Talking Talmud

A new mishnah: One who finds a dead body that is lying in the manner of Jewish burial, and takes it from there, together with some of the dirt... Likewise, if he finds two bodies. But if he finds 3, what he's got there is a cemetery. Which in turn gives "legs to the matter," a halakhic concept regarding likelihood that we've seen before. Also, another mishnah: Regarding the likelihood that someone would be impure from tzara'at, which can result in a presumption of impurity (or purity, when possible!).

The status of floating impurity... the puzzles of the circumstances when it would extend impurity and when it would not. Plus, the implications for purification, as needed. Also, a nazir and a person busy preparing a Korban Pesach walk together by a "an impurity of the deep" (tehom)? Now what? Well, it depends on the point of their process of purification to begin with. Which leads to what might be the most polite, civilized (interactive) dispute we've seen in the Gemara.

A Nazir who has reached the point of shaving, and then encounters impurity - depending on the kind of impurity, he might need to cancel the nezirut days. But if it was utterly unknown (tehom), he doesn't redo the nezirut. Plus, the case of a person who goes to dunk in the water of a cave, and while there, encounters a dead body - he may or may not encounter impurity. Potentially depending on what the status had been prior to the encounter. Also, the case of the person who can't pass a dead body in the street, because it's literally blocking his way. Which opens up all kinds of issues with regard to whether the person walking can remain pure or not.

Developing the principle that "erkhin," valuation of people, doesn't apply to non-Jews, including the exegesis from the verses on valuation. Also, 2 mishnayot on amud bet: regarding the stringency of the slave, in contrast to the woman's nezirut. Plus, more on the slave's vows, and how they are intertwined with the requirements of the master.

The nazir's hair removal by a razor, specifically.... plus the metzora's shaving: 4 shavings from impurity. Also, the new (and final) chapter, 9: The laws of nazir do not apply to non-Jews, but women and slaves can indeed become nezirim. And the woman's nezirut is more stringent than that of a slave. Plus, the Gemara explains the exclusion of non-Jews from nezirut.

A new mishnah - with a nazir who may have come in contact with a dead body, and who also may have been a Metzora. What is his purification process going to be? How many days must he wait to purify from each of these possible impurities? Also, how the shaving and sacrifices will have impact on the person with these 4 competing possibilities of nezirut.

Continuing the question of a man shaving the body parts that were usually shaved only by women, in violation of the verse that prohibits men and women from wearing the garments of women and men, respectively. The discussion shifts to focus on the garments of one sex prohibited to worn by the other, and the abomination of that practice. Plus, the question of girls and women wearing pants (trousers), and how the bar inherently moves in society. Also, what happens if the person who vows to be a nazir can't do it? Depending on the vow and the timing maybe ask for a volunteer....

A discussion of tzitzit! In the context of shaving, and the mechanisms by which these positive and biblical commandments work. Plus, sha'atnez. And tekhelet. Also, a person can remove hair from his body with a razor - except for the so-called corners of the face. But then why is there mention of the person who does this getting lashes? How can that be?!

Opening with questions about the nazir's status - pure or impure? Namely, a third party observed one of two nezirim come in contact with impurity, but he's not sure which. They both have to take action (including sacrifices) accordingly. Also, addressing the general practice of doubtful impurity - which is derived from the case of the sotah woman, as per the private domain.

More on the counting of the nazir and R. Hisda's ruling. Plus, the impurity from a dead body - that would require shaving for a nazir - would be a violation if one entered the Temple. The transmission of the teachings of some details here is ascribed to specific heritage - a direct line of passage down from one to the next, without always mentioning all the people along the way. Also, the question of the source for the ritual impurity issues - is it a point of heritage, a transmitted halakhah? Or is it something that can be concluded logically?