1)

(a)A flayed skin is more fit to become Tamei than one that is not - because it is ready to be used as a K'li with Machshavah alone, whereas one that is still attached must first be removed.

(b)S'tam Beged comprises - wool or linen.

(c)Rebbi Elazar learns from ...

1. ... "Asher Yizeh alehah Techabes" that - even materials made of hemp or of different kinds of silks are included in the Din of Kibus.

2. ... "Beged" - that skin before it has been flayed is not subject to Kibus, because it is not subject to Tum'ah immediately.

2)

(a)Rebbi Elazar disagrees with Rebbi Yehudah - with regard to a skin even after it has been flayed, which he precludes from Kibus, seeing as it still requires Machshavah.

(b)He learns it from "Beged" (which he learns from the "Beged" in Shemini [in connection with Sheratzim]) which is subject to Tum'ah immediately.

(c)Rebbi Yehudah's source is - a Beged of less than three Etzba'os (finger-breadths) by three Etzba'os, which is not subject to Tum'ah without the owner's Machshavah.

(d)According to Rebbi Elazar, a Beged of less than three Etzba'os by three Etzba'os - is Patur from Kibus.

3)

(a)This is Abaye's explanation. Rava establishes the Machlokes even by a Beged that is more than three Etzba'os by three Etzba'os - there where he had a Machshavah to sew a pattern on to it in which case it is not complete. It is Ra'uy according to Rebbi Yehudah however, because he can negate his first Machshavah with a second Machshavah (to use it as it is).

(b)Rava will reconcile this with the Halachah that one Machshavah cannot negate another - by confining that to where the first Machshavah renders it Ra'uy Lekabel Tum'ah (but not where it merely prevents Tum'ah from taking effect).

(c)Alternatively, Rava establishes the Machlokes by an Utzva - a large rug (usually made of leather, but sometimes made of wool) which is fit to use either to lie on or to eat on.

(d)It becomes subject to Tum'ah - if one intends to use it as it is, without shaping it.

4)

(a)And Rebbi Yehudah and Rebbi Shimon argue over - a case where the owner had in mind to cut the Utzva (which is Ra'uy Lekabel Tum'ah should he reconsider and decide to use it as it is). Consequently, it requires Kibus according to Rebbi Yehudah, but not according to Rebbi Shimon (until he either cuts it or negates his first Machshavah).

(b)We support this interpretation with a statement by Rebbi Shimon ben Menasyah in a Beraisa, who said that - an Utzva that the owner specifically intended to cut remains Tahor until the owner actually cuts it (or at least negates his first Machshavah).

(c)We learned in our Mishnah that only a Beged that is Ra'uy Lekabel Tum'ah (implying that it lacks Machshavah) requires Kibus - a S'tam Mishnah like Rebbi Yehudah.

(d)When the Tana adds 've'Ra'uy le'Kibus', he is coming to preclude - vessels that are too hard to wash.

5)

(a)The Mishnah in Shabbos permits the removal of spit or Tzo'ah from a cloth cushion using a (dry) rag - whereas the Beraisa permits removing it from a leather cushion even with water (implying that it is not subject to washing).

(b)Abaye initially resolves this contradiction - by establishing the Beraisa according to Acherim, and our Mishnah, according to the Rabbanan.

(c)The source for this is a Beraisa, where the Tana Kama requires Beged and Sak to be washed, and a vessel and leather to be scraped. Acherim - simply places leather together with Beged and Sak.

(d)When Rav Chiya bar Ashi testified that he would often wash Rav's shoes on Shabbos with water - he held like the Rabbanan (who maintain that leather is not subject to washing).

6)

(a)Rava queries Abaye from the Pasuk in Tazri'a "ve'ha'Beged O ha'Shesi ... O Kol K'li Or asher Techabes". He therefore establishes ...

1. ... the Pasuk and our Mishnah - by soft leather, and ...

2. ... the Machlokes between Acherim and the Rabbanan - by hard leather ...

(b)... and Rebbi Chiya bar Ashi was speaking about - shoes made of hard leather, according to the Rabbanan.

(c)Rava retracted from this explanation however - because he felt that it was presumptuous to establish the Pasuk however one wants, when who says that it is not speaking even by Klei Achsalgaya (made of hard, boiled leather) that came from overseas.

(d)So he restricts the Beged Or in the Pasuk to Tzara'as (exclusively), which incorporates hard leather, but which the plague (seeing as it is internal), turns soft (and which in turn, explains why washing it is effective).

7)

(a)The problem Rava has with the Mishnah in Shabbos 'Haysah shel Or, Nosen alehah Mayim ad she'Tichlah' is that - seeing as people generally tend to make their cushions soft, how can the Tana permit washing the dirt off a leather cushion with water on Shabbos?

(b)So he explains that - (as far as leather is concerned) Kibus without Kiskus (rubbing the spot that is being washed) is not called Kibus.

