1)

(a)The Chachamim rule that a Yevamah whose ...

1. ... lower Siman (two pubic hairs) arrives before the upper one (the breasts [Bochel]) - may perform either Chalitzah or Yibum, ...

2. ... and the same applies to one whose upper Siman arrives before the lower one ...

(b)... because it is factually impossible to happen, and if the lower Siman is not visible, then we must assume that it appeared and fell out.

(c)R. Meir - disagrees with the latter ruling. In his opinion, it is equally possible for the upper Siman to arrive before the lower one ...

(d)... and the reason that he forbids a Yevamah whose upper Siman has arrived, to perform Yibum or Chalitzah is - because he maintains that we rely mainly on the lower Siman (see Tos. Yom-Tov).

2)

(a)R. Meir forbids a Katan or a Ketanah to perform Yibum or Chalitzah - in case they turn out to be a Saris or an Aylonis, respectively (and R. Meir always takes the minority into account [le'Chumra]).

(b)The Chachamim ...

1. ... permit a Ketanah to perform Yibum - because they go after the majority, and the majority of women are not Aylonos, but ...

2. ... forbid Chalitzah ...

(c)... because the Torah writes "Ish" by a man, and it compares a woman to a man.

(d)The Halachah is - like the Chachamim.

(e)The Tana repeats the Chachamim's principle that it is impossible for the upper Siman to arrive before the lower one - because he wants to list a few similar distinctions in the Mishnahs that follow.

3)

(a)In similar vein, the Mishnah draws a distinction between an earthenware vessel with a hole that lets in liquid - which certainly leaks, and one that merely leaks - but which does not necessarily let liquid in.

(b)The former - is no longer eligible to be used for Kidush Mei Chatas (mixing the ashes of the Parah Adumah and the spring water), whereas the latter still is (see Tos. Yom-Tov).

(c)The only exception to the rule is a Gist'ra - a piece from a broken earthenware vessel, which one designates to use for filling water or from some other purpose) ...

(d)... which is no longer eligible for Kidush Mei Chatas from the moment it leaks.

4)

(a)A regular earthenware vessel with a hole that leaks but does not let liquid does not become Bateil - because one tends to place a Gist'ra underneath it to catch the liquid that leaks (rather than throw it away).

(b)A Gist'ra is different in that - one does not fetch a Gist'ra to place underneath a Gist'ra.

(c)What the Mishnah is now saying is that - any earthenware vessel that is Pasul for Mei Chatas is Pasul by a Gist'ra; whereas there are some earthenware vessels that are Pasul by a Gist'ra, but are Kasher for Mei Chatas.

5)

(a)Following the same pattern, the Tana draws a distinction between a limb - (an extra finger) which has a nail and one which has just a bone (but no nail).

(b)If it has a nail - then it has a bone (in which case it is subject to the status of Eiver min ha'Chai [which is Metamei be'Ohel as well as be'Maga and be'Masa); whereas if it has only a bone (but no nail] see Tos. Yom-Tov) - it is Metamei be'Maga and be'Masa, but not be'Ohel.

6)

(a)Following the same pattern as the previous Mishnos, the Tana rules that - any object that is subject to Tum'as Medras is subject to Tum'as Meis (see Tos. Yom-Tov), but not vice-versa.

(b)Based on the Pasuk in Shemini "Asher Yeishev alav ha'Zav", the definition of an object that is not subject to Tum'as Medras is - one that is not designated specifically for sitting or lying on, and that consequently, should the owner need to use it whilst someone is sitting or lying on it, he will announce 'Amod ve'Na'aseh Melachteinu!' (Get up and let us do our work with it!).

(c)An example of such a vessel is - a large measuring vessel.

(d)This means (not that it is not subject to Tum'as Zav at all, but) that - it cannot become an Av ha'Tum'ah by means of a Zav sitting on it, only a Rishon by means of his touching it.

(e)If one touches a Tamei Meis - one becomes an Av ha'Tum'ah (see Tos. Yom-Tov).

7)

(a)The Mishnah rules that whoever is eligible to judge ...

1. ... Dinei Nefashos is also eligible to judge Dinei Mamonos, but there are some people who are eligible to judge ...

2. ... Dinei Mamonos - who are not eligible to judge Dinei Nefashos.

(b)An example of the latter is - a Mamzer (see Meleches Sh'lomoh).

8)

(a)Similarly, the Mishnah rules that - whoever is eligible to judge is eligible to testify (see Tos. Yom-Tov), but there are some people who are eligible to testify but not to judge.

(b)This latter ruling is based on a combination of two Pesukim. We learn from the Pasuk in Tazri'a "le'Chol Mar'eh Einei ha'Kohen" that - a Kohen who is blind in one eye (see Tos. Yom-Tov DH 've'Yesh ... ') is not eligible to examine Nega'im.

(c)And our Tana now learns from the Pasuk in Shoftim "ve'al Pihem Yih'yeh Chol Riv ve'Col Nega" that - the same disqualification applies to a judge ...

