GEMARA - Maseches Beitzah follows Sukah in the Dafyomi cycle, as well as in the order of the Vilna Shas and in the Mishnayos. This is also the order given by Rav Sherira Gaon and the Rambam (in his introduction to the Perush ha'Mishnah). According to the Rambam, this is the Maseches reserved for the discussion of the laws of the remaining Regel, Shavu'os -- which is why it follows Sukah and not Rosh Hashanah. The Tana, however, found no laws that are unique to Shavu'os (aside from its Korbanos, which are dealt with in Seder Kodshim), so he instead discussed general laws of Yom Tov. How appropriate it is, then, that we begin this Maseches this year on the day after the six days of Tashlumin for Shavu'os. (The Rambam apparently did not have the Girsa mentioned in the Shitah Mekubetzes, Daf 7b, that "our Tana was discussing the Yom Tov of Pesach.) This order also conforms to the pattern of larger-Maseches-first which we discussed in our introduction to Maseches Tamid (I:a). Hence, the order is Shekalim (8 Perakim), followed by Yoma (also 8), Sukah (5), Beitzah (5), Rosh Hashanah (4), Ta'anis (4) and so on.
While Rashi, Tosfos and other Rishonim refer the Maseches as "Maseches Beitzah," as we do, other Rishonim, such as the Rosh and the Me'iri, call it by the much more descriptive name "Maseches Yom Tov." ("Yom Tov" is also the name of the second Perek in the Maseches.) The name "Beitzah" refers to the topic of the first Mishnah, an egg born on Yom Tov. (This may be one reason that we use an egg to represent the Korban of Yom Tov, Korban Chagigah, on the Seder plate, see Shulchan Aruch OC 473:4. See also our instroduction to Maseches Moed Katan I:1.)
Many have the custom to refer to the Maseches as "Bei'a," which is the Aramaic term for "egg." The source for this practice is the MAGEN AVRAHAM (end of OC 156) in the name of the MAHARSHAL (Yam Shel Shlomo, Bava Kama 4:11), who writes that it is proper to say ["Bei'a" or] "Bei'im" instead of ["Beitzah" or] "Beitzim," in order to maintain a high standard of purity of speech. (The word "Beitzah" is used in Chazal to connote part of the reproductive organ, and thus it is improper to utter it.)
The IYEI HA'YAM (cited by the Likutim on the Mishnayos), however, refutes this practice, pointing out that there is no source anywhere in Shas that the Sages refrained from pronouncing the word as "Beitzah" or that they classified it as improper speech. In fact, we find that Chazal even borrowed the term and described many oblong objects as "Beitzah" (such as "Beitzah ha'Gir," Beitzah 15a). Furthermore, what is gained by translating the word to Aramaic? It means the same thing in any language! As a clear proof that the word was indeed pronounced "Beitzim" in the days of Chazal, he cites the Gemara in Sanhedrin (5b) which relates an incident whereby a certain Talmid made a Halachic statement regarding "Mei Beitzim" (eggs) and people erred Halachically because they thought that he said "Mei Bitzim" (swamp water, see Tosfos there). Had he said "Bei'im," no misunderstanding would have occurred! This prompts the TIFERES YISRAEL to suggest that indeed, the practice of not pronouncing the word as "Beitzah" has nothing to do with improper speech. Rather, since a Halachic error occurred because of the similarity between the words "Beitzim" and "Bitzim," the practice arose to pronounce the word "Bei'a," when used in a Halachic context.
Nowadays, it is generally accepted to pronounce the word "Beitzah," except for the name of the Maseches, which is pronounced by some as "Bei'ah." In defense of this practice, it may be suggested that the source is the Gemara in Bava Kama 3b which explains that the word "Mav'eh" (root: Ba'a) may mean one of two things: Either it has a connotation of praying or of eating. On Yom Tov, we are told to divide the day between "Lachem" (i.e. eating) and "la'Hashem" (i.e. praying and learning), as the Gemara tells us in Beitzah 15b. Since both of these practices are hinted at in the word "Bei'ah," it is an appropriate name for the Maseches devoted to the laws of Yom Tov! (M. Kornfeld). Although the Iyei ha'Yam quotes the son of the Vilna Ga'on as saying that the VILNA GA'ON called the Maseches "Beitzah," in contrast to the words of the Magen Avraham, nevertheless many continue to pronounce it Bei'ah until today.
Maseches Beitzah deals primarily with the laws of Yom Tov, including the laws of cooking and other Melachos which are Mutar on Yom Tov (in contrast to Shabbos), and the complex laws of Muktzah. As such, it includes many difficult Sugyos, and it is very relevant in practice. For an introduction to the topic of Muktzah, see Insights to Daf 2a, and for an introduction to the topic of Melachah which is permitted on Yom Tov, see Insights to Daf 3a.
