(a)We just discussed the Beraisa, which learns from "uv'Yom Heira'os ... " that there are days on which the Kohen is forbidden to examine the 'Metzora'. Abaye learns this from the extra 'Vav' in "u've'Yom". What does Rava say?
(b)According to Abaye, the word "Yom" itself is needed to teach us that the Kohen may only examine Tzara'as by day and not by night. Initially, Rava learns that from "l'Chol Marei Einei ha'Kohen". What does Abaye learn from there?
(c)We conclude that in fact, Rava agrees with that. How does he then preclude night-time (from the Pasuk "k'Nega Nir'ah Li ba'Bayis")?
(d)Why does Abaye require two Pesukim ("k'Nega Nir'ah Li ba'Bayis" and "uv'Yom Heira'os ... ") to preclude night-time from the examination of Nega'im?
1)
(a)We just discussed the Beraisa, which learns from "uv'Yom Heira'os ... " that there are days on which the Kohen is forbidden to examine the 'Metzora'. Abaye learns this from the extra 'Vav' in "uv'Yom". According to Rava - the entire word "uv'Yom" is superfluous.
(b)According to Abaye, the word "Yom" itself is needed to teach us that the Kohen may only examine Tzara'as by day and not by night. Initially, Rava learns this from "l'Chol Marei Einei ha'Kohen". Abaye learns from there - that a Kohen who is blind even in one eye is not eligible to examine Tzara'as.
(c)We conclude that, in fact, Rava agrees with that. So he precludes night-time (the previous Derashah) - from the Pasuk "k'Nega Nir'ah Li ba'Bayis" 'Li v'Lo l'Ori' (meaning that the Kohen is able to see the Tzara'as with his eyes and does not require artificial light).
(d)Abaye requires two Pesukim to preclude night-time from the examination of Nega'im - "k'Nega Nir'ah Li ba'Bayis" for Tum'ah that is not from the Metzora's body, and "uv'Yom Heira'os ... " that is.
2)
(a)Our Mishnah now discusses Likut Atzamos. What is 'Likut Atzamos'
(b)What purpose does it serve?
(c)On what grounds does Rebbi Meir permit Likut Atzamos on Chol ha'Mo'ed?
(d)What does Rebbi Yosi say?
2)
(a)Our Mishnah now discusses Likut Atzamos - (collecting the bones of one's parents).
(b)The purpose of 'Likut Atzamos' - is to re-bury them in the family sepulcher.
(c)Rebbi Meir permits Likut Atzamos on Chol ha'Mo'ed - because he says, it makes the person happy.
(d)Rebbi Yosi maintains that Likut Atzamos causes a person pain.
3)
(a)Our Mishnah rules 'Lo Ye'orer al Meiso'. How does Rav define this? For how long before Yom Tov is it forbidden?
(b)What else is forbidden within thirty days of Yom Tov?
(c)According to the Beraisa, when should someone who performs Likut Atzamos of his parents mourn, and when does he stop?
(d)What does Rav Chisda say about someone whose parents' bones are wrapped in a cloth and he doesn't see them?
3)
(a)Our Mishnah rules 'Lo Ye'orer al Meso', which Rav defines - as that one may not hire a professional eulogizer to make a fresh eulogy within the thirty days before Yom Tov, for a relative who died a month or two earlier.
(b)It is also forbidden - to hire him to eulogize a relative who died then.
(c)According to the Beraisa, someone who performs Likut Atzamos of his parents - should mourn for the duration of that day - but not the following night.
(d)Rav Chisda says - that someone whose parents' bones are wrapped in a cloth must continue to mourn (like Likut Atzamos) even though he doesn't see them, until they are brought to burial (according to the Rambam, Rav Chisda refers to the Din of not mourning at night-time - i.e. that even though he is carrying them on his body, he does not mourn at night-time).
4)
(a)Having just learned that Likut Atzamos causes mourning and not joy, how does Abaye amend Rebbi Meir's statement "Mipnei she'Simchah Hi Lo"?