(d)... whereas there is no source o prevent a witness with one eye from testifying.

9)

(a)The author of our Mishnah is R. Meir (see Tos. Yom-Tov [Ibid.]). The Chachamim - do not learn Rivin from Nega'im in this regard, and a person who is blind in one eye is eligible to judge.

(b)They learn this from G'mar Din - which is Kasher by night, even though a Kohen cannot examine Nega'im by night.

(c)The Halachah is - like the Chachamim.

10)

(a)Whatever is subject to Ma'asros is subject to Tum'as Ochlin - seeing as only food is subject to Ma'asros.

(b)But there are things that are subject to Tum'as Ochlin, but not to Ma'asros - such as meat (see Tos. Yom-Tov), fish and eggs, which do not grow from the ground (see Tos. Yom-Tov).

11)

(a)The Mishnah now rules that whatever is subject to ...

1. ... Pe'ah - is subject to Ma'asros, but what is subject to

2. ... Ma'asros - is not necessarily subject to Pe'ah.

(b)Whatever is eaten, guarded and grows from the ground is common to both. In addition - Pe'ah also requires species that are taken into storage and harvested in one go ...

(c)... to preclude vegetables and figs (respectively).

12)

(a)Whatever is subject to Reishis ha'Gez is subject to Matanos - (Zero'a, Lechayayim ve'Keivah [the right foreleg, the jaws and the maw] of a Shechted Chulin animal), but not vice-versa.

(b)Bulls and goats are subject to Matanos, but not to Reishis ha'Gez.

13)

(a)The Tana rules that whatever is subject to Bi'ur is subject to Shevi'is, but not vice-versa. Based on the Pasuk in B'har "ve'li'Vehemt'cha ve'la'Chayah asher be'Artzecha", Bi'ur - is the obligation to clear out any species from the house that is no longer available in the field for the wild animals.

(b)By subject to Shevi'is, the Tana means that - one is obligated to declare it Hefker and that one may eat it, but not do business with it, or use it as a cure or a means to vomit (Tos. Yom-Tov).

(c)Some species are not subject to Bi'ur - because their roots remain in the ground all year round.

(d)Two such species are Luf Shoteh (a kind of onion) and Dandanah - mint.

14)

(a)The Mishnah now discusses fish and animals. "S'napir" and "Kaskeses" (see Tos. Yom-Tov) are - fins and scales, respectively.

(b)The Tana rules that a fish that has ...

1. ... scales - has fins (see Tos. Yom-Tov).

2. ... fins - does not necessarily have scales (and is therefore not necessarily Kasher).

(c)He also rules that an animal that has ...

1. ... horns - has hooves (see Tos. Yom-Tov).

2. ... hooves - does not necessarily have horns (and is therefore not necessarily Kasher).

(d)The sole example of an animal that has hooves but no horns is - a Chazir (see Tos. Yom-Tov).

15)

(a)Whatever requires a B'rachah afterwards, requires a B'rachah before, but not necessarily vice-versa. An example of something that requires a B'rachah before but not afterwards is - Mitzvos (such as Tzitzis, Tefilin, Mezuzah, Shofar, Succah and Lulav [see Tos. Yom-Tov]).

16)

(a)The two conditions required for a girl to be able to perform either Chalitzah or Yibum and to be Chayav all the Mitzvos that the Torah obligates her to are that - she has turned twelve and that two pubic hairs have grown.

(b)The Tana sees fit to mention the Din of Chalitzah or Yibum separately - because although the Torah writes "Ish" regarding the Din of Chalitzah, with regard to a girl, it writes (not 'Ishah', but) "Yevimto", leading us to believe that a Ketanah might possibly be eligible for Chalitzah.

17)

(a)The two conditions required for a boy to be ...

1. ... Chayav all the Mitzvos that the Torah obligates him to perform are that - he has turned thirteen and that two pubic hairs have grown, and the same applies to his being ...

2. ... subject to the Din of ben Sorer u'Moreh (because prior to that, he is not punishable at the hand of Beis-Din).

(b)When the Tana says that he is subject to the Din of ben Sorer u'Moreh only until he has grown a full beard - he is referring to the Z'kan ha'Tachton (that the pubic hairs have fully-grown [see Tos. Yom-Tov]).

(c)They did not say so explicitly - because they made a point of using clean speech.

(d)The reason for this latter ruling is - because the Torah uses the word "ben" (from which Chazal Darshen "ben", 've'Lo ha'Ra'uy Lih'yos Av', limiting the Din to a boy who cannot have children [see Tos. Yom-Tov]).

18)

(a)According to the Tana Kama, a girl is able to perform Miy'un only until two pubic hairs have grown. R. Yehudah permits it until a lot of pubic hair has grown (see Tos. Yom-Tov).

(b)The Halachah is - like the Tana Kama.

