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Shabbos 132

1) [line 10] PIKU'ACH NEFESH - the saving of a life

2) [line 16] ETZEM K'SE'ORAH
(a) The bones of a Mes are only Metamei through Ohel if they constitute a quarter of a Kav (ROVA HA'KAV) or if they consist of the majority of the body. This is true whether they are the majority of the *build* (ROV BINYANO) of the human body or the majority of the *number* (ROV MINYANO) of 248 bones

(b) In order to be Metamei through Maga and Masa, it is enough for the bone to be the size of a Se'orah (grain of barley)

3) [line 17] REVI'IS DAM
The blood that comes out of a dead body is Metamei b'Ohel if there is a Revi'is (approximately 86 or 150 cc, depending upon the differing Halachic opinions) of it in one location.

(a) There are three stages in the Taharah (purification) process of a Zav, Zavah, Yoledes, and Metzora: (1) Tevilah (immersing in a Mikvah or Ma'ayan); (2) He'erev Shemesh (nightfall after the Tevilah); (3) a Korban. (b) The above Teme'im may not eat Terumah until nightfall after the Tevilah. They may not eat Kodshim until they have brought their Korbanos. A Tamei who has only immersed is called a Tevul Yom until nightfall. After nightfall he is called a Mechusar Kaparah until he brings his Korban.

5) [line 33] L'ASUYEI B'DALUS
(a) A Zav, Zavah, Yoledes and Metzora have the possibility of bringing a *poor-man's* Korban, i.e. two doves or two turtle-doves. A Zav and a Zavah *always* bring two doves or two turtle-doves as their Korban, one as an Olah and one as a Chatas.

(b) A Yoledes and a Metzora bring a Korban according to what they can afford. A Yoledes brings a male sheep as an Olah and a dove or turtle-dove as a Chatas. If she cannot afford a sheep, she brings a dove or turtle-dove as her Olah, also.

(c) A Metzora brings three animals for his Korban: two male sheep and one female sheep. One of the male sheep is brought as an Olah; the other is brought as an Asham. The female sheep is brought as a Chatas. If he could not afford to buy all of these animals, he may bring two doves or two turtle-doves as the Olah and the Chatas. The Asham, however, must be a sheep.

6) [line 36] ONEN (a mourner during the time between death and burial) A Kohen who is an Onen may not perform any of the services of the Beis ha'Mikdash. A Kohen Gadol, however, is required to remain in the Mikdash and perform all of the services that he normally performs, as is learned from the verses in Vayikra (10:7, 21:1-4).

7) [line 42] MECHAVARTA - it is clearly correct

8) [last line] TZARA'AS
(a) When a person develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively pronounces him Tamei for one or two weeks, making him a Metzora Musgar. The Kohen returns after a week to see what changes, if any, occurred to the mark. If the Kohen *confirms* the Tum'ah of the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away.

(b) The names and colors of four types of marks that make a person a Metzora are: (1) Baheres, which is the color of snow; (2) Se'eis, which is the color of clean, white newborn lamb's wool; (3) Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; (4) Sapachas of Se'eis, which is the color of the white membrane found on the inside of an egg

(c) The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are: (1) the mark spreads (Pisyon); (2) at least two white hairs (Se'ar Lavan) grow inside the mark; or (3) a patch of healthy skin (Michyah) appears in the middle of the Nega.


9) [line 5] ONSHIN V'AZHAROS HARBEH - many Avos Melachos (and their respective Toldos) and the punishments for them

10) [line 13] BAHERES (NEGA'IM TEME'IM) See above, #8b(1)

11) [line 37] ASYA MI'BEINAYA - it is learned through a logical inference from the Pesukim that refer to the Milah of a Gadol and the Pesukim that refer to the Milah of a Katan

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