BECHOROS 49 (2 Sivan) - This Daf has been dedicated in memory of Harry Bernard Zuckerman, Baruch Hersh ben Yitzchak (and Miryam Toba), by his children and sons-in-law.

1)

TOSFOS DH Hani Mili Heicha d'Kafrei

úåñôåú ã"ä ä''î äéëà ãëôøéä

(SUMMARY: Tosfos resolves our Mishnah with another version of Neharde'ei.)

úéîä ãììéùðà ÷îà áîøåáä (á''÷ ãó ò.) ãìà îôìéâ áéï ëôøéä ììà ëôøéä îàé àéëà ìîéîø

(a)

Question #1: According to the first version in Bava Kama (70a) that does not distinguish between whether or not he denied, how can we answer? (If we do not write a Harsha'ah on Metaltelim, how can we explain our Mishnah?)

åëï éù ìä÷ùåú îîúðé' ôø÷ ùáåòú äòãåú (ùáåòåú ãó ìâ:) âáé àéù ôìåðé ëäï àéù ôìåðé ìåé

(b)

Question #2: We can ask similarly about the Mishnah in Shevuos (33b) regarding [witnesses who denied knowing testimony that] Ish Ploni is a Kohen, or a Levi...

ããéé÷ äà îðä ìôìåðé áéã ôìåðé çééáéï åäà àîøú òã (ùéùîò îôé úåáò) [ö"ì ùéùîòå îôé äúåáò - ùéèä î÷åáöú] åîùðé ááà áäøùàä åôøéê åäà àîøé ðäøãòé ëå' ä''î äéëà ãëôøéä ëå'

1.

The Gemara infers that had he asked them to testify that Almoni owes money to Ploni, they would be liable. However, we say (Shevu'os 35a) they are liable only if they hear [a command to testify] from the claimant! It answers that they are liable if they heard from someone else with a Harsha'ah. It asks that Neharde'ei said... and answers that that is only if the defendant denied!

åîéäå ääåà àéëà ìàå÷åîé áô÷ãåï ììéùðà ÷îà ãðäøãòé

(c)

Answer #1 (to Question #2): We can establish that to discuss a deposit, according to the first version of Neharde'ei;

(ãëéåï ùéëåì ìä÷ãéù áô÷ãåï) [ö"ì ãëîå ùéëåì ìä÷ãéù ô÷ãåï - ùéèä î÷åáöú] ëãîåëç áô' äîåëø àú äñôéðä (á''á ãó ôç.) âáé ääåà ãàééúé ÷øé ìôåí ðäøà ä''ð éëåì ìäøùåú ãçã èòîà äåà ëãîåëç [ö"ì áîøåáä - ùéèä î÷åáöú]

1.

Just like [the owner] can be Makdish a deposit, like is proven in Bava Basra (88a), regarding the one who brought gourds to Fum Nahara [and people took them, and he thought that they want to steal them, so he was Makdish them], so he can make a Harsha'ah, for there is one reason for both of them, like is proven in Bava Kama.

åéù ìúøõ äê ãùîòúéï [á÷ø÷òåú] åàìéáà [ãøáé] ãàéú ìéä ì÷îï áôéø÷éï (ãó ðà.) ôåãéï á÷ø÷òåú ëîå ùôåãéï áîèìèìé

(d)

Answer #1 (to Question #1): We can say that our Sugya discusses land, according to Rebbi, who holds below (51a) that we redeem with land, just like we redeem with Metaltelim;

ãàî÷ø÷òé ëúáéðï (àãøëúà) [ðøàä ùö"ì àåøëúà, ò"ô äá"ç] ãàîèìèìé ãå÷à ìà ëúáéðï ãàéðå áøùåúå

1.

We write Harsha'ah on land. Only on Metaltelim we do not write, for it is not in his Reshus.

àé ðîé àéëà ìàå÷îä ëøáé ðúï ãîãøáé ðúï éëåì ìäåöéà îéãå àí çáéøå çééá åàéï ìå îä ìôøåò

(e)

Answer #2 (to Question #1): We can establish it like R. Nasan, for due to R. Nasan's law (if Ploni owes and is owed, his creditor has rights to collect from the one who owes Ploni), the Kohen can take from [the Shomer] if [the depositor] owes [the Kohen], and he does not have what to pay him (other than the deposit).

àé ðîé àéëà ìàå÷îä ëâåï ùðúï àçã ìçáéøå áîòîã ùìùúï

(f)

Answer #3 (to Question #1): We can establish it when one gave to his friend through Ma'amad Sheloshtan (if Reuven tells Shimon in front of Levi 'you have money of mine. Give it to Levi', Levi acquires it).