(c)In the event that two pubic hairs have not yet grown, she may continue to perform Miy'un until she reaches the age of twenty and displays Simanim of being an Aylonis (see Tos. Yom-Tov DH 'ad she'Yarbeh ... ').

(d)... provided she is not intimate with her husband from the time she turns twelve ...

(e)... because otherwise, we suspect that two hairs did in fact grow, but they fell out.

19)

(a)The Mishnah now discusses the two hairs that the Torah mentions in connection with ...

1. ... Parah Adumah - the two black hairs that render it Pasul.

2. ... Metzora - the two white hairs that render him a Tamei Muchlat.

(b)According to R. Yishmael, the hairs must be long enough to bend the ends until they touchaaa the roots. R. Elazar and R. Akiva become progressively more stringent (Tiferes Yisrael. See also Tos. Yom-Tov). The minimum size of the hairs according to ...

1. ... R. Elazar is - is long enough to be able to hold with one's finger-nails.

2. ... R. Akiva - is long enough to be held by a pair of tweezers.

(c)The Halachah is always le'Chumra. Regarding ...

1. ... a Parah Adumah and a Metzora - they are Pasul even if the hairs are only long enough to be held by a pair of tweezers, and the same applies to ...

2. ... the Miy'un of a Ketanah - which can no longer be performed (in case she is already a Gedolah).

3. ... the Chalitzah of a girl and of a boy - they cannot be performed until the hairs are long enough to bend the ends until they touch the roots.

20)

(a)When R. Meir says that a woman who finds a blood-stain on her clothes is Mekulkeles, he means that - her reckoning is mixed-up (and she will not know when her days of Zivus end and her days of Nidus begin). This is because we suspect the blood of being Dam Zivus, and she does not know on which day the blood emerged.

(b)She found the stain - on the third day of the eleven days between Nidah and Nidah, and onwards.

(c)According to the Chachamim - we do not attribute blood-stains (which are mi'de'Rabbanan) to Zivus at all.

21)

(a)The Gemara establishes the Chachamim like - R. Chanina ben Antignos ...

(b)... who concedes that the blood-stains are considered Zivus - there where she finds the stains on three different garments that she wore on three consecutive days.

(c)But in a case where, after thee days, she finds on one garment ...

1. ... a large blood-stain the size of three G'risin plus (see Tos. Yom-Tov) in one place, or ...

2. ... three blood-stains plus, each the size of a G'ris - she is not a Zavah.

(d)R. Meir (and the Rabbanan) however, says that - in all the above cases, she is a Zavah.

(e)The Halachah is - like R. Meir, because it is the majority opinion.

22)

(a)If a woman sees blood during dusk (Bein ha'Shemashos) of the eleventh day of the period of Zivus, the problem is that - she does not know whether it is the final sighting of Zivus or the first sighting of Nidus ...

(b)... which is what the Mishnah really means when it says 'Techilas Nidah ve'Sof Nidah; Techilas Zivah ve'Sof Zivah'.

(c)The ramifications of this Safek with regard to a Korban are - in the event that she sees twice on the previous two days, she does not know whether or not, to bring a Korban for three sightings of Zivus.

(d)A similar case which creates the same problem is - the reverse case, where she sees blood during Bein ha'Shemashos of the seventh day of her Nidus period, and then sees twice on the two following days.

23)

(a)And yet a similar problem arises if she sees during Bein ha'Shemashos of the fortieth day after giving birth to a boy, or the eightieth day after a girl - where the Safek is whether the sighting took place during the days of Taharah (and the blood is Tahor) or after the days of Taharah (and the blood is Tamei [see Tos. Yom-Tov]).

(b)In all the above cases, the Tana rules - 'Harei Eilu To'os' implying that - (in all cases of Safek Zivus) she brings a Korban, but it is not eaten.

(c)R. Yehoshua states that it is preferable to issue a remedy for women who have problems with Vaday sightings than those with Safek ones.

(d)He refers to the latter, as Shotos and to the former, as Pikchos.

24)

(a)For example, R. Yehoshua permits a woman who sees blood every second day of her life - four nights every eighteen days, besides the initial night and day period following her first Tevilah, as we will now explain.

(b)The significance of the eighteen-day cycle begins with the first time that she sees blood, when she is a Nidah for seven consecutive days, followed by the eleven- day period of Zivus.

(c)When she first becomes permitted to her husband on the night of the eighth day, she remains permitted to him for a night and a day (and the following night [see Tos. Yom-Tov] during which she knows she will not have a sighting).

(d)During the eleven days that follow, she is permitted to her husband - on four nights (the nights of the eleventh, the thirteenth, the fifteenth and the seventeenth).

25)

(a)In the current case, we are not concerned about Zivus - because a woman who does not have three sightings on three consecutive days, cannot become a Zavah.

(b)On the night following the eighteenth night - she re-enters the period of Nidus, starting the eighteen-day period once again.

(c)Even though she is permitted to her husband then, the Tana does not mention it - because it is not part of the eighteen-day period, which begins only with her sighting on the following day.