1) TOSFOS DH Eima Mah ha'Prat Mefurash...
úåñôåú ã"ä àéîà îä äôøè îôåøù...
(SUMMARY: Tosfos discusses how many similarities to the Prat are required.)
ôéøåù åðéîà ëììà ÷îà ãå÷à
(a) Explanation #1: We should say that the first Klal is primary (and it is almost like a Klal u'Ferat, from which we learn only the Prat).
àé ðîé àôéìå ìî''ã ëììà áúøà ãå÷à áòéðï ùðé öããéï ëãîåëç áøéù áëì îòøáéï (òøåáéï ãó ëç.)
(b) Explanation #2: Alternatively, even according to the opinion that the latter Klal is primary (and it is almost like a Prat u'Chlal, in which the Klal adds to the Prat), we require two similarities [to the Prat], like is proven in Eruvin (28a. There it says that if the first Klal is primary, we require three similarities.)
åöøéê òéåï áôø÷ ùìùä îéðéï (ðæéø ãó ìä:)
(c) Question: This requires investigation in Nazir (35b. There it requires only one similarity!)
åùîà éù î÷åîåú ùðéí åùìùä (î÷åîåú) [ö"ì öããéï - ùéèä î÷åáöú, öàï ÷ãùéí] ìà çùéáé ìéä ìäù''ñ àìà (áçã) [ö"ì ëçã] öã
(d) Answer: Perhaps there are places in which two or three similarities, the Gemara considers them only like one similarity.
2) TOSFOS DH mid'Itztrich me'Al Minchasecha...
úåñôåú ã"ä îãàéöèøéê îòì îðçúê...
(SUMMARY: Tosfos explains that the Makshan erred.)
ôé' ëîå ãí ãìéú ìéä àìà çã öã
(a) Explanation: Just like blood has only one similarity (it is called Korban, and if not for the verse we would have included it, the same applies to all these).
åáñîåê îåðä öããéï äøáä áãí
(b) Implied question: Below (20b), it lists many similarities of blood (it permits and it becomes Pasul at sundown, like a Minchah! Eizehu Mekoman asks why this is called "many".)
ìà çùéáé ìéä äðê öããéï
(c) Answer: [This Tartzan] does not consider those similarities.
åäà ã÷úðé ááøééúà àáéà ãí ãîùîò ìéùðà ãàé ìà ëúéá îòì îðçúê äééúé îøáä ãí
(d) Implied question: The Beraisa teaches "I should include blood." This connotes that had the Torah not written me'Al Minchasecha, I would have included blood;
åàãøáä äééúé îöøéê ùðé öããéï ëãîùîò äëà
1. Just the contrary, I would obligate two similarities, like it connotes here!
äúðà ð÷è äàîú ùëê äéä øàåé ìãøåù åäù''ñ èåòä ëàï ìä÷ùåú ãðáòé ùðé öããéï åäîúøõ îåëéç ìå îúåê äôñå÷ ãîîä ðôùê ñâé áçã öã
(e) Answer: The Tana said the truth, that it would be proper to expound so, and the Gemara erred here to ask that we should require two similarities. The Tartzan proved to him from the verse that in any case, one similarity suffices.
3) TOSFOS DH v'Eima me'Al Minchasecha v'Lo me'Al Evarecha
úåñôåú ã"ä åàéîà îòì îðçúê åìà îòì àáøéê
(SUMMARY: Tosfos explains the question.)
ôé' áàáøéí ìéëà àìà çã öã ùàçøéí áàéí çåáä åáãí çã öã ùîúéø ëîåúä åîä øàéú (ìãçåú) [ö"ì ìøáåú - öàï ÷ãùéí] àáøéí åìîòè ãí àéîà àéôëà
(a) Explanation: Limbs have only one similarity, that they require others (wood is needed to burn them), and blood has one similarity, that it permits like it. Why do you include limbs and exclude blood? I can say oppositely!
