(Mishnah) - (R. Yehuda): They would pay rent to the Levi'im.

(R. Meir): They would not pay rent. When the killer leaves the city, he returns to his former position.

(R. Yehuda): He does not return to his former position.

(Gemara) (Beraisa - R. Yosi): The cities of the Levi'im were given to them as their inheritance of the Land.

(R. Meir): They were given to them merely to dwell in.

Let's suggest that R. Yehuda is like R. Yosi and R. Meir follows his own opinion...

(Mishnah) - R. Yehuda: They would pay rent to the Levi'im (since the land was fully owned by them).

(R. Meir): They would not pay rent to the Levi'im (since they were given the cities merely to dwell in.)

(R. Abba citing R. Zeira in the name of Mar Ukva): (Mekadrin is a leniency given by Chazal that when measuring distances that include mountains (or valleys), we 'bore a hole' through the mountain, meaning that we measure it while ignoring its altitude. This is done by the person higher up holding the end of the rope at the level of his feet and the person lower down holding it at chest level. This is repeated as many times as are needed to measure the entire mountain and it 'reduces' the height of the mountain by half the height of a person each time it is measured. Although the prominent view is that the rope used for this is 4 amos long, Mar Ukva is of the opinion that even) the rope to Mekader is also 50 amos long (just like the regular rope used for measuring flat distances).

(R. Zeira citing Rav Chisda): They are not Mekader when measuring the 2000 amos for fields and vineyards of a Levite city, nor when measuring for Eglah Arufah (if a murdered person was found between two cities, they measure the distance of each city from the corpse and the closest city must bring a Heifer and kill it. See Devarim 21.)

Question: This follows the opinion of R. Eliezer (in Maseches Sotah) that only the 2000 amos for fields and vineyards around a city of the Leviim are from the Torah (Bamidbar 35:5) so there is no leniency in the measurement, but Techum Shabbos (of 2000 amos around a city which is the limit of the distance that one may leave the city) is only Rabbinic so they were lenient to be Mekader.

But according to R. Akiva, who learns the 2000 techum Shabbos from the cities of the Leviim, so that Techum Shabbos is also from the Torah, how could it be said that they may be more lenient to be Mekader for Techum Shabbos? The Gemara does not answer this question.

Question: From where do we know that they do not bury the dead within the 2000 amah techum of the Levite cities?

Answer (R. Abahu citing R. Yosi bar Chaninah): From the pasuk (Bamidbar 35:3), "and their open spaces shall be for their cattle, their property, and for all their needs [chayasam]" - this extra word teaches that they were given for chayim (life) but not for death.

(Mishnah): The following are lashed:

One who has Bi'ah with his sister, with the sister of his father, mother, or wife, with the wife of his brother or paternal uncle, or with a Nidah (whenever he is lashed, she is also);

A Kohen Gadol who has Bi'ah with a widow, any Kohen who has Bi'ah with a divorcee or Chalutzah, a Yisrael who has Bi'ah with a Mamzeres (one who was born (or descends from) a Bi'ah of Arayos forbidden by Kares) or Nesinah (a convert from the seven Kena'ani nations), or a Mamzer or Nasin who has Bi'ah with a Bas Yisrael;

If a Kohen Gadol has Bi'ah with a widow who is a divrocee, he is liable for two transgressions (receives two sets of 39 lashes);

If any Kohen has Bi'ah with a divorcee who is a Chalutzah, he is liable only once.

(Mishnah): A Tamei person who eats Kodesh or enters the Mikdash;

One who eats Chelev (forbidden lard), blood, Nosar, Pigul (Kodshim offered with improper intent) or Tamei Kodshim;

One who slaughters and offers a Korban outside the Mikdash;

One who eats Chametz during Pesach, or eats or does Melachah on Yom Kipur;

One who prepares (scented oil according to the formula for the) Shemen ha'Mishchah (anointing oil) or incense (according to the formula for the incense offered to Hash-m, for his own use), or anoints with Shemen ha'Mishchah (the very oil used to anoint the Mishkan, Kohanim Gedolim, and kings);

One who eats Neveilos, Treifos, Shekatzim u'Rmasim (insects or creeping creatures);

One who eats Tevel, Ma'aser Rishon from which Terumas Ma'aser was not taken, or Ma'aser Sheni or Hekdesh which were not redeemed.

R. Shimon says, one who eats any amount of Tevel is liable (lashed);

Chachamim say, he is not lashed unless he eats a k'Zayis (an olive's worth).

R. Shimon: Don't you agree that one is liable for eating a (full) ant of any size?

Chachamim: That is because it is a full creation.

R. Shimon: A wheat kernel is also a full creation!

(Mishnah): Eating Bikurim before Kri'ah (reciting the verses), or Kodshei Kodoshim outside the hangings (of the Mishkan, or outside the Azarah), or Kodshei Kalim or Ma'aser Sheni outside the wall (of Yerushalayim).

Note: every year, one brings from his field Bikurim, i.e. the first fruits to ripen (of the seven species for which Eretz Yisrael is praised) to a Kohen in the Beis ha'Mikdash, and recites verses. Kodshei Kodoshim are Korbanos that are never permitted to a Zar or outside the Azarah (courtyard of the Mikdash). Kodshei Kalim become permitted in all of Yerushalayim, even to Yisre'elim:

Breaking a bone of a Korban Pesach brought in Taharah.

One who leaves overnight meat of (even a) Tahor Korban Pesach or breaks a bone of a Pesach brought in Tum'ah (e.g. when most of Yisrael were Teme'im) is not lashed.

R. Yehudah says, if one takes a mother bird sitting on her chicks or eggs, he is lashed. He has no Mitzvah to send it away;

Chachamim say, he sends it away, and he is not lashed;

The general rule is, one is not lashed for a Lav that has an Aseh (to fix the transgression).

