1)

(a)The ramifications of Rebbi Meir's ruling that all spit that is found in Yerushalayim (See Tos. Yom-Tov) is Tahor are - that we do not establish it as being that of a Zav or a Zavah, in which case it would Tamei (even) a person and Keilim that touch it.

(b)The reason for this ruling is - because we go after the majority of people, who are not Zavin and Zavos.

(c)The one exception stated by the Mishnah is the upper market. Some say that this was because many Nochri laudrymen worked there. The spit of a Nochri is Tamei - because the Chachamim decreed Tum'ah on a Nochri like a Zav.

(d)The alternative reason for the Tum'ah is - because not many people visited there, whereas on the other hand, Zavin and Zavos congregated there.

2)

(a)Rebbi Yossi draws a distinction between the Yom-Tov and the rest of the year (See Meleches Sh'lomoh). He rules that spit that is found in the market ...

1. ... in the middle of the road - is Tamei throughout the byear, but Tahor on Yom'Tov.

2. ... at the side of the road - is Tamei on Yom-Tov but Tamei during the year ...

(b)... because a. Zavin and Zavos are rare on Yom-Tov (See Tos. Yom-Tov), but common throughout the year, and b. the majority of Teme'im and Tehorim, respectively tend to walk at the side of the road.

(c)The Halachah is - like Rebbi Yossi.

3)

(a)Rebbi Meir draws a distinction between vessels that one finds in Yerushalayim (See Tos. Yom-Tov) on the way down to the Mikvah and coming up from the Mikvah - because it was customary to go down to the Beis ha'Tevilah (which was presumably a river) on one side, and leave it on the other side.

(b)He therefore rules - that vessels that one finds on the path leading down to the Mikvah are Tamei (See Tos. Yom-Tov), whereas those that one finds on the path leading up from the Mikvah are Tahor ...

(c)... because one assumes that the former are Tamei (because otherwise why were they being taken to be Toveled, and that the latter have already been Toveled.

4)

(a)With three exceptions, Rebbi Yossi declares them both Tahor - because he maintains that the Chachamim did not decree on all the vessels that one finds in Yerushalayim (See Tos. Yom-Tov).

(b)The three exceptions are the Sal, Magripah and Meritzah that are used in connection with the burial of the dead. 'Sal' is the basket in which one transports the ground bones of a dead person from a temporary burial spot to a permanent one ...

1. ... 'Magripah' is - the basket into which one shovels the scattered bones of a deceased person, whereas ...

2. ... 'Meritzah' is - an implement that is used to crush and break up the bones before placing them in the Sal.

(c)The Halachah is - like Rebbi Yossi.

5)

(a)The Mishnah permits a knife that one finds on the fourteenth (of Nisan in Yerushalayim) to be used to Shecht immediately (See Meleches Shlomoh). Why assume that the owner Toveled it on the thirteenth - because he obviously wants to use it to Shccht his Korban Pesach, and, assuming that it was Tamei, he would have had to Tovel it on the thirteenth, to allow for Ha'arev Shemesh on the night of the fourteenth, in order to do so (See Tos. Yom-Tov).

(b)If one finds it on the thirteenth - he will have to Tovel it there and then (in case the owner did not yet manage to do so).

6)

(a)Either way, the Tana requires a 'Kupitz' - (a large knife for cutting mean and breaking bones) to be Toveled.

(b)To explain why this is, we establish the Mishnah where the King was a Goseis (on his death-bed) on the thirteenth. Should he subsequently die - everybody is obligated to become involved in his burial, in which case ...

1. ... the Pesach will be brought be'Tum'ah, in which case the knife will not require Tevilah.

2. ... the Chagigah is not brought.

(c)Consequently, one will ...

1. ...not need to Tovel the knife (that was found on the fourteenth) because since there is only one Safek that dispenses with the necessity of Toveling it (whether the Nasi will die or not), we can assume that the owner Toveled it on the thirteenth.

2. ... need to Tovel the Kupitz however - since there is the additional Safek (dispensing the need for a Korban Chabigah) that there are plenty of Pesachim, we will assume that the owner did not Tovel it, in which case Toveling it is forbidden.

7)

(a)The Rambam explains the words 'Shoneh u'Matbil' to mean - that he needs to perform the second Haza'ah (with the ashes of the Parah Adumah [in case the knife was Tamei Meis and required two sprinklings]) (See Tos. Yom-Tov).