4) TOSFOS DH she'Chen Acherim Ba'in Chovah Lah v'Chulei
úåñôåú ã"ä ùëï àçøéí áàéï çåáä ìä ëå'
(SUMMARY: Tosfos explains the end of the Siman in the Gemara.)
ëúåá áñôøéí ñéîï àùá''ð èî''à åàéï äù''ñ îôøù àìó àçøåðä
(a) Observation: It is written in Seforim a Siman (memory aid, the acronym) "Ashban Tamei", and the Gemara does not explain the last Aleph.
åîôøù øáéðå úí àåëì ëîåúä ùøâéìåú ìîìåç àåëìéï
(b) Explanation (R. Tam): It hints to Ochel (a food), like it is normal to salt food;
åìôé ùàéï æä ÷åìà åçåîøà ìà çù äù''ñ ìôøù:
1. Since this is not a leniency of stringency, the Gemara was not concerned to explain it.
20b----------------------------------------20b
5) TOSFOS DH Adarabah Dam Havah Lei Lirbuyei v'Chulei
úåñôåú ã"ä àãøáä ãí äåä ìéä ìøáåéé ëå'
(SUMMARY: Tosfos asks why we did not mention also Pigul.)
åúéîä ãìà çùéá ôéâåì ããí å÷åîõ ìà îéçééá òìééäå îùåí ôéâåì ëãàîøéðï áä÷åîõ æåèà (ìòéì ãó éã.) ãàéðäå âåôééäå îúéøéï ðéðäå àáì àáøéí çééáéí òìééäå îùåí ôéâåì
(a) Question: Why does it not count Pigul? One is not liable for blood or a Kometz due to Pigul, like we say below (14a) for they themselves are Matirim, but one is liable for limbs due to Pigul!
6) TOSFOS DH Nifsal bi'Shki'as ha'Chamah Kemosah
úåñôåú ã"ä ðôñì áù÷éòú äçîä ëîåúä
(SUMMARY: Tosfos distinguishes two expressions of Shki'ah.)
áøéù îé ùäéä èîà (ôñçéí ã' öã.) ãàîøéðï ãîù÷éòú äçîä òã öàú äëåëáéí ã' îéìéï ìø' éäåãä
(a) Citation: In Pesachim (94a), we say that from Shki'ah until Tzeis ha'Kochavim is [the time to walk] four Mil according to R. Yehudah.
ä÷ùä ø''ú ãáñåó áîä îãìé÷éï (ùáú ãó ìä.) îùîò ãìøáé éäåãä îùúù÷ò äçîä òã äìéìä ùðé çì÷é îéì
(b) Question (R. Tam): In Shabbos (35a) it connotes that according to R. Yehudah, from Shki'as ha'Chamah until night is two thirds of a Mil!
åúéøõ ø''ú ãîùúù÷ò äçîä îùîò ñåó ù÷éòú äçîä ùëáø ù÷òä äçîä àáì îù÷éòú äçîä îùîò îúçéìú ù÷éòä
(c) Answer (R. Tam): "Mishe'Tishka Chamah (from when it sets)" connotes the end of Shki'ah, that the sun already set, but "from Shki'as ha'Chamah" connotes the beginning of Shki'ah.
úãò îãàîøé' (ùáú ãó ëà:) âáé ðø çðåëä îöååúä îùúù÷ò äçîä åàé áúçéìú ù÷éòä òãééï äåà éåí âãåì åäåä ùøâà áèéäøà
(d) Proof: We say in Shabbos (21b) regarding Ner Chanukah that the Mitzvah is from when the sun sets. If this were at the beginning of Shki'ah, much time still remains in the day, and this is a lamp during the day [which is pointless]!
åìôéëê ù÷éòú äçîä ðîé ãäëà âáé ãí áúçéìú ù÷éòä àééøé
(e) Conclusion: Therefore, also Shki'as ha'Chamah here regarding blood discusses the beginning of Shki'ah.
