(a)Both an Onan and a Mechusar Kipurim require Tevilah before they are permitted to eat Kodshim. What is the source for this?
(b)Why is an Onan permitted to eat his Pesach (on the following night), but not other Kodshim that he may have brought that day?
(c)Someone who receives news of the death of one of his relations (who died some time earlier), as well as someone who collects the bones of his parents to bury in the family grave-yard, must also Tovel and eat the Pesach. What status do these have as regards Aveilus?
(d)According to Beis Shamai, a convert too, Tovels immediately, and eats his Pesach the following night. What do Beis Hillel say?
(a)The Rabanan require both an Onan and a Mechusar Kipurim to Tovel before they are permitted to eat Kodshim - 'since they were both forbidden to eat Kodshim until now'.
(b)Aninus of the night-time is only mid'Rabanan. With regard to the Pesach, which carries with it a Chiyuv Kares, they waived their decree, but not with regard to other Kodshim, where there is no Chiyuv Kares.
(c)Someone who receives news of the death of one of his relations (who died some time earlier), as well as someone who collects the bones of his parents to bury in the family grave-yard, are obligated to mourn for the duration of that day.
(d)According to Beis Shamai, a convert too, Tovels immediately, and eats his Pesach the following night. Beis Hillel however, maintain that 'ha'Poresh min ha'Orlah, k'Poresh min ha'Kever' - and he needs to be sprinkled with the ashes of the Parah Adumah on the third and the seventh days. Meanwhile, he is forbidden to eat any Kodshim.
(a)How can our Tana permit someone who collects his parents' bones to eat the Pesach that night? Why does he not require sprinkling with the ashes of the Parah Adumah on the third and seventh day?
(b)Rebbi Yochanan explains that, even according to Beis Hillel, the Din of Arel in our Mishnah is confined to a non-Jewish Arel (i.e. a convert); a Jewish Arel who circumcises is permitted to Tovel immediately, and may then eat the Pesach the following night. Why is the Din of a convert more stringent than that of a Jew?
(a)Our Tana does not permit someone who collects his parents' bones to eat the Pesach that night - he is permitting him to eat the Pesach only if somebody else collected the bones, and we must amend the Mishnah to read (not 've'ha'Melaket Lo Atzamos', but) 've'she'Liktu Lo Atzamos'.
(b)The reason that Chazal decreed 'ha'Poresh Min ha'Orlah k'Poresh Min ha'Kever' by a non-Jewish convert exclusively, is because next year he may be Tamei Mes, and think that, just as last year he was permitted to eat the Korban Pesach without having to purify himself from previous Tum'os, so he is permitted to do so this year, too.
(a)Chazal were strict and did not waive their prohibition even in the face of Kares - by Arel (in our Mishnah), Haza'ah and Izmal. What do the latter two mean?
(b)They did however, waive their prohibition by Onan (in our Mishnah), Metzora and Beis ha'Pras. What is the case of Metzora?
(c)What is the significance of the 'Chatzer ha'Chadashah' mentioned in connection with Yehoshafat?
(a)Chazal were strict and did not waive their prohibition even in the face of Kares by 'Haza'ah' - means that Chazal forbade Haza'ah on Shabbos, even if it fell on Erev Pesach, and the Tamei Mes was on his seventh day, and is not, as a result, able to bring the Korban Pesach; and 'Izmal' - means that it is forbidden to bring the knife for Milah even by way of rooftops, courtyards and enclosures (which is only Asur mid'Rabanan), even though, as a result, the father of the baby will not be able to bring the Korban Pesach.
(b)They did however, waive their prohibition by a Metzora whose eighth day fell on Erev Pesach and who saw Keri on that day. They permitted him to Tovel and enter the Sha'ar Nikanor, in order to place his right thumb and big toe inside the Azarah (as part of his purification ceremony). Now the Sha'ar Nikanor is situated in Machaneh Leviyah, where a Tevul-Yom is forbidden mid'Rabanan to enter. Chazal however, waived this by a Metzora in face of the Kares of the Korban Pesach.
(c)The 'Chatzer ha'Chadashah' mentioned in connection with Yehoshafat - refers to the new decree that Yehoshafat issued - forbidding a Tevul Yom to enter the Machaneh Leviyah.
(a)With regard to Beis ha'Pras, the Tana in Chagigah tells us that Beis Hillel and Shamai agree that one may search on behalf of people on their way to bring the Pesach, but not on behalf of Kohanim who are on their way to eat Terumah. What does 'search' mean? What are they searching for, why are they searching for it, and what do they do when they finally find it?
(b)Why are we not concerned about Tum'as Ohel whilst he is walking through the field?
(c)What distance from the spot where the grave was plowed up must be considered a Beis ha'Pras?