åîéäå öøéê òéåï ãìîà äéëà ãàéï éëåì ìäåöéà îéãå ááéú ãéï ìà ú÷åï øáðï îòîã ùìùúï ëé äéëé ãìà ú÷åï îòîã ùìùúï áëúåáä îùåí ãìà ðéúðä ìâáåú îçééí ëãôøéùéú áäçåáì (á''÷ ãó ôè.)

(g)

Question: This requires investigation. Perhaps when [Reuven] cannot force [Shimon to pay him] in Beis Din, Rabanan did not enact Ma'amad Sheloshtan, just like they did not enact Ma'amad Sheloshtan for a Kesuvah, because it cannot be collected in [her husband's] lifetime (while she is married to him), like I explained in Bava Kama (89a).

åòåã éù ìúøõ ããìîà àí ùðéäí îöåééí ìôðéðå åîöååéí ìúú ìàçø çééá ìäçæéø åìà äåöøê ìäòîéã ááà áäøùàä àìà ëãé ùéåëì äàçã ìäåöéà îéãå áôðé òöîå

(h)

Answer #4: Perhaps if both [fathers] are in front of us and command to give [the five Sela'im] to one of them, [the Kohen] must give it. [Shmuel] needed to establish it when he has a Harsha'ah only so one of them can force him to return it by himself.

2)

TOSFOS DH Aval bid'Lo Kafrei Kasvinan

úåñôåú ã"ä àáì áãìà ëôøéä ëúáéðï

(SUMMARY: Tosfos explains why we do not rule like this.)

îä ùðåäâéí òëùéå ìëúåá äøùàä àôéìå ëôøéä

(a)

Implied question: Why do we write Harsha'ah nowadays, even though [the Shomer] denied?

àåîø ø''ú ãäééðå èòîà ãìà ëúáéðï ìðäøãòé äééðå îùåí ãîçæé ëùé÷øà ëãàîøé' áîøåáä (á''÷ ò.)

(b)

Answer (R. Tam): The reason why Neharde'ei say that we do not write is because it looks false, like we say in Bava Kama (70a);

åáëúåáåú (ãó ôä.) îåëç ãìîéçæé ëùé÷øà ìà çééùéðï åáîøåáä [ùí ã''ä àîèìèìéï] äàøëúé

1.

And in Kesuvos (85a) it is proven that we are not concerned for what looks false. I elaborated in Bava Kama (70a DH a'Metaltelim).

3)

TOSFOS DH Mes Beno b'Soch Sheloshim Yom... Yachazir Lo Hei Sela'im

úåñôåú ã"ä îú áðå áúåê ùìùéí éåí ëå' éçæéø ìå ä' ñìòéí

(SUMMARY: Tosfos concludes that this is even for a viable baby.)

ôéøù á÷åðèøñ îùåí ãðôì äåà

(a)

Explanation #1 (Rashi): This is because it was a Nefel.

åáçðí ôéøù ëï ãàôéìå ÷éí ìï áéä ãëìå ìå çãùéå ááï çãù úìä øçîðà

(b)

Objection (and Explanation #2): There was no need to explain so. Even if we know that he had [nine] full months [of pregnancy], the Torah said that [Pidyon ha'Ben] depends on a month old.

4)

TOSFOS DH Le'acher Sheloshim Af Al Pi she'Lo Nasan Yiten

úåñôåú ã"ä ìàçø ùìùéí àò''ô ùìà ðúï éúï

(SUMMARY: Tosfos discusses blessing on Pidyon ha'Ben.)

áôñçéí áñåôå (ãó ÷ëà:) àîøéðï ãàáé äáï îáøê ùúéí

(a)

Citation (Pesachim 121b): The father of the son blesses two [Brachos on Pidyon ha'Ben].

åéù ìñô÷ ëéåï ùîú àí îáøê ùäçééðå îëéåï ãæåëä ì÷ééí äîöåä

(b)

Question: [Here,] since he died, it is unclear if he blesses she'Hecheyanu, since he merited to fulfill the Mitzvah.

åàéï ìúîåä àäà ãìà îáøëéðï ùäçééðå òì ëì îéìä åîéìä ëîå òì ëì ôãéåï äáï

(c)

Question: Why don't we bless she'Hecheyanu on every Bris Milah, just like on Pidyon ha'Ben? (Nowadays our custom is to bless, unlike in Tosfos' time.)

ãùàðé îöåú ôãéåï äáï ãìà ùëéçà

(d)

Answer: Pidyon ha'Ben is different. It is not common.

5)

TOSFOS DH Mes b'Yom Sheloshim k'Yom she'Lefanav

úåñôåú ã"ä îú áéåí ùìùéí ëéåí ùìôðéå ø' ò÷éáà àåîø ëå'

(SUMMARY: Tosfos discusses the status of day 30.)

