1)

(a)According to the Tana Kama of our Mishnah, Orlah and K'lai ha'Kerem combine to make up the Shi'ur Isur (like we learned with regard to Pigul and Nosar). Rebbi Shimon says that - they do not ...

(b)... creating a problem - seeing as he does not require a Shi'ur for Malkos (even without Tziruf [combining with something else]).

(c)We therefore amend his statement to read that - they do not require combination.

2)

(a)Our Mishnah now rules that - a woven garment made of wool or linen and such-like) and sack-cloth (woven animal hair), sack-cloth and leather, and leather and a reed mat, combine to make a Shi'ur Tum'ah (see Bartenura in Keilim 27:2).

(b)The minimum size Beged (made of wool or linen) that is subject to Tum'ah is three finger-breadths, whereas the minimum size garment made of ...

1. ... sack-cloth is - four Tefachim.

2. ... leather is - five Tefachim ...

3. ... and the minimum size reed mat - six Tefachim.

(c)The minimum size garment that will be subject to Tum'ah, if it is made of a combination of ...

1. ... Beged and sack-cloth is - four Tefachim.

2. ... sack-cloth and leather is - five Tefachim.

3. ... leather and reed matting is - six Tefachim (always like the more lenient Shi'ur, as we learned above).

3)

(a)We would have thought that the above do not combine at all - because they have different Shi'urim.

(b)Rebbi Shimon attributes the fact that they do - to the fact that they all share the same Shi'ur with regard to cutting to size and using it to sit on or to lie on as we will now explain).

(c)Elaborating on the previous statement (see Tosfos Yom-Tov), the Tana now rules that a piece of any of the items mentioned in the Mishnah that is cut to use as a patch, with the intention of ...

1. ... lying on it (to sew into a blanket) - is subject to Tum'ah if it is three by three Tefachim.

2. ... sitting on it (to sew into a donkey's saddle-cloth [see also Shitah Mekubetzes 2]) - is subject to Tum'ah if it measures - one square Tefach.

3. ... to hold (la'Achizah as we shall now explain) - even a Kolsh'hu is subject to Tum'ah.

4)

(a)According to Resh Lakish Amar Rebbi Yanai, la'Achizah means for weaving (le'Navlah) - where the weaver rubs it in oats (or the likes) to strengthen it, and then wraps it round his finger as a protection, to prevent the threads from cutting into his finger.

(b)Whereas according to the Beraisa - it is used by the fig pickers to protect their fingers against the fig-juice (the honey), which is extremely sticky.

5)

(a)According to Rebbi Akiva in our Mishnah, someone who derives one P'rutah's worth of benefit from Hekdesh is Mo'el. The Chachamim qualify this ruling - by confining it to articles that do not depreciate noticeably upon use.

(b)Based on this distinction, the Chachamim hold in a case where someone derives benefit from ...

1. ... a golden necklace, a gold ring or a gold cup belonging to Hekdesh that - he is Mo'el immediately.

2. ... a shirt, a cloak or an ax belonging to Hekdesh that - he is Mo'el only after the article has depreciated by at least a P'rutah.

(c)Bearing in mind that there has been no depreciation, we assess the former list (to determine how much the Mo'el owes Hekdesh) - by how much a woman would be willing to pay to hire such jewelry to wear at a party.

(d)Similarly, the Tana rules that - someone who benefits from a live Chatas is only Mo'el once it depreciates (since it may still be redeemed, and therefore has monetary value). Once it dies however, he is Mo'el immediately (since [due to the principle Ein Podin es ha'Kodshim Leha'achilan li'Kelavim] it is no longer redeemable, in which case it has no monetary value).

6)

(a)We learned in a Beraisa that Rebbi Akiva concedes to the Chachamim that anything which depreciates, is only subject to Me'ilah after it has actually depreciated. The problem then is - in which point he argues with the Tana Kama.

(b)Rava establishes their Machlokes by a middle garment or a very fine linen one. The significance in this regard of ...

1. ... a middle' garment is that - it does not depreciate for a long time, like an outer garment or one that is worn close to the skin, which depreciate immediately.

2. ... a fine linen garment (which is no bigger than one and a half nuts when rolled up is that - it depreciates only after a long time, because, due to its high price-tag, it is worn only once or twice a year.

(c)The Torah writes in Vayikra (in the Parshah of Me'ilah) "Nefesh ki Sim'ol Ma'al". The Beraisa incorporates in "Nefesh" (besides an ordinary Yachid) - the king and the Kohen Gadol.

(d)The Tana translates the derivative of Me'ilah in the Pasuk ...

1. ... in Naso "Ish Ish ki Sisteh Ishto u'Ma'alah bo Ma'al"... as - 'a woman who changed her husband for another man'.

