1)

(a)Initially, we explain that our Mishnah speaks about an Eishes Ish who was also Eishes Achiv, who then became Achos Ishto, and finally had a period of Nidus. The category of Isur to which ...

1. ... Eishes Ish and Eishes Ach belong is - Isur Bas Achas.

2. ... Achos Ishto and Nidah belong are - those of Isur Kolel (because he becomes forbidden to her sisters), and Isur Mosif (because she now becomes forbidden even to her own husband), respectively.

(b)We establish the author of our Mishnah as Rebbi Meir (of the Beraisa), who holds - Isur Kolel, Isur Mosif and Isur bas Achas.

(c)The Tana Kama of the Beraisa obligates a Tamei person who ate Chelev of Hekdesh that was also Nosar and on Yom Kippur - to bring four Chata'os (for eating Kodshim b'Tum'as ha'Guf, Chelev, Nosar and Yom Kippur).

(d)In addition, he also obligates him to bring an Asham Me'ilos (for deriving benefit from Hekdesh).

2)

(a)Rebbi Meir adds - carrying on Shabbos to the list (assuming that he carried the Hekdesh he was eating outside in his mouth).

(b)He did not include carrying on Yom Kippur - because he holds 'Ein Eruv v'Hotza'ah l'Yom Kippur' (meaning that carrying is permitted on Yom Kippur).

(c)The Tana kama disagrees with R. Meir - because all the Isurim in that list are connected with eating, whereas carrying on Shabbos is not.

3)

(a)The first of the above Isurim to come into effect is - that of Chelev, which applies the moment the animal is formed.

(b)Hekdesh, which takes effect next, is an Isur Mosif - because whereas Chelev of Chulin is Mutar b'Hana'ah, Chelev of Hekdesh is forbidden (though this is not similar to the Isur Mosif that we have spoken of until now). Nosar is an Isur Mosif, because it becomes forbidden to Kohanim as well.

(c)What makes this case an Isur ...

1. ... Kolel, even according to the Tana Kama, is the fact that the Isur Tum'ah precludes even the other pieces from being eaten.

2. ... bas Achas, according to Rebbi Meir - is the fact that Shabbos and Yom Kippur take effect simultaneously.

4)

(a)We just established Rebbi Meir as the author of our Mishnah, which obligates someone who erred whilst performing a Mitzvah, to bring a Chatas. We initially establish this like Rebbi Eliezer, and not like Rebbi Yehoshua. The principle that governs their Machlokes - is whether 'Ta'ah bi'Devar Mitzvah, v'Lo Asah Mitzvah' is Chayav to bring a Chatas (Rebbi Eliezer) or not (Rebbi Yehosua).

(b)According to Rebbi Yehoshua, someone who mistakenly circumcises on Shabbos, a baby who was due to be circumcised only on Sunday, instead of the baby who was actually due on Shabbos - is Patur from bringing a Chatas (since he was busy with what he thought was a Devar Mitzvah).

(c)We conclude however that Rebbi Meir can even hold like Rebbi Yehoshua - who says Patur only because the Mitzvah that he was attempting to perform) had a time limit (placing him in the category of O'nes); whereas in our Mishnah, there is no time limit, so he is a Shogeg, and will be Chayav a Chatas even according to Rebbi Yehoshua.

5)

(a)We query this from a Mishnah in Terumos, where the Tana Kama obligates a Kohen who is eating Terumah when he discovers that he is a ben Gerushah or ben Chalutzah, to pay the principle plus a fifth to a Kohen. Rebbi Yehoshua exempts him from a Chatas ...

(b)... even though, there is no time limit there.

(c)To solve the problem - Rav Bibi bar Abaye establishes the case by Terumas Chametz on Erev Pesach, which must be eaten before it becomes Asur, in order to prevent it from being burned.

6)

(a)Alternatively, we establish our Mishnah, not just like Rebbi Meir (who is strict regarding Isur Kolel and Isur Mosif), but even like Rebbi Shimon - by an Isur bas Achas (when all four Isurim fell simultaneously), to which even Rebbi Shimon agrees, as we learned earlier.

(b)Eishes Ish, Eishes Ach and Achos Ishto can all take effect simultaneously - if the two brothers appointed a Shali'ach to give the two sisters their Kidushin, the two sisters appointed a Shali'ach to accept them, and the one Shali'ach handed the Kidushin to the other, in which case both Kidushin will come into effect simultaneously, as will the four Isurim.

(c)The Isur of Nidah can be included only - if the sisters turned twelve and the brothers, thirteen, on the same day, in the middle of an extensive menstruation period, and the Kidushin was handed over on condition that it takes place at the same moment as their birthdays begin.

7)

(a)Despite the fact that a woman does not become pregnant after the first Bi'ah, Rav Nachman Amar Rabah bar Avuhah establishes our Mishnah, which obligates the women mentioned there to separate for three months before returning to their husbands - when they performed two Bi'os.

