1)

(a)According to Rebbi Yonasan ben Elazar, if Reuven's shawl fell off, and he asked Shimon to hand him to him, the shawl is Tamei - because nobody guarded it from Tum'ah ('Hesech ha'Da'as').

(b)Neither can we assume that Shimon guards it, whilst he hands it to Reuven - because he thinks to himself that since Reuven asked him to hand him the shawl without ascertaining that he is Tahor, he probably doesn't mind it becoming Tamei (perhaps it is Tamei already). Note, that the entire Sugya is speaking about 'Chaverim', who are generally particular about keeping their food and clothes Tahor.

(c)Rebbi Yonasan ben Amram rules - that if someone meant to take what he thought were his weekday clothes and wears them, and then discovers that they were his Shabbos clothes, the clothes are Tamei (because, we currently maintain that guarding an object from Tum'ah does not help if they turn out to be something else than what one thought they were).

(d)Rebbi Elazar b'Rebbi Tzadok relates the episode of two women who were both 'Chaveiros' (who were particular about Tum'ah) and who exchanged their clothes in the bathhouse - and of Rebbi Akiva's ruling that both garments were Tamei.

2)

(a)Rebbi Oshaya queried these rulings from a case where a Tahor person stretched his hand into a basket to take out wheat-bread and he took out barley-bread instead - which one expect to be Tahor?

(b)And he proves it from a Beraisa which discussing a case where someone was guarding a barrel, thinking it contained wine and it really contained oil - rules that it is Tahor from rendering other things Tamei.

(c)We counter the proof however, from the Seifa of the Beraisa - which concludes by the forbidding the bread to be eaten (creating a discrepancy within the Mishnah itself).

3)

(a)To reconcile it with the Reisha, Rebbi Yirmeyahu emends the Seifa - to a case where the owner says that he guarded it against something that renders other things Tamei, but not against something that makes it Pasul.

(b)The Shemirah is effective however, in at least preventing the oil from becoming Tamei.

(c)The problem with Rebbi Yirmeyahu's interpretation of the Beraisa however, is - that it appears strange for Shemirah to help in part (it ought to be either Tamei or Tahor).

(d)And we answer with another Beraisa, where the Tana rules in a case where someone is carrying a basket of figs on his shoulder in which there is also a metal shovel (used for cutting up the figs when they stick together), and who places his hand inside the basket, having in mind to guard the basket from Tum'ah, but not the shovel - that the basket is Tahor, but the shovel is Tahor.

4)

(a)The shovel does not transmit Tum'ah to the basket - because a Kli cannot transmit Tum'ah to another Kli (even mid'Rabanan).

(b)To explain why the shovel does not render Tamei the contents of the basket - Ravina establish the case where he had in mind to guard against something that rendered Tamei, but not against something that rendered it Pasul. Consequently, the metal shovel is Pasul and may not be used for Taharos l'Chatchilah (see Tosfos DH 'Shemartihah'), but does not transmit Tum'ah to anything else.

(c)The Tum'ah of the shovel might also apply - to food which is stuck to the shovel (which, like the shovel) may not be eaten, though it will not transmit Tum'ah to anything else.

(d)We have proved from Ravina's interpretation of this Beraisa - that it is possible to guard against one aspect of Tum'ah and not against the other.

5)

(a)The earlier Beraisa ('ha'Meshamer es ha'Chavis b'Chezkas Yayin ... ') - which now poses a Kashya on the rulings of Rebbi Yonasan ben Elazar, Rebbi Yonasan ben Amram and Rebbi Akiva - in that the Tana is lenient regarding Hesech ha'Da'as in similar circumstances in which they are strict.

(b)Rabah bar Avuhah queries the three rulings further from another Beraisa, which discusses the case of a woman who came before Rebbi Yishmael and stated how she had woven a garment b'Taharah, though she had not guarded it b'Taharah. After Rebbi Yishmael had questioned her carefully - it transpired that what she meant when she said that she had ...

1. ... woven the garment b'Taharah was - that once she had woven the Shi'ur of three by three finger-breadths, no external Tum'ah had touched it.

2. ... not guarded it b'Taharah was - that a woman who was a Nidah had helped her tie the thread to the weaving-loom, and there was a suspicion that the latter had moved the garment (which would have rendered it Tamei through Heset), which is why Rebbi Yishmael declared the garment Tamei.

