1)

TOSFOS DH Tzarich Atah Litlos k'Chizkiyah she'Hu Avi Ikesh

úåñôåú ã"ä öøéê àúä ìúìåú ëçæ÷éä ùäåà àáé ò÷ù

(SUMMARY: Tosfos explains that you must resolve it, like Chizkiyah's teaching.)

ôéøåù öøéê àúä ìèøåç ëãé ìééùá äãáø ùàéï ìùáùä îëç ÷åùéà ëé áøåø ìé ùëê àîø ùîåàì

(a)

Explanation: You must toil in order to resolve the matter, and not say that [the teaching] is mistaken due to a question, for it is clear to me that so Shmuel said;

ëîå òãåú çæ÷éä àáé ò÷ù ùìà äéä ìùåï ãáøéå îéåùá åîúøõ ìéä áñîåê

1.

This is like the testimony of Chizkiyah the father of Ikesh. The wording of his words was not resolved, and below we resolve it.

2)

TOSFOS DH k'Negdo bi'Kli Shetef v'Chulei

úåñôåú ã"ä ëðâãå áëìé ùèó ëå'

(SUMMARY: Tosfos explains that this includes wooden and metal Kelim.)

áëìé òõ ðåôì ìùåï æä ãëúéá áäå [åëì] ëìé òõ éùèó áîéí ëãôéøù á÷åðèøñ

(a)

Explanation #1: This expression (Shetef) applies to wooden Kelim, like it says "v'Chol Kli Etz Yishatef ba'Mayim", like Rashi explained.

åîöéðå ìîéîø ðîé ãëìé îúëåú ëîå ëï îé÷øå ëìé ùèó îùåí ãëúéá áäå åîåø÷ åùåèó áîéí

(b)

Explanation #2: We can say that also metal Kelim are called Klei Shetef, for it says about them "u'Morak v'Shutaf ba'Mayim."

åäà ãôøéê ì÷îï åàéï ìå úåê áëìé ùèó îãàåøééúà áø ÷áåìé èåîàä äéà ãåîéà ãù÷ áòéðï

(c)

Implied question: Why does it ask below "something that has no interior, among Klei Shetef, mid'Oraisa it receives Tum'ah!"? We require similar to Sak (which is carried empty and full). (What was difficult? Metal Kelim need not resemble Sak!)

ôùéèà ìéä ãàééøé ðîé áëìé òõ áëì äðäå ãîé÷øå ëìé ùèó îãìà ð÷è ëìé îúëåú

(d)

Answer: It is obvious [to the Makshan] that it discusses also Klei Etz in all these that are called Klei Shetef, since it did not say "Klei Matchos."

3)

TOSFOS DH Ein Lo Achorayim l'Chalukah Nitma v'Chulei

úåñôåú ã"ä àéï ìå àçåøéí ìçìå÷ä ðèîà [ö"ì åëå' - ùéèä î÷åáöú ëúá éã]

(SUMMARY: Tosfos explains what is considered the inside of a Kli without an interior.)

úåê ÷øé àåúå öã ùøâéìéï ìäùúîù áå

(a)

Explanation: "Inside" is the side normally used.

4)

TOSFOS DH Harei Hu k'Kli Cheres Nitma Tocho Nitma Gabo

úåñôåú ã"ä äøé äåà ëëìé çøñ ðèîà úåëå ðèîà âáå

(SUMMARY: Tosfos explains that the outside emits Tum'ah, but does not enter Tum'ah.)

òì ëøçå ìèîà àçøéí ÷àîø ãìà ðô÷à îéðä îéãé ìîéìúà àçøéúé

(a)

Inference: You are forced to say that it discusses [Nitma] to be Metamei others. There is no relevance for anything else (to say that the entire Kli is Tamei).

å÷ùä îëàï ìâéøñú øáéðå ùîåàì ãùáú (ãó èæ.) ãîùîò ãëìé çøñ àéï îèîàéï îâáééäå ëìì

(b)

Question: This is difficult for the text of the Rashbam in Shabbos (16a). It connotes that Klei Cheres are not Metamei from their outsides at all;

åáñô''÷ ãçåìéï (ãó ëã.) ãàîøé' ãàåéø ëìé çøñ èîà [åâáå èäåø]

(c)

Implied question: In Chulin (24a), we say that the airspace of a Kli Cheres is Tamei and its outside is Tahor!

