Previous daf

1)

(a) We learned in our Mishnah that someone who is carrying the Medras of a Zav is not permitted to carry Kodesh. They forbade it on account of something that happened with a barrel containing Kodesh wine.
What happened there?

(b) The author of our Mishnah, which confines the decree to Kodesh and not to Terumah, is Rebbi Chananyah ben Akavya, who argues with the Tana Kama. The Tana Kama forbids carrying Mei Chatas or Eifer Chatas even by throwing them, or handing them across a stretch of water.
Is he permitted to carry them ...

1. ... riding on the back of his friend or of an animal?
2. ... on foot across a bridge?

(c) What actually happened there?

(d) What does Rebbi Chananyah ben Akavya say there?

(a) They asked a She'eilah whether the decree extends even to carrying Kodshim together with a *Tahor* shoe, or even to carrying Kodshim in a *closed* barrel together with a Tamei shoe.
What is the Gemara's conclusion?

(b) They also asked what the Din would be Bedieved if someone disregarded the prohibition and carried Kodshim in an open barrel together with the shoe of a Zav. Rebbi Ila rules that the Kodshim is Tamei.
What does Rebbi Zeira say?

(a) We learned in our Mishnah that vessels that were completed be'Taharah, require Tevilah for Kodesh.
Why can they not have been completed by an Am ha'Aretz?

(b) If, on the other hand, they were completed by a Chaver, why should they require Tevilah?

(c) If the spittle of the Am ha'Aretz fell on them *before* they were completed, it does not render them Tamei (at that stage), and the Chaver would certainly be careful to prevent this from happening *after* their completion.
So what is the Mishnah referring to?

(d) Do the vessels require Ha'arev Shemesh (to wait until nightfall after the Tevilah)?

(a) According to Rebbi Eliezer, a cane that was cut for the purpose of filling it with Mei Chatas, may be Toveled immediately and used.
What does Rebbi Yehoshua say?

(b) According to Rebbi Eliezer, why does this cane require Tevilah? Who cut it?

(c) Why are we normally Metamei vessels that are used for Mei Chatas as well as the Kohen who burns it?

5)

(a) What do we try to prove vis-a-vis our Mishnah from the fact that Rebbi Eliezer does not require Ha'arev Shemesh in the above case?

(b) We answer 'As'uhah ke'Tamei Sheretz'.
What does this mean? How does it answer the Kashya?

(c) What is the problem with this answer from the Beraisa, which requires those who cut and Toveled the cane to Tovel?

(d) How do we amend the previous answer to accommodate this Beraisa?

(a) If we give those who cut the cane the Din of a Tamei Meis (as we just concluded), then why do they not require sprinkling with the Mei Chatas on the third and seventh days? How do amend the previous answer still further?

(b) Then how can the Tana say 'Me'olam Lo Chidshu Davar be'Parah? Is this not a big Chidush? What does he then mean?

(c) What does the Tana in another Beraisa learn from the Pasuk in Metzora "ve'ha'Yosheiv al ha'K'li Asher *Yeishev* (and not "Yashav") Alav Yitma"?

(a) We also learned in our Mishnah 'ha'K'li Metzaref Mah she'be'Socho le'Kodesh ... '.
What does Rav Chanin learn from the Pasuk in Naso "*Kaf Achas* Asarah Zahav Me'lei'ah Ketores"?

(b) The Reisha of the Mishnah in Iduyos states 'Hei'id Rebbi Shimon ben Beseira al Eifer Chatas she'Naga ha'Tamei be'Miktzaso, she'Timei es Kulo'. Why must this be mi'de'Rabbanan? Why can Rebbi Shimon ben Beseira not be referring to the Pasuk of Rav Chanin?

(c) What is now the problem with Rav Chanin's Derashah from Rebbi Akiva, who, taking his cue from Rebbi Shimon ben Beseira, adds 'the So'les the Ketores, the frankincense and the coals (on the Mizbei'ach)' to the list?

(d) What is the Chidush of these four items over and above other Korbanos? Then what makes them subject to Tum'ah in the first place?

Next daf