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1)

(a) What do we learn from the Pasuk in ...

1. ... Re'ei "Zos ha'Beheimah Asher Tochelu; Shor, Seh Kevasim ... Ayal bu'Tzvi ve'Yachmur?
2. ... Shemini "Zos ha'Chayah Asher Tochelu mi'Kol ha'Beheimah Asher al ha'Aretz; Kol Mafreses Parsah"?

(b) The Beraisa learns Chayah Tehorah from Beheimah Tehorah with regard to the Simnei Shechitah, and Chayah Teme'ah from Beheimah Teme'ah with regard to the Isur of interbreeding.
In which two other regards do we learn Chayah Tehorah from Beheimah Tehorah?

(c) From where do we know the Isur of interbreeding by a Chayah Tehorah?

(d) Then why does the Tana not insert it?

(a) What problem do we have with the Pasuk in Vayikra (in connection with the Korban Olah ve'Yored for someone who touches Tum'ah) "O be'Nivlas Chayah Teme'ah *O be'Nivlas Beheimah Teme'ah*"?

(b) What does Rebbi do with the extra words?

(c) What does he learn via the 'Gezeirah-Shavah' from the Pasuk in Tzav (in connection with someone who eats Kodesh) "ve'Nefesh ki Siga be'Chol Tamei ... O *bi'Veheimah Teme'ah*"?

(d) And finally, Rebbi Yishmael learns Beheimah Tehorah from Chayah Tehorah regarding Yetzirah, with reference to the Pasuk in Bereishis "Va'yitzer Hashem Elokim min ha'Adamah Kol Chayas ha'Sadeh".
Which area of Halachah is affected by this Hekesh?

(e) What will be the Din if the woman gave birth to the form of a Beheimah Teme'ah?

(a) In the Mishnah in Nidah, Rebbi Meir rules that a woman who gives birth to a form of Beheimah, Chayah (or Of), Tamei or Tahor, must sit for a male or for a female, depending on what the form was.
What does this mean?

(b) What must she do if she doesn't know the gender of the 'baby'?

(c) What do the Chachamim say?

(a) What will the Rabanan of Rebbi Yossi Hagelili (in our Mishnah) do with the Pasuk "O be'Nivlas Beheimah Teme'ah" (from which Rav Nachman bar Yitzchak learns 'Zeh Ubar she'bi'Teme'ah')?

(b) And what will they do with "Chayah Teme'ah", where the word "Teme'ah" is superfluous too?

(a) Our Mishnah declares Tamei for seven days a midwife who touches a dead fetus inside its mother's womb.
What about the mother herself?

(b) What does Rabah say about Taharah Belu'ah (an absorbed Tum'ah, like the baby in our Mishnah)? What is the case?

(c) How do we try to learn Tum'ah Belu'ah from the Pasuk in Shemini "ve'ha'Ochel mi'Nivlasah Yechabes Begadav"?

(d) How do we refute this proof? What other reason might there be to render the Neveilah in the person's stomach Tahor?

(a) The Kashya however, only applies according to bar Pada, but not according to Rebbi Yochanan.
What does Rebbi Yochanan say about Neveilah that is 'fit for a Ger' at the time the animal dies?

(b) What does bar Pada say? Why is the Kashya therefore valid according to him?

(c) How do we answer the Kashya? Under what circumstances might a Ger eat a piece of Neveilah inside someone's stomach?

(a) And we learn that Taharah Belu'ah is not subject to Tum'ah from a 'Kal va'Chomer' from an earthenware vessel which has a sealed lid.
On what basis does it not prevent Tum'ah inside it from being Metamei?

(b) How do we now learn Taharah Belu'ah from there with a 'Kal va'Chomer'?

(c) What 'Pircha' do we ask on this 'Kal va'Chomer'? Which Chumra does Adam have over K'lei Cheres?

(d) How do we refute the 'Pircha'?

8)

(a) The Pasuk regarding Tum'as Neveilah refers to eating it.
From where do we know that Tum'ah Belu'ah below (that is pushed into the body via the rectum using a tube) is not Metamei either? How do we learn this from a 'Kal-va'Chomer'?

(b) How do we counter the 'Pircha' that the food in the stomach (below) only digests what came in through the mouth (above)?

(c) We learn the leniency of Tum'ah Belu'ah by an animal from a 'Kal-va'Chomer' from Adam.
Which 'Kal-va'Chomer'?

(d) We query this from the Din of Kibus Begadim by Tum'as Bayis ha'Menuga. What do we mean by 'Kibus Begadim'? Which Begadim are we referring to?

(a) What do we learn from the fact that the Torah writes 'Kibus Begadim' only with regard to someone who eats in a Bayis ha'Menuga (and not with regard to someone who just enters it)?

(b) What is now the 'Pircha' on the 'Kal-va'Chomer' of Beheimah from Adam?

(c) We answer with a Mishnah in Mikva'os.
What distinction does the Tana draw there between someone who enters a Bayis ha'Menuga with his clothes folded on his shoulder and holding his shoes and rings in his hand, and someone who enters it wearing them?

(a) The Tana describes the period of time that one must remain in the house before the clothes he is wearing become Tamei.
What product must he have time to eat?

(b) How would he have to eat it?

(c) What does this Mishnah prove?

(a) Rava asks on Rabah from a Mishnah in Mikva'os.
What does the Tana there say about someone who ...

1. ... swallowed a Tamei ring?
2. ... after Toveling and being sprinkled with the Mei Parah on the third and seventh day, he vomited out the ring?

(b) The Mishnah there also rules that someone who enters an Ohel ha'Meis after swallowing a Tahor ring, and then, after Toveling and being sprinkled on the third and seventh day, he vomits the ring, he remains Tahor.
Why is that? Why does the ring not render him Tamei when it touches his throat, as he vomits it?

(c) Why does this pose a Kashya on Rabah?

(a) We answer that Rabah is speaking when he swallowed two rings, one Tamei and one Tahor.
What is then the Chidush? What reason would we have ascribed to the Mishnah in Mikva'os, if not Tum'ah Belu'ah?

(b) Why can we not then apply the same S'vara to the case of two rings?

(c) Seeing as the rings are made of metal, and based on the D'rashah 'Cherev, Harei Hu ke'Chalal', are an Av ha'Tum'ah, why is the Tamei ring not Metamei the person be'Masa when he walks with it?

(a) How do we query this explanation from the case of the midwife in our Mishnah?

(b) On what grounds does Rava refute Rabah's own answer that an Ubar is different, since it stands to come out?

(a) Rava himself ultimately answers his final Kashya by citing the Pumbedesa'i in the name of ... Shmuel.
Who are the Pumbedesa'i ?

(b) How did Shmuel explain the Tum'ah in our Mishnah?

(c) What do we mean when we explain that Shmuel is coming to preclude the notion that the author of our Mishnah is Rebbi Akiva? What does Rebbi Akiva say about a dead Ubar in the mother's womb?

(d) Then why is the mother Tahor?

(a) According to Shmuel then, who else might the author of our Mishnah be?
What does he say?

(b) What reason does Rav Hoshaya give to explain why the Chachamim decreed that it should be Tamei?

(c) Then why did they not extend the decree to the mother herself?

(d) In that case, why did they not rely on the mother telling the midwife?

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