(Mishnah): One is lashed for the following for making a Korchah (uprooting hair and making a bald patch) in his head, Hakafas ha'Rosh (rounding the corners of the head, i.e. cutting the sideburns), shaving Pe'as ha'Zakan (a corner of the beard), or scratching (and wounding) oneself out of grief over a Mes;

If he made one scratch for five Mesim, or five scratches for one Mes, he is lashed five times.

He is liable twice for the sideburns (if he cuts both), once for each. He is lashed for each of the five corners of the beard, two on each side and one below (Rivan (printed in the Gemara in place of Rashi) - one under each sideburn, one at the bottom of each jaw, and the chin. Other Rishonim argue about their location);

R. Eliezer says, if he cut them at once (Ramah, cited by Ritva - at the same moment; alternatively, if he was warned only once and did not stop in between), he is liable only once.

He is liable only if he shaved (the beard (Rosh, Tosfos in other Masechtos; Rambam - or the sideburns) with a razor;

R. Eliezer says, he is liable even if he cut them with a planing tool (Rashi (Shabbos); Rambam - or tweezers).

(Mishnah): Tattooing (is done by making incisions in the skin and writing with dye, which gets absorbed in the skin): He is liable only if he wrote and made incisions;

He is liable for writing with dye, mascara or anything that makes a lasting impression.

R. Shimon says, he is liable only if he writes Hash-m's name - "u'Chsoves Ka'a'ka Lo Sitnu Bachem Ani Hash-m.

(Mishnah): If a Nazir was drinking wine (or exposing himself to Tum'as Mes, or shaving his hair) all day, he is lashed only once. If he was warned repeatedly, he is lashed for each warning he transgressed.

If a man was wearing Sha'atnez all day, he is lashed only once. If he was warned repeatedly, and he removed the garment and put it on again, he is lashed for each time.

One can be lashed eight times for plowing one furrow:

He plows with a Hekdesh ox and donkey;

He plows where Kil'ayim was planted in a vineyard, in Shemitah, on Yom Tov;

He is a Kohen and a Nazir plowing over Tum'as Mes.

Chunya ben Chakinai says, he can be lashed also for wearing Kil'ayim;

Chachamim: That is not due to plowing.

Chananya: Also Tum'ah of a Nazir is not due to plowing!

(Mishnah): One who is lashed receives 39 lashes. "B'Mispar Arba'im" means the number followed by 40;

R. Yehudah says, he receives a full 40 lashes;

(The Mishnah on 22b teaches that the lashes are evenly divided among three places.) The extra (40th) lash is between his shoulders.

We estimate (how many lashes he can survive) only a number divisible by three.

If we estimated that he can survive 40 (really, 39) and after he was lashed some of them we estimate that he cannot bear them, he is exempt (for he was already humiliated).

If we estimated that he can survive 18, and after he was lashed 18 we estimate that he can bear 40, he is exempt.

If one transgressed something forbidden by two Lavim:

If one estimation was made for both Lavim, he receives that amount, and he is exempt;

If the estimation was made for one Lav, he receives that amount. After he recovers, we estimate and lash him for the other.

(Mishnah): To lash (Reuven), we lean him on a post and tie his hands to it;

The overseer of Beis Din grabs him by his garments. He is not concerned whether they tear on the seams or elsewhere. He tears until his chest is exposed.

The overseer stands on a rock, holding a (Me'iri; Rivan - two) calf-skin strap(s) folded into four. Two straps (of donkey skin) are attached.

The whip handle is a Tefach, the width of the whip is a Tefach, and the end (wraps around the width (Rivan; Ritva - the length) of Reuven's back and) reaches his stomach.

One third of the lashes are on the stomach, and two thirds are on the back (Ritva - in the middle; Rambam - one third on each shoulder).

He is not lashed standing, nor sitting, rather, leaning - "v'Hipilu ha'Shofet."

The one lashing lashes with one hand, with all his strength. Another reads "Im Lo Sishmor... v'Hifla Hash-m Es Makosecha" , and repeats it.

If Reuven dies, the overseer is exempt. If he died from an extra lash, the overseer is exiled.

If Reuven urinated or excreted (Rambam - from the lashes, and not from fear beforehand), he is exempt (for he was humiliated);

R. Yehudah says, a man is exempt if he excreted. A woman is exempt if she urinated or excreted.

(Mishnah - R. Chanina ben Gamliel): Anyone Chayav Kares who was lashed is exempted from Kares. "V'Niklah Achicha l'Einecha" - after he is lashed, he is like your brother;

If one who sins loses his life for it (Kares includes Misah bi'Ydei Shamayim), and all the more so one who does a Mitzvah receives life for it (because Hash-m's Midah to reward is greater than His Midah to punish; R. Ovadyah mi'Bartenura - some explain, his reward for accepting his punishment is to be exempted from Kares ).

R. Shimon says, we learn from "... v'Nichresu ha'Nefashos ha'Osos", and it says - "Asher Ya'aseh Osam ha'Adam va'Chai Bahem" (do not sin with Arayos):

One who is passive and does not sin receives reward like one who did a Mitzvah.

R. Shimon bar Rebbi says, "Chazak l'Vilti Echol ha'Dam" - one finds blood revolting, yet he is rewarded for refraining from eating it. People desire theft and Arayos, so all the more so one who refrains from them merits for himself and all his descendants forever!

R. Chanina ben Akashya says, Hash-m wanted to bring merit to (some explain - refine) Yisrael, therefore he gave them many Mitzvos - "Hash-m Chafetz Lema'an Tzidko Yagdil Torah v'Yadir."