1)
(a)What does Abaye asks on Resh Lakish (who learnt from 'Yomar Teme'ei Meisim, v'Al Yomar Zavin u'Metzora'in', that, by a Pesach ha'Ba b'Tum'ah, Teme'ei Meisim bring the Korban Pesach Rishon, and not the Sheni)?
(b)Why can we not accept Abaye's suggestion?
(c)Abaye ultimately learns that Pesach ha'Ba b'Tum'ah (by Tum'as Mes only) brings the Pesach Rishon (and is not disqualified completely from bringing the Korban Pesach), from the original Pasuk of "Ish Ish Ki Yihye Tamei la'Nefesh? How does he know that la'Nefesh does not come to disqualify other Tum'os from being the Pesach altogether?
1)
(a)Abaye asks on Resh Lakish (who learnt from 'Yomar Teme'ei Meisim, v'Al Yomar Zavin u'Metzora'in', that, by a Pesach ha'Ba b'Tum'ah, Teme'ei Meisim bring the Korban Pesach Rishon, and not the Sheni) - maybe we ought to say 'Yomar Zavin u'Teme'ei Meisim, v'Al Yomar Metzora (because of a Kol she'Kein) ... Ela Yesh Lecha Sha'ah, she'Metzora'in Mishtalechin, v'Ein Zavin u'Teme'ei Meisim Mishtalechin; v'Eizeh, Zeh Pesach ha'Ba b'Tum'ah' (which puts Zavin on a par with Temei'ei Mes in this regard).
(b)This suggestion is unacceptable - because of the Beraisa, which emphatically writes that all other Tum'os, with the exception of Tum'as Mes b'Tzibur, must bring the Pesach Sheni.
(c)Abaye ultimately learns that Pesach ha'Ba b'Tum'ah (by Tum'as Mes only) brings the Pesach Rishon (and is not disqualified completely from bringing the Korban Pesach), from the original Pasuk of "Ish Ish Ki Yihye Tamei la'Nefesh". "la'Nefesh" cannot come to disqualify other Tum'os from bringing the Pesach altogether - because of the Beraisa, which learns from "Ish Ish", that all Tum'os who are unable to bring the Pesach Rishon, must bring the Pesach Sheni. Consequently, "la'Nefesh" must be coming to tell us that Tum'as Mes is different inasmuch as there are occasions when he brings the Pesach Rishon (i.e. when the Tzibur are Tamei Mes), whereas other Tum'os do not.
2)
(a)What does Rav Chisda learn (with regard to the Lav of "v'Lo Yetam'u es Machaneihem") from the Aseh of "Badad Yeshev, mi'Chutz la'Machaneh Moshavo" (Tazri'a)? What is the Metzora's border?
(b)What does the Tana of the Beraisa learn from the Pasuk in Beshalach "va'Yikach Moshe es Atzmos Yosef Imo"?
(c)The same Tana states that both a Metzora and a Zav who entered an area that is forbidden to them receive Malkus. How do we reconcile this with Rav Chisda in a.?
(d)There appear to be a number of Aseh by Zav too, yet we do not exempt a Zav who goes within his borders from Malkus. Rashi finally points out that it is only by Metzora that the Torah writes "Kol Yemei Asher ha'Nega Bo". How do we learn the Aseh from there (more than from "Badad Yeshev, mi'Chutz la'Machaneh Moshavo")?
2)
(a)Rav Chisda learns (with regard to the Lav of "v'Lo Yetam'u es Machaneihem") from the Aseh of "Badad Yeshev, mi'Chutz la'Machaneh Moshavo" - that a Metzora who enters the borders that are forbidden to him, does not receive Malkus (because it is a Lav ha'Nitak la'Aseh). The borders of a Metzora are inside the walls of any Jewish town.
(b)We learn from "va'Yikach Moshe es Atzmos Yosef Imo" - that it is not only a Tamei Mes who is permitted inside the Machaneh Leviyah, but even a corpse itself.
(c)Rav Chisda's statement is actually a Machlokes Tana'im; The Tana of this Beraisa who states that both a Metzora and a Zav who entered an area that is forbidden to them receive Malkus, learns from 'Badad Yeshev, mi'Chutz la'Machaneh Moshavo", that a Metzora must leave even the third camp (Machaneh Yisrael) where a Zav is permitted.
(d)"Kol Yemei Asher ha'Nega Bo" - implies that whenever the Metzora enters an area that is forbidden to him, he must leave it, to be alone once again; whereas "Badad Yeshev, mi'Chutz la'Machaneh Moshavo" - may well be confined to a Metzora who is outside the forbidden area, but not necessarily to once he has entered it.
3)
(a)Rav Chisda in the previous question holds like Rebbi Shimon in the Beraisa. How does Rebbi Shimon learn from "Kol Tzaru'a v'Chol Zav v'Chol Tamei la'Nafesh" that each Tum'ah has its own borders?
(b)Even though a Zav is more stringent than a Tamei Mes (because its Tum'ah comes directly from its body), nevertheless, we cannot learn a Zav from a Tamei Mes. Why not? what stringency does a Tamei Mes have over a Zav?
(c)So we learn a Zav from a Kal va'Chomer from a Tamei Sheretz (or Neveilah) etc. From where do we learn that a Tamei Sheretz must leave the camp?
(d)A Zav is more stringent than a Tamei Sheretz, because the Tum'ah comes direct from one's body. How do we dispense with the Kashya that a Tamei Sheretz is more stringent than a Zav, because he becomes Tamei even b'O'nes (e.g. through eating or jumping), whereas a Zav only becomes Tamei if the flow is a natural one, but not if it comes b'O'nes?