(b)We reconcile the current ruling with the fact that the Chachamim did not decree Tum'ah on S'tam Keilim in Yerushalayim - by ascribing it to 'Chumra de'Kodshim'.

8)

(a)The Chachamim might have forbidden it - because, assuming the knife is Tamei, it will render the Korban Pesach Tamei, too, in which case, the owner transgressed Shabbos without performing a Mitzvah.

(b)Others interpret this with regard to the Kupitz (See Tos. Yom-Tov), and we would have thought that it is then forbidden - because the Chagigah is not brought on Shabbos, in which case the owner would seem to have had no reason to Tovel it.

(c)It is nevertheless permitted, since he probably did Tovel it on the thirteenth, in order to cut the Chagigah of the fifteenth (which is an independent obligation unconnected with the Korban Pesach).

9)

(a)Someone who finds a knife or a Kupitz on Yom-Tov - may Shecht with it immediately ...

(b)... because everybody knows that both Haza'ah and Tevilah are forbidden on Yom-Tov - so they make sure to perform them before Yom-Tov (See Tos. Yom-Tov).

(c)One is permitted to use the Kupitz immediately, even if one finds it on the fourteenth of Nisan - if it is tied to a knife.

(d)According to the Rambam however, this final ruling ('Nimtzeis Keshurah le'Sakin ... ') is referring (not to a Kupitz, but) to a knife, and the Tana is then coming to teach us - that if the knife whose status is unknown is found tied to a knife whose status is known, then it follows its status to be Tahor like it or Tamei like it See Tos. Yom-Tov).

10)

(a)When the Mishnah discusses a case where the Paroches touches a 'V'lad ha'Tum'ah', it is referring to - touching Tamei liquid, which render Keilim Tamei ...

(b)... mi'de'Rabbanan (on account of the liquids of a Zav and Zavah [See Tos. Yom-Tov]).

(c)It is Toveled - in the Azarah (in the Yam shel Shlomoh),

(d)And when the Tana then says 'u'Machnisin Osah Miyad,he means that it can be returned to its place immediately, and does not require Ha'arev Shemesh (as Tum'ah d'Oraysa does).

11)

(a)If it became Tamei through an Av ha'Tum'ah, the Tana requires it to be Toveled outside Machaneh Shechinah, in which case one spreads it out to dry - in the Cheil (the area surrounding the Azarah) ...

(b)... to be returned to its place - after Ha'arev Shemesh.

(c)If the Paroches was a new one, they spread it out to dry on the roof of the Itztaba -one of a series of covered shelters which dotted the Har ha'Bayis ...

(d)... to show the people the beautiful craftsmanship that went into manufacturing it.

12)

(a)Raban Shimon ben Gamliel citing Rebbi Shimon ben ha'Segan describes the Paroches in detail. It was a Tefach thick, and itwas woven on seventy-two Batei Nirin (leashes on the weaving-loom).

(b)Each thread comprised twenty-four threads, comprising - T'cheiles (dark-blue wool), Argaman (purple wool), Tola'as Shani (scarlet wool) and Sheish (linen).

(c)Each thread comprised - six strands (as we learned in Yoma).

(d)It was forty Amos long - and twenty Amos wide ...

(e)... the measurements of the entrance to the Ulam (See Tos. Yom-Tov).

13)

(a)When the Tana says that 'it was made with eight hundred and twenty thousand', either that it comprised a total of that number of threads - or that is how many golden Dinrim it cost to manufacture it.

(b)Others have the text 'u'vi'Shemonim u'Shetayim Rivos (rather than 'Ribo') Haysah Na'asis, in which case the Mishnah is telling us - how many young girls were employed to manufacture it (See Tos. Yom-Tov).

14)

(a)Two Parochos were manufactured each year (See Tiferes Yisrael) ...

(b)... and three hundred Kohanim Toveled it.

(c)The number three hundred - is insignificant, since it is exaggerated

(d)A new Paroches required Tevilah even though it was not Tamei - since every new Kodesh vessel had to be Toveled before being used (as we learned in Chagigah).

15)

(a)Beis Shamai rule that the Basar of Kodshei Kodshim that became Tamei, irrespective of whether it became Tamei via an Av ha'Tum'ah or via a V'lad ha'Tum'ah-must be burned in the Azarah ...

