1)

(a)Abaye forbids camel-drivers to eat T'rumah - because when they ride astride the camel, they inevitably become hot, in which case they are constantly Tamei.

(b)We support this with a Beraisa, where the Tana refer to ...

1. .. camel-drivers as - Resha'im (as we just explained).

2. ... sailors - as Tzadikim, because they live in constant danger, and their hearts are given entirely to Hash-m (their faith in Hash-m is total).

(c)The Tana describes ass-drivers as sometimes Tzadikim (presumably he means not Resha'im) and sometimes as Resha'im - depending on whether they use a saddle or ride bare-back.

2)

(a)Alternatively, they (ass-drivers) are considered Resha'im when they ride Merat'tin - meaning that they straddle the camel with their legs (like a pair of scales, with a weight on either side of the middle piece. Note, that when riding on a camel, one sits on a saddle-cloth, not on a saddle.

(b)The alternative is - to sit side-saddle, like women end to do.

(c)Rebbi Yehoshua ben Levi cursed those who sleep Afr'kid - meaning on one's back ...

(d)... because a. one is likely to become stiff whilst sleeping, and it looks disgusting, and b. one sometimes places one's hand on one's Amah and makes it hot (see also Tosfos DH 'Layat')

3)

(a)We query Rebbi Yehoshua ben Levi however, based on an undisputed statement by Rav Yosef, who forbids reciting the Sh'ma 'Afr'kid' - implying that sleeping in this way is permitted.

(b)And we answer - that Rav Yosef is referring to a case of 'ki Matzli' meaning leaning slightly to one's side, which is permitted with regard to sleeping.

(c)Rebbi Yochanan used to recite the Sh'ma leaning in this fashion - because he was very corpulent, and it was difficult to sit up completely (or to lie on his side completely, both of which would have been permitted).

4)

(a)Our Mishnah cites the way of Jewish women to use two Eidim after Tashmish (as we explained in the first Perek) - one for herself and one for her husband.

(b)The significance of the third Eid that the Tzenu'os tend to use - is for before Tashmish.

(c)Despite the fact that all women are obligated to use it, the Tana restricts it to Tzenu'os (and adds 'tends to use') - because he is referring to the custom of the Tzenu'os to use a fresh Eid for each Bi'ah, as we learned earlier, which most women are not fussy about.

(d)In the event that ...

1. ... the man cleaned himself, but only after a while, and blood is found on his Eid - they are nevertheless both Tamei for seven days as well as each being Chayav to bring a Chatas, and the same applies if ...

2. ... the woman cleaned herself immediately (Osyum) and found blood on her Eid.

3. ... the woman cleaned herself but only after a while and found blood on her Eid, - they are both Safek Tamei, and Patur from a Korban.

5)

(a)Besides not having to bring a Chatas, the ramifications of Safek Tamei (in the previous case) are - that any T'rumah that they touch is Teluyah, but not burned.

(b)The exact definition of 'Osyum' (which is a Greek word) is - the time it takes to get off the bed and examine herself with the Eid in her hand.

(c)If she finds blood on her Eid after having waited longer than that before examining herself - then she is Metamei Taharos Me'es Le'es, but not her husband.

(d)According to Rebbi Akiva - she is Metamei the Bo'el Me'es Le'es, too.

(e)The Chachamim would agree with him that - if she discovered a Kesem, the Bo'el too is Tamei Me'es Le'es.

6)

(a)We suggest that even where the Bedikah is made straightway, they only ought to be Safek Tamei - on the grounds that the blood may be that of a louse.

(b)Rebbi Zeira answers - that lice do not enter the womb (see Tosfos DH 'Dachuk hu').

(c)According to the second Lashon, the louse does not enter the womb, but it does sometimes move close to it (see Tosfos DH 'ibid.') - in which case if we find a crushed louse on the Eid a small distance from the blood, we nevertheless suspect that the Amah squashed the louse whilst it was next to the womb, and that the blood is therefore that of the louse.

