1)

(a)The Mishnah declares be'Chi Yutan fruit that one takes up to the roof to prevent it from becoming infected with lice and that becomes covered with dew - provided that is what he initially wanted to happen (see Tos. Yom-Tov).

(b)If a Chashu takes it up with that in mind - it will not become be'Chi Yutan ...

(c)... because although his deeds cum thoughts are valid, his thoughts alone are not.

2)

(a)The Tana now discusses bundles of vegetables or Ketzi'os - (figs that been pounded and made into cakes) up to the roof to become moist (see Tos-Yom-Tov) and dew falls on them.

(b)The third item included in his list - is garlic.

(c)He rules that - they are not be'Chi Yutan.

3)

(a)The Tana Kama declares Tamei all the bundles of vegetables in the market - because the vendors tend to sprinkle water on them.

(b)R. Yehudah rules that - the bundles that are moist are Tahor, and it is only those that are dry on which one sprinkles water, to give them an appearance of freshness (Tos. Yom-Tov).

(c)R. Meir disagrees with ...

1. ... R. Yehudah - inasmuch as, according to him, the vendors tend to wipe all the vegetables with spit, in order to remove the dust.

2. ... the Tana Kama - in places where it is not customary to wipe the vegetables with spit, which he declares Tahor.

(d)The Halachah is - like the Tana Kama.

4)

(a)Everybody agrees that all flour in the market is Tamei - because firstly, the vendors tend to boil the grains before grinding them (thereby rendering them be'Chi Yutan), and they then touch it with Tamei hands.

(b)Chilka - grains that have been ground into two), Targis - grains that have been ground into three, and Tisni - grains that have been ground into four ...

(c)... the Tana declares Tamei everywhere (see Tos. Yom-Tov).

5)

(a)The Mishnah declares all eggs Tahor - with the sole exception of vendors who sell liquids ...

(b)... who touch the eggs whilst their hands are very wet, unconcerned about the dirt on their hands, since the eggs are protected by their shells.

(c)Even those eggs have a Chezkas Taharah however - if they also sell dried fruit together with the eggs.

6)

(a)The Tana Kama - gives all fish a Chezkas Tum'ah ...

(b)... because inevitably, some of the people who handle them are Tamei.

7)

(a)R. Yehudah argues with the Tana Kama in three cases, one of them is pieces of fish from Iltos - a place where a certain species of fish is caught, cut up and sold.

(b)The second case is Egyptian fish that comes in boxes, and the third, Kulyas ha'Ispanin - a species of tunny-fish which has a soft skin).

(c)R. Yehudah ascribes to these a Chezkas Taharah - because they continue to live a long time after they have been caught, so by the time they die, they are already dry, and, secondly, one does not pour water on them, since water tends to spoil them.

(d)The Halachah is - like the Tana Kama.

8)

(a)The Tana declares all fish-juice, Tamei - since one tends to add water to it.

(b)He also says concerning all of the above (with one exception) - that an Am ha'Aretz is believed to say that they are not be'Chi Yutan ...

(c)... because people deposit them with him (and he will tell the truth in order to retain his Chazakah).

(d)The sole exception is - fish (see Mishnah Achronah]).

9)

(a)R. Eliezer ben Ya'akov declares Tamei, fish-juice into which a small measure of water has fallen - because the smallest measure of water is Machshir food (see Tos. Yom-Tov) ...

(b)... and it is Tamei - because of all the hands that touch it as we explained above.

(c)The Halachah is - like R. Eliezer ben Ya'akov.

10)

(a)The Pasuk in Shemini "mi'Kol ha'Ochel asher Ye'achel, asher Yavo alav Mayim Yitma" teaches us that water renders food be'Chi Yutan, and from the Pasuk there "ve'Chol Mashkeh asher Yishaseh" we learn that - other liquids do, too ...

(b)... incorporating six other liquids ...

(c)... dew, wine, (olive) oil, blood, milk and bees'-honey.

(d)Other fruit-juices are not also included - because they do not resemble water, in that they need to be accompanied by a descriptive title (strawberry-juice, pomegranate-juice ... ).

11)

(a)We learn from the Pasuk ...

1. ... in Balak "ve'Dam Chalalim Yishteh" that - blood is considered a beverage.

