1)

TOSFOS DH KITNIYOS EIN BAHEN MISHUM RISUK EVARIM ETC.

úåñôåú ã"ä ÷èðéåú àéï áäï îùåí øéñå÷ àáøéí ëå'

(SUMMARY: Tosfos cites the text in our Gemara and explains it.)

àéú ñôøéí ãâøñé áúø äëé 'çîöé àéï áäí îùåí øéñå÷ àáøéí; çôöé éù áäí îùåí øéñå÷ àáøéí', åëï âøñú ä÷åðèøñ ...

(a)

Text: There are some Sefarim that follow this with the text 'Peas are not subject to Risuk Evarim, chickpeas are' ...

îùîò ãìà äåå áëìì ÷èðéú?

(b)

Inference: Implying that they are (both) not considered legumes.

åé"ì, ã'÷èðéú' îééøé áãáøéí ã÷éí, ëîå òãùéí åàåøæ åãåçï.

(c)

Conclusion: It may well be however, that 'legumes' (in this Sugya) refers (exclusively) to small items, such as lentils, rice, and millet.

2)

TOSFOS DH VE'HA RAN NAMI GIST'RA KA'AMAR

úåñôåú ã"ä åäà øá ðîé âéñèøà ÷àîø

(SUMMARY: Tosfos explains why our understanding of Rav changed.)

îòé÷øà äåéà àúé ìéä ãøá ùôéø, ããìîà ìà çùéáà äà ãøá âéñèøà.

(a)

Initial Explanation: Initially, Rav worked out well, since his case may well not have been considered Gist'ra.

àáì ëéåï ãçùéá ääåà ãøá ëäðà ðáìä îùåí âéñèøà, ãéãéä ðîé ðáìä äéà.

(b)

Conclusion: But now that the Gemara considers the case of Rav Kahana T'reifah because of Gist'ra, his (Rav's) case too, will be Neveilah.

3)

TOSFOS DH I HACHI HAYNU DE'RAV

úåñôåú ã"ä àé äëé äééðå ãøá

(SUMMARY: Tosfos interprets the Gemara's Kashya.))

ìàå ãøá îîù, ãääéà ãøá ìàå âéñèøà äåà, åãéãäå äåé âéñèøà åðáìä ...

(a)

Clarification (Part 1): It is not really the same as Rav, since Rav's case is not Gist'ra. Whereas theirs was Gist'ra and Neveilah.

àìà ëìåîø îãøá äåä ìäå ìîôùè, ãäà òãéôà îãøá.

(b)

Clarification (Part 2): Only they ought to have resolved their case from that of Rav, since it is even more (T'reifah) than that of Rav.

4)

TOSFOS DH SAVRI MIRSACH RASACH

úåñôåú ã"ä ñáøé îøúç øúç

(SUMMARY: Tosfos explains why the Gemara confines the estimated anger to where they asked him teo She'eilos.)

àáì àé áòå îéðéä çãà, àôéìå àé îëùø áúøúé, ìà øúç áîä ùáàéí ìäçîéø.

(a)

Clarification: But had they asked him one She'eilah, even if he had declared Kasher in both cases, he would not have been angry over the fact that they were coming to be Machmir.

åáñåó ôø÷ ùðé ãæáçéí (ãó ì:) àéï îúééùá ëîå áëàï, âáé äà ãáòé îéðéä ìåé îøáé 'ëæéú ìîçø áçåõ ìøáé éäåãä, îàé?'

(b)

Sugya Zevachim: At the end of the second Perek of Zevachim (Daf 30:), the Gemara does not come out as well as it does here, where Levi asked Rebbi what the Din will be where the Kohen thinks to eat a k'Zayis outside the Azarah tomorrow, according to Rebbi Yehudah.

5)

TOSFOS DH NE'EKRA TZELA T'REIFAH

úåñôåú ã"ä ðò÷øä öìò èøôä

(SUMMARY: Tosfos cites a Machlokes Rashi and Rabeinu Tam as to whether it speaks with the vertebra or without it.)

ôéøù á÷åðèøñ = àôéìå áìà àñéúà.

