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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Megilah 8

MEGILAH 6-10 sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.


(a) The only two differences between someone who is a Mudar Hana'ah and one who is Mudar only regarding food, are that the latter is permitted to enter the Madir's property, and that he may borrow from him vessels that are not used for food.
Under which circumstances are even the latter forbidden?

(b) The author of our Mishnah who permits the latter to enter the Madir's property must be Rebbi Eliezer.
Why is that?

(c) What would the Chachamim say?

(a) The only difference between a Neder and a Nedavah is that one is responsible for the former but not for the latter.
What is ...
  1. ... a Neder?
  2. ... a Nedavah?
(b) What does the Tana mean when he says that one is not responsible for a Nedavah?

(c) Rebbi Shimon learns this distinction from the Pasuk in Vayikra "ve'Nirtzah Lo Lechaper *Alav*".
How does he learn it from there?

(a) The distinction between a Zav who sees twice and one who sees three times is that the latter must bring a Korban.
In which three regards is their Din the same?

(b) What does Rebbi Sima'i learn from the fact that the Torah calls a Zav who had *two* sightings Tamei ans well as one who had *three*?

(c) How do we know that the Torah does not mention 'two' for Tum'ah (and not a Korban), and 'three' for a Korban (but not Tum'ah)?

(a) The Gemara suggests that maybe two is for a Korban only, and three comes to *add* Tum'ah. How do we refute this suggestion from the Pasuk in Metzora "ve'Chiper Alav ha'Kohen *mi'Zovo*"?

(b) Why can we not learn from the Pasuk that someone who sees twice brings a Korban, but not someone who sees three times?

(c) The Torah needs to write "mi'Zovo", in spite of Rebbi Sima'i (that the Torah calls both a Zav who had *two* sightings Tamei and one who had *three*), to dispense with the Kashya in a.
But now that we have "mi'Zovo", why do we need Rebbi Sima'i?

(a) Now that we Darshen the prefix 'Mi', what do we (initially) learn from the Pasuk in Metzora "ve'Chi Yit'har Ish *mi*'Zovo"? When does he then Tovel and what effect does this Derashah have?

(b) In which regard is the Tevilah not effective?

(c) And what do we learn from the continuation of the Pasuk "*mi*'Zovo ve'Safar"?

(d) Why do we not learn this from a 'Kal va'Chomer' from the fact that he renders Tamei through Mishkav and Moshav?

Answers to questions



(a) We just learned that "*mi*'Zovo ve'Safar" comes to *in*clude a Zav who saw twice in the Din of seven clean days. How do we reconcile this Derashah with the previous one ("ve'Chi Yit'har ha'Zav *mi*'Zovo"), from which we learned to *ex*clude ("mi'Zovo" 've'Lo mi'Zovo u'mi'Nega'o')?

(b) In any event, since we now need the word "mi'Zovo" for the *latter* Derashah, how can we also use it for the *former*?

(a) What are the two differences between ...
  1. ... a Metzora Musgar and a Metzora Muchlat?
  2. ... a Metzora who becomes Tahor after being a Musgar and one who became Tahor after being a Muchlat?
(b) In which two regards are a Metzora Musgar and a Metzora Muchlat the same?

(c) Rav Shmuel bar Yitzchak quoted a Beraisa in front of Rav Huna that a Metzora Musgar is not subject to 'P'ri'ah and P'rimah from the Pasuk in Tazri'a "ve'Chibes Begadav *ve'Taher*".
How does he learn it from there?

(d) What problem does Rava have with this Derashah from the same Pasuk which appears in Metzora with regard to a Zav?

(a) So what do we learn from "ve'Chibes Begadav *ve'Taher*" - by Zav?

(b) Then what will we correspondingly learn from the Pasuk "ve'Chibes Begadav *ve'Taher*" - by a Metzora Musgar?

(c) Rava ultimately learns that a Metzora Musgar is not subject to 'P'ri'ah u'P'rimah from the Pasuk in Tazri'a "ve'ha'Tzaru'a Asher Bo ha'Nega".
How does he learn it from there?

(d) Then how is it that a Metzora Musgar is sent out of the camp, when the Torah specifically writes "Kol Yemei Asher ha'Nega *Bo* Yitma"? Why do we not confine it to a Muchlat, from the word "Bo"?

(a) What do we learn from the Pasuk in Metzora "ve'Yatza el mi'Chutz la'Machanah ve'Hinei *Nirpa* Nega ha'Tzara'as min ha'Tzaru'a" (with regard to the Din of shaving off all his hair and that of bringing two birds)?

(b) Are these the only two differences between the Taharah of a Muchlat and that of a Musgar?

(a) According to the Tana Kama, what is the only difference between the writing of Sefarim and that of Tefilin and Mezuzos? What is meant by Sefarim?

(b) What does Raban Shimon ben Gamliel say?

(c) In which two regards are Sefarim and Tefilin and Mezuzos the same?

Answers to questions

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