6)

(a)In a second episode cited by the Tana, a woman claimed that she had woven a cloth b'Taharah (even though she was a Nidah). There too, after Rebbi Yishmael questioned her, it transpired - that before the had even begun weaving, she had used her mouth to tie a thread that had snapped, leaving the possibility that the spittle had rendered the fabric Tamei (since every Am ha'Aretz has the status of a Zav, whose spittle is Tamei).

(b)There are two reasons as to why Rebbi Yishmael's ruling cannot have been based on the fact the woman was an Am ha'Aretz, whose spittle (even when she is not a Nidah) renders Tamei like that of a Zav. One of them is because Amei ha'Aretz do not tend to come and ask such She'eilos. The other reason is - because if she had been an Am ha'Aretz, Rebbi Yishmael would not have believed her when she claimed to have woven the cloth b'Taharah.

(c)Granted, fabric is not subject to Tum'ah before it measures three by three finger-breadths. Rebbi Yishmael was afraid however - that the thread was still wet when that Shi'ur was attained.

(d)In both cases, Rebbi Yishmael subsequently exclaimed - 'How wise are the words of the Chachamim, who gave the criterion as being whether one had in mind to guard it or not.

7)

(a)The problem with Rebbi Yonasan ben Elazar, Rebbi Yonasan ben Amram and Rebbi Elazar b'Rebbi Tzadok from this Beraisa is - that had it not been for the fact that there was a positive suspicion that the garment and the cloth had become Tamei, Rebbi Yishmael would have declared them Tahor, despite the fact that the women did not have in mind to guard it b'Taharah - whereas, according to Rebbi Yonasan ben Elazar, Rebbi Yonasan ben Amram and Rebbi Elazar b'Rebbi Tzadok it would be Tamei anyway because of Hesech ha'Da'as?

(b)We resolve the problem with ....

1. ... Rebbi Elazar b'Rebbi Tzadok with ease, by distinguishing between his case (of two women who took each other's garment) and the case of the basket and of the barrel, both of which remain Tahor, as well as the two cases of Rebbi Yishmael, as we just explained - because in his (Rebbi Elazar's) case, each woman thought that the other woman was an Am ha'Aretz (in which case she was Masi'ach Da'as - she took her mind off the garment, automatically rendering it Tamei).

2. ... Rebbi Yonasan ben Amram with ease, by distinguishing between his case (of a person taking his Shabbos clothes instead of his weekday ones) and the other cases - by bearing in mind that one tends to guard Shabbos clothes more carefully than weekday ones. Consequently, when he thought he was taking his weekday clothes, he did not guard them properly, and his Shemirah did not help for his Shabbos clothes.

3. ... the stringent ruling of Rebbi Yonason ben Elazar (who speaks about one person handing the other his shawl) with the lenient ruling of the other cases, and who does not accept Reuven's Shemirah whilst Shimon is returning it to him - by establishing that one person does not guard an object that is in the domain of his friend.

8)

(a)The Beraisa states that if someone's ass-drivers or workers are carrying Taharos, those Taharos remain Tahor even though he moves away from them up to the distance of a Mil. The Tana - is talking about wine in an earthenware barrel, which cannot be touched without opening it, and the barrel is not subject to Tum'ah from the outside.

(b)This Beraisa, which permits the Taharos of the owner in the hands of his workers, appears to clash with Rebbi Yonasan ben Elazar - who holds that one person does not guard something that is in the domain of his friend (as we just concluded).

(c)If the owner instructs his ass-drivers and his workers to keep going, and he will follow them later - then his Taharos are Tamei.

9)

(a)Rebbi Yitzchak Nafcha concludes that really, a person does not guard what is in his friend's domain (like Rebbi Yonasan ben Elazar) - only the Reisha of the Beraisa speaks where the owner organized the workers to Tovel.

(b)Nevertheless, in the Seifa, the Taharos are Tamei - because we are afraid that the workers, who are not so fussy, allowed their friends (who have not Toveled) to touch the wine.