åðéçà èôé îùåí ãàîøéðï áñåó àéæäå î÷åîï (æáçéí ãó ðå.) îðéï ìãí ùðôñì áù÷éòú äçîä ùðàîø áéåí ä÷øéáå àú æáçå áéåí ùàúä æåáç àúä î÷øéá
(f) Support #1: This is better, for we say that in Zevachim (56a) what is the source that blood is disqualified at Shki'as ha'Chamah? It says "b'Yom Hakrivo Es Zivcho" - on the day that you slaughter you offer;
åàé áñåó ù÷éòä ÷àîø ìîä ìé ÷øà ôùéèà ãðôñì áìéìä ãàéï éëåì ìæåø÷å ãëúéá áéåí öååúå åòîåã äùçø ôùéèà ãôåñìú áå ãåîéà ãàéîåøéí
1. Rhetorical question: If it discusses the end of Shki'ah, why do we need a verse? It is obvious, for it is disqualified at night, and he cannot do Zerikah, for it is written "b'Yom Tzavoso"! And obviously dawn disqualifies [blood]!
åôé' ùí á÷åðèøñ ãð''î àí òìä ìâáé îæáç îùåí ãàéï ìéðä îåòìú áøàùå ùì îæáç
2. Answer: Rashi explained there that it is relevant if it ascended on the Mizbe'ach. Linah does not apply on top of the Mizbe'ach.
å÷ùéà ìî''ã îåòìú îàé àéëà ìîéîø
3. Objection: According to the opinion that Linah applies on top of the Mizbe'ach, how can we answer?
åàéï ìåîø ãàéöèøéê îùåí ã÷é''ì âáé ãí àí òìä ìà éøã äåàéì åìï ëùø áàéîåøéí åàí îòìäå ìâáé îæáç äåä àîéðà ãéëåì ìæøå÷
4. Suggestion: It is needed because we hold that if blood ascended, it does not descend, since Linah of Eimurim is Kosher, and if he brought it up on the Mizbe'ach, one might have thought that he may throw it.
îùåí ãáäà ôìåâúà äéà ãøáï âîìéàì åø' éäåùò ãø' éäåùò àîø éøã åìøáï âîìéàì ìà éøã
5. Rejection: R. Gamliel and R. Yehoshua argue about this. R. Yehoshua says that Yered, and R. Gamliel says Lo Yered.
åëé úéîà ãàéöèøéê îùåí ãñ''ã ãìà îéôñéì áìéðä ëé äéëé ãàéï çééáéï òìéå îùåí ôéâåì åðåúø ëãàéúà áñåó ëì äáùø (çåìéï ãó ÷éæ.)
6. Suggestion: It is needed because one might have thought that [blood] is not disqualified through Linah, just like one is not liable for it due to Pigul and Nosar, like it says in Chulin (117a).
äøé òöéí åìáåðä ãàéï çééáéï òìéäï îùåí ðåúø ìøáé ùîòåï åàôéìå äëé îéôñìé áìéðä ëù÷ãùå áëìé ùøú
7. Rebuttal: One is not liable for Levonah for Nosar according to R. Shimon, and even so it is disqualified through Linah when it was Mekudash in a Kli Shares.