áøéù äçåìõ (éáîåú ãó ìå:) àîøéðï äúí úðéà ø''ù áï âîìéàì àåîø ëì ùùää ì' éåí áàãí àéðå ðôì äà ìà ùää ñôé÷à äåé

(a)

Citation (Yevamos 36b): A Beraisa teaches that R. Shimon ben Gamliel says that any human baby that lived 30 days is not a Nefel. This implies that if he did not live [30 days], he is a Safek;

åàéúîø îú áúåê ùìùéí éåí åòîãä åðú÷ãùä àí àùú éùøàì äéà çåìöú

1.

Citation (cont.): If [a widow's baby] died within 30 days (and her husband left no other children), and she became Mekudeshes (if the baby was a Nefel, she needs Yibum or Chalitzah), if a Yisrael was Mekadesh her, she does Chalitzah (for this does not forbid her to him. If a Kohen was Mekadesh her, he keeps her without Chalitzah. We rely on the majority of babies, who are viable. This is like Rabanan of R. Shimon ben Gamliel.)

åáøåá äñôøéí âøñéðï áñåó ôø÷ øáé àìéòæø ãîéìä (ùáú ãó ÷ìå.) îú áéåí ùìùéí åëï âåøñ (ø''é åø''ç) [ö"ì øù"é åâí ø''ç - ùéèä î÷åáöú] âåøñ ëï

(b)

Version #1: In most Seforim, the text in Shabbos (136a) says "if he died on day 30." Rashi and also R. Chananel have this text.

åðøàä (ãâåøñ) [ö"ì ãâøñ' - ùéèä î÷åáöú, öàï ÷ãùéí] úåê ùìùéí ãëéåï ãàîøé øáðï äëà éåí ùìùéí ëéåí ùìôðéå (åø''ç) [ö"ì åø"ò - ùéèä î÷åáöú, îäøù"à, öàï ÷ãùéí] îùåé ìéä ñôé÷à åôìéâé øáðï åøáï ùîòåï áï âîìéàì âí áéåí ùìùéí

(c)

Rejection (and Version #2): It seems that the text says "within 30 days", since Rabanan say here that day 30 is like the day before, and R. Akiva considers this a Safek, and Rabanan and R. Shimon ben Gamliel argue also about day 30;

îä ìé áéåí ùìùéí åîä ìé áúåê ì' éåí

1.

What is the difference between day 30 and within 30 days?! (There is no reason for the text to say day 30, since the same applies beforehand.)

âí áùàìúåú âåøñ úåê ùìùéí

(d)

Support: Also the She'altos' text says "within 30 days."

åîéäå áäìëåú âãåìåú ëúåá ãáéåí ì' àôéìå ôéä÷ åîú ìà äåé ðôì ìøáðï åãå÷à úåê ùìùéí äåà ãàîøéðï áîñëú ùáú ôéä÷ åîú ãáøé äëì îú äåà

(e)

Support #1 (for Version #1 - Bahag): On day 30, even if it yawned and died, it is not a Nefel according to Rabanan. Only within 30 days we say in Shabbos (136a) that if it yawned and died, all agree that it is [a Nefel, i.e. it was always] Mes.

îùîò ãâøñéðï áéåí ùìùéí åîôøùé îú ëîùîòå ôéä÷ åîú å÷çùéá ôéä÷ åîú áéåí ùìùéí ëéåï ùçé ëì ëê ëðôì îï äââ úåê ùìùéí

1.

Inference: The text [in Yevamos] says "within 30 days", and they explain "Mes" like its simple meaning, that it yawned and died. It considers when it yawned and died on day 30, since it lived so long, as if it fell from the roof within 30 days. (There is no Rei'usa suggesting that it was a Nefel.)

åòåã éù ì÷ééí âéøñà æå àí áðôì îï äââ åàëìå àøé áéåí ùìùéí ãå÷à äåà ãñîëéðï àãøáðï

(f)

Support #2 (for Version #1): If it fell from the roof or a lion ate it, only on day 30 we rely on Rabanan [to consider it viable. This is unlike Bahag, who says that even if it yawned on day 30 and died, it is considered viable.]

åùîà àôé' ìòðéï àáéìåú ãäåé ëáø ÷ééîà

(g)

Suggestion: Perhaps even regarding Aveilus it is considered viable.

6)

TOSFOS DH k'Yom she'Lefanav

úåñôåú ã"ä ëéåí ùìôðéå

(SUMMARY: Tosfos resolves this with the Gemara in Yevamos.)