RASHI - The style of Rashi in this Maseches is similar to his style in the rest of Shas. However, when the Rishonim (such as the Rashba and Ritva) quote Rashi, their version of Rashi's comments often differs from ours. The Toldos Yakov (Daf 10a) indeed refers to Rashi's "Mahadura Kama," or "first edition." It seems that several editions of Rashi's commentary used by the Rishonim. The Shitah in fact quotes from a "Haghah in Rashi" (Daf 2a, Shitah Mekubetzes DH Man d'Shari), which may have been part of that Mahadura Kama.
Rav Avraham Sofer found two manuscripts of Rashi on Beitzah, which sometimes differ significantly from the printed version of Rashi. In the end of his "Tosfos Chachmei Angliya" he printed comparisons between the various versions of Rashi, for the first two Dafim of Beitzah. (One of these manuscripts includes the Shitah's "Haghah" in Rashi.)
TOSFOS - The Tosfos in Beitzah appears to be the commentary of the students of Rabeinu Peretz (see Tosfos Beitzah 34a DH Ein Nofchin, "my Rebbi, Rabeinu Peretz, said..."), and indeed it is very similar to the Tosfos Rabeinu Peretz. (The HAGAHOS OSHRI in Beitzah 34a, when quoting Tosfos, changes the name to "Harav Tzvi." However, there are many other places in Beitzah where Tosfos quotes "Harav Peretz," see Tosfos 5a Dh v'Niskalkelu, 38a DH v'Havinan.) When the Ritva and Shitah Mekubetzes cite Tosfos, sometimes those words of Tosfos are found only in the Tosfos Rabeinu Peretz, and sometimes they are found only in the Tosfos in our Gemara, while other times they are found in both or in neither. The MAHARAM (Daf 7b) points out that there are many places where the wording of Tosfos in this Maseches is very unclear and seems somewhat garbled.
Tosfos in Beitzah often seems to merely be reiterating the comments of Rashi. At times there are sometimes slight differences between the two, which some see as an indication of a Machlokes between Tosfos and Rashi -- see, for instance, RADVAZ (Teshuvos #2189) with regard to Tosfos on the first Daf (2a, DH Se'or). However, there are places where Tosfos quotes Rashi verbatim (see, for example, 37a DH Mishum), as MAHARATZ CHAYOS points out on Daf 2a. This is consistent with the style of Tosfos Rabeinu Peretz.
(This section includes a roughly chronological listing of Rishonim who wrote a Daf-by-Daf commentary on the Maseches. We have included some of the less familiar commentaries even though they were written on the Rif, and not on the Maseches itself, since they include many important insights on the Maseches. Several Rishonim wrote Halachic compilations which include the laws of Yom Tov but do not follow the order of the Dafim in the Maseches; these are not included in this list.)
RABEINU CHANANEL - Rabeinu Chananel ben Chushiel, lived in the 11th century. His father, Rabeinu Chushiel, was one of the famous "four captives" (a group of Roshei Yeshiva who were captured by pirates and redeemed separately by communities along the Mediterranean coast). His father was redeemed from bondage in Kirouan, North Africa, and it was there that Rabeinu Chananel was born. Rabeinu Chananel's commentary on Beitzah appears in the margins of the Vilna Shas, and was recently reprinted from manuscript with annotations by Rav David Metzger (Wagschal, Yerushalayim).
RE'AH - Rabeinu Aharon (ben Yosef) ha'Levi lived at the turn of the thirteenth century and was a student of the Ramban. He wrote a commentary on the Rif on a number of Masechtos, as well as the Sefer ha'Chinuch (see what we wrote about this in our introduction to Berachos). His commentary on Beitzah is included in "Shitas Kadmonim," as well as in "Kovetz Rishonim" (with insightful annotations by Harav C. Tzimbelist).
[RAV NACHMAN] BEN HA'RAMBAN - the Chidushim of the son of the Ramban (Rabeinu Moshe ben Nachman (d. 1270)) on Maseches Beitzah suffer from many printing errors that have arisen over the years. The style of this commentary differs from the style of the Rishonim in general, and it is very difficult to understand, due to both its unfamiliar phraseology and the proliferation of copyist's errors. Printed in the "Kovetz Rishonim" (with insightful annotations by Harav C. Tzimbelist). The Perush ends with Daf 36b, but the printer included at the end Chidushim from RABEINU DAVID, from Daf 34b until the end of the Maseches. These, too, have been reprinted and annotated by Rav Tzimbelist in the Kovetz Rishonim.
TALMID HA'RAMBAN - A student of the Ramban, he also authored commentaries on Pesachim, Ta'anis, Bava Basra, Chulin and other Masechtos. This is actually a commentary on the Rif, using the words of Rashi except for his occasional more involved Halachic comments. The Chidushim of the Talmid ha'Ramban were printed with annotations by Rav Yisrael Yehudah Hoffman (Jerusalem). Some identify him as Rabeinu Yitzchak of Narvona/Karakusa, mentioned by the Nimukei Yosef (Kesuvos 78b) and listed by the Me'iri as an author of Chidushim on the Rif (Me'iri, introduction to Maseches Avos -- see Rav Blau's introduction to the Chidushei R'I Karkusa on Bava Basra in the Shitas Kadmonim, N.Y. 1981).