7)

(a)In a case where after having examined herself at night with a clean Eid, and placing it on her thigh (see Tosfos DH 've'Tachso'), a woman wakes up in the morning and finds blood on her thigh,Rav rules that - she is Vaday Tamei.

(b)Rav Shimi bar Chiya objected to Rav's ruling - claiming that he had taught him 'Chosh'shin' (meaning that she is Safek Tamei, and not Vaday).

(c)Shmuel ruled - that she is Tamei ...

(d)... and that is what they also maintained in the Beis-Hamedrash.

(e)The reason for this ruling is - because, since the Eid was clean the night before, the blood can only have emerged from her body, and must have come from the womb on to the Eid and from there on to her thigh.

8)

(a)Rav Yosef discusses the case of a woman who places the (previously unexamined) Eid with which she has just examined herself in a box, and when she gets up in the morning, she discovers blood on it. She might be Tahor - because the Eid may have had blood on it already from before.

(b)According to Rav Yosef, Rebbi Chiya ruled ...

1. ... initially (all his life) - that she was Tamei.

2. ... in his old age - that she was Tahor.

(c)We ask whether Rebbi Chiya initially meant Tamei because of ...

1. ... Nidah' - in which case it would incorporate Kesem. Consequently, in his old age, he would have changed his ruling to 'Tahor Mishum Nidah', but 'Tamei Mishum Kesem'; or Tamei because of ...

2. ... Kesem - but not because of Nidah, in which case in his old age, he would have rules Tahor even because of Kesem.

(d)We might also classify these two possible rulings as - 'Tamei Vaday' and 'Safek Tamei' respectively.

9)

(a)To resolve the She'eilah, we cite a Beraisa where Rebbi and Rebbi Chiya argue over the very issue. Rebbi rules 'Teme'ah Mishum Nidah' - because seeing as there is a Chezkas Damim, we do not contend with the possibility of the blood having been there beforehand.

(b)Rebbi Chiya says - 'Temei'ah Mishum Kesem'.

(c)Rebbi Chiya tries to prove that she must be Tamei because of Kesem - from the fact that she will only be Tamei if the Kesem has the Shi'ur of a little more than a G'ris (a bean [as even Rebbi will admit]), because if she was Tamei because of Nidah, he maintains, she would be Tamei even if the blood was the size of a mustard seed.

(d)Rebbi counters - that we need a 'ki'Geris ve'Od' only in order to discount the possibility of the blood being that of a louse, but once we know that, there is no doubt that the blood came from her body (and she is Vaday Tamei).

(e)This Beraisa resolves our She'eilah in Rav Yosef - inasmuch as this Machlokes must have taken place when Rebbi Chiya was an old man (otherwise, he would never have argued with Rebbi (who was his Rebbei), which means that initially, he must have held that she is Tamei because of Nidah (like Rebbi).

10)

(a)When Rebbi boasted to Rebbi Yishmael b'Rebbi Yossi about the greatness of Rebbi Chama bar Bisa, he reacted - by asking Rebbi to bring him to him at the first opportunity.

(b)When he arrived, he tested him - by requesting that he ask him a She'eilah.

(c)Rebbi Chama bar Bisa asked him - the She'eilah that we have just been discussing (that of Rav Yosef, in connection with a previously unexamined Eid ).

(d)When, in reply to his question whether he wanted the opinion of Rebbi or that of his Rebbi Yishmael's father (Rebbi Yossi), he chose the former, he commented - that to ignore the words of the Rebbe (Rebbi Yossi) and choose those of the Talmid (Rebbi) are hardly the mark of a great man (as Rebbi made him out to be).

(e)Rebbi Chama bar Bisa nevertheless justified his choice - by referring to the fact that since Rebbi was the Rosh Yeshivah and the Rabbanan were constantly saitting before him, the result would be that they had the advantage of sharpness on their side.

11)

(a)Rav Ada bar Masna cites the Beraisa where Rebbi rules 'Tamei', and Rebbi Yossi - (not even 'Safek', but) 'Tahor'.