åà''ú ãáøéù äçåìõ (éáîåú ãó ìæ:) îùîò ãôùéèà ìï îï äúåøä àôé' úåê ì' ãçé äåà ãàîø îú áúåê ì' åòîãä åðú÷ãùä àí àùú ëäï äéà àéðä çåìöú

(a)

Question: In Yevamos (37b) it connotes that it is obvious to us from the Torah, even within 30 days, he is alive, for it says that if he died within 30 days, and she became Mekudeshes, if a Kohen was Mekadesh her, she does not do Chalitzah [and stays with him]!

åé''ì ãäúí áðôì îï äââ àå àëìå àøé ëøáðï ãôìéâé àøáï ùîòåï áï âîìéàì áñåó ø''à ãîéìä àáì äëà áôéä÷ åîú ãëåìé òìîà îú äåà

(b)

Answer: There, he fell from the roof or a lion ate him, like Rabanan who argue with R. Shimon ben Gamliel in Shabbos (136a), but here he yawned and died, all agree that he was Mes (a Nefel).

åîéäå (àô''ä) [ö"ì àôé' - ùéèä î÷åáöú, öàï ÷ãùéí] àééøé äëà áðôì îï äââ ëé äúí àéï ìçåù ãäëé ðîé ôñ÷éðï áñåó àí ìà äáéà ëøáï ùîòåï áï âîìéàì ìòðéï àáéìåú ìä÷ì

(c)

Remark: However, even if here we discuss when it fell from the roof, like there, there is no concern, for likewise we rule in Shabbos (136a) like R. Shimon ben Gamliel regarding Aveilus to be lenient [to consider him a Nefel, and exempt from Aveilus...]

àó òì âá ãáàùú ëäï ãìà àôùø ñîëéðï àãøáðï åùøéà áìà çìéöä

1.

Even though regarding a Kohen's wife, since we cannot be stringent [without forcing him to divorce her], we rely on Rabanan and permit without Chalitzah.

åà''ú ãäëà î÷éìéðï ëì ëê ìòðéï àáéìåú (îëàï îòîåã á) àôéìå áàåúå ãçùáéðï åãàé áø ÷ééîà äéëà ãìà àôùø ëâåï áàùú ëäï

(d)

Question: Here we are so lenient about Aveilus, even for one who we consider Vadai viable when it is impossible [to be stringent], e.g. a Kohen's wife...

49b----------------------------------------49b

åáîñ' ùîçåú ô''ã (äì''á) úðï äñô÷åú àåððéï åîúàáìéï òìéäï

1.

And in Maseches Semachos (4:2), a Mishnah teaches that we conduct Aninus and Aveilus for Sefekos!

åé''ì ãäúí áñô÷ áï úùò ìøàùåï àå áï ùáò ìàçøåï ãâðàé äãáø ùìà éúàáì ìà æä åìà æä åäøé äåà åãàé áðå ùì àçã îäï

(e)

Answer: There it discusses a Safek nine month baby from the first [husband], or a seven month baby from the latter (e.g. she did not wait three months before remarrying). It would be disgraceful if neither mourned over him, and he is Vadai the son of one of them.

7)

TOSFOS DH v'Didei Azil v'Tarif mi'Meshabdei...

úåñôåú ã"ä åãéãéä àæéì åèøéó îîùòáãé åáäðé çîù áðé çåøéï ôøé÷ ìéä ìáøéä

(SUMMARY: Tosfos discusses when the Kohen can be Toref, and why.)

åà''ú äéëé èøéó îîùòáãé äà àéï ðôøòéï îðëñéí îùåòáãéí áî÷åí ùéù áðé çåøéï åäà àéëà çîù áðé çåøéï

(a)

Question: How can [the Kohen] take from Meshubadim? We do not collect from Meshubadim when there are Bnei Chorin, and there are five Shekalim of Bnei Chorin!

åàí äéä ôåø÷ áðå úçìä äåä ðéçà

(b)

Answer: If [Ploni] would redeem his son first, this would be fine.

åà''ú àëúé ìéäãøé ì÷åçåú (îäðé çîù ùôãä ëäï) [ö"ì àäðé çîù ùôãä áäï - ùéèä î÷åáöú] áðå ãîä ðôùê ùéòáåãí ÷åãí ììéãú áðå

(c)

Question: Still, the buyer [from whom the Kohen took five Sela'im] should pursue the five Sela'im with which [Ploni] redeemed his son, for you are forced to say that [the buyer's] lien preceded the birth of the son!

ãàé ìéãú áðå ÷ãîä àí ëï äéä éëåì ìèøåó îï äì÷åçåú ìôãéåï áðå ëîå ìôãéåï òöîå

1.

