1) TOSFOS DH Ba'alei Keshafim

úåñôåú ã"ä áòìé ëùôéí

(SUMMARY: Tosfos explains that this is so they will know the Halachah.)

ôéøù øá äàé âàåï ëãé ìéãò àú äãéï ëãàîøéðï äòåùä îòùä çééá äàåçæ äòéðéí ôèåø

(a) Explanation (Rav Hai Gaon): This is in order to know the Halachah, like it says "one who does an action [through witchcraft] is liable. One who does an illusion is exempt."

åäééðå ã÷àîø øáé àìéòæø áñåó àøáò îéúåú (ñðäãøéï ãó ñç.) ùàðé ùåðä ùìù îàåú äìëåú áðèéòú ÷éùåàéï åëãàîøé' ðîé àáì àúä ìîã ìäáéï åìäåøåú

(b) Support: R. Eliezer said in Sanhedrin (68a) "I know 300 Halachos about planting gourds", and we say "[you may not learn in order to do,] but you may learn in order to understand and give rulings."

2) TOSFOS DH v'Yod'im b'Shiv'im Lashon

úåñôåú ã"ä åéåãòéí áùáòéí ìùåï

(SUMMARY: Tosfos discusses how many of the Sanhedrin need to know all the languages.)

áñåó (àçã - ùéèä î÷åáöú îåç÷å) ãéðé îîåðåú (ùí ãó éæ:) îùîò ãñâé áùðéí (àçã) ìãáø åàçã ìùîåò åàîø øáéòé' àéï ìîòìä äéîðä

(a) Implied question: In Sanhedrin (17b) it connotes that [for every language] it suffices to have two who can speak it, and [another] one who can hear (understand), and it says that if there is a fourth, nothing is better than this!

åëåìäå ñðäãøéï ìàå ëåìäå îîù åàéï îåùéáéï áñðäãøéï ìàå àëåìäå ÷àé

(b) Answer #1: "The entire" Sanhedrin is not literally all. "We do not put on the Sanhedrin" does not refer to all of them. (Rather, it means that we must put on the Sanhedrin also others who know all the languages.)

àé ðîé äúí (ìãéðé îîåðåú åäëà ìãéðé ðôùåú åìà) [ö"ì ìùàø ãéðé ðôùåú åäëà ìãéðé ðôùåú ãìà - äøù"ù] ñâé áòùøéí åùìùä

(c) Answer #2: That is for other capital cases. Here we discuss capital cases for which 23 do not suffice;

ãìëîä ãáøéí öøéê ñðäãøé âãåìä ëîå ìæ÷ï îîøà åìãåï àú äùáè åòéø äðãçú ãáòé ùáòéí åàçã

1. Several matters require a Great Sanhedrin, e.g. Zaken Mamrei (one who rules unlike the Sanhedrin), and to judge a Shevet, and Ir ha'Nidachas require [a Sanhedrin of] 71.

3) TOSFOS DH Ilein Yomin d'Lo Lihis'anah u'Miktzasehon d'Lo Lemisped

úåñôåú ã"ä àìéï éåîéà ãìà ìäúòðàä åî÷öúäåï ãìà ìîñôã

(SUMMARY: Tosfos explains that we forbid fasting more than we forbid eulogies.)

îùîò ùëåìï àñåøéí áúòðéú àáì áäñôã àéï àñåøéí àìà î÷öúï

(a) Inference: All of them are forbidden to fast, but only some are forbidden to eulogize.

åäà ãâøñ áñåó ñãø úòðéåú ëéöã (úòðéú ã' éç.) ëì ùàçøéå áäñôã àñåø áúòðéú îåúø

(b) Implied question: The text in Ta'anis (18a) says "every day after [a day in Megilas Ta'anis], eulogy is forbidden and fasting is permitted (fasting is more lenient)!

ìéúà ãàé îéúñø áäñôã ëì ùëï áúòðéú ëãîùîò äëà àìà ä''â ëì ùàçøéå áúòðéú àñåø áäñôã îåúø

(c) Answer: That text is wrong. If eulogy is forbidden, all the more so fasting is, like it connotes here! Rather, the text says "every day after, fasting is forbidden and eulogy is permitted."