åëé úéîà îùåí ãéìôéðï îãí
8. Suggestion: [We know that Levonah is disqualified through Linah only] because we learn from blood!
ãìîà ùàðé ãí ãîúéø
9. Rejection: Blood is different, for it permits.
åìôé îä ùîôøù øáéðå úí ãîééøé áúçéìú ù÷éòä ðéçà
10. Conclusion of Support #1: According to R. Tam, this is fine. We discuss the beginning of Shki'ah.
åëï îùîò áô' îé ùäéä èîà (ôñçéí ãó öâ:) ãùçéèä àñåøä îúçéìú ù÷éòä âáé îé ùäéä áãøê øçå÷ä ã÷àîø äúí àéæåäé ãøê øçå÷ä îï äîåãéòéí ìéøåùìéí çîùä òùø îéìéï
(g) Support #2: Also in Pesachim (93b) it connotes that Shechitah is forbidden from the beginning of Shki'ah, regarding one who was b'Derech Rechokah (too far away to be able to offer Korban Pesach). It says there "what is Derech Rechokah? It is further from Yerushalayim than Modi'in, i.e. 15 Mil;
åîåëç äúí ãäééðå çîùä òùø îéìéï îôìâà ãéåîà òã ù÷éòú äçîä åìà çùéá (ã') [ö"ì ä' - öàï ÷ãùéí] îéìéï ãîù÷éòú äçîä òã öàú äëåëáéí
1. It is proven there that 15 Mil is [the distance one can walk] from midday until Shki'ah, because he cannot get to Yerushalayim before Shki'as ha'Chamah. It does not count the five Mil [that one can walk] from Shki'ah until Tzeis ha'Kochavim. (It says there that one can walk 40 Mil in a day; from midday until night is 20 Mil. Here Tosfos explains Ula's opinion there, that one can walk 5 Mil from Shki'ah until Tzeis. Above, Tosfos said that one can walk four Mil in this time! That is like Rav Yehudah (94a). He would say that Derech Rechokah is 16 Mil away.)
åàé ìà îéôñìà ãí òã öàú äëåëáéí àí ëï äåé ùòú ùçéèä
2. If blood were not disqualified until Tzeis ha'Kochavim, [until then] would be time for Shechitah!
åîéäå ÷ùéà àé áúçéìú ù÷éòä ÷àîø äéëé îîòè ìä îáéåí ä÷øéáå äà òã öàú äëåëáéí éåí äåà ãëúéá (ðçîéä ã) åäéä ìðå äìéìä ìîùîø åäéåí îìàëä
(h) Question: If it discusses the beginning of Shki'ah, how do we exclude it from b'Yom Hakrivo? Until Tzeis ha'Kochavim is day, for it says "v'Hayah Lanu ha'Laylah Mishmar veha'Yom Melachah" (and another verse says that they worked until Tzeis)!
åàùëçï ðîé ù÷éòú äçîä ãàééøé áñåó ù÷éòä ëâåï öàú äëåëáéí
(i) Observation: We find also "Shki'as ha'Chamah" that refers to the end of Shki'ah, e.g. Tzeis ha'Kochavim. (Yad Binyamin - this is Bein ha'Shemashos. Tosfos (Shabbos 35a DH Trei) says that R. Yehudah has a Safek about stars that appear after Shki'ah. Big stars are not a Siman of night. Yashar v'Tov - Tosfos means that Sof Shki'ah can refer to Safek Tzeis ha'Kochavim, i.e. Bein ha'Shemashos, or Vadai Tzeis ha'Kochavim.)
ëãàîøéðï áôø÷ äøéðé ðæéø îï äâøåâøú (ðæéø ãó èæ.) ëâåï ãçæàé úìúà éåîé ñîåê ìù÷éòú äçîä åäééðå ááéï äùîùåú ëãàîø òìä áôø÷ ëéöã öåìéï (ôñçéí ãó ôà.) áøåàä áéï äùîùåú
1. Source #1: We say in Nazir (16a) "e.g. she saw [blood] three days close to Shki'as ha'Chamah, i.e. Bein ha'Shemashos", like it says about this in Pesachim (81a) that she sees Bein ha'Shemashos. (I.e. Shki'as ha'Chamah refers to Sof Shki'ah. One cannot say that "close to [the beginning of] Shki'ah" is Bein ha'Shemashos. R. Tam holds that there is about an hour between them!)
åâí áôéø÷éï (ì÷îï ãó ìå:) ëì äîðéç úôéìéï àçø ù÷éòú äçîä òåáø áòùä åäééðå áìéìä îã÷àîø øáä áø øá äåðà ñô÷ çùéëä ñô÷ àéðä çùéëä ìà çåìõ åìà îðéç
2. Source #2: Also below (36b) it says that anyone who wears Tefilin after Shki'as ha'Chamah transgresses an Aseh. This refers to night, since Rabah bar Rav Huna said that when it is Safek dark, Safek not dark, one need not remove Tefilin, but he does not don them. (If one transgresses at this time, surely he must remove them!)