(b)... even if it became Tamei outside the Azarah ...

(c)... because 'Whatever becomes Pasul in the Kodesh must be burned in the Kodesh' ...

(d)... in the large Beis ha'Deshen (where all P'sulei Kodshei Kodshim are burned).

16)

(a)The sole exception to the ruling is ' Kodshei Kodshim that became Tamei through an Av ha'Tum'ah outside the Azarah, which requires them to be burned outside ...

(b)... due to the severity of the Tum'ah, which not bringing them into the Azarah`overrides the necessity to burn them inside the Azarah.

17)

(a)According to Beis Hillel, the only combination that requires Kodshei Kodshim to be burned in the Azarah is - if a. It became Tamei only through a V'lad ha'Tum'ah, and b. it became Tamei inside the Azarah ...

(b)... since, based on the fact that the Tum'ah is weak (See Tos. Yom-Tov), since it is already in the Azarah, it is not necessary to take it out in order to burn it.

18)

(a)Rebbi Eliezer rules that Kodshim that became Tamei via ...

1. ... an Av ha'Tum'ah - are always burned outside Azarah.

2. ... a V'lad ha'Tum'ah - are always burned inside the Azarah ...

(b)... because, since they are Tahor min ha'Torah (See Tiferes Yisrael), one should fulfil the Mitzvah of burning them in the Kodesh.

(c)According to Rebbi Akiva - one burns them wherever they are, irrespective of how they became Tamei.

19)

(a)Prior to taking the limbs up to the Makom ha'Ma'arachah to be burned, the limbs of the Tamid were placed on the western side See Tos.Yom-Tov) of the lower section of the the ramp, the limbs of the Musaf - on the eastern side.

(b)It was - the Kohanim who won the 'Payas' (the toss-up) who placed them there.

(c)Between placing them there and taking them up to the Makom ha'Ma'arachah - they went to the Lishkas ha'Gazis to recite the Sh'ma (See also Tiferes Yisrael).

(d)The definition of ...

1. ... the lower section of the ramp is - somewhere on the lower sixteen Amos (since the length of the ramp was thirty-two Amos).

2. ... the western side of the ramp is - somewhere on its eight western Amos (since it was sixteen Amos wide).

(e)They places the limbs of the Musaf of Rosh Chodesh - on the upper half of the ramp (See Tiferes Yisrael), level with the Karkov (i.e. the Soveiv) towards the east (See Tos.Yom-Tov).

20)

(a)The Mishnah rules, on the one hand - that Shekalim and Bikurim apply only when the Beis-ha'Mikdash is standing, whereas Ma'asros and B'chor Beheimah apply even when it is not.

(b)Ma'asros incorporate - Ma'aser Dagan (corn, wine and oil) and Ma'aser Beheimah).

(c)When there is no Beis-ha'Mikdash ...

1. ... 'Shekalim' does not apply - because, since the Shekalim are used ffor purchasing Korbanos, and when there is no Beis-ha'Mikdash, there are no Korbanos, there would be no point in donating them.

2. ... Bikurim does not apply - since the Torah specifically writes in connection with them "Reishis ... Tavi Beis Hash-m Elokecha".

21)

(a)On the other hand, Ma'asros and B'choros are applicable - because the Kedushah of Eretz Yisrael did not become Bateil when the Beis-ha'Mikdash was destroyed and Yisrael went into exile.

(b)Oneis obligated to separate ...

1. ... one's T'rumos and Ma'asros.

2. ... every tenth animal that is born in one's herd.

(c)The Chachamim subsequently negated Ma'aser Beheimah - so as not to come to abuse them (seeing as there is nothing that one can offically do with them).

22)

(a)The Tana Kama rules that if someone who declares Hekdesh his half-Shekel or Bikurim - the Hekdesh takes effect.

(b)Rebbi Shimon disagrees with regard to Bikurim - since the Torah writes specifically Tavi Beis Hash-m Elokecha".

(c)According to the Rambam, 'ha'Makdish Shekalim u'Bikurim' means - 'Someone who declares Hekdesh Bedek ha'Bayis Shekalim and Bikurim that he already has in his possession.

(d)The problem with that explanation is - what is then the basis for the distinction between Shekalim and Bikurim; why one takes effect and one doesn't (See Tos. Yom-Tov)?

(e)The Halachah is - like Rebbi Shimon.