RASHBA - Rabeinu Shlomo (ben Avraham) ben Aderes, d. 1310. The Rashba's primary mentor was Rabeinu Yonah, a cousin of the Ramban, but he also learned under the Ramban. The Rashba's Chidushim on Maseches Beitzah are included in the "Kovetz Rishonim" (with insightful annotations by Harav C. Tzimbelist), and were also recently reprinted by Mosad Rav Kook with annotations by Rav Yisrael Sklar.
TALMID HA'RASHBA - Chidushim written by an anonymous close disciple of the Rashba. He quotes the Rashba often, citing from the Rashba's Chidushim, as well as the Rashba's "Avodas ha'Kodesh." Chidushei Talmid ha'Rashba, which was written on the Rif, has been published on a number of other Masechtos, such as Eruvin, Pesachim, Moed Katan, Yoma, Kidushin and Bava Kama. He constantly refers to "my teachers, N'N" (or "Nochei Nefesh"). Published with annotations by Rav Shemayah Greenbaum, in back of his "Siyata di'Shemaya" on Maseches Sukah (New York, 1984).
RITVA - Rabeinu Yom Tov ben Avraham Al'ashvili, who lived in the 1300's, was a close disciple of the Re'ah and, later, of the Rashba. Although his Perush on Beitzah is not included in the classic set, recently scraps of his commentary on the Maseches were discovered to be among the pages found in the Cairo Genizah. From these, Dr. E. Hurwitz published the Ritva's commentary on about three Dafim of Beitzah (13a-15b), with annotations (Mosad ha'Rav Kook, Yerushalayim, 1976). See below, SHITAH MEKUBETZES.
SHITAH MEKUBETZES - included in the common set and printed much more clearly in the "Kovetz Rishonim" (with clear and insightful annotations by Harav C. Tzimbelist). The Shitah Mekubetzes on Maseches Beitzah (which was first printed at the end of Teshuvos "Nachalas Yehoshua," Constantinople 1731) is not similar in style to the Shitah Mekubetzes that we have on other Masechtos. On other Masechtos, the Shitah Mekubetzes is a compilation of Rishonim organized by Rav Betzalel Ashkenazi. On Maseches Beitzah, it is not a compilation, nor was it written by Rav Betzalel Ashkenazi (despite the fact that it was attributed to him by the Chida in Ma'areches ha'Gedolim 20:28 and the Sha'ar ha'Melech in numerous places in Hilchos Yom Tov, based on the claims of the cover page of the Shitah -- in fact, the Shitah's original cover page stated just that it was "probably compiled by Rav Betzalel Ashkenazy"). This is clear from the style of the Perush, which seems to be that of a single Rishon rather than a collection of quotes (see Harav C. Tzimbelist's introduction to the Shitah for numerous other proofs that Rav Betzalel Ashkenazy was not the author of this Shitah). [A manuscript with a Shitah Mekubetzes on Beitzah composed by Rav Aharon Lefafa was in the hands of the Sha'ar ha'Melech, but this was not our Shitah either, as is clear from the Sha'ar ha'Melech's many citations from the other Shitah.] The Shitah quotes extensively from "Mori ha'Rav NR'U," or simply "Mori NR'U" (or "Natrei Rachmana u'Parkei" -- i.e. he was alive at the time), a Gadol who was clearly well-versed with the works of the Rishonim throughout Shas and often delves into a deeper understanding of Rashi or the Rashba. The Shitah also quotes extensively from the Ritva. In one spot (Daf 25a) the Shitah cites a "Teshuvah" of Mori NR'U.
Now that we have merited the publication of a few pages of Ritva on Beitzah (above, (f)), it is evident by comparison that the Shitah is nearly exclusively culled from the words of the Ritva on the Maseches. He only quotes the Ritva when he is citing him verbatim, but even when he does not quote him, he is usually paraphrasing the Ritva. (This is especially evident on Daf 36a, DH l'Ma'alah Hinachti [which belongs on Daf 35b], in which the Shitah refers to a Girsa he erased earlier anonymously, as "that which I wrote earlier, that the Ritva erases this Girsa.") The author of the Shitah, apparently an early Acharon, combined the Ritva with quotations from "Mori ha'Rav," and only intersperses them with very short comments of his own. (His comments are easily recognized by his use of the first person, such as "to me it appears...," "I have a question...," and by his 'signature,' "KN'L" (Ken Nir'eh Li). These latter are usually either short questions and answers on what was stated by the Ritva or by his rebbi, or one line, anonymous interjections of a decisive nature (in which he chooses one of two possible explanations of the Sugya, such as "v'Lo Nahir...," "Aval Rashi [or Rambam, or another Rishon] Lo Piresh Ken.." -- note that the Shitah's personal additions often seem problematic).
The author does not seem to have heard the Chidushim from "Mori" in person; often the Shitah writes openly that he is quoting from the writings of Mori. (In fact, there is one place in which he appears to have misunderstood the rebbi due to a copyist's error -- Daf