åîúðé' ãäúí ðîé äëé îåëçú ãîçîéø áãìà ìîñôã îáãìà ìäúòðà'

(d) Proof: The Mishnah there (Ta'anis 15b) proves like this. It is more stringent about [days on which one may] not eulogize than [days on which one may] not fast;

åëé ð÷éè äúí ëì ùàçøéå ä''ð äåä îöé ìîð÷è ëì ùìôðéå

1. When it mentioned "every day after", likewise it could have said "every day before";

ãàé àîøú ìôðéå áéï áúòðéú áéï áäñôã àñåø àí ëï ìîä ìé ùéäà îåèì áéï ùðé é''è

2. Proof: If you would that before it, both fasting and eulogy are forbidden, if so, why do I care if it is between two Yomim Tovim (in Megilas Ta'anis? It says there (18a) that it mentioned Rosh Chodesh Nisan so that Adar 29 will be between two Yomim Tovim (and like a Yom Tov itself, to forbid even eulogy). If even eulogy is forbidden the day before, it should have said "to forbid even eulogy the day before"! Rather, eulogy is permitted the day before, just like after, and between two Yomim Tovim is different.)

4) TOSFOS DH me'Reish Yarcha v'Ad Timniya Itukam Tamida d'Lo Lemisped

úåñôåú ã"ä îøéù éøçà ãðéñï åòã úîðéà àéúå÷í úîéãà ãìà ìîñôã

(SUMMARY: Tosfos challenges this text, and brings other texts.)

ëê äâéøñà áëì äñôøéí åá÷åðè' ôé' äèòí ãìà äåéà ùîçä áùì òöøú ëáùì úîéã îùåí ãáòöøú ìà äéúä ùåí øàéä ìãáøé áééúåñéï àáì áúîéã äéúä ÷öú øàéä ìãáøéäí åúøåééäå îôøù ì÷îï åìäëé àñåø àôé' ìîñôã

(a) Explanation: This is the text in all Seforim. Rashi explained that the Simchah for Shavu'os is less than for the Tamid, because for Shavu'os there was no proof for the Baisusim, but for the Tamid there was somewhat of a proof for their words. Both of them are explained below. Therefore, one may not even eulogize on it;

åáñåó ñãø úòðéåú ëéöã (ã' éæ:) ëúåáä äâéøñà ìäéôê àéúå÷í úîéãà ãé ìà ìäúòðàä àéúåúá çâà ãùáåòéà ãé ìà ìîñôã

(b) Version #2: In Ta'anis (17b) the text is written oppositely. Itukam Tamida we do not fast. Itusav Shavu'os we do not eulogize.

åâéøñà æå ðëåðä îãôøéê äúí ìîä ìéä ìîéîø òã ñåó îåòãà ðéîà òã îåòã åîåòã âåôéä éå''è äåà åîùðé ìà ðöøëà àìà ìàñåø éåí ùìàçøéå

(c) Support: That text is correct, since it asks there why it must say [that the Chag for Shavu'os is from Nisan 8] "until the end of the Mo'ed (Pesach)"? It should say "until the Mo'ed, and the Mo'ed itself is a Yom Tov!", and answers that it is needed only to forbid the day after (the last day of Pesach);

ëîàï ëøáé éåñé ãàîø áéï ìôðéå áéï ìàçøéå àñåø

1. Citation (18a): Like whom is this? It is like R. Yosi, who says that both before it and after it are forbidden.

åàé ëâéøñà ãùîòúéï ãâøñé çâà ãùáåòéà ãìà ìäúòðàä à''ë àôé' ìøáé éåñé ìà àúéà ãáäà ë''ò îåãå ãìàçøéå îåúø

2. According to the text in our Sugya, which forbids fasting on Chaga d'Shavu'i, if so it is not even like R. Yosi, for all agree that afterwards is permitted;

ãúðï äúí ëì äëúåá áîâéìú úòðéú ãìà ìäúòðàä áéï ìôðéå áéï ìàçøéå îåúø øáé éåñé àåîø ìôðéå àñåø ìàçøéå îåúø

i. The Mishnah teaches there (Ta'anis 15a) "every [day] written in Megilas Ta'anis not to fast, both before it and after it are permitted. R. Yosi says, before it is permitted and after it is forbidden."

