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1)

(a) We infer from the Pasuk "Rosheichem Al Tifromu" - that generally, Aveilim are forbidden to have a haircut.

(b) The Tana of the Beraisa - specifically forbids a Menudeh and a Metzora to cut their hair (or wash their clothes).

(c) According to the Tana Kama, when a Menudeh dies, they stone his grave, which Rebbi Yehudah explains to mean - that Beis-Din place a large stone on his grave.

(a) We learn from the Pasuk "ve'Lo Sa'ateh al Safah' - that an Aveil is Chayav to cover his head completely (though this is one of the Dinim of Aveilus that no longer applies).

(b) Rav Yosef learns from a Beraisa in Ta'anis (regarding a fast for rain) 've'Hein Mis'atfin ve'Yoshvin ki'Menudin ... ' that Menudin are also obligated to cover their heads. Abaye refutes Rav Yosef's proof however - on the grounds that maybe a Menudeh la'Shamayim is worse than that a Menudeh that is declared by Beis-Din (which is the type of Menudeh currently under discussion).

(c) We learn from the Pasuk "ve'Al Safam Ya'ateh" - that a Metzora is obligated to cover his head.

(a) We infer from the Pasuk "Pe'ercha Chavush Alecha" - that a regular Aveil is Patur from Tefilin.

(b) Whether or not a Menudeh is Chayav to wear Tefilin remains undecided.

(a) Rebbi Eliezer in the Beraisa learns from ...

1. ... "ve'ha'Tzaru'a" - that the Dinim of Tzara'as applies to a Kohen Gadol, too.
2. ... "Begadav Yiheyu Ferumim" - that a Metzora is obligated to rent his clothes.
3. ... "ve'Rosho Yihyeh Faru'a" - that he is not permitted to cut his hair.

(b) Rebbi Akiva learns from the 'Gezeirah-Shavah' "Havayah (i.e. "Yihyeh [Faru'a]") "Havayah" from Tzara'as ha'Beged" - that, like Tzara'as of one's clothes, "ve'Rosho Yihyeh Faru'a" pertains to something that is outside of his body. We presume that he is precluding a Metzora from Tefilin (resolving our She'eilah about whether or not, a Metzora wears Tefilin).

(c) Rav Papa reject this proof on the grounds - that 'Davar she'Chutz mi'Gufo' might well refer to 'Kumsa ve'Sudra', precluding the Metzora from covering his head with conventional types of head-gear.

(a) We learn from the Pasuk "Ha'anek Dom" - that an Aveil is forbidden to greet.

(b) There is no proof from the Beraisa in Ta'anis 'u'vi'She'eilas Shalom she'Bein Adam la'Chaveiro, ki'B'nei Adam ha'Nezufin la'Makom' that a Menudeh too, is forbidden to greet - because there, the Tana is speaking about Yisrael who are Menudin la'Makom (and, as we have already learned, maybe Menudin la'Makom is worse than Menudin le'Beis-Din).

(c) We learn from the Beraisa which derives from the Pasuk in Tazri'a "ve'Al *Safam* Ya'ateh", 'she'Yehei ki'Menudeh u'che'Aveil ve'Asur bi'She'eilas Shalom' - that a Metzora too, is forbidden to greet.

(d) There is no proof however, from here that a Menudeh is included in this prohibition - because what the Beraisa means to say is that a Metzora is like an Aveil and a Menudeh in other regards, and that he is also forbidden to greet.

(a) We learn from the Pasuk "Ha'anek *Dom*" - that an Aveil is also forbidden to learn Torah.

(b) A Muchram is a more stringent form of Niduy, which Beis-Din place on the culprit if he does not respond within thirty days.

(c) A Menudeh may teach and others may teach him, he may hire and he may be hired - whereas a Muchram may do none of these.

(d) A Muchram ...

1. ... may study Torah - on his own however, in order not to be idle from Torah-study.
2. ... who is a store-keeper - may sell his products discreetly, in a small store.
3. ... sell water - in the market adjoining the valley of Arvos, where water is scarce.

(a) We resolve the She'eilah of whether or not, a Metzora may learn Torah, from a Beraisa, which bases itself on the Pasuk "ve'Hoda'tam le'Vanecha ve'li'V'nei Vanecha, Yom Asher Amadta Lifnei Hashem Elokecha be'Choreiv". The Tana explains that Torah must be studied with a deep fear of G-d (and not with lightheadedness), precluding a *Ba'al Keri* from Torah-study (but not other Temei'im).

(b) The reason for the difference is - because whereas the Tum'ah of a Ba'al Keri is the result of lightheadedness, that of other types of Tum'ah, are not.

(c) We learn from the woman from Teko'ah that an Aveil is forbidden to wash clothes - because Yo'av instructed her to put on a show of mourning, incorporating 'wearing clothes of mourning'.

(d) We have already quoted the Beraisa which clearly states - that a Menudeh and a Metzora are forbidden to cut their hair or to wash their clothes.

(a) We learn from the Pasuk "Lo Sifromu" - that an Aveil is obligated to rent his garments.

(b) The She'eilah whether a Menudeh is obligated to rent his garments or not remains unresolved. We learn from the Pasuk "Begadav Yiheyu Ferumim" - that a Metzora *is*.

