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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Kama 25

BAVA KAMA 25 - sponsored by Hillel Yakov Kagan in honor of the day of his wedding to Elisheva Tzipora (Lawrence), Sunday 30 Av 5761. We wish you much Mazel and Berachah -- may you merit to build a Bayis Ne'eman b'Yisrael together!


(a) What 'Kal va'Chomer' does the Tana learn from Hashem's statement to Moshe that if Miriam's father were cross with her, would he not lock her up for seven days?

(b) In that case, why did Hashem not expel her from the Camp for fourteen days?

(c) In that case, how can Rebbi Tarfon ignore 'Dayo'?

(a) How do the Rabbanan counter Rebbi Tarfon's argument? Is it not true that the 'Dayo' by Miriam only restricts the 'Kal va'Chomer'?

(b) How does Rebbi Tarfon explain "Tisager Shiv'as Yamim"?

(c) The Rabbanan learn this from the second "Tisager" that the Torah writes there.
What does Rebbi Tarfon say to that?

(a) What is the practical difference between Keri and Zov?

(b) What is the Halachic difference ...

  1. ... (besides the number of days involved) between a Ba'al Keri, who renders Tamei whoever or whatever he touches, and a Zav?
  2. ... between the spit of a person who is not a Zav and his Zera?
(c) How does the Tana learn from here that the Keri of a Zav renders Tamei be'Masa too?

(d) What does Rav Papa ask from this Beraisa on our current interpretation of Rebbi Tarfon?

(a) On what grounds ...
  1. ... does Rav Papa reject the possibility that we do not really need the 'Kal va'Chomer' (for Tum'as Maga), because there seems to be no reason why a Zav who saw Keri should be any worse than a Tahor person who saw it? What does he learn from the Pasuk in Ki Seitzei "Mikreh Laylah"?
  2. ... do we object to Rav Papa's latter argument?
(b) Where does this leave us? Who is the author of the Beraisa?
(a) Rebbi Eliezer, in a Beraisa in Nazir, says that the Zera of a Zov is Metamei by touching, but not by carrying.
What reason does Rebbi Yehoshua give for rendering it Tamei by carrying, too?

(b) What problem do we now have with the Beraisa of 'Keri be'Zov'?

(c) So we establish the author as being the Tana of the Mishnah in Keilim.
What does he say about the Zov of a Zav and his spit, his Zera and his urine? What else falls under the same category?

(d) And how do we know that this Tana does not follow the opinion of Rebbi Yehoshua in the Beraisa in Nazir?

Answers to questions



(a) What do a garment, a leather vessel and wooden vessel all have in common?

(b) To which of these is a Mapatz comparable? What is a Mapatz?

(c) How do we initially learn that a Mapatz is Metamei by a Meis from a 'Kal va'Chomer' from little earthenware jars?

(d) Why will a Zav not render a little earthenware jar Tamei?

(a) How might 'Dayo' have applied here?

(b) What does Rav Acha mi'Difta therefore try to prove from this?

(c) In reply, Ravina cites Rav Nachman bar Zecharyah, who already asked Abaye this Kashya. Ravina replied that the Tana does not really learn Mapatz be'Meis from little earthenware jars.
From where does he learn it?

(d) And from where does the Tana now learn that Mapatz be'Sheretz is Tamei (for one day)?

(a) Why are little earthenware jars Tamei by a Sheretz, even though they are not Tamei by a Zav?

(b) What does the Tana then learn from the 'Gezeirah-Shavah' "Beged ve'Or" (by Meis) from "Beged ve'Or" (by Sheretz)?

(c) What is the significance of the fact that ...

  1. ... the Pasuk in Emor places "O Ish Asher Yiga be'Chol Sheretz" after "O Ish Asher Teitzei Mimenu Shichvas Zara"?
  2. ... "ve'ha'Noge'a be'Chol T'mei Nefesh" before "O Ish Asher Teitzei Mimenu Shichvas Zara"?
(d) What Pircha would we have on the 'Gezeirah-Shavah' if it was not Mufneh from both sides?
(a) What is the meaning of 'Don Minah ve'Ukeih be'Asra'?

(b) What is the problem with learning Mapatz be'Meis with a 'Gezeirah-Shavah' from Mapatz be'Sheretz, according to those who hold 'Don Minah u'Minah'?

(c) How does Rava resolve this problem by quoting the Pasuk in Matos (following the battle with Midyan) "Ve'chibastem Bigdeichem ba'Yom ha'Shevi'i"?

(a) On what grounds do we ...
  1. ... suggest that Shen va'Regel ought to be liable in the Reshus ha'Rabim?
    What 'Kal va'Chomer might we have made from Keren?
  2. ... reject the answer that "u'Bi'er bi'S'dei Acher" (confining Shen va'Regel to the Reshus ha'Nizak) rules this out?
(b) How do we finally rule it out from the Pasuk (in connection with Keren) "ve'Chatzu es Kaspo"?
Answers to questions

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