äééðå ãìà î÷áì èåîàä îâáå àáì îèîà àçøéí îâáå

(d)

Answer: It means that it does not receive Tum'ah from its outside, but it is Metamei others from its outside;

ëãúðéà áúåøú ëäðéí îøåáä îãú ìèîà îîãú ìéèîà ùîèîà àçøéí îàçåøéå åàéðå îéèîà îàçåøéå

1.

Source (Toras Kohanim): The Midah of being Metamei is greater than the Midah of becoming Tamei. [A Kli Cheres] is Metamei others from its outside, but it does not receive Tum'ah from its outside.

(åòåã àîøé') [ö"ì åäà ãàîøé' - ç÷ ðúï] áôø÷ äîôìú (ðãä ãó ëå.) ãàáï äéåöà îï äúðåø èôç ãçùéá éã

(e)

Implied question: We say in Nidah (26a) that a rock that sticks out a Tefach from an oven, it is considered a Yad (a handle, regarding Tum'ah)!

(ìäåöéà èåîàä) [ö"ì äééðå ìäåöéà èåîàä àáì ìà ìäëðéñ - ç÷ ðúï] ãìà òãéôà îâá

(f)

Answer: That is to be Motzi Tum'ah (be Metamei others), but not to enter Tum'ah (be Metamei the oven). It is no better than the outside!

åàéï ìåîø ãòãéôà åàééøé àôé' ìäëðéñ

(g)

Implied suggestion: Perhaps it is better [than the outside], and it even enters Tum'ah!

ãäúðéà áúåñôúà ãàéï èåîàä ìëìé çøñ àìà îàåéøå åáäéñèå

(h)

Rejection #1: A Tosefta (Kelim 1:6:1) teaches that a Kli Cheres has Tum'ah only from its airspace and from Heset (if a Zav, Zavah, Nidah or Yoledes moved it).

åòåã ããøùéðï äà éù öîéã ôúéì òìéå èäåø åîé ìà òñ÷éðï [ö"ì ãàôé' éù áå éã ëãàîø áô' àîø ø' ò÷éáà îé ìà òñ÷éðï - ùéèä î÷åáöú] ãéçãéðäå ìàùúå ðãä

(i)

Rejection #2: We expound "if [a Kli Cheres] has a Tzamid Pasil (flush seal) on it, it is Tahor." Is this not even if it has a Yad, like it says in Shabbos (84) "is this not even if he designated it for his wife when she is Nidah?!"

åàò''â ãáøéù ñåâéà ãäòåø åäøåèá (çåìéï ãó ÷éç.) îùîò ãñáø äù''ñ ãéã ëì úðåø ìäëðéñ åìäåöéà åòãéó îâáå

(j)

Implied question: In Chulin (118a), at the beginning of the Sugya, it connotes that the Gemara holds that the Yad of an oven enters and emits [Tum'ah], and it is better than the outside!

áîñ÷ðà [ö"ì ìà - ùéèä î÷åáöú ëúá éã, öàï ÷ãùéí] öøëéðï ìîéîø äëé

(k)

Answer: In the conclusion we need not say so.

5)

TOSFOS DH b'Hanach d'Chazu l'Midrasos

úåñôåú ã"ä áäðê ãçæå ìîãøñåú

(SUMMARY: Tosfos explains that what is not proper for Midras is Tahor.)

àáì ùàø ôùåèé ëìé òõ èäåøé' åãéðí ôéøùúé áô' äîåëø àú äáéú (á''á ñå.) åáô' áëì îòøáéï (òéøåáéï ãó ìà.):

(a)

Explanation: Other Pashut Kli Etz (without a receptacle) are Tehorim. I explained their law in Bava Basra (66a) and in Eruvin (31a).

38b----------------------------------------38b

6)

TOSFOS DH v'Simanach Barka

úåñôåú ã"ä åñéîðéê áø÷à

(SUMMARY: Tosfos tries to prove that there can be a cure for a Mum Kavu'a.)

îùîò ãäåé îåí ÷áåò

(a)

Inference: This is a Mum Kavu'a.

åúéîä ãáô' îé ùàçæå (âéèéï ñè.) éù øôåàåú ìáø÷à åáôø÷ äîåöéà ééï (ùáú òç.) ðîé àîøé' ëåçìéï ìáø÷åúé

(b)

Question: In Gitin (69a) there are cures for Barka, and also in Shabbos (78a) we say that we paint eyes for [a cure for] Barkusi!

åé''ì ãäúí îééøé áîîùîùéï åáàéï ÷åãí ùð÷áòå

(c)

Answer #1: There is when it is coming, before it is fixed.