åòåã àîøéðï áîñ' úòðéú (ãó éá.) ëì úòðéú ùìà ù÷òä òìéå çîä ìà ùîéä úòðéú åîðäâ àáåúéðå úåøä äéà ùäëì ðåäâéï òã öàú äëåëáéí
3. Source #3: We say in Ta'anis (12a) that any fast on which the sun did not set (before he ate) is not called a fast. The custom of our fathers is Torah (i.e. we may rely on it). The universal custom is to fast until Tzeis ha'Kochavim.
åéù ìåîø ãìòåìí ðô÷à ìéä ùôéø úçéìú ù÷éòä îáéåí [ö"ì ä÷øéáå - áàøåú äîéí] ãàí àéðå òðéï ìñåó ù÷éòä ãðô÷à îáéåí öååúå úðäå òðéï ìúçéìú ù÷éòä
(j) Rejection (of Support #1): Really, I can say that [in Zevachim 56a] we properly derived [that blood is disqualified at] the beginning of Shki'ah from "b'Yom Hakrivo." Im Eino Inyan (if it need not teach about) the end of Shki'ah, which we know from b'Yom Tzavoso, we expound it to teach about the beginning of Shki'ah.
åéù îôøùéí ãîï äúåøä àéðå ðôñì òã öàú äëåëáéí àìà øáðï òáåã äøç÷ä åôñìåäå îúçéìú ù÷éòä
(k) Explanation: Some say that mid'Oraisa blood is not disqualified until Tzeis ha'Kochavim, but Rabanan distanced [people from transgressing] and disqualify it from the beginning of Shki'ah;
åäòîéãå ãáøéäí áî÷åí ëøú ìòðéï ãøê øçå÷ä ëãé ùéäå æøéæéï ìîäø ìáà
1. They enforced their words in a situation of Kares (for one who cannot offer Pesach before the start of Shki'ah) regarding Derech Rechokah, so people will be zealous to come.
å÷ùéà ãà''ë ìéçùáéä (áñåó) ôñçéí áñåó äàùä (ãó öá.) áäãé äðê ùäòîéãå ãáøéäí áî÷åí ëøú
(l) Question: If so, it should be listed in Pesachim (92a) with the other places in which Chachamim enforced their words in a situation of Kares!
åéù ìåîø ãìà çùéá àìà îéãé (ãìà) ãäåå çéãåù àáì æä àéðå çéãåù àí ú÷åï ëãé ùéîäøå ìáà
(m) Answer: It lists only matters that are a Chidush. This is not a Chidush if they enacted so that people will come quickly;
ãäëé ðîé ìà çùéá çúéëú éáìúå åäáàúå îçåõ ìúçåí åäøëáúå
1. Likewise, it does not list cutting off a wart [on Shabbos] or bringing [the Korban] from outside the Techum and carrying it [in Reshus ha'Rabim - Pesachim 65b];
åáàåðï âåôéä éù ìçì÷ áéï îú ìå îú ÷åãí çöåú ìîú ìå àçø çöåú ëãîùîò áôø÷ îé ùäéä èîà (ôñçéí ãó öç.) åàôéìå äëé ìà çùéá ìä
2. Also regarding an Onen himself (one opinion holds that Chachamim forbade him to eat Pesach on the night after burial), we can distinguish between when [his relative died] before midday (he was an Onen before the time of the Mitzvah came) and when he died after midday, like it says connotes in Pesachim (98a), and even so it is not listed.