2. ... in ve'Zos ha'Berachah "ve'Dam Einav Tisheh Chamer" that - wine is too.

3. ... there "ve'Yenikeihu D'vash mi'Sela" that - so is the honey of bees and hornets.

4. ... Yeshayah "Mishteh Shemanim" that - olive-oil is too.

(b)We learn that milk is considered a beverage - from Ya'el (who served Sisra milk).

(c)And we learn from the Pasuk in ...

1. ... Shoftim "va'Yamatz Tal min ha'Gizah M'lo Seifel Mayim" (in connection with Gid'on) that - dew is considered a beverage.

2. ... Tehilim "va'Tashkeimo bi'Dema'os Shalish" - that tears are, too, and from the Pasuk in ...

3. ... Yirmiyah "ve'Af'apeinu Yizlu Mayim" that - so is water that drips from the nose.

(d)The logical reason to consider bees'-honey be'Chi Yutan, even though fruit-juices are not, is - because it does not have an accompanying name (it is called honey, S'tam [see Tos. Yom-Tov]).

12)

(a)The honey of hornets (Tzir'in [see also Tos. Yom-Tov]) is Tahor - because it is not considered a beverage

(b)The Mishnah - declares it Kasher.

(c)In spite of the fact that bees'-honey is Kasher, we might have thought that hornets'-honey is not - because, unlike the honey of bees it is not called honey (S'tam), but hornets'-honey.

(d)In fact, it is Kasher - because, like that of bees, the hornet manufactures it from external substances, and not from its own body (see Tos. Yom-Tov).

13)

(a)When the Tana lists first Toldos la'Mayim and then Toldos la'Dam, he means that - the subsequent lists are considered liquids and that they therefore render food be'Chi Yutan.

(b)Toldos ha'Mayim incorporates five things, including water from the eyes, the ears and the nose - and Mei Raglayim (see Tos. Yom-Tov), both from the back (see Tos. Yom-Tov) and from the front ...

(c)... even if any of the above emerge accidentally, without any intention on the part of the owner to emit them.

14)

(a)Besides the blood of Dam Shechitah of Beheimos and Chayos, the Mishnah lists - the blood of birds as Toldos ha'Dam.

(b)The blood of Beheimos, Chayos and Ofos - Temei'os however, are not included.

(c)The blood that is extracted during blood-letting is included in the list as well - provided it has been let in order to drink (see Tos. Yom-Tov).

15)

(a)Although the Mishnah does not use the term Mei with regard to milk and oil, he lists - curds and juice that emerges together with milk and the oil, respectively, as being be'Chi Yutan.

(b)R. Shimon declare Mei Shemen be'Chi Yutan - only because one assumes that it contains some oil.

(c)R. Meir however - considers Mei Shemen, oil, even if it does not.

(d)The Halachah is - like R. Meir (see Tos. Yom-Tov).

16)

(a)The Tana learns from the Pasuk in Shemini "ve'Zeh lachem ha'Tamei" that - the blood of a Sheretz is considered part of its body, and not a liquid ...

(b)... adding that it is unique.

(c)The positive ramifications of the D'rashah are that - it combines with the flesh to make up the Shi'ur (Tum'ah) of a k'Adashah (the size of a lentil).

17)

(a)The Mishnah rules - that the Zivus of a Zav, his spit and his semen are both Machshir food and Metamei simultaneously (see Tos. Yom-Tov) ...

(b)... because they are considered beverages.

(c)The other liquid of a Zav included in the Tana's list is - his urine.

(d)The Torah mentions his Zivus and his spit explicitly, whereas his urine the Tana learns from the word - *"ve'Zos* Tih'yeh Tum'aso".

18)

(a)The liquid that the Mishnah includes, based on the Pasuk in Chukas "Kol ha'Noge'a be'Meis be'Nefesh ha'Adam is - the blood of the Meis.

(b)This in turn, is based on the Pasuk in Acharei-Mos - "Ki ha'Dam hu ha'Nefesh".

(c)And from the Pasuk in Metzora "ve'ha'Davah be'Nidasah" the Tana learns that - the blood of a Nidah is Metamei like the Nidah herself.

19)

(a)R. Eliezer rules that semen, R. Elazar ben Azarya, that the blood of a Nidah and R. Shimon, that the blood of a Meis - is not Machshir.

(b)The reason of ...