àáì àé âøñ çâà ãùáåòéà ãìà ìîñôã àúé ùôéø ëøáé éåñé ëãúðï äúí ëì äëúåá áîâéìú úòðéú ãìà ìîñôã ìôðéå àñåø ìàçøéå îåúø ø' éåñé àåîø áéï ìôðéå áéï ìàçøéå àñåø

3. However, if the text says that one may not eulogize on Chaga d'Shavuya, it is fine like R. Yosi, like the Mishnah teaches there "every [day] written in Megilas Ta'anis not to eulogize, before it is forbidden and after it is permitted. R. Yosi says, both before it and after it are forbidden.

åîéäå ÷öú ÷ùä ìâéøñà æå ãôøéê äúí ìîä ìé ìîéîø îøéù éøçà ãðéñï ìéîà îúøé áðéñï åøàù çåãù âåôéä ãàåøééúà àîø øáà ìà ðöøëà ìàñåø éåí ùìôðéå

(d) Question: However, it is difficult according to this text, for it asks there "why must it say [that the Chag for the Tamid is] from Rosh Chodesh Nisan? Let it say from Nisan 2, and Rosh Chodesh itself is mid'Oraisa!" Rava said, it is needed only to forbid the day before [Rosh Chodesh];

åäùúà äåä ìéä ìîôøê òìä ëîàï ëøáé éåñé ëãôøéê áúø äëé

1. Now, it should have asked about this "like whom is this? It is like R. Yosi", like it asks afterwards!

åùîà ðèø òã ìáñåó åàëåìä îéìúà ôøéê

(e) Answer #1: Perhaps it waited until the end, and challenged the entire teaching.

åàéú ñôøéí ãâøñé áúøåééäå ãìà ìîñôã

(f) Answer #2 (Version #3): Some texts say about both of them (Tamid and Shavu'os) "not to eulogize." (Therefore, even according to Rabanan it taught Rosh Chodesh to forbid the day before.)

5) TOSFOS DH Amad v'Tiknah

úåñôåú ã"ä òîã åú÷ðä

(SUMMARY: Tosfos explains that they did not say that Moshe enacted on his own.)

åä÷á''ä äñëéí òì éãå

(a) Explanation: And Hash-m agreed with him.

6) TOSFOS DH Achad Asar Yom

úåñôåú ã"ä àçã òùø éåí

(SUMMARY: Tosfos gives two explanations why he brought this verse.)

ôéøù á÷åðèøñ ùàí äéä îåìéê àú éùøàì ãøê äø ùòéø äéå äåìëéí áàçã òùø éåí [ö"ì ì÷ãù - éùø åèåá, áàøåú äîéí, ò"ô øù"é ëàï] ùäéà ñîåëä ìàøõ åàí äéä àåäáï ìîä àéçøï

(a) Explanation #1 (Rashi): If [Moshe] would have brought Yisrael by way of Har Se'ir, they would have gone in 11 days to Kadesh, which is close to the land (Eretz Yisrael). If he loved them, why did he delay them?

åáôé' çåîù ôé' ùëì àåúå äãøê äìëå áùìùä éîéí

(b) Explanation #2: In his Perush on Chumash, he said that they traveled the entire path in three days.

åæä ìùåðå àçã òùø éåí îçåøá àîø ìäí îùä ìéùøàì øàå îä âøîúí àéï ìê ãøê ÷öøä îçåøá ì÷ãù áøðò ëãøê äø ùòéø åàó äåà îäìê àçã òùø éåí åàúí äìëúí àåúä áâ' éîéí

1. Citation (Rashi on the verse "Achad Asar Yom me'Chorev"): Moshe told Yisrael "see what you caused! There is no shorter path from Sinai to Kadesh Barne'a than like via Har Se'ir, and it is a journey of 11 days, and you traversed it in three days!"