(c) An Aveil is obligated to overturn his bed - because, as Bar Kapara explains 'I placed My image inside them', says Hashem, and, due to their sins (which ultimately, are the cause of death), I overturned it (by taking away their Neshamos). Let them overturn their beds (when someone dies)'!

(d) The She'eilah of whether or not, this obligation extends to a Menudeh and a Metzora - remains unresolved.

9)

(a) We learn from the Pasuk "ve'Hafachti Chageichem le'Aveil" - that (like one is forbidden to work on a Chag) an Aveil is forbidden to do work.

(b) We reject Rav Yosef's proof from a Beraisa in Ta'anis ('ve'Chein Atah Motzei bi'Menudeh u've'Aveil') that a Menudeh too, is forbidden to do work, because it is not clear that 've'Chein', pertains to the prohibition of working. Perhaps it refers to covering the head (that is mentioned there too).

(c) The She'eilah whether a *Metzora* is permitted to work remains unresolved. We do however, resolve the She'eilah with regard to a *Menudeh* from a Beraisa (which we already quoted on Amud 'Aleph') - which says 'Niskar ve'Niskarin Lo', from which it is clear that he *may* work.

(a) We learn from the Pasuk (which refers to Aveilus) "ve'Al Tasuchi Shemen" that an Aveil is forbidden to wash - because of the Pasuk in Tehilim "va'Tavo ka'Mayim Bekirbo u'che'Shemen be'Atzmosav", which, in turn, teaches us that washing has the same Din as anointing (see Tosfos DH 'u'Rechitzah').

(b) We again reject Rav Yosef's proof (regarding a Menudeh) from the same Beraisa in Ta'anis that he brought earlier, in the same way as we did there. Here too - we remain uncertain whether the prohibition of washing extends to a Menudeh and to a Metzora or not.

(c) We learn from the Pasuk "u'Ne'alecha Tasim be'Raglecha" that an Aveil is forbidden to wear shoes - which, according to the Beraisa, only applies as long as the Aveil is in town, but not when he is on a journey.

(d) Here again - we remain uncertain whether the prohibition of washing extends to a Menudeh and to a Metzora or not.

(a) We learn from the Pasuk in Shmuel 2 "va'Yanchem David es Bas-Sheva Ishto, va'Yavo Eileha" - that an Aveil is Asur be'Tashmish ha'Mitah.

(b) There is no proof however, from the Dor ha'Midbar, who lived normally with their wives during the thirty-eight years that they were Menudin, that Tashmish ha'Mitah is permitted to a Menudeh - because for all we know, a Menudeh la'Shamayim is not as stringent as a Menudeh le'Beis-Din (which is what we are concerned with).

(c) True, we said earlier that a Menudeh la'Shamayim is *worse* than a Menudeh le'Beis-Din. In fact - we are not sure we differentiate between them, using whichever argument is applicable.

(a) We learn from the Pasuk in Tazri'a "ve'Yashav mi'Chutz le'Ohalo ... " - that a Metzora is Asur be'Hana'ah, because 'Ein Ohalo Ela Ishto' ("Ohel" often has connotations of wife).

(b) The source for the saying 'Ein Ohalo Ela Ishto' - is the Pasuk in Va'eschanan "Lech Emor Lahem 'Shuvu Lachem le'Oholeichem" (where, after Matan Torah, Hashem was permitting Yisrael to return to their wives).

(c) The Beraisa which quotes the Pasuk in Tazri'a, adds 'she'Yehei ki'Menudeh u'k'Aveil'. There is no proof from there however, that Tashmish ha'Mitah is forbidden to a Menudeh, too - because it says 'she'Yehei (and not she'Asur) ki'Menudeh u'k'Aveil'.

(a) Rebbi Shimon in a Beraisa learns from the word "Shelamim" that an Aveil is forbidden to send his Korban through a Sh'li'ach - because he Darshens 'bi'Z'man she'Hu Shaleim, ve'Lo bi'Z'man she'Hu Onan'.

(b) There is no proof from the Dor ha'Midbar (who sent their Korbanos as usual, even during the thirty-eight years that they were Menudin), that a Menudeh is permitted to send his Korbanos - because perhaps a Menudeh la'Shamayim is not as stringent as a Menudeh la'Makom.

(c) The Pasuk in Yechezkel, informing us when a Tamei Kohen may re-enter the Beis Hamikdash, writes "ve'Acharei Taharaso Shiv'as Yamim Yisperu Lo ... ". The basic Pasuk refers to the eighth day after he became Tamei Meis. We learn from ...

1. ... "Yisperu Lo" - that in the same way, he is required to count seven days after the conclusion of his Tzara'as before entering the Beis-Hamikdash.
2. ... "Yakriv Chataso", (Divrei Rebbi Yehudah) - that a Kohen is forbidden to bring his inaugural Korban (consisting of a tenth of an Eifah of flour) until he becomes Tahor from Tum'as Meis or from Tum'as Tzora'as.

(d)

1. We learn from this last Derashah - that Tzara'as *does* apply to a Kohen).
2. Rebbi Shimon learns from the (same) Pasuk "be'Vo'o Yakriv" - that a Kohen may only bring Korbanos when he is fit to enter the Beis Hamikdash, but not when he is not.