1. ... R. Eliezer is - because it has a secondary name (see also Rashash).

2. ... R. Elazar ben Azaryah is - because it is no different than other blood that emerges from the same part of the body.

3. ... R. Shimon is - because the moment a person dies, his blood is no longer considered a beverage.

(c)The Halachah - is like the Tana Kama, that they are all Machshir.

20)

(a)R. Shimon rules that if a pumpkin (see Tos. Yom-Tov) has human blood on it - the blood must be scraped off before it can be eaten ...

(b)... either because human blood is Asur mi'de'Rabbanan, or because a Meis is Asur be'Hana'ah (Tos. Yom-Tov).

21)

(a)The Mishnah rules that perspiration, pus and excrement - are Tahor, and so is ...

(b)... the blood that emerges together with the latter two.

(c)The Tana Kama declares Tahor all liquids that emerge from an eighth-month baby - because, even if he is alive, he is no different than a stone (seeing as he cannot survive).

(d)R. Yossi disagrees - inasmuch as he precludes his blood from the lenient ruling.

22)

(a)The Mishnah includes in this list the water of Teveryah (see Tos. Yom-Tov), even though it emerges as clear as when he drank it - because for it to remain as clear as that, it must have emerged from the back-passage, and whatever emerges from the back-passage is Tahor.

(b)The Tana Kama includes in this list Beheimah, Chayah and Of ...

1. ... Tamei, and ...

2. ... Dam Hakazah which one let as a cure.

(c)R. Elazar ...

1. ... declares these four - Tamei.

2. ... ben Azaryah declares the milk of a male - Tahor (see Tos. Yom-Tov).

(d)The Halachah...

1. ... in the first of these two latter rulings is - like the Tana Kama.

2. ... in the final ruling is - like R. Elazar ben Azaryah.

23)

(a)The Tana Kama declares the milk of a woman be'Chi Yutan irrespective of whether she extracts it (be'Ratzon [see Tos. Yom-Tov]) or whether it flows by itself ('she'Lo le'Rztzon') - but that of an animal only if it is milked.

(b)R. Akiva - equates the milk of an animal with that of a woman in this regard ...

(c)... based on the Kal va'Chomer that - whereas the milk of an animal is, if anything, more stringent than that of a woman, in that it is fit for everyone to drink, whereas that of a woman is fit only for babies.

24)

(a)The Chachamim counter R. Akiva's argument in that - a woman's milk is Machshir she'Lo le'Ratzon only because the blood of her wound is, whereas the blood of an animal's wound is not Machshir (so neither is the milk that comes from it she'Lo le'Ratzon).

(b)The blood of the wound of ...

1. ... a human-being is Machshir - because, based on te S'vara Mah li Katlah Kulah, Mah li Katlah Palga? it is similar to that of a slain person (which the Torah calls a beverage, as we learned earlier, from "ve'Dam Chalalim Yishteh").

2. ... an animal is not Machshir however - because "ve'Dam Chalalim Yishteh" is confined to the blood of human-beings, not to that of animals

(c)R. Akiva counters that by pointing out that milk is more stringent than blood - inasmuch as even if it has been milked to enhance the health of the animal it is Machshir (see Tos. Yom-Tov), whereas blood that is let for any reason other than food, is not (see Tos. Yom-Tov).

25)

(a)The Chachamim counter that with the Din of baskets of olives and grapes - where the liquid that drips from the fruit le'Ratzon is Machshir, but she'Lo le'Ratzon, is not (see Tos. Yom-Tov), even though if they are squeezed for medicinal purposes, they are Machshir ...

(b)... in which case, we will say the same with regard to milk.

(c)R. Akiva however, draws a basic distinction between baskets of olives and grapes, and milk in that - the former are initially food, and then become a liquid (which explains why she'Lo le'Ratzon is not Machshir), whilst the latter is also a liquid to begin with.

26)

(a)In the final round of arguments, R. Shimon (one of the Chachamim who comprise the Chachamim) proves from rain-water - which is only Metamei le'Ratzon, even though it is liquid all the way through, in which case, milk should be, too.

(b)R. Akiva counters that argument however - by pointing out that the majority of rain-water is not for human consumption but is absorbed by the earth and the trees, whereas the majority of animals' milk is drunk by human-beings, making it more of a beverage than rain-water.