(b)Our Mishnah prohibits making a Hesped within thirty days of Yom Tov. Rav Yehudah Amar Rav ascribes the thirty-day period to an unfortunate episode that occurred in connection with eulogizers. What was it?
(c)What does Shmuel say?
(d)What is the practical difference between them?
4)
(a)Having just learned that Likut Atzamos causes mourning and not joy, Abaye amends Rebbi Meir's statement 'Mipnei she'Simchah Hi Lo' - to 'Mipnei she'Simchas ha'Regel Alav', which means that a person's Simchas Yom Tov will negate the pain that he would otherwise feel at re-interring his parent's bones.
(b)Our Mishnah prohibits making a Hesped within thirty days of Yom Tov. Rav Yehudah Amar Rav ascribes the thirty-day period to an unfortunate episode that occurred in connection with eulogizers - because it once happened that a woman took her husband's savings (that he had put aside to pay for their trip to Yerushalayim on Yom Tov), and used it to pay the eulogizers who were collecting at her door.
(c)Shmuel ascribes the thirty days - to the fact that that is the minimum time it takes to forget a deceased relative.
(d)The practical difference between Rav and Shmuel - is by eulogizers who perform their task free of charge, in which case Rav's reason will not apply, and it will be permitted to eulogize within thirty days of Yom Tov.
8b----------------------------------------8b
5)
(a)On what grounds our Mishnah ...
1. ... forbid digging (in advance) Kuchin and Kevaros on Chol ha'Mo'ed? What is the difference between 'Kuchin' and 'Kevaros'?
2. ... permit making a Nivreches? What is 'Nivreches'?
(b)Under what condition is one permitted to construct a coffin for a dead person on Chol ha'Mo'ed?
(c)Rebbi Yehudah is more stringent than the Tana Kama. What does he say?
5)
(a)Our Mishnah ...
1. ... forbids digging (in advance) Kuchin (dug into the rock-face), and 'Kevaros (built into the ground) is forbidden on Chol ha'Mo'ed - because of Tircha Yeseirah.
2. ... permits making a Nivreches (a launderer's pool - see Tosfos DH 'v'Osin') is permitted on Chol ha'Mo'ed - because it does not entail much work.
(b)One is permitted to construct a coffin for a dead person on Chol ha'Mo'ed - in the courtyard where the corpse is lying (but not anywhere else), because then everyone knows that he is sawing and banging for the Mes and not for any other motive.
(c)Rebbi Yehudah is more stringent than the Tana Kama - he permits the construction of a coffin using only boards that were already sawn before Yom Tov (see Tiferes Yisrael).
6)
(a)Our Mishnah permits 'Chinuch' of the Kuchin on Chol ha'Mo'ed. Rav Yehudah explains this to mean shortening them if they are too long. How does the Beraisa explain it?
(b)The Nivreches permitted in our Mishnah is described as Beki'a. How does Abaye (or Rav Kahana) reconcile this with the Beraisa, which mentions both Nivreches and Beki'a?
(c)All the needs of a Mes are permitted on Chol ha'Mo'ed. Which two needs, besides sawing the planks for his coffin, does the Tana of the Beraisa specifically mention?
(d)The Tana of the Beraisa (concurring with the opinion of Rebbi Yehudah of our Mishnah) permits only sawing planks that have already been sawn before Yom Tov. What does Raban Shimon ben Gamliel permit one to do if no such planks are available?
6)
(a)Our Mishnah permits 'Chinuch' of the Kuchin on Chol ha'Mo'ed. Rav Yehudah explains this to mean shortening them if they are too long. According to the Beraisa, it means - lengthening them or widening them, if necessary.
(b)The Nivreches permitted in our Mishnah is described as Beki'a. Abaye (or Rav Kahana) reconciles this with the Beraisa, which mentions both Nivreches and Beki'a - by pointing out that the set-up actually consists of two pools: a large one, into which all the waste water is poured (which is used for washing clothes, and), which the Beraisa refers to as 'Nivreches', and a small one into which the overflow water would spill (which he calls 'Beki'a). Our Mishnah, it appears, refers to both as 'Nivreches'.