(b)Rebbi Zeira explains that Rebbi holds like Rebbi Meir - whilst Rebbi Yossi follows his own opinion, in the following Beraisa.

(c)Rebbi Meir rules there that if a woman sees blood whilst urinating standing, she is Tamei - because since the womb is tight, the urine goes back to the 'M'kor' and picks up Tamei blood.

(d)But if the same thing happened whilst she urinated sitting - she would be Tahor - because we would then assume that the blood came from the source of the urine, which is Dam Tahor (and not from the 'M'kor').

12)

(a)Rebbi Yossi rules - that either way, she is Tahor.

(b)The comparison between ...

1. ... Rebbi and Rebbi Meir is - that, just like Rebbi Meir, Rebbi will hold that wherever there is a possibility that the blood came from the M'kor, we will assume that this is indeed the case, and declare the woman Tamei.

2. ... Rebbi Yossi's two rulings is - that we see from the latter ruling that, as long as it cannot be proven that the blood came from the M'kor, we place the woman on her Chezkas Taharah, and assume that it did not.

(c)Rav Acha b'rei de'Rava queried the first comparison however, from a statement of Rebbi Yossi b'Rebbi Chanina, who established Rebbi Meir's ruling - by a Kesem (a Safek, as we explained earlier), like Rebbi Chiya and not like Rebbi.

(d)Rav Ashi replied that he established Rebbi Yossi b'Rebbi Chanina - by Nidah (Vaday), and not by Kesem.

13)

(a)We already cited the Beraisa discussing Shi'ur Veses 'Mashal le'Shamash - (the Amah) ve'Eid (the cloth) She'Omdin be'Tzad ha'Mashkof (the womb)'.

(b)The Beraisa goes on to say - that Shi'ur Veses constitutes when, the moment the Shamash is withdrawn, the Eid enters ...

(c)... (not to make a Bedikah, but) to wipe herself clean.

(d)If the woman examines herself a little later, and finds blood on her Eid, we learned in our Mishnah that they are Patur from a Chatas. The Beraisa - obligates them to bring an Asham Taluy.

(e)The reason that the Tana of our Mishnah says 'u'Peturim min ha'Korban (S'tam) is because he learns from the Pasuk "Achas mi'Kol Mitzvos (which is read in the plural) Hash-m" - that one only brings an Asham Taluy when there are 'two pieces', one permitted and one, forbidden, and he doesn't know which piece he ate (but not when there is only one piece, and he doesn't know whether it was permitted or forbidden [such as our case]).

14)

(a)We query our Mishnah, which defines le'Achar Z'man' ('a little later') as where the woman gets off the bed and cleans herself, from Rebbi Elazar b'Rebbi Tzadok, who defines it as - where the Eid is not in her hand and she needs to take it from under the cushion (but remains on the bed).

(b)Rav Chisda therefore interprets 'Achar' in the Mishnah - as 'Achar de'Achar' (over which the Rabbanan and Rebbi Akiva argue).

(c)In that case, the Tana will have to add - 'Eizehu Achar Z'man, K'dei she'Toshit Yadah le'Tachas ha'Kar ... ve'Titol Eid ve'Tivdak bo', in order to define 'Achar'.

(d)And he will then explain the Tana's words 've'Achar-Kach Metam'ah Me'es Le'es ... Rebbi Akiva Omer' (implying that Rebbi Akiva and the Rabbanan are arguing over even a later period than the moment she descends from the bed) - by amending it to 've'Zehu Achar-Kach she'Nechleku bo Rebbi Akiva va'Chachamim'.

15)

(a)Rav Ashi reconciles our Mishnah with Rebbi Elazar b'Rebbi Tzadok without changing 'Achar' (and the rest of the Mishnah) - by equating taking the Eid from under the cushion with getting off the bed (with the Eid already in her hand).

(b)Rav Chisda disagrees with him, in that, according to him - the latter takes a little longer than the former (in which case they cannot be equated).