(c)On the previous Amud, we cited Rav Chiya bar Ashi who testified that he used to Sachsichi Mesa'anei de'Rav - meaning that he used to wash the dirt off Rav's shoes.

(d)He was not permitted to make Kiskus - because Rav's shoes were made of soft leather, or if they were made of hard leather, because he held like Acherim.

8)

(a)Even though there is no Kibus without Kiskus, the Mishnah in Shabbos does not permit washing the dirt off the cloth cushion by pouring water on it - because when it comes to materials, we hold Sh'riyaso Zehu Kibuso (even just soaking cloth in water is considered Kibus).

(b)Rava follows his reasoning elsewhere, where he said that if someone throws ...

1. ... a Sudar (the head-scarf worn by a Talmid-Chacham) or ...

2. ... flax-seeds into water on Shabbos - he is Chayav.

9)

(a)In the latter case, Rava cannot be referring to the Melachah of sowing seeds - because if he is, why does he mention flax, and not wheat and barley.

(b)Flax seeds - exude a substance that causes them to stick together in water which wheat and barley seeds do not.

(c)We retract from the suggestion that the Chiyuv is because of gluing them together (a Toldah of sewing) - because one would then be Chayav for placing skins that have not yet been tanned in water (which stick together as well).

(d)In fact, one contravenes - kneading (which is not applicable to skins).

10)

(a)When Rava Darshened Mutar Lechabeis Man'al be'Shabbos, he meant - to permit placing a shoe in water and rubbing the dirt off it.

(b)Rav Papa objected - on the basis of Rav Chiya bar Ashi, who permitted Sichsichi but not Kiskusi (which is Kibus).

(c)He raised it - after the Meturgeman (the translator) had already presented it to the people.

(d)Rava reacted to Rav Papa's objection - by immediately asking the translator to announce that he had erred, in order to rectify his mistake.

11)

(a)The Beraisa learns from the Pasuk in Tzav "va'Asher Yizeh mi'Damah al ha'Beged ... Techabes be'Makom Kadosh" that - garments that have absorbed the blood of a Chatas must be washed in the Azarah.

(b)The Tana learns from the "Vav" in the word ...

1. ... "u'Keli" (in the Pasuk there "u'Keli Cheres asher Tevushal bo Yishaver") that - the earthenware pots in which the Chatas was cooked must be broken in the Azarah too.

2. ... "ve'Im" (in the Pasuk there "ve'Im bi'Cheli Nechoshes Bushalah u'Morak ve'Shutaf ba'Mayim") - that metal pots must be Kashered and washed there as well.

(c)The Mishnah concludes 'Zeh Chomer be'Chatas mi'Kodshei Kodshim'. We initially attribute the Tana's omission of the Chumra ...

1. ... that the blood of Chata'os Chitzoniyos is taken into the Heichal, it becomes Pasul (but not of other Kodshei Kodshim) to the fact that - he holds like Rebbi Akiva, who declares Pasul the blood of all Kodshei Kodshim that enters the Heichal.

2. ... that Chata'os atone for Chayvei K'risus to the fact that - it is talking about the Chatas of Shemi'as Kol, which is not a Chiyuv Kareis.

3. ... that Chata'os require four Matanos on the four Keranos, as opposed to the Shetayim she'Hein Arba of other Korbanos to the fact that - he concurs with Rebbi Yishmael, who maintains that all Korbanos require four Matanos on the four K'ranos.

(d)The three Chumros that definitely pertain to Chatas exclusively are - Keren, Etzba and Chudah shel Keren ...

(e)... and the reason that the Tana not insert them is - because the Tana is only concerned with the Chumra of Kibus (and not with other Chumros), and that will also explain the omission with regard to the previous Chumros.

12)

(a)According to our Mishnah, a garment on which blood of a Chatas is squirted, or an earthenware or copper vessel in which a Chatas is cooked, and which is subsequently taken outside the Azarah - must be returned to the Azarah, where it is washed, broken or Kashered (respectively).

(b)If, in addition, something Tamei touched ...

1. ... the garment - one tears it before returning it to the Azarah and washing it.

2. ... the inside of the earthenware vessel - one makes a small hole in it before returning it ... .

3. ... the copper vessel - one makes a large hole before returning it ... .

(c)The tear or the hole - negate the Tum'ah.

(d)All this is necessary - because it is forbidden to bring a Tamei vessel into the Azarah.

13)

(a)To answer Ravina's Kashya how one can tear the garment before washing it (since a torn Beged is no longer a Beged) and the Torah prescribes washing the "Beged" we answer that - when tearing it, one is careful that enough of the garment remains intact for it to still be used as an apron.

(b)We reconcile this with Rav Huna, who maintains that if enough of a Tamei garment remains intact to make an apron, it retains its Tum'ah - by establishing that as Tum'ah de'Rabbanan (in case one does not tear it properly) ...

(c)... and the reason that they waived the Isur here is - to enable the Kohanim to fulfill the Mitzvah of washing the Beged in a Makom Kadosh.