(c)All the needs of a Mes are permitted on Chol ha'Mo'ed. Besides sawing the planks for his coffin - the Tana of the Beraisa specifically mentions cutting his hair and washing shrouds for him.
(d)The Tana of the Beraisa (concurring with the opinion of Rebbi Yehudah of our Mishnah) permits only sawing planks that were already sawn before Yom Tov. If no such planks are available - Raban Shimon ben Gamliel permits bringing fresh un-sawn wood and constructing the boards discreetly at home.
7)
(a)What reason does the Mishnah give for the prohibition of a Chasan getting married on Chol ha'Mo'ed?
(b)What does the Tana say about marrying ...
1. ... a widow?
2. ... one's Yevamah?
3. ... one's ex-wife?
(c)What is the reason for the distinction between the first two cases and the third one?
(d)A woman is permitted to make her ornaments on Chol ha'Mo'ed. On what grounds does Rebbi Yehudah forbid the application of a lime-pack?
7)
(a)Our Mishnah forbids a Chasan to get married on Chol ha'Mo'ed - because it is a Simchah for him (this will be explained in the Sugya).
(b)The Tana extends that prohibition to ...
1. ... marrying a widow ...
2. ... and a Yevamah, but ...
3. ... not to re-marrying one's ex-wife ...
(c)... which is permitted - because the Simchah is minimal.
(d)A woman is permitted to make her ornaments on Chol ha'Mo'ed. Rebbi Yehudah forbids the application of a lime-pack - because, as long as she is wearing it, she looks ugly, and this will cause her to feel uncomfortable for the whole of Chol ha'Mo'ed.
8)
(a)A amateur may sew normally. How about a tailor?
8)
(a)A non-expert may sew normally - a tailor must deliberately sew in an inexpert manner (which will be described in the Sugya).
9)
(a)How do Rav Yehudah Amar Shmuel and others explain the prohibition of marrying because it is a Simchah? So what if it is?
(b)Rav has a different approach. How does he extrapolate the prohibition from the Pasuk in Re'eh "v'Samachta b'Chagecha"?
(c)Ula attributes the prohibition to the trouble involved (which interferes with the Mitzvah of Simchas Yom Tov). What fourth reason does Rebbi Yitzchak Nafcha give?
9)
(a)Rav Yehudah Amar Shmuel and others ascribe the prohibition of marrying to Simchah - because, seeing as the Torah obligates Simchah on Yom Tov, 'Ein Me'arvin Simchah b'Simchah' (one may not confuse the two Semachos).
(b)Rav has a different approach. He extrapolates the prohibition from the Pasuk in Re'eh "v'Samachta b'Chagecha". "v'Samachta b'Chagecha" - "b'Chagecha", 'v'Lo b'Ishtecha'.
(c)Ula attributes the prohibition to the trouble involved (which interferes with the Mitzvah of Simchas Yom Tov). A fourth reason is given by Rebbi Yitzchak Nafcha - because of 'Bitul Piryah v'Rivyah' (the fear that people will postpone their weddings until Yom Tov, when they will be able to combine the festive Yom Tov meal with the Se'udas Nisu'in).
10)
(a)What problem does the Beraisa which permits marriage on Erev Yom Tov pose on the above?
(b)We answer according to Rav and Shmuel, that the main Simchah of a wedding is confined to the first day. How do we answer the Kashya on ...
(a)The Beraisa which permits marriage on Erev Yom Tov poses all four opinions with a Kashya - because Sheva-Berachos of someone who gets married on Erev-Yom Tov, will inevitably run into Yom Tov. In effect, why is the Se'udas Nisu'in forbidden, and the Sheva-Berachos, permitted?
(b)According to Rav and Shmuel, we answer that the main Simchah of a wedding is confined to the first day. The Kashya on ...
1. ... Ula we answer in exactly the same way (that the main Tircha of a wedding are confined to the first day), and on ...
2. ... Rebbi Yitzchak Nafcha - we answer that since one is now confined to starting the Simchah on Erev Yom Tov, people will not postpone their weddings until then, in case something happens that renders marrying on that day impossible, causing the wedding to be postponed until after Yom Tov (with nothing having been achieved by waiting).