Source: If the son was born first, if so [the Kohen] could take from the buyer for the son's Pidyon, just like for [Ploni's] own Pidyon!

åé''ì ãäëà îì÷åçåú ù÷ðå îàáéå ìôéëê àéï çåæøéï òì äðëñéí ù÷ðä äåà

(d)

Answer #1: Here we discuss [take from] a buyer who bought from [Ploni's] father. Therefore, he does not pursue the property that [Ploni] bought [and sold].

åòåã ''ì ëâåï ùìà ëúá ìì÷åçåú ãà÷ðé åäåà ÷ðä äðê çîù áðé çøé àçøé ëï

(e)

Answer #2: The case is, [Ploni] did not write to the buyer [a lien on] "what I will buy", and [Ploni] bought these five Sela'im of Bnei Chorin after [selling the first land];

åàôé' äéëà ãëúá ìéä ãà÷ðé áòéà áôø÷ îé ùîú (á''á ãó ÷ðæ.) àáì äéëà ãìà ëúá ìéä ÷ééîà ìï ãìà îùúòáã

1.

And even when he wrote to him "what I will buy", it is a question in Bava Basra (157a, whether or not he gets a lien). However, when he did not write, we hold that there is no lien.

åàí úàîø àé äðê îùòáãé áðëñéí ù÷ðä îàáéå ðéçà àáì áðëñéí ù÷ðä äåà äéëé îùúòáãé ìôãéåðå

(f)

Question: If these Meshubadim are property that one bought from [Ploni's] father, this is fine. However, if [Ploni] bought them, how is there a lien for his [own] Pidyon?

ãäà àéîú çì çéåá ôãéåï òöîå ëùäáéà ùúé ùòøåú ùðòùä âãåì úå ìà àùúòáã ðëñéí ù÷ðä àçøé ëï ãìà ëúá ìéä ìëäï ãàé÷ðé

1.

When did the obligation for his own Pidyon take effect? It is when he brought two hairs [after 13 years], that he became an adult. From then there is no lien on property he bought afterwards, for he did not write to the Kohen [a lien on] "what I will buy"!

åöøéê ìåîø ãòì ëøçéï îééøé ëùéøù îàáéå

(g)

Answer: You are forced to say that we discuss when [Ploni] inherited from his father.

îéäå ìø' éäåãä ðîé æéîðéï ãîùëçú (ìääåà) [ö"ì ìä ãäåà - ùéèä î÷åáöú] ÷åãí ìáðå ëâåï ùàéï ìå ðëñéí îàáéå åîùäáéà ùòøåú ÷ðä äðé ÷ø÷òåú åîëøí ìàçø ìéãú áðå ãìôãéåï áðå àæéì åèøéó îîùòáãé

(h)

Observation: However, also according to R. Yehudah, sometimes we find that [Ploni] precedes his son (for Pidyon), e.g. he has no property from his father, and from when he brought two hairs he bought this property and sold it after his son was born. For the Pidyon of his son, [the Kohen] can take from Meshubadim.

åòåã é''ì ãðëñéí ù÷ðä àçøé ëï çì òìééäå ùéòáåã ìòðéï ôãéåï åàò''â ãìà ëúá ãàé÷ðé ãëì ùòúà åùòúà øëéá òìéä çéåá ôãéåï

1.

Also, we can say that property that he bought afterwards, a lien takes effect on it for Pidyon, even though he did not write [to the Kohen] "what I will buy", for at every moment the Chiyuv of Pidyon is on him;

åëéåï ãçùáéðï ìéä ëîìåä áùèø äåé ëàéìå ðëúá ìàçø ù÷ðä ä÷ø÷òåú

2.

And since we consider it like a loan with a document, it is as if it was written after he bought the lands. (Therefore, the Kohen can be Toref from the buyer.)

8)

TOSFOS DH Chamesh Shelamim Shel Ben v'Chulei

úåñôåú ã"ä çîù ñìòéí ùì áï (á') [ëå']

(SUMMARY: Tosfos explains why the Tana omitted Asham and Erchin.)

àùí áëñó ù÷ìéí åòøëéï

(a)

Implied question: Why didn't the Tana teach Asham that must be bought for Kesef Shekalim, and Erchin?

ìà àéöèøéê ìéä ìúðà ìîéúðé ãáàùí ëúéá áäãéà áù÷ì ä÷ãù åòøëéï ðîé ôùéèà ãáù÷ì ä÷ãù äåå ëéåï ãëúéá (åé÷øà ëæ) åëì òøëê éäéä áù÷ì ä÷ãù

(b)

Answer: He did not need to teach them. It is explicitly written about Asham "b'Shekel ha'Kodesh", and also Erchin, obviously it is in Shekel ha'Kodesh, since it says "v'Chol Erchecha Yihyeh b'Shekel ha'Kodesh.'