åäùúà äà ãàîøéðï áô' äîðçåú åäðñëéí (ì÷îï ãó ÷à:) åáøéù îòéìä (ãó å.) ìôðé æøé÷ä îåòìéï áå åîå÷é ìä ã÷áìéä ñîåê ìù÷éòú äçîä ãìà äåä ùäåú ìîæø÷éä
(n) Implied question: We say below (101b) and in Me'ilah (6a) that before Zerikah, Me'ilah applies to it, and we establish it when Kabalah was close to Shki'ah, and there was no time to do Zerikah (i.e. it did not have She'as ha'Kosher. According to this opinion, mid'Oraisa until Tzeis ha'Kochavim is She'as ha'Kosher!)
ääåà îòéìä ãøáðï ãòã öàú äëåëáéí éù ùäåú ìæåø÷å
(o) Answer: That Me'ilah is only mid'Rabanan, for until Tzeis ha'Kochavim there is time to do Zerikah.
åîéäå ÷ùéà îãàîøéðï áñåó àéæäå î÷åîï (æáçéí ãó ðå:) ÷ãùéí äðàëìéí ìéåí àçã îçùáéï áãîï îùúù÷ò äçîä ãàé çéùá ìæåø÷å ìàçø ù÷éòä îéã äåé ôéâåì ãäåé îçùá çåõ ìæîðå
(p) Question: It says in Zevachim (56b) that Kodshim eaten for one day [and a night, improper] intent applies to their blood after Shki'as ha'Chamah. If he intended to do Zerikah immediately after Shki'ah, it is Pigul, for this is intent Chutz li'Zmano!
åàéï ìåîø ôéâåì ãøáðï
1. Implied suggestion: That Pigul is mid'Rabanan.
ãäà ãåîéà ãàéîåøéí åáùø ÷ãùéí àééøé ãäåé ôéâåì ãàåøééúà åìà ÷úðé áùø ÷ãùé ÷ãùéí îçöåú åàéìê ãæîï àëéìúå îãøáðï
2. Rejection: It discusses similar to Eimurim and meat of Kodshim, which is Pigul mid'Oraisa. It did not teach meat of Kodshei Kodoshim from midnight and onwards, for that time (deadline) to eat is mid'Rabanan.
åé''ì ãääéà ù÷éòä áñåó ù÷éòä ãäééðå öàú äëåëáéí ëîå ùîôøù ø''ú ãîùúù÷ò îùîò ñåó ù÷éòä
(q) Answer: That Shki'ah is the end of Shki'ah, i.e. Tzeis ha'Kochavim, like R. Tam explains that mishe'Tishka (from when it sets) connotes the end of Shki'ah.
7) TOSFOS DH Melamed she'Misnadvim Etzim v'Chulei
úåñôåú ã"ä îìîã ùîúðãáéí òöéí ëå'
(SUMMARY: Tosfos explains why we say that the Beraisa is like Rebbi.)
äà ãôìéâé äëà øáé åøáðï ãìøáðï ðãáä åìøáé ÷øáï âîåø äééðå ëùàîø äøé òìé ùðé âæéøé òöéí àìå ìîæáç ëãúðéà áúåñôúà ãù÷ìéí (ô''â)
(a) Explanation: The argument here of Rebbi and Rabanan - according to Rabanan it is a Nedavah, and according to Rebbi it is an absolute Korban - is when he said "it is Alai to bring these two logs to the Mizbe'ach", like a Tosefta in Shekalim (3:4);
äàåîø äøé òìé òöéí îáéà ãîé ùðé âéæøé òöéí åðåúï ìùåôø åìå÷çéï ëäðéí áäï òöéí åî÷øéáéï àåúï òì âáé äîæáç åðéàåúéí îäï åàéï îåòìéï áäï åàí ä÷øéáï áçåõ ôèåø
1. If one said "it is Alai to bring wood", he brings money for two logs and puts it in a box, and Kohanim buy wood with it and offer them on the Mizbe'ach. One may benefit from them, Me'ilah does not apply to them, and if he offered them outside, he is exempt;
åàí àîø äøé òìé ùðé âéæøé òöéí àìå ìîæáç ëäï î÷áìï äéîðå åî÷øéáï ìâáé îæáç åàéï ðéàåúéï áäí àáì îåòìéï áäí åàí ä÷øéáï áçåõ çééá ãáøé øáé
2. If one said "it is Alai to bring these two logs for the Mizbe'ach", a Kohen receives them from him and offers them on the Mizbe'ach. One may not benefit from them, but Me'ilah applies to them, and if he offered them outside he is liable. Rebbi says so;