(b)Nevertheless, the Tana of Rebbi Chiya's Beraisa counts only sixteen Chata'os, and not thirty-two - because he is only counting the Chata'os that result from the first Bi'ah.

(c)There might be even more than thirty-two Chata'os in those four Bi'os - according to Rebbi Eliezer, who obligates a Chatas for each ejaculation.

8)

(a)Rava asked Rav Nachman how Tamar could become pregnant, seeing as Yehudah performed only one Bi'ah with her.

(b)Rav Nachman replied with a statement of Rebbi Yitzchak - who ascribed the nickname 'Tamar' that many women of Beis Rebbi, to the fact that broke their Besulim with their fingers in order to become pregnant after the first Bi'ah ...

(c)... having taken their cue from Tamar - who became pregnant after the first Bi'ah, because she did that.

(d)Rav Nachman reconciles this with the fact that Tamar had already been married to Er and Onan beforehand (in which case Yehudah's Bi'ah was not the first) - because Er and Onan had performed only sodomy with her, and not regular Bi'ah.

9)

(a)For the first twenty four months after a woman has given birth, Rebbi Eliezer permits her husband to begin Bi'ah naturally, but to withdraw before ejaculating - because he is afraid that, should she become pregnant, she will run out of milk and stop feeding her baby, causing his death.

(b)The Chachamim - strictly forbid withdrawing before the Bi'ah has terminated, since that is what Er and Onan did.

(c)Rav Nachman (who learned that Er and Onan practiced sodomy with Tamar) - will explain the Chachamim to mean that what they did was similar to what Er and Onan did, inasmuch as they practiced an unnatural Bi'ah (and were perhaps guilty of wasting their seed - see Tosfos DH 'v'Lo'), even though that was not quite the same as their sin.

(d)What Rebbi Eliezer suggested was not quite the same as what Er and Onan did - in that the latter is unnatural, whereas the former was not.

10)

(a)By Onan, the Torah in Vayeshev explicitly writes "v'Shiches Artzah". We know that Er did likewise - because the Torah writes "va'Yames Gam Oso", implying that Onan died for the same reason as Er.

(b)The reason that ...

1. ... Onan did what he did was - because he did not want to have children who would be partially attributed to his brother Er (see Sforno).

2. ... Er did what he did was - in order to prevent Tamar from becoming pregnant and spoiling her beauty.

11)

(a)When Rebbi Yehudah says "Osah", 'Prat l'Kalah' - he means that a bride does not become Tamei after the first Bi'ah, and does not need Tevilah.

(b)When Hon asked his father, Rav Nachman, whether Rebbi Yehudah's reason was because the Torah had pity on the ornaments of a Kalah - he meant to ask him whether it was in order not to spoil the make-up that a Kalah invariably wears.

(c)His father replied that the reason was - because a woman cannot become pregnant from the first Bi'ah (which is therefore not called a Bi'ah of Shichvas Zera, which in turn, is what is required before the woman becomes Tamei).

(d)The Chachamim learn from "Osah" - that someone who performs sodomy does not require Tevilah.

12)

(a)The Chachamim (and Rebbi Yehudah) learn from "Shichvas Zera" - that Ha'ara'ah does not require Tevilah either.

(b)Rebbi Yehudah also precludes someone who performs sodomy from Tevilah - from the same Pasuk.

13)

(a)Ravin Amar Rebbi Yochanan says that a woman who does not remarry within ten years of her husband's death, will not have children. Rav Nachman qualify this statement - by restricting it to where she did not intend to get married, but not to when she did.

(b)Rava's wife's ...

1. ... father - was Rav Chisda.

2. ... first husband - was Rami bar Chama.

(c)When Rava told his wife that people were speaking about her, because she had waited more than ten years after Rami bar Chama's death before marrying him - she replied that, after Rami's death, she had had him in mind (because, following a childhood incident, she had known that he would marry her).

(d)Shmuel admonished a certain woman for slandering Chazal by claiming that, although she had waited ten years after her husband's death before remarrying, she had children from her second husband. He was vindicated - when she admitted to having had an affair with a Nochri during those ten years.

14)

(a)Shmuel said that all women must wait three months before marrying, with the exception of a Giyores or a Shifchah Meshuchreres who is still a Ketanah. We can extrapolate from this statement - that a Stam Ketanah is obligated to wait.

(b)Shmuel cannot be referring to a woman who left her husband by means of ...

1. ... Mi'un - because he has already taught that a Mema'enes does not need to wait three months.

2. ... a Get - because he has already taught that a Megureshes does.

(c)So he must be referring to - a Ketanah who committed an act of Zenus.

(d)Despite the fact that we decree a Ketanah on account of a Gedolah, Chazal did not decree in the case of a Giyores or a Shifchah Meshuchreres (a set-free slave) who is still a Ketanah - because they are not common.