3)
(a)Rebbi Shimon maintains that having taught us that Tamei Mes is obligated to leave the camp, why does the Torah need to add a Zav, and having added a Zav, why does it need to add a Tzaru'a? If it is not to teach us that a Zav must leave one Machaneh more than a Tamei Mes, and a Tzaru'a one Machaneh more than a Zav - leaving "Badad Yeshev" ... to add an Aseh (like Rav Chisda).
(b)A Tamei Mes has a Chumra over a Zav inasmuch as he requires sprinkling with the ashes of the Parah Adumah on the third and the seventh days.
(c)We learn that a Tamei Sheretz must leave the camp - from the extra word "v'Chol Tamei la'Nefesh".
(d)The first sighting of a Zav is Metamei b'O'nes just like a Tamei Sheretz is.
4)
(a)Rebbi Yehudah is the Tana who disagrees with the Limud of Rav Chisda. What does he learn from ...
1. ... "Badad Yeshev"?
2. ... "v'Lo Yetam'u es Machaneihem"?
4)
(a)Rebbi Yehudah, the Tana who disagrees with the Limud of Rav Chisda, learns from ...
1. ... "Badad Yeshev" - 'Levado Yeshev, she'Lo Yihyu Temei'im Acherim Yoshvim Imo' (i.e. Zavin and Teme'ei Meisim).
2. ... "v'Lo Yetam'u es Machaneihem" - that the Zavin and the Teme'ei Meisim must have separate Machanos (namely, the Har ha'Bayis and the Machaneh Leviyah respectively.
67b----------------------------------------67b
5)
(a)In which three points is a Metzora more stringent than a Zav?
(b)Nevertheless, we cannot learn a Metzora directly from a Zav, because there are certain areas where a Zav is more stringent. What are they?
(c)Does that mean that a Metzora does not make a Mishkav and a Moshav?
5)
(a)A Metzora is more stringent than a Zav inasmuch as he is forbidden to cut his hair, is obligated to rent his clothes and is forbidden to have marital relations (at least, for the duration that he is locked up).
(b)A Zav is more stringent than a Metzora inasmuch as he is Metamei Mishkav and Moshav and renders an earthenware vessel Tamei by moving it.
(c)A Metzora does in fact, make a Mishkav and a Moshav, too, only he renders what he lies or sits on a Rishon, whereas a Zav renders what he lies or sits on, an Av.
6)
(a)So we learn a Metzora from a Ba'al Keri (which we learnt in turn from "v'Chol Zav". What makes a Metzora more stringent than a Ba'al Keri?
(b)How does the Gemara dispense with the Kashya that, on the other hand, a Ba'al Keri is more stringent because it is Metamei with a Mashehu, whereas a Metzora requires a ki'Gris?
(c)What do we do with the v'Chol Tzaru'a?
6)
(a)A Metzora is more stringent than a Ba'al Keri in the same three areas that he is more stringent than a Zav (see 5a.)
(b)This Tana holds like Rebbi Nasan - that a Ba'al Keri requires 'ka'Chasimas Pi ha'Amah' (which he learns from "v'Chol Zav") , and not a Mashehu. Consequently, there is no area in which a Ba'al Keri is more stringent than a Metzora.
(c)In fact, we do not learn anything from "v'Chol Tzaru'a" - however, since the Torah wrote "v'Chol Zav" (as we just explained), it also writes "v'Chol Tzaru'a".
7)
(a)Rebbi Shimon learns the three different borders for a Metzora, a Zav and a Tamei Mes from the fact that the Torah needs to write in Naso "Kol Tzaru'a v'Chol Zav v'Chol Tamei la'Nafesh". Rebbi Yehudah uses this Pasuk for Rebbi Eliezer's Din. What does Rebbi Eliezer say?
7)
(a)Rebbi Eliezer learns from "Kol Tzaru'a, v'Chol Zav v'Chol Tamei la'Nafesh" - that, whenever a Tamei Mes is permitted in the Azarah (such as by a Pesach ha'Ba b'Tum'ah), a Zav and a Metzora do not receive Kares for entering (even though they are not initially permitted to do so).
8)
(a)Rebbi Yochanan stated that a Ba'al Keri is sent out of two Machanos (like the Beraisa which learnt from "v'Chol Zav" that a Ba'al Keri has the same Din as a Zav). Which two Machanos?
(b)Rebbi Yochanan also said 'Mechilos Lo Niskadshu'. What are 'Mechilos'?
8)
(a)The two Machanos from which a Ba'al Keri is sent out are the Machaneh Shechinah and the Machaneh Leviyah.
(b)The Mechilos are the tunnels underneath the Azarah. According to Rebbi Yochanan, they were not sanctified.
9)
(a)If, as Rebbi Yochanan said, a Ba'al Keri has the Din of a Zav (regarding which Machaneh he is sent out of), then in what regard does the Beraisa compare him to a Maga Sheretz (whose Machaneh is not the same as that of a Zav)?
(b)Why can the Tana not be referring to the duration of its Tum'ah i.e. until nightfall?
9)
(a)The Beraisa compares him a Ba'al Keri to a Maga Sheretz - with regard to Metamei b'O'nes (unlike the Zav to whom the Ba'al Keri is otherwise similar).
(b)The Tana cannot be referring to the duration of its Tum'ah i.e. until nightfall - because the Torah specifically writes this with regards to both a Maga Sheretz and a Ba'al Keri, so we do not require a Pasuk to teach us this.