(c)The reason that we are afraid of the workers' friends touching the wine in the Seifa is - because, seeing as the owner told them to move on without him, they do not expect him to catch up with them too soon, so they will allow their friends to open the barrels and touch the wine - whereas in the Reisha, where he did not say anything, the ass-drivers and workers will be afraid to allow their friends to open the barrels, in case the owner takes a short cut and arrives unexpectedly. See Tosfos DH 'be'Ba').

10)

(a)The Mishnah lists the Chumros of Kodesh over Terumah. One may ...

1. ... may Tovel two Tamei vessels one inside the other, to use for Terumah ...

2. ... but not to use for Kodesh.

(b)The Tana's statement 'Achorayim, v'Toch u'Veis ha'Tzevitah bi'Terumah, Aval lo ba'Kodesh' means - that if, in addition to the inside of the vessel, its base and its handle can be used as receptacles, then the three are treated independently, inasmuch as if one of them becomes Tamei, then it alone is Tamei, but not the others (see also 22b., question 10).

(c)This Halachah is confined to a Tum'ah d'Rabanan - but by a Tum'ah d'Oraisa, once one part of the vessel becomes Tamei, the entire vessel is Tamei.

(d)With regard to Kodesh - if one part of the vessel becomes Tamei, then the entire vessel is Tamei, just like by a Tum'ah d'Oraisa.

11)

(a)When the Tana refers to someone who is carrying a Midras ha'Zav (such as his shoes) may carry Terumah at the same time, but not Kodesh, he means - inside an open barrel, taking care not to place his hand inside it (see 23a. question 2a.).

(b)When Toveling a garment to use with Kodesh, he says, one is first obligated to untie any knots and make sure that the garment is dry, before Toveling it and re-tying it. If one was Toveling the same garment to use with Terumah - he would even be permitted to tie it before Toveling it.

(c)Terumah vessels that are completed b'Taharah do not require Tevilah, says the Mishnah; Kodesh vessels do - 'completed b'Taharah' means that, from the time that are virtually completed (i.e. are fit for use and therefore subject to Tum'ah), the manufacturer was careful to avoid contact with Tum'ah.

12)

(a)'ha'Kli Metzaref Mah she'be'Tocho l'Kodesh v'Lo li'Terumah'. 'Tziruf Kli' - means that if many items of food are contained inside a Kodesh vessel, they are considered like one piece. Consequently, if something Tamei touched one of them, they all become Tamei.

(b)By Terumah we do not say 'Tziruf Kli' - but if Tum'ah touches one piece, then it becomes a Rishon, the piece that touches it, a Sheni, and the piece that touches it, a Shelishi.

(c)The Mishnah declares that 'ha'Revi'i ba'Kodesh, Pasul'. The corresponding Din by Terumah is - 'ha'Shelishi bi'Terumah. Pasul'.

(d)If one hand of a Kohen who wants to eat ...

1. ... Terumah becomes Tamei through a Tum'ah d'Oraisa - he is obligated to Tovel his whole body.

2. ... Terumah becomes Tamei through a Tum'ah d'Rabanan - he washes only the hand that became Tamei.

3. ... Kodshim becomes Tamei through a Tum'ah d'Rabanan - he must dip both hands in a Mikvah of forty Sa'ah (though this Din is not confined to a Kohen).

13)

(a)'A Kohen who has Tamei hands is permitted to eat dry fruit of Terumah'. By ...

1. ... Tamei hands - the Tana means hands that are Tamei mid'Rabanan (because by a Tum'ah d'Oraisa, there is no such thing as hands only becoming Tamei and not the body, as we learned earlier).

2. ... dry fruit - he means that the fruit had never been wet, and was therefore not 'Muchshar l'Kabel Tum'ah' (see also Rashi 24b DH 'l'Inyan Terumah').

(b)One is not permitted to eat Kodesh with Tamei hands - under any circumstances.

(c)Finally, the Tana requires an Onen and a Mechusar Kipurim - (a Zav Yoledes or Metzora who Toveled on the seventh day and are waiting to bring their Korban on the eighth) to Tovel in order to eat Kodesh, but not to eat Terumah.

(d)Tevilah permits ...

1. ... an Onen to eat Kodesh - only if he did not become Tamei through contact with the Mes.

2. ... a Mechusar Kipurim to eat Kodesh - only after he has brought his Korban.