2. ... "va'Yim'alu b'Elokei Yisrael va'Yiznu Acharei ha'Ba'alim" as - 'they switched the G-d of Yisrael for other gods'.

3. ... "Nefesh ki Sim'ol Ma'al" as - 'Someone who changes what is Kodesh into Chol'.

7)

(a)The Tana then lists 'Pagam ve'Lo Neheneh', 'Neheneh ve'Lo Pagam', 'Mechubar le'Karka' and 'Shali'ach she'Lo Asah Shelichuso' (a Shali'ach who did not follow the Gizbar's instructions). 'Pagam' means that - he created a defect in the article or that he broke it.

(b)'Pagam ve'Lo Neheneh' refers to someone who damaged an article (he tore a garment) belonging to Hekdesh.

(c)The Tana suggests that - all these cases should be subject to Me'ilah (that one pays for the Me'ilah plus a fifth and brings a Korban Asham Me'ilos).

(d)We would have thought that Me'ilah will apply to ...

1. ... 'Pagam ve'Lo Neheneh' - like it applies to the Me'ilah of Avodah-Zarah, where there is a change but no Hana'ah.

2. ... 'Neheneh ve'Lo Pagam' - like it applies to the Me'ilah of Sotah, where there is a change but no depreciation (since the Sotah is a Be'ulah anyway).

8)

(a)We now learn from the Gezeirah-Shavah "Chet" ("ve'Chat'ah bi'Shegagah" [in Vayikra]) "Chet" ("ve'Lo Sisa alav Chet" [in Emor, in connection with Terumah]) that - 1. Me'ilah, like Terumah, requires P'gam and Hana'ah, that 2. it only applies to Talush and that 3. the person who appoints the Shali'ach is only Mo'el if the Shali'ach fulfills his Sh'lichus.

(b)We also include in the Gezeirah-Shavah three other Limudim. When the Tana says ...

1. ... 'Mi she'Pagam, Hu she'Neheneh', he precludes - there where Reuven is Pogem to the value of a P'rutah, but Shimon derives benefit to the value of a P'rutah.

2. ... 'u'va'Davar she'Pagam bo Neheneh', he precludes - there where he is Pogem one article of Hekdesh, and derives benefit from another one.

3. ... 'u'Pegimaso ve'Hana'aso ke'Echad', he precludes - where he is Pogem today and Neheneh tomorrow.

(c)Me'ilah ought to be confined exclusively to eating and not to other Hana'os - based on the Gezeirah-Shavah "Chet" "Chet" from T'rumah (as the Chiyuv to pay the Keren plus a fifth there pertains exclusively to a Zar who eats it).

(d)And we learn that it extends to other forms of Hana'ah - from the double Lashon ("Sim'ol Ma'al").

9)

(a)Still in connection with the Pasuk "Sim'ol Ma'al", if Reuven eats half a k'Zayis and sticks the other half into Shimon's mouth (see Tosfos DH 'Achilaso') - he will be Chayav Me'ilah.

(b)We also learn from "Sim'ol Ma'al" that - any combination of Achilah and Hana'ah, whether it concerns one person or two people, is subject to Me'ilah.

(c)The case of Reuven being Neheneh half the Shi'ur and Shimon being fed the other half might be - where Reuven anointed himself with half a Revi'is of olive oil belonging to Hekdesh, and then fed Shimon the other half.

(d)In all the above cases, Reuven is Mo'el - even if he eats or benefits from half the Shi'ur in the morning, and then feeds Shimon in the afternoon.

10)

(a)We also learn from "Sim'ol Ma'al" that if Reuven eats or benefits from half a k'Zayis now and the other half later - even the following day, and even after three years, he is Mo'el ...

(b)... whereas in the earlier case, where Reuven and Shimon eat or benefit from half k'Zayis each - Reuven is only Chayav if both halves occur on the same day.

(c)If a Zar eats half a Shi'ur of T'rumah in the morning and half in the afternoon, or if Reuven eats half a Shi'ur, and feeds Shimon the other half - he is Patur (from paying the extra fifth).

11)

(a)We presume that one is only Chayav for taking Hekdesh from Kodesh out to Chol - from "Chet" Chet" from Terumah, since that is what happens when a Zar eats Terumah.

(b)Nevertheless, based on "Sim'ol Ma'al", someone who uses Hekdesh money to purchase Kinei Zavin ve'Zavos or to pay one's annual half-Shekel, or if he purchased his Chatas or Asham with it - is Mo'el.

(c)In the latter case, he is only Mo'el once he has executed his basic obligation, which, according to Rebbi Shimon, ends when he has brought the animal to the Azarah; whereas Rebbi Yehudah maintains that - it is only after he has sprinkled its blood on the Mizbe'ach.