1)

(a)What is a 'Kavla de'Avda'?

(b)Shmuel disagrees with Rebbi Avahu. According to him, 'Kevul' in our Mishnah refers to the 'badge of a slave'. Which kind of slave's badge does the Mishnah forbid, according to him, and which kind is therefore permitted?

(c)Then why does Shmuel forbid a slave to go out with a badge sewn to his clothes?

(d)And on what grounds did he permit Rebbi Chin'na bar Shilas to go out with a badge sewn to his clothes, even though all other Rabbanan, who had to wear this badge as a sign of their subservience to the exilarch, were forbidden to do so?

2)

(a)With which kind of badge then, does the Beraisa forbid a slave to go out with in the street, even if his master fixed it to his clothes?

(b)Why is the badge of a slave not subject to Tum'ah?

(c)How do we prove that this Beraisa must be talking about a metal badge, from the statement that follows* 'Zeh ve'Zeh (whether it is worn around the neck or attached to the clothes) Ein Mekablin Tum'ah'.

(d)Which three kinds of vessels are not subject to Tum'ah - even mi'de'Rabbanan?

3)

(a)A slave is forbidden to go out with a bell around his neck, though he is permitted to go out with one attached to his clothes. Why the difference?

4)

(a)May one allow one's animal to go out, if, hanging round its neck or attached to its apparel is ...

1. ... a clay seal?

2. ... a bell?

58b----------------------------------------58b

5)

(a)Why is a bell fixed to a door not subject to Tum'ah?

(b)Does a Tamei bell which one took from an animal and fixed to a door, lose its Tum'ah?

(c)What do we learn from the Pasuk in Bamidbar "Kol Davar Asher Yavo ba'Esh, Ta'aviru ba'Esh"?

(d)Then what does the Tana of the Beraisa mean when he writes (about a bell on an animal) 'Zeh ve'Zeh Ein Mekablin Tum'ah'? To what kind of bell is he referring?

6)

(a)What purpose did a bell serve when it is attached ...

1. ... to a spice-mixer?

2. ... to a baby's cot?

3. ... Sefer-Torah covers (for Sifrei-Torah used to teach the Cheder-children)?

(b)Under what conditions were these bells (and those attached to baby's cloths worn round the baby's neck) subject to Tum'ah?

(c)How about bells worn by grown-ups?

7)

(a)Abaye initially thinks that a baby's bell, whose clapper has been removed, retains its Tum'ah, because even a novice can put it together. What does Rava ask him from the Beraisa 'ha'Zug ve'ha'Inbal, Chibur'?

(b)How do we attempt to explain that Beraisa?

(c)Rava however, refutes this explanation, due to the continuation of the Beraisa 'Mispores shel Perakim ve'Izmal shel Rehitni, Chibur le'Tum'ah ve'Ein Chibur le'Haza'ah'. What is the problem with this Beraisa?

(d)How do we resolve the problem?

8)

(a)How does the latter Beraisa refute Abaye's contention (quoted in b. - that they are considered joined, even when they are not, because it is easy to put them together)?

(b)Why then, according to Rava, does the bell remain Tamei, even without the clapper?

(c)Does the clapper remain Tamei as well?

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