(a)

Explanation #1: Rashi explains that this speaks even without the vertebra.

åø"ú îôøù òí äàñéúà ...

(b)

Explanation #2: Whereas Rabeinu Tam establishes it with the vertebra.

ãäà îùîò ìòéì öìò áìà çåìéà ìéëà îàï ãèøéó, òã ãàéëà øåá öìòåú

(c)

Proof (Part 1): This is because it is implied earlier that there is no such opinion that declares T'reifah a rib without the vertebra unless it involves the majority of the ribs.

ãôøéê ìøá ëäðà åìøá àñé îòåìà áø øáé æëàé åîøáé éåçðï.

(d)

Proof (Part 2): Since the Gemara there queries Rav Kahana and Rav Asi from Ula bar Rebbi Zakai and Rebbi Yochanan (See Tosfos Ha'Rosh).

52b----------------------------------------52b

6)

TOSFOS DH ILEIMA LI'ME'UTi CHASUL

úåñôåú ã"ä àéìéîà ìîòåèé çúåì

(SUMMARY: Tosfos clarifies the Gemara's statement.)

ëìåîø ãå÷à æàá ãøéñ áàéîøé øáøáé, åìà çúåì.

(a)

Clarification: This means that it is specifically a wolf that is Doreis large sheep, but not a cat.

7)

TOSFOS DH VE'CHI TEIMA KA'MASHMA-LAN DI'ZE'EV BI'G'ASAH NAMI DOREIS

úåñôåú ã"ä åëé úéîà ÷îùîò ìï ãæàá áâñä ðîé ãøéñ

(SUMMARY: Tosfos explains what Rav Yehudah means when he says 'from a wolf and upwards'.)

ëìåîø - ãìäëé ð÷è îï äæàá åìîòìä, ìàùîåòéðï ãëì îï äæàá åìîòìä ùåä, ãîä àøé áâñä àó àéðäå ðîé áâñä.

(a)

Clarification: In other words the reason av Yehudah mentions 'a wolf' and upwards' is to teach us that from a wolf and upwards are all equal - Just as a lion is Doreis a large animal, so too, is a wolf.

8)

TOSFOS DH HACHI GARSINAN AMAR RAV CHISDA DERUSAS CHASUL U'NEMIAH BI'GEDAYIM U'TELA'IM

úåñôåú ã"ä äëé âøñéðï àîø øá çñãà ãøåñú çúåì åðîééä áâãééí åèìàéí

(SUMMARY: Tosfos explains why we are forced to omit 'Netz' from Rav Chisda's statement.)

åìà âøñéðï 'ðõ' áîéìúéä ãøá çñãà ...

(a)

Text: We do have the word 'Netz' in Rav Chisda's statement ...

ãàé âøñ ìéä, à"ë ëé ôøéê ìéä îáøééúà, îðõ ðîé ôøéê; åëé îùðé 'äåà ãàîø ëáøéáé', öøéê ìåîø ã÷àé ðîé áøéáé à'ðõ.

(b)

Reason (Part 1): Because if we did, then when the Gemara queries him from the Beraisa, it asks from Netz as well; and when the Gemara answers that he holds like B'rimi, we will need to say that he too, refers to a Netz.

åàéìå îúðé' ÷úðé ðõ ãéù ìå ãøåñä.

(c)

Reason (Part 2): Whereas our Mishnah, which states that a Netz is subject to D'rusah ...

åîúðéúéï àééøé áëì òðéï àó áî÷åí ùàéï îöéìéï.

(d)

Reason (Part 3): And our Mishnah is speaking in all cases, even in a case where there is no-one to save the victim.

åëé úéîà ãîàé ãîçì÷ áøéáé äééðå áâãééí åèìàéí, àáì áòåôåú ìà ...

(e)

Query: And if you want to say that B'rivi only differentiates by kid-goats and lambs, but not by birds ...

à"ë îàé ÷à ôøéê îääéà úøðâåìúà ãäåä áé øá ëäðà?

(f)

Refutation: Then what does the Gemara ask from the case of the chicken in Rav Kahana's house?