åëï ðîé [öøéê] ìúøõ à÷åùéà àçøéúé ãäúí áôø÷ äîåöéà ééï ÷úðé (â''æ ùí) ãí ëãé ìëçåì òéï àçú ùëê ëåçìéï (ìéçååø) [ìéàøåã] åáúåñôúà (ãùáú ô''ç) âøñé' ìäå (åáúåñôúà áîëéìúéï (ô''ã) ëúåá éàåø áî÷åí çåøååø) [ö"ì çåøååø áî÷åí éàøåã - öàï ÷ãùéí, ç÷ ðúï] áî÷åí çåøååø îùîò ãäëì àçã

(d)

Support: So we must answer another question, for there in Shabbos it teaches that the Shi'ur for [Hotza'ah] of blood is to paint one eye, for so people paint for Yarod, and in the Tosefta (Shabbos 8:10) the text says Charvar in place of Yarod. This connotes that it is all one;

åçåøååø (ä÷áåò çùéá ì÷îï îåí) [ö"ì çùéá ì÷îï îåí ÷áåò - öàï ÷ãùéí, ç÷ ðúï]

1.

Charvar is considered below (in the coming Mishnah) a Mum Kavu'a.

åîéäå àéëà ìîéîø ãáùáú îééøé áàåúå ùàéðå ÷áåò

(e)

Rebuttal: We can say that in Shabbos we discuss when it is not Kavu'a.

åòåã éù ìúøõ ãäéëà ãàéï îúøôà îàìéå çùéá îåí [ö"ì ÷áåò - öàï ÷ãùéí]

(f)

Answer #2: When it does not heal by itself it is considered a Mum Kavu'a.

åäà ã÷àîø ì÷îï âáé îéí ä÷áåòéí ãàí òåáø ëùîàëéìéï àåúå ìç åéáù ùì âùîéí ìà äåé ÷áåò

(g)

Implied question: It says below about Kavu'a water that if it goes away when we feed it moist and dry [fodder that grew] from rain, it is not Kavu'a!

àéï æå øôåàä îîù àìà áãé÷ä åðñéåï àí äí ÷áåòéí àí ìàå àáì øôåàä âîåøä éëåìä ìäòáéø îåí ÷áåò

(h)

Answer: That is not a real cure. It is merely a check and test whether or not it is Kavu'a. However, a total Refu'ah can remove a Mum Kavu'a.

úãò ãì÷îï (ãó ìè:) àîøéðï âáé ðôâí äæåáï ðôâí åìà ðéèì ãðéèì çåæø ìàéúðå éåúø

(i)

Proof: Below (39b) we say that if the sac containing the Beitzim is Chaser [this is a Mum], but not if it is removed, for if it was removed, it can grow back more;

åëùðôâí ðîé äåé éëåì ìéèìå

1.

Also when it is Chaser, one can remove it (and then it can grow back. This is like a cure for a Mum!)

åîéäå é''ì ãëé ðôâí úçìä àéï ìå ú÷ðä

(j)

Rejection: We can say that when it was Chaser initially (before it was removed), there is no remedy.

å÷öú éù ìã÷ã÷ îéìôú ãëúéáà áàåøééúà åäåé îåí ëãì÷îï (ãó îà.) åäéà çææéú äîöøéú åáá''÷ áôø÷ îøåáä (ãó ô:) îùîò ãéù ìä øôåàä

(k)

Suggestion: We can prove somewhat from Yalefes written in the Torah, and it is a Mum, like below (41a), and it is Egyptian Chazazis, and in Bava Kama (80b) it connotes that it has a cure!

ëãàîøéðï îúøéòéï òì äçéëåê áùáú åîå÷é ìä áçææéú äîöøéú ãìç îáçåõ åéáù îáôðéí

1.

This is like we say, that we are Masri'a (announce; some say, with Shofaros and trumpets) on Shabbos about boils, and we establish this to Egyptian Chazazis, which is wet on the outside and dry on the inside.

åîéäå éù ìôøù ãäà ùîúøéòéï ìàå ùúúøôà àìà ùìà úåñéó

(l)

Rejection: We can say that we are Masri'a not so it will heal, rather, lest it worsen;

ãîä ðôùê àéï ìä øôåàä ãàîøé' ì÷îï ùîìôôú åäåìëú òã éåí äîéúä åëúéá ðîé àùø ìà úåëì ìäøôà

1.

No matter what you will say, it has no cure, for we say that below (41a) that it surrounds a person and progresses until the day of death, and also it is written "Asher Lo Suchal Leherafei."