ùäøé áòùøéí áàééø ðñòå îçåøá ùðàîø åéäé áùðä äùðéú áçãù äùðé áòùøéí áçåãù ðòìä äòðï åâå' áòùøéí åúùòä áñéåï ùìçå äîøâìéí î÷ãù áøðò

2. Source: On the 20th of Iyar they traveled from Sinai, for it says "in the second year, in the second month, on the 20th of the month the cloud ascended..." On the 29th of Sivan they sent Meraglim from Kadesh Barne'a;

öà îäï ùìùéí éåí ùòùå á÷áøåú äúàåä (àëìå) [ö"ì ùàëìå - éùø åèåá] áùø çãù éîéí åùáòä éîéí ùòùå áçöøåú ìäñâéøä ùì îøéí

i. Deduct 30 days that they were at Kivros ha'Ta'avah, that they ate meat for a month of days, and they were seven days in Chatzeros while Miryam was quarantined (with Tzara'as);

ðîöà ùáùìùä éîéí äìëå ëì àåúå äãøê åëì ëê äéúä ùëéðä îúìáèú áùáéìëí ìîäø áéàúëí ìàøõ åáùáéì ù÷ì÷ìúí äéñá àúëí ñáéáåú äø ùòéø àøáòéí ùðä òã ëàï ìùåðå

ii. Conclusion: It turns out that they traveled that entire path in three days. The Shechinah was exerting so much for you, to hasten your entry to Eretz Yisrael, and because you messed up, He made you surround Har Se'ir 40 years. Until here is Rashi's words.

åäùúà ðøàä ãìäëé îééúé äàé ÷øà ãàçã òùø éåí ãàí äéä àåäá éùøàì ìîä àéçøï àøáòéí ùðä åìà äöìéçå ììëú ëîå ùòùå áàåúï ùìùä éîéí:

(c) Remark: It seems that (according to Explanation #2) he brought this verse "Achad Asar Yom", for if he loved Yisrael, why did he delay them 40 years, and they did not succeed to go like they went in those three days?

65b----------------------------------------65b

7) TOSFOS DH Kasuv Echad Omer Tisperu Chamishim Yom

úåñôåú ã"ä ëúåá àçã àåîø úñôøå çîùéí éåí

(SUMMARY: Tosfos explains why we do not count 50 days.)

åàí úàîø åäìà ìà ñôøéðï àìà î''è éåí

(a) Question: We count only 49 days!

åéù ìåîø ùìà öåä äëúåá ìñôåø çîùéí ãäëé ÷àîø ÷øà òã îîçøú äùáú äùáéòéú ùäåà éåí çîùéí (úñôøå - éùø åèåá îåç÷å)

(b) Answer #1: The Torah did not command to count 50 days. The verse says as follows. [Count] until [but not including] the day after the seventh week, which is day 50.

àé ðîé çîùéí éåí úñôøå àåä÷øáúí ãáúøéä ÷àé åäëé ÷àîø òã îîçøú äùáú äùáéòéú úñôøå åìà òã áëìì ð' éåí åä÷øáúí îðçä çãùä

(c) Answer #2: "Chamishim Yom Tisperu" refers to "v'Hikravtem" afterwards. The verse says as follows. Until the day after the seventh week, count, but not the 50th day itself, and offer a new Minchah [in day 50].

8) TOSFOS DH Mah Chodesh Samuch l'Vi'aso Nikar

úåñôåú ã"ä îä çãù ñîåê ìáéàúå ðéëø

(SUMMARY: Tosfos gives four explanations of this.)

ôéøù á÷åðèøñ ìáéàú çùáåðå ðéëø îàéîú îúçéì ìîðåúå ãäééðå îéåí ë''è îùòú îåìã ìáðä àó òöøú ñîåê ìîðéï äçîùéí ðéëø ìäí éåí ÷áåò ãäééðå áè''æ áçåãù îîçøú éå''è øàùåï

(a) Explanation #1 (Rashi): [Close to] the coming of its calculation, it is evident when he begins to count it, i.e. on day 29, from the time of the Molad of the moon. Also Shavu'os, close to the count of 50 a fixed day is recognized (when they start), i.e. the 16th of the month, the day after the first Yom Tov;

ùàí îîúéðéí òã ìàçø äùáú àéï ùí äéëø éåí ÷áåò ãôòîéí ùîúçéìéï ìîðåú áè''æ ôòîéí áé''æ ôòîéí áùîðä òùø ôòîéí áé''è

1. If they wait until after Shabbos, there is no Heker of a fixed day. Sometimes they start counting on the 16th, sometimes on the 17th, sometimes on the 18th, sometimes on the 19th...