åçëîéí àåîøéí àí ä÷øéáï áçåõ ôèåø
3. Rabanan say, if he offered them outside he is exempt.
åàìå åàìå ðåôìéï áìùëú ãéø äòöéí
4. Both of these (whether he said "wood" or "these two logs") go to the wood chamber.
åàí úàîø àîàé ÷àîø îàï ùîòú ìéä ãàîø òöéí ÷øáï øáé äéà åäà ìøáðï ðîé àé÷øå ÷øáï åìà áòå îìéçä
(b) Question: Why does it say "whom do we know that he says that wood is a Korban? It is Rebbi"? Also according to Rabanan it is a Korban, and it need not be salted!
åé''ì ãîã÷àîø òöéí åãí îùîò ìéä ãçùéáé ÷øáï âîåø ëãí åäééðå ëøáé
(c) Answer: Since he said "wood and blood", it connotes that it is a full Korban, like blood. This is like Rebbi.
8) TOSFOS DH l'Divrei Rebbi Etzim Te'unim Kemitzah
úåñôåú ã"ä ìãáøé øáé òöéí èòåðéï ÷îéöä
(SUMMARY: Tosfos explains the source to say so.)
åàí úàîø î''ù ãøáé î÷éù òöéí ìîðçä éåúø îìùàø ÷øáðåú
(a) Question: What is different, that Rebbi equates wood to a Minchah more than to other Korbanos?
åéù ìåîø ãäàé ÷øáï ãîøáé îéðä òöéí î÷øáï ãâáé îðçä ãøéù ìä áúåøú ëäðéí
(b) Answer: This "Korban", from which he includes wood, he expounds from "Korban" written regarding a Minchah, in Toras Kohanim.
åà''ú îðìï ãî÷ùéðï ìîðçä ãð÷îöú äàéëà îðçåú èåáà ãàéðï ð÷îöåú
(c) Question: What is the source that we equate it to a Minchah Nikmetzes (from which Kemitzah is taken)? There are many Menachos that are not Nikmatzos!
åéù ìåîø ãìâáé îðçä äð÷îöú ëúéá (åé÷øà á) åðôù ëé ú÷øéá ÷øáï îðçä
(d) Answer: Regarding a Minchah Nikmetzes it is written "v'Nefesh Ki Sakriv Korban Minchah."
åàí úàîø åîä ÷îéöä ùééê áòöéí äà àéï áäí ùéøééí åëåìï ðùøôéï
(e) Question: How does Kemitzah apply to wood? They do not have Shirayim. They are totally burned!
åéù ìåîø ãàùëçï ëé äàé âååðà áøéù åàìå îðçåú (ãó òá:) ìø' ùîòåï ãîðçú çåèà ùì ëäðéí ð÷îöú ä÷åîõ ÷øá ìòöîå åäùéøééí ÷øéáéï ìòöîï åäåà äãéï ëàï òöéí
(f) Answer: We find like this below (72b) according to R. Shimon. Minchas Chotei of Kohanim is Nikmetzes. The Kometz is offered by itself, and the Shirayim are offered by themselves. The same applies here to wood.
9) TOSFOS DH Etzim Te'unim Kemitzah
úåñôåú ã"ä òöéí èòåðéï ÷îéöä
(SUMMARY: Tosfos adds other ways in which they are like a Minchah.)
åäåà äãéï éîéï å÷éãåù ëìé:
(a) Assertion: Likewise, they require the right hand and Kidush in a Kli.