åàò"ô ùòì ëøçê àðå öøéëéï ìçì÷, îùåí ãìà ú÷ùä áøééúà à'îúðéúéï ...

(g)

Reinstating Query: Even though we are anyway forced to differentiate between kid-goats and lambs, on the one hand, and birds, on the other), to avoid asking from the Beraisa on the Mishnah ...

äééðå îùåí ã÷ñáø ãáòåôåú ÷ìé æéäøéä, åáâãééí åèìàéí ìà ÷ìé æéäøéä.

(h)

Answer (Part 1): That is because he holds that the poison burns by birds but not by kid-goats and lambs.

àáì áøéáé ñåáø ãî÷åí ùéù ìå îöéìéï, ÷ìé áéï áòåôåú áéï áâãééí åèìàéí, àáì áî÷åí ùàéï îöéìéï àéï ìå ëìì àøñ.

(i)

Answer (Part 2): Whilst B'rivi holds that in a place where there is someone to save it, it burns both by birds and by kid-goats and lambs.

åàé äåä âøñéðï 'ðõ' áîéìúà ãøá çñãà, àí ëï, àó áðõ ðîé äééðå öøéëéï ìåîø ëï.

(j)

Conclusion of Text #1: Now if we had the word 'Netz' in Rav Chisda's statement, then we would be forced to say the same by a Netz as well.

åòåã, ìàéëà ãàîøé, ãîùðé ãáøééúà ëáøéáé äéà, à"ë ìøá çñãà éù ãøåñä ìðõ áëì òðéï, àó áâãééí åèìàéí ...

(k)

Conclusion of Text #2 (Part 1): Furthermore, according to the Ika de'Amri, which establishes the Beraisa like B'rivi, it transpires that, according to Rav Chisda, D'rusas ha'Netz applies in all cases, even to kid-goats and lambs.

åîàé àéøéà ãúðé îúðéúéï òåó äã÷, àôéìå âãééí åèìàéí ðîé?

(l)

Conclusion of Text #2 (Part 2): Why does our Mishnah then refer to 'a small bird', and not to kid-goats and lambs?

9)

TOSFOS DH MI'KOL MAKOM LE'RAV CHISDA KASHYA

úåñôåú ã"ä î"î ìøá çñãà ÷ùéà

(SUMMARY: Tosfos explains why the Gemara does not answer by establishing the Beraisa by large sheep.)

åà"ú, åìéùðé ìéä ãáøééúà áàéîøé øáøáé?

(a)

Question: Why did he not answer that the Beraisa is speaking about large sheep?

åé"ì, ããåîéà ã'ðõ' ÷úðé, ãàó áâãééí åèìàéí àéï ìå ãøåñä.

(b)

Answer: Because the Tana places it together with 'a hawk', which is not subject to D'rusah even by kid-goats and lambs.

åîúåê ëê éúééùá àîàé ìà îå÷é áøééúà ðîé ììéùðà ÷îà ëáøéáé, åáàéï ìäï îöéìéï, äà áîöéìéï éù ìäï ãøåñä ...

(c)

Consequently (Part 1): It is therefore clear as to why, in the first Lashon, he does not establish the Beraisa too, like B'rivi, where there is no-one to save it, but where there is, D'rusah will apply to them?

îùåí ããåîéà ãðõ ÷úðé, ãàéï ìå ãøåñä áëì òðéï.

(d)

Consequently (Part 2): It is because the Tana compares it to a hawk, where D'rusah does not apply at all.

åîéäå ìôéøåù àéëà ãàîøé - ãàå÷é ìáøééúà ëáøéáé, åáàéï ìå îöéìéï, ìà äåé çúåì ãåîéà ãðõ, ããøåñú äðõ áòåôåú áëì òðéï, åáâãééí åèìàéí ìà ãøéñ áùåí òðéï.

(e)

Alternative Explanation: According to the 'Ika de'Amri', which however, which the Beraisa like B'rivi, in which case, when the animal has no-oe to save it, a cat is not similar to a hawk (since D'rusas ha'Netx applies to birds in all cases, but not at all to kid-goats and lambs) ...

OTHER D.A.F. RESOURCES
ON THIS DAF