzora is permitted to work remains unresolved. We do however, resolve the She'eilah with regard to a Menudeh from a Beraisa (which we already quoted on the previous Amud) - which says 'Niskar v'Niskarin Lo', from which it is clear that he is permitted to work.

10)

(a)We learn from the Pasuk "v'Al Tasuchi Shemen" that an Avel is forbidden to wash - because of the Pasuk in Tehilim "va'Tavo ka'Mayim Bekirbo u'che'Shemen b'Atzmosav", which teaches us that washing has the same Din as anointing (see Tosfos DH 'u'Rechitzah').

(b)Once again, we reject Rav Yosef's proof (regarding a Menudeh) from the same Beraisa in Ta'anis as he cited earlier, in the same way as we did there. Here too - we remain uncertain as to whether the prohibition of washing extends to a Menudeh and to a Metzora, or not.

(c)We learn from the Pasuk "u'Ne'alecha Tasim b'Raglecha" that an Avel is forbidden to wear shoes - which, according to the Beraisa, only applies as long as the Avel is in town, but not when he is on a journey.

(d)Here again - we remain with a 'Tsiku' regarding whether the prohibition of washing extends to a Menudeh and to a Metzora or not.

11)

(a)We learn from the Pasuk in Shmuel 2 "va'Yanchem David es Bas-Sheva Ishto, va'Yavo Eilehah" - that an Avel is Asur b'Tashmish ha'Mitah.

(b)We refute Rav Yosef's proof from the Dor ha'Midbar, who lived normally with their wives during the thirty-eight years that they were Menudin, that Tashmish ha'Mitah is permitted to a Menudeh - because for all we know, a Menudeh la'Shamayim is not as stringent as a Menudeh l'Beis-Din (which is what we are talking about).

(c)Granted, we said earlier that a Menudeh la'Shamayim is more stringent than a Menudeh l'Beis-Din. In fact - we are not sure which is worse, so whichever one we try to use as a proof for either a Chumra or a Kula, we counter that it is more stringent or lenient (whichever is appropriate).

12)

(a)Bearing in mind that "Ohel" often has connotations of wife, we learn from the Pasuk in Tazri'a "v'Yashav mi'Chutz l'Ohalo ... " - that a Metzora is Asur b'Tashmish ha'Mitah.

(b)The source for the saying 'Ein Ohalo Ela Ishto' - is the Pasuk in Va'eschanan "Lech Emor Lahem 'Shuvu Lachem l'Oholeichem" (where, after Matan Torah, Hash-m was permitting Yisrael to return to their wives).

(c)The Beraisa which quotes the Pasuk in Tazri'a, adds 'she'Yehei ki'Menudeh u'k'Avel'. Rav Huna b'rei d'Rav Pinchas refute the proof from there that Tashmish ha'Mitah is forbidden to a Menudeh, too - because 'she'Yehei (rather than she'Asur) ki'Menudeh u'k'Avel' merely implies that he is compared to an Avel and a Menudeh in other issues (but not necessarily regarding Tashmish ha'Mitah, as we explained earlier).

13)

(a)Rebbi Shimon in a Beraisa learns from the word "Shelamim" that an Avel is forbidden to send his Korban through a Sheli'ach - because he Darshens 'bi'Zman she'Hu Shalem, v'Lo bi'Zman she'Hu Onein'.

(b)There is no proof from the Dor ha'Midbar (who sent their Korbanos as usual, even during the thirty-eight years that they were Menudin), that a Menudeh is permitted to send his Korbanos - because perhaps a Menudeh la'Shamayim is not as stringent as a Menudeh la'Makom.

(c)The Pasuk in Yechezkel, informing us when a Tamei Kohen may re-enter the Beis Hamikdash, writes "v'Acharei Taharaso Shiv'as Yamim Yisperu Lo ... ". The basic Pasuk refers to the eighth day after he became Tamei Mes. We learn from ...

1. ... "Yisperu Lo" - that in the same way, he is required to count seven days after the conclusion of his Tzara'as, before entering the Beis-Hamikdash.

2. ... "Yakriv Chataso", (Divrei Rebbi Yehudah) - that a Kohen is forbidden to bring his inaugural Korban (consisting of a tenth of an Eifah of flour) until he becomes Tahor from Tum'as Mes or from Tum'as Tzora'as.

(d)Rebbi ...

1. ... Yehudah learns from this last Derashah - that Tzara'as does applies to a Kohen), whereas ...

2. ... Shimon learns from "b'Vo'o ... Yakriv" - that a Kohen may only bring Korbanos when he is fit to enter the Beis Hamikdash, but not when he is not.