(d)One may not examine a Beis ha'Pras for a Kohen who wants to eat Terumah. What must he do to get to his Terumah?
(a)'Searching' applies to the bones that may have been plowed up; the person on his way to bring the Pesach walks along blowing the earth perhaps using bellows; bones that are at least the size of a barley (and which are Metamei by touching and moving) one easily sees and avoids, whereas those that are less than a barley (which he is likely to overlook), are not Metamei anyway.
(b)We are not concerned about Tum'as Ohel whilst he is walking through the field - because it is only the majority of the body or of the bones that is Metamei b'Ohel, not in any other case.
(c)One hundred Amos in all directions from the spot where the grave was dug up is considered a Beis ha'Pras.
(d)A Kohen who wants to pass a Beis ha'Pras to get to his Terumah - must wait until the field has been trampled.
(a)Does a Beis ha'Pras ever become permitted without needing to be examined?
(a)A Beis ha'Pras that has been well trodden becomes permitted without needing to be examined.
Hadran Alach, ha'Ishah'
Perek 'Mi she'Hayah'
(a)Is there any individual who did not bring the Pesach Rishon who does not bring the Pesach Sheni?
(b)Seeing as everyone is Chayav to bring the Pesach Sheni (even Meizid), why does the Torah specifically mention O'nes?
(c)What is termed a Derech Rechokah?
(d)According to Rav Sheshes, if someone who is far from Yerushalayim sends a Sheliach to bring the Pesach on his behalf, he is not Yotzei (just like someone who is Tamei) and is obligated to bring the Pesach Sheni. What does Rav Nachman say?
(a)Any individual who did not bring the Pesach Rishon (whether it was b'Meizid, b'Shogeg or b'On'es) had to bring the Pesach Sheni.
(b)Nevertheless, the Torah specifically mention O'nes - in order to exempt him from Kares (even if he fails to bring the Pesach Sheni).
(c)A Derech Rechokah is someone who is unable to reach the Azarah until the termination of the Shechitas Korban Pesach.
(d)Rav Nachman says that if someone who is far from Yerushalayim sends a Sheliach to bring the Pesach on his behalf, he is Yotzei and does not need to bring a Pesach Sheni.
(a)How does Rav Nachman prove his point from our Mishnah, which states 'Mi she'Hayah Tamei O b'Derech Rechokah v'Lo Asah es ha'Rishon, Ya'aseh es ha'Sheni'?
(b)Rav Sheshes counters with the Lashon of the Mishnah in the Seifa, which states 'Shagag O Ne'enas, v'Lo Asah es ha'Rishon, Ya'aseh es ha'Sheni'. How does Rav Sheshes explain the Lashon 've'Lo Asah es ha'Rishon' in the Reisha and in the Seifa respectively?
(a)Rav Nachman proves his point from our Mishnah, which states 'Mi she'Hayah Tamei O b'Derech Rechokah v'Lo Asah es ha'Rishon, Ya'aseh es ha'Sheni' - implying that, if he wants to bring the Pesach through a Sheli'ach, he may do so.
(b)According to Rav Sheshes - 've'Lo Asah es ha'Rishon' in the Reisha includes Onan (as well as Tamei and Derech Rechokah) and in the Seifa, a Meizid (as well as Shogeg and O'nes).
(a)Rav Ashi substantiates Rav Sheshes' explanation from the fact that the Tana adds in the Seifa 've'Eilu Chayavin b'Hikares'. What does he prove from there?
(b)How does Rav Nachman refute Rav Ashi's proof?
(c)According to Rav Nachman, why does the Tana say 'Chayavin' in the Seifa, seeing as, in his opinion, it only refers to Meizid?
(d)What proof does Rashi bring for Rav Nachman from the Tana's Kashya 'Lamah Ne'emar Derech Rechokah'?
(a)Rav Ashi proves from the Seifa, which adds 've'Eilu Chayavin b'Hikares' that the Tana must have been referring to Meizid as well; otherwise, how can he be Mechayev Kares for a Shogeg or O'nes?
(b)Rav Nachman refutes Rav Ashi's proof - by conceding that we have to insert 'Meizid' in the Seifa, but not 'Onan' in the Reisha.
(c)The reason that the Tana said 'Chayavin' in the Seifa - according to Rav Nachman (and not 'Chayav'), is in order to balance the word 'Peturin' in the Reisha.
(d)According to Rav Sheshes, asks Rashi, why does the Tana ask 'Lamah Ne'emar Derech Rechokah'? It is obviously to teach us that even if he wishes to send his Korban through a Sheli'ach, he cannot. So from the fact that he asks the Kashya, it is clear that he holds like Rav Nachman, that one can in fact send one's Korban through a Sheli'ach.