åîéäå éù ìã÷ã÷ îéáìú ãëúéáà åäåéà îåí ëãì÷îï åúðï áô' äîåöà úôéìéï (òéøåáéï ÷â.) çåúëéï éáìú áî÷ãù åëï çåúëéï éáìú áôñç (ôñçéí ñä:)

(m)

Assertion: However, we can infer from Yabeles (wart) written [in the Torah], and it is a Mum, like below (40b), and a Mishnah teaches in Eruvin (103a) we may cut a Yabeles in the Mikdash on Shabbos, and similarly we cut a Yabeles from a [Korban] Pesach (Pesachim 65b);

1.

Note: Eruvin 103b discusses cutting a Yabeles to be Machshir a Kohen. Most Meforshim explain that the Mishnah (103a) discusses an animal.

àìîà éù ìä øôåàä áçúéëä åçùéá îåí

2.

Inference: It can be cured through cutting it off, and it is considered a Mum!

åàéï ìäòîéãä ãìéú áä òöí

3.

Implied suggestion: The case is, it has no bone.

ãúìúåìé áòìîà äåà ëãì÷îï

4.

Rejection: [If so,] it is merely a dangling piece of flesh, like it says below (40b. It is not a Mum!)

åîéäå éù ìäòîéãä áéáìú ùáòéï åãìéú áéä ùòø ãàéï ùåçèéï òìä ìà áî÷ãù åìà áîãéðä

(n)

Rejection: We can establish it to discuss Yabeles in the eye, and it has no hair. We do not slaughter based on this, not in the Mikdash and not outside the Mikdash.

åàò''â ãàîøé' áòéøåáéï (ùí) ìçä åéáùä éã åëìé

(o)

Implied question: In Eruvin (103a) it discusses [cutting the Yabeles when] it is wet or dry, [and] by hand or through a Kli! (How do these apply to a Yabeles in the eye?)

äëì ùééê áéáìú ùáòéï

(p)

Answer: [Indeed,] all of these apply to a Yabeles in the eye.

7)

TOSFOS DH Im Kodem Ma'aseh Amrah Shom'in Lo

úåñôåú ã"ä àí ÷åãí îòùä àîøä ùåîòéï ìå

(SUMMARY: Tosfos explains that this is only when the law helps the Chacham.)

àåîø ø''ú ãìà àîøé' äëé àìà äéëà ãöøéê ìàåúä äåøàä ëé äëà

(a)

Limitation (R. Tam): We say so only when he needs the ruling [for himself], like here;

åáéáîåú áô' äòøì (ãó òå.) âáé çâø çøá ëéùîòàì åáôø÷ ðåùàéï òì äàðåñä (éáîåú öç.) âáé âø ðåùà àùú àçéå îàîå

1.

Support: This is so also in Yevamos (76a) regarding "he girded a knife like a Yishmaeli [and taught that a Mo'avis is permitted], and in Yevamos (98a) regarding "a convert may marry the wife of his maternal brother (after she is widowed or divorced)."

åáøéù òùøä éåçñéï (÷ãåùéï ò:) âáé òåáãà ãøá éäåãä ãëì ãàîø îáéú çùîåðàé àúéðà òáãà äåà

(b)

Implied question: We say so also in Kidushin (70a) regarding the episode with Rav Yehudah 'anyone who says "I come from Beis Chashmonai", he is a slave! (Rav Yehudah did not need this for himself.)

ùäéä ðøàä (ìøá) [ö"ì ãøá - äøù"ù] éäåãä ùàåîø ëï ìôé ùä÷ðéèå

(c)

Answer: [He needed it,] for it seems that Rav Yehudah said so because it appeared that Rav Yehudah said so because [his opponent, who claimed to come from Beis Chashmonai,] had provoked him.

8)

TOSFOS DH Yatza me'Chelev Eineimo

úåñôåú ã"ä éöà îçìá òéðéîå

(SUMMARY: Tosfos gives two explanations of this.)

ìôé äãøùä ìáï ùáòéï ÷åøéï çìá ëãôé' á÷åðèøñ ùùí ùåîï äòéï

(a)

Explanation #1: According to the Drashah, the white of the eye is called Chelev, like Rashi explained, for there is the fat of the eye;

åøåöä ìåîø ùéöà äøùò ìúøáåú øòä îøåá ùåîï ùáòéï

1.

[Rashi] wants to say that the Rasha goes to an evil way due to great fatness of the eye (he desires what he sees);

àáì ôùèéä ã÷øà øåöä ìåîø ùéåöà äòéï åáåìè ìçåõ îøåá ùåîï ùáúåëå:

(b)

Explanation #2: The simple meaning of the verse means that the eye sticks out due to a great amount of fat in it.

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