9)

TOSFOS DH Amar Rav Asi Manah Shel Tzuri

úåñôåú ã"ä àîø øáé àñé îðä ùì öåøé

(SUMMARY: Tosfos concludes that all the Amora'im come to explain our Mishnah.)

ôé' á÷åðè' äéåöà áîãéðú öåø (åæäå ùéòåø ñìò ùì àåúå îðä ãáñìò) [ö"ì åùéòåø ùì àåúå îðä ë"ä ñìòéí åäñìò - öàï ÷ãùéí] ã' æåæéí åäæåæ ëîù÷ì æäåá ùì îù÷ì ùðé ôùéèéí åîçöä ìîù÷ì äáøæì

(a)

Explanation #1 (Rashi): This is [a Maneh] that is accepted in the country Tzur. The Shi'ur of that Maneh is 25 Sela'im, and a Sela is four Zuz, and a Zuz is the weight of a gold coin of two and a half Peshitim of the weight of iron. (Radak 2:21:16 says that there are different weights for different metals. Also nowadays, precious metals are measured in troy ounces, which are a third greater than regular ounces - PF.)

åðøàä ù÷áìä äéúä áéãå îøáåúéå

(b)

Assertion: It seems that he had a tradition from his Rebbeyim.

åîùîò ùøåöä ìåîø ãæåæ äåà ãéðø ùì ëñó åîù÷ìå (ùì) [ö"ì ëùì - öàï ÷ãùéí] æäá

(c)

Inference: [Rashi] wants to say that a Zuz is of silver, and its weight is like of gold.

åëîå ëï ôéøù áôé' çåîù áôøùú åàìä äîùôèéí âáé ì' ù÷ì ãäù÷ì îù÷ìå àøáòä æäåáéí ùäí çöé àåð÷éé''à ìîù÷ì äéùø ùì ÷ìåðééà

(d)

Observation: And so he explained in his Perush on Chumash in Parshas Mishpatim regarding 30 Shekalim. The Shekel is the weight of four gold coins, which are a half Unikya according to the even weight of Kaloniya;

îùîò ðîé ùøåöä ìåîø ããéðø ëñó åæäá îù÷ìå ùåä ãñìò äåà ã' ãéðøéí

1.

Inference: Also this connotes that he wants to say that a Dinar of silver or gold, its weight is the same, for a Sela is four Dinarim.

àáì ìà ðøàä ìø''ú (îã÷àîø) [ö"ì ã÷àîø - öàï ÷ãùéí, ç÷ ðúï] ããéðø ùì æäá îù÷ìå ëùðéí ùì ëñó ëîå ùàôøù áñîåê

(e)

Rebuttal: R. Tam disagrees. He said that a gold Dinar weighs like two of silver, like I will explain below (50a DH d'Mizdavna).

åòåã ôé' á÷åðè' ãø' çðéðà ãàîø àéñúéøà ñøñéà ãîæáðà úîðéà îéðééäå áãéðøà äééðå áãéðø äàîåø áëì äù''ñ äåà ãéðø [ö"ì îãéðä - ùéèä î÷åáöú] ùîéðéú ùáãéðø öåøé åø' çðéðà úðà äåà åôìéâ àîúðéúéï

(f)

Explanation #1 (Rashi - cont.): R. Chanina said that Istira is Sarsiya, that eight of them sell for a Dinar. This refers to a Dinar mentioned in the entire Gemara, i.e. a common Dinar, an eighth of a Dinar Tzuri. R. Chanina is a Tana, and he argues with our Mishnah.

åäùúà äåå çîù ñìòéí ãáø îåòè (îàé) [ö"ì îàã - ùéèä î÷åáöú ëúá éã, äøù"ù] ã÷àîø çîùä îéðééäå ìôãéåï äáï åúîðéà îéðééäå ìà ùåå àìà ùîéðéú ùáãéðø öåøé (åöåøé) [ö"ì åãéðø öåøé - ùéèä î÷åáöú] âåôéä àéï îù÷ìå àìà ùðé ôùéèéí åîçöä

(g)

Question #1: Now, five Sela'im is a very small amount, for he says that five [Istira] are for Pidyon ha'Ben, and eight of them are only an eighth of a Dinar Tzuri, and a Dinar Tzuri itself weighs only two and a half Peshitim;

ðîöà ãçîù ñìòéí ùì áï àéï ùåéï ôùåè àçã îîèáò ùìðå ìø' çðéðà

1.

It turns out that five Sela'im of [Pidyon] ha'Ben are not worth [even] one of our coins called Pashut according to R. Chanina!