åø''ú îôøù îä çåãù ñîåê ìáéàúå ùì çåãù ðéëø îúé éäéä øàù çåãù ãîéã ãîéëñé ñéäøà åàéðä ðøàéú ëåìé òìîà éãòé ùäéåí éäéä îåìã åìîçø é÷ãùå á''ã àú äçãù

(b) Explanation #2 (R. Tam): Just like a month, close to the coming of the month it is evident when will be Rosh Chodesh, for the moon is covered and it is not seen, and everyone knows that today will be the Molad and tomorrow Beis Din will be Mekadesh the month...

àó òöøú öøéê ùéäà ðéëø åéãåò ìòåìí æîï ÷ãåùúä ñîåê ìáéàúä

1. Also Shavu'os, we need that it is evident and known to the world the time of its Kedushah shortly before it comes.

ãäééðå àí îúçéìéï ìîðåú áùùä òùø áðéñï ùéúðå òéðéäí ëîä äìáðä âãåìä áçîùä ìçåãù åëùéøàä áñéåï áàåúå ùéòåø éãòå ùìîçø éú÷ãù òöøú

2. I.e. if they begin to count it on Nisan 16, they look at how big the moon is on the fifth of the month, and when they see that size in Sivan, they know that tomorrow will be Kadosh, i.e. Shavu'os.

åì÷îï ôøéê ãìîà áéå''è àçøåï ÷àé åéúðå òéðéäí áé''á áñéåï

(c) Explanation #2 (cont.): Below it asks perhaps [they start counting from the last Yom Tov] and they look at [how big the moon is on] the 12th of Sivan.

åä''ø îùåìí âøéñ îðä éîéí å÷ãù éåáì îùåí ãîðä éîéí å÷ãù çåãù ðô÷à ìï áøéù îñëú îâéìä (ãó ä.) îãëúéá òã çãù éîéí éîéí àúä îåðä ìçãùéí åàé àúä îåðä ùòåú ìçãùéí

(d) Explanation #3: R. Meshulam's text says "count days and be Mekadesh Yovel", because we learn from "count days and be Mekadesh the month" we derive in Megilah (5a), since it is written "Ad Chodesh Yamim" - you count days towards months, and you do not count hours towards months;

åæå äéà îãøù çëîéí åìà ùééê ìîéîø àîøä úåøä àìà áãáø ùäöãå÷éí îåãéí áå ëé ääåà ãúðé (áô' áúøà ãø''ä ãó ëè.) [ö"ì áúø äáé - öàï ÷ãùéí] äëé àîøä úåøä äáà òåîø áôñç åùúé äìçí áòöøú ãáäãéà ëúéá

1. This is a Drashah of Chachamim. It is relevant to say "the Torah said" only about something that the Tzedukim agree about, like what was taught afterwards "the Torah said bring the Omer on Pesach and Shtei ha'Lechem on Shavu'os", which is written explicitly;

åëï ñôéøú éåáì ëúåáä áäãéà ñîåê ìáéàú äúçìú çùáåðå ðéëø ùìòåìí îúçéìéï ìîðåú ìîçøú ùðú äçîùéí

2. Similarly, counting Yovel is written explicitly, close to when its calculation starts it is recognized that we always begin after the 50th year;

àó òöøú ñîåê ìáéàú äúçìú çùáåðå éäà ðéëø ùæä äåà ìîçøú éå''è äøàùåï åìà éùúðä ìòåìí

3. Also Shavu'os, close to when its calculation starts it is recognized that this is the day after the first Yom Tov, and it never changes.

åø''ú àåîø ãîöéðå áùéìäé ô''÷ ãø''ä (ãó èæ.) àîøä úåøä ðñëå îéí ìôðé áçâ àò''ô ùàéï äöãå÷éí îåãéí ùøâîåäå áàúøåâéäï

(e) Objection #1A (R. Tam): We find in Rosh Hashanah (16a) "the Torah said pour water in front of Me during the Chag (Sukos)", even though the Tzedukim do not agree, for they stoned [a Tzeduki who spilled out the water] with their Esrogim!

åîéäå éù ìçì÷ îùåí ãäúí ÷àîø îôðé îä àîøä úåøä

(f) Answer: We can distinguish. There, because it said "why did the Torah say [to bring the Omer on Pesach and Shtei ha'Lechem on Shavu'os?", it said so also about Nisuch ha'Mayim on Sukos].

àáì éù ìäáéà øàéä îäà ãàîøéðï òåìú çåãù áçãùå àîøä úåãä çãù (çåãù) åäáà ìé ÷øáï îúøåîä çãùä åàéï öãå÷éï îåãéï áãøùä æå

(g) Objection #1B: We can bring a proof [that it says "why did the Torah say?" even about matters that the Tzedukim do not agree to] from what we say "Olas Chodesh b'Chadsho" - the Torah said Chadesh and bring to Me a Korban from the new (half-Shekalim), and the Tzeduki do not agree to this Drashah.

åòåã ÷ùä ãä''ì ìîéîø îðä ùðéí å÷ãù éåáì ãéîéí ìà îöéðå ãäëé ëúéá ÷øà åñôøú ìê ùáò ùáúåú ùðéí ùáò ùðéí ùáò ôòîéí

(h) Objection #2: It should have said "count years and be Mekadesh years", for we do not find days [counted towards Yovel], for it says "u'Sfarta Lecha Sheva Shabsos Shanim Sheva Shanim Sheva Pa'amim"!

åòåã éù ìôøù îä çåãù ñîåê ìáéàúå ðéëø ëì ùòä ò''é çùáåï [ö"ì äùåä - öàï ÷ãùéí] îúé éáåà ùìòåìí ëùéòáåø ùìùéí éåí îø''ç î÷ãùéï àú äçãù

(i) Explanation #4: Just like a month, close to its coming it is always recognized through an identical calculation when it will come, for always when 30 days pass from Rosh Chodesh they are Mekadesh the month...

àó òöøú ñîåê ìáéàä ðéëøú òì éãé çùáåï äùåä éù ìäëéø îúé éáà òöøú ùìòåìí ìàçø çîùéí éäà òöøú åìãáøé äöãå÷éï àéðä ðéëøú éôä ãôòîéí éù éåúø

1. Also Shavu'os, close to its coming it is recognized through an identical calculation when Shavu'os will come, for always after 50 days it will be Shavu'os, and according to the Tzedukim it is not recognized well, for sometimes there are more.

9) TOSFOS DH Mah Lehalan Regel v'Chulei

úåñôåú ã"ä îä ìäìï øâì ëå'

(SUMMARY: Tosfos explains how this is unlike the Tzedukim.)

åìãáøéäí æéîðéï ãäåé àçø äøâì ëâåï ãçì ôñç áàçã áùáú

(a) Explanation: According to their words, sometimes it is after the Regel, e.g. if Pesach was on Sunday.

10) TOSFOS DH Regel u'Techilas ha'Regel

úåñôåú ã"ä øâì åúçìú äøâì

(SUMMARY: Tosfos justifies that this applies to Shavu'os.)

àò''â ãòöøú éåí àçã

(a) Implied question: Shavu'os is one day! ("The start of the Regel" does not apply to it.)

ëéåï ãéù ìçâéâúå úùìåîéï ëì ùáòä ùééê áä úçìú øâì

(b) Answer: Since there is Tashlumin for all seven days, "the start of the Regel" applies to it.

11) TOSFOS DH u'Sfartem Lachem she'Tehei Sefirah l'Chol Echad v'Echad

úåñôåú ã"ä åñôøúí ìëí ùúäà ñôéøä ìëì àçã åàçã

(SUMMARY: Tosfos discusses whether we bless on other counts.)

âáé éåáì ëúéá (åé÷øà ëä) åñôøú ìê ãàáéú ãéï ÷àîø ìäå øçîðà åùîà áéú ãéï ñåôøéï åîáøëéï ëîå ùàðå îáøëéï òì ñôéøú äòåîø

(a) Remark: Regarding Yovel it says "u'Sfarta Lecha" - the Torah tells Beis Din [to count]. Perhaps Beis Din counts and blesses, just like we bless on Sefiras ha'Omer.

åâáé æáä ãëúéá (ùí èå) åñôøä ìà ùééê áä áøëä ëéåï ùñåúøú ãàé çæéà àôéìå áùáéòé ñúøä

(b) Distinction: Regarding a Zavah, that it says v'Safrah, it is not possible to bless, since she cancels [her count]. If she sees even on the seventh day, she cancels. (Therefore she cannot bless even on the seventh day.)

12) TOSFOS DH R. Yehudah ben Beseira Omer Eino Tzarich

úåñôåú ã"ä øáé éäåãä áï áúéøà àåîø àéðå öøéê

(SUMMARY: Tosfos resolves a contradiction in how R. Yehudah ben Beseira expounds.)

ááøééúà ãìòéì ãåøù ø''é áï áúéøà áòðéï àçø

(a) Implied question: In the Beraisa above, R. Yehudah ben Beseira expounds differently!

åáñôø ùëúá øáéðå âøùåí îàåø òéðé äâåìä îç÷ îäà áúøà áï áúéøà åâøéñ ø''é ñúí

(b) Answer #1: In the Sefer that R. Gershom Me'or ha'Golah wrote, he deleted from this latter [Beraisa] "ben Beseira", and his text says R. Yehudah Stam.

åùîà ùðéí äéå ãàçã äéä áæîï äáéú ëãîåëç áøéù ôñçéí (ãó â:) åòåã äéä àçã

(c) Answer #2: Perhaps there were two [Tana'im named R. Yehudah ben Beseira]. One was at the time of the Beis ha'Mikdash, like is proven in Pesachim (3b), and there was another one;

ãàîøéðï áéøåùìîé ãø''à åø' éäåùò áéèìå îëùôåú îàáéå ùì ø''é áï áúéøà ùìà äéä éëåì ìäåìéã

1. Source: We say in the Yerushalmi that R. Eliezer and R. Yehoshua were Mevatel witchcraft from [harming] the father of R. Yehudah ben Beseira. He was unable to father children [due to witchcraft, until they annulled it].

åàéï ìçåù áîàé ãúðé ìéä áúø úðàé áúøàé

(d) Implied question: Why was he taught [in the first Beraisa] after latter Tana'im?

1. Note: Teshuvas Chasam Sofer (1:124) says (and the Ya'avetz suggests) that R. Yehudah ben Beseira was among Bnei Beseira who were Nesi'im before Hillel. This was long before R. Yehoshua and R. Eliezer, who became the Gedolei ha'Dor only after R. Yochanan ben Zakai died after the Churban (Gitin 56a), more than 100 years later. However, Tosfos cites only Pesachim 3b, which proves only that he was a Chacham before the Churban. The same applies to R. Yehoshua and R. Eliezer!

ãä''ð úðé îéìúéä ãø' éåñé áúø øáé éåñé áø''é ùäéä ø''é çáéøå ùì ø' éåñé ô' àçã ãéðé îîåðåú (ñðäãøéï ìã.):

(e) Answer: [This is not difficult,] for likewise R. Yosi's words are taught after R. Yosi b'Ribi Yehudah's (the son of R. Yosi's colleague), for R. Yehudah was R. Yosi's colleague [like we find] in Sanhedrin (34a).

1. Note: It is reasonable to say that R. Yosi and R. Yosi b'Ribi Yehudah lived at the same time. How we can extrapolate to say that R. Yehudah ben Beseira's words could be taught after those of R. Yehoshua and R. Eliezer, who were about 100 years after him, like I showed in the previous note?

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