Question: Since Rav Yehudah holds 'Ein Shochtin, and the "Tamei" in the Pasuk refers to a Tamei Sheretz, why does he not learn Derech Rechokah from Tamei, in that one cannot Shecht on behalf of anyone who is unable to enter during the time of Shechitah, just as one cannot Shecht on behalf of a Tamei Sheretz ...

Question (concl.): Just as Rebbi Akiva compares them earlier?

Answer: Rav Yehudah maintains that since he is able to enter during the time of eating, one can Shecht on his behalf ...

Reason: And he is not comparable to a Tamei Sheretz, since he is Tahor and lacks nothing other than the factual entry.

Answer (cont.): Whereas Rebbi Akiva compares Derech Rechokah who is unable to enter during the time of eating to a Tamei, and he brings a good proof from there that that we do not learn like Rebbi Eliezer - who defines Derech Rechokah as 'from the threshold of the Azarah and beyond.

Conclusion: And it is a S'vara to say that whoever is unable to enter at the time of eating (There is something wrong with this phrase), since he is Tahor, he cannot be compared to a Tamei, if he is able to enter during the time of eating.

Question: Rabeinu Tam asks from the end of Bameh Madlikin (Shabbos, Daf 34:) where the Gemara cites Rebbi Yehudah, who defines Beis-ha'Shemashos as 'From when the sun sets as long as the east is still red'.

Question (concl.): And we conclude there that the Beis ha'Shemashos of Rebbi Yehudah lasts three quarters of a Mil, whilst here Rebbi Yehudah himself gives the Shi'ur as four Milin?

Answer: Here he is referring to the beginning of Sheki'ah, which is from the time that the sun begins to enter the thickness of the sky up until night fall, which is four Milin, whereas there he is describing the end of Sheki'ah.

Machlokes #1: This Gemara argues with the Medrash that the world is a third seas, a third desert and a third inhabited land ...

Proof: Because if that were so, there ought to be not more than three stars (altogether).

Refuted Answer: And even if we suggest the Yam Okyanus is not included in the 'third seas', and all the stars are above Yam Okyanus ...

Refutation: It nevertheless argues with what the Gemara will say later (on Amud Beis) that 'From the earth to the sky is five hundred years distance, according to the Gemara in Maseches Tamid (Daf 32;) which implies that from the east to the west is equivalent to from the sky to the earth ...

Extension of Machlokes #1: And if all of the inhabited land is situated underneath one star, then the length of the world is many thousands of years, seeing as there numberless stars.

Machlokes #2: Moreover, the Cheshbon of five hundred years argues with the Cheshbon that Kush is one sixtieth of the world.

Clarification: We need to explain that neither is 'Eglah' the same as 'Mazal Shor', as Rashi explains, nor is 'Akrav' the same as 'Akrav' of the twelve Mazalos.

Clarification (cont.): Because in the first Perek of Rosh ha'Shanah, the Gemara explains that there are twelve Mazalos, six below the earth and six above it; and as one rises above the horizon, one sinks below it.

Clarification (cont.): Whereas the Gemara here states that they do not move from their place, and that both of them are always above the earth ...

Conclusion: In which case, they must be different ones.

Question: When an Areil or a Tamei stands outside the Azarah he is Chayav to bring the Korban Pesach; and when he performs B'ris Milah or becomes Tahor he becomes Patur?

Answer: We find a precedent for this however, in the principle 'Kol ha'Ra'uy le'Bilah, Ein Bilah Me'akeves bo ... ' (Menachos 103:).

Observation: Rashi should not have mentioned here that 'Se'eis only means eating' ...

Reason: Because it is only necessary to do so in connection with Ma'aser Sheini in Yerushalayim which became Tamei.

Sifri: The Sifri concludes ' ... what is considered the location where it is eaten,? From the entrance to Yerushalayim and within. (This is a Machlokes Tana'im)'.

Clarification: And the Gemara only cites the Machlokes Tana'im to teach us that since we find Tana'im that argue according to Rebbi Eliezer regarding the Shi'ur of Derech Rechokah ...

Conclusion: So too, the Beraisa which states that an Areil who did not circumcise is Chayav Kareis, holds that according to Rebbi Eliezer 'Derech Rechokah' means from the Modi'in and outside, since now he is unable to enter.

Clarification: This means that with regard to bringing the Pesach be'Tum'ah, one goes after the Tehorim who are standing in the Azarah ...

Clarification (cont.): Because those who are outside are considered 'be'Derech Rechokah'.

Text: Rashi does not have the text 'even two or three Parsa'os ...

Text (cont.): And he is right, since that would not make it a Derech Rechokah, seeing as he is able to arrive either during the time of Shechitah or during the time of eating.

Conclusion: The correct text is consequently that of the Tosefta (as quoted in Rashi).