åòåã ããéðø [ö"ì ãø' çðéðà - ùéèä î÷åáöú] îôøù ãäåà ãéðø îãéðä åáìùåï îùðä øâéì ì÷øåúå æåæ åáìùåï äù''ñ øâéì ì÷øåúå ôùéèé ëé ääåà ãëúåáåú (ãó ñæ.) ãàîøéðï çîùé æåæé ôùéèé

(h)

Question #2: He explains that the Dinar of R. Chanina is a common Dinar, and the Mishnah normally calls this Zuz, and the Gemara usually calls this [Zuzei] Peshitei, like in Kesuvos (67a), that we say "50 Zuzei Peshitei"!

åòåã áëì ãåëúé (áñúí ãéðøà äåä ããäáà) [ö"ì ëùàîø ãéðøà ñúí áãéðø æäá àééøé ëîå ãéðøà äãøééðà - ùéèä î÷åáöú] ãîæãáðà áòùøéí åçîùä æåæé

(i)

Question #3: Everywhere, when it says Dinar Stam, it discusses a gold Dinar, like Dinarei Hadraini, which sell for 25 Zuzim!

(áô''÷) [ö"ì åáô"÷ - ùéèä î÷åáöú] ã÷ãåùéï (ãó î.) âáé øá ëäðà ãéäéá ìéä àìéäå ùééôà ããéðøé åø' àîé ãàùëç àåðééà ããéðøé (ëìåîø áãéðøéï) [ö"ì ëìéí òí ãéðøé - öàï ÷ãùéí] æäá

1.

Also, in Kidushin (40a) regarding Rav Kahana, that Eliyahu gave to him Shaifa of Dinarim, and R. Ami who found Uniya of Dinarim (Bava Metzi'a 28b) - these are Kelim full of gold Dinarim.

åðøàä ìôøù ãëåìäå ìà ôìéâé åàîúðé' ÷ééîé ìôøåùé ìï ùéòåøà ãø' (àîé îðä öåøé ëìåîø ñìòéí ä' ñìòéí îîðä ùì) [ö"ì àñé àîø îðä ùì öåøé ëìåîø ä' ñìòéí îîðä ùì öåø äï ä' - ùéèä î÷åáöú] ñìòéí ùì áï

(j)

Explanation #2: All of [these opinions in the Gemara] do not argue. They discuss the Mishnah, to explain the Shi'ur to us. R. Asi said Maneh of Tzuri, i.e. five Sela'im of the Maneh of Tzuri, they are the five Sela'im of [Pidyon] ha'Ben;

10)

TOSFOS DH R. Ami Amar Dinara Arava (This is all one Dibur according to the Shitah Mekubetzes and Tzon Kodoshim)

úåñôåú ã"ä øáé àîé àîø ãéðøà òøáà [äëì ãéáåø àçã ìôé ùéèä î÷åáöú, öàï ÷ãùéí]

øáé àîé àîø ãéðøà òøáà ëìåîø ãéðø ùì òøáéà ùåä ä' ñìòéí ùì áï åìà ëîå ùôé' á÷åðè' ãñìò öåøé (ãéðøà òøáéà) [ö"ì äåà ãéðøà òøáéà - ùéèä î÷åáöú]

(a)

Explanation #2 (cont.): R. Ami said Arava Dinarim, i.e. the Dinar of Araviya is worth five Sela'im of a son. This is not like Rashi explained, that a Sela Tzuri is a Dinar of Araviya.

åâí ôéøù (ùîöàúé áúùåáú äâàåðéí ùì) [ö"ì ùîöà áúùåáú äâàåðéí ááìééí - ùéèä î÷åáöú] ùùáòä [ö"ì îàåúí - öàï ÷ãùéí] ãéðøéí äàîåøéí áë''î áäù''ñ ùäãéðø ùù îòä ëñó òåùéï òùøä îàåúå ùì òøáéà

1.

[Rashi] also explained that he found in a Teshuvah of Ge'onim of Bavel that seven of those Dinarim said everywhere in the Gemara, that a Dinar is six silver Ma'ah, make 10 [Dinarim] of Araviya.

åãáøéå ñåúøéï æä àú æä ãëéåï ããéðø ùì òøáéà ÷èï àôéìå îãéðø ùáëì äù''ñ àéï éëåì ìäéåú ãñìò öåøé äåà ãéðø òøáéà åäìà áñìò ã' ãéðøé îàåúí ùì öåøé ùáëì äù''ñ ëãàîøéðï á÷ãåùéï åáëì ãåëúé

2.

Rejection: He contradicts himself! Since a Dinar of Araviya is smaller even from a Dinar in the entire Gemara, how can it be that a Sela Tzuri is a Dinar of Araviya? A Sela is four Dinarim of Tzuri in the entire Gemara, like we say in Kidushin and everywhere!

àìà áãéðøé æäá àééøé åùì òøáéà ÷èï äåà îãéðø æäá ùì öåøé ãùì öåø îéæãáï áë''ä ùì ëñó åùì òøáéà áòùøéí ëãôøéùéú ãùéòåøå ëä' ñìòéí ùì áï

(b)

Explanation #2 (cont.): Rather, it discusses gold Dinarim. [A Dinar] of Araviya is smaller than a gold Dinar of Tzuri, for those of Tzuri sell for 25 silver [Dinarim], and those of Araviya for 20, like I explained, that the Shi'ur (of a Dinar of Araviya) is like five Sela'im of a son.

11)

TOSFOS DH R. Chanina... (This is all one Dibur according to Tzon Kodoshim)

úåñôåú ã"ä øáé çðéðà àåîø àéñúéøà ññåøééà [äëì ãéáåø àçã ìôé öàï ÷ãùéí]

øáé çðéðà àåîø àéñúéøà ññåøééà ëï ëúåá áøåá ñôøéí

(a)

Version #1: R. Chanina says Istira Sesuriya. This is the text in most Seforim.

àáì á÷åðèøñ ôéøù ñååñøéúà

(b)

Version #2 (Rashi): [Istira] Savasrisa (old Sela'im).

ðøàä ãáéï æä åáéï æä ð÷øà òì ùí ñåøéà ëîå (á''÷ ãó ôâ.) ìùåï ñåøñé ùäåà òì [ö"ì ùí - ùéèä î÷åáöú, îäøù"à] ñåøéà

(c)

Assertion: According to both versions, it is called so based on the name Surya, like "the Sursi language", which is called so based on of Surya;

åäåà ñìò ùì ñåøéà ãîæãáðà úîðé áãéðøà äééðå áãéðø æäá ùì ñåøéà åâãåì äåà îãéðø æäá ùì öåø ùáëì äù''ñ

1.

It is a Sela of Surya, that eight of them sell for Dinara, i.e. a gold Dinar of Surya, which is bigger than the gold Dinar of Tzur in the entire Gemara;

(ãäñåøéà ìà) [ö"ì ãùì öåø - öàï ÷ãùéí] îéæãáï áòùøéí åçîù åäàé ùì ñåøéà ùùåä ùîåðä (ùì áï - öàï ÷ãùéí îåç÷å) äééðå ùìùéí åùðéí ãéðø ùì ëñó ùäñìò àøáòä ãéðøéï

2.

[A gold Dinar of Tzur] sells for 25 [silver Dinarim], and this [gold Dinar] of Surya is worth eight [silver Sela'im], i.e. 32 silver Dinarim, for a Sela is four Dinarim.

12)

TOSFOS DH R. Yochanan Amar Dinara Hadraina... (pertains to the coming Daf)

úåñôåú ã"ä øáé éåçðï àîø ãéðøà äãøééðà ëå' (ùééê ìãó äáà)

(SUMMARY: Tosfos explains that this is the regular gold Dinar of the Gemara.)

äåà ãéðø æäá ùáëì äù''ñ ãîæãáï áòùøéí åçîù

(a)

Explanation: This is the gold Dinar of the entire Gemara, which sells for 25 [silver Dinarim];

åîñé÷ ãì æåæ åéùàøå ë''ã (åäãøà) [ö"ì åäãø ãì - ùéèä î÷åáöú] ùúåúà îàåúï ë''ã åéùàøå òùøéí ìôãéåï äáï ãäééðå çîù ñìòéí ùäñìò ã' ãéðøéí

1.

We conclude "deduct a Zuz and 24 remain, and return to deduct a sixth of those 24, and 20 remain for Pidyon ha'Ben, which is five Sela'im, for a Sela is four Dinarim.

åëúåá áñôøéí ãäåå ìäå òùøéí îú÷ìé ëîú÷ìé ãéðøà ãàéðåï òùøéï åúîðéà æåæé åôìâà åôìâà ãð÷à

(b)

Citation: It is written in Seforim "they are 20 units of weight like the weight of Dinarim that are 28 and a half Zuz, and half a Danka (a sixth, i.e. of a Zuz)."

åãåîä [ö"ì ùäåà - äøù"ù] ôéøåù ùì âàåðéí ùôéøùå çîù ñìòéí ùì áï ìôé îèáò ùáéîéäí:

(c)

Explanation: It seems that this is the Perush of the Ge'onim. They explained five Sela'im of a son according to the coin in their days.

OTHER D.A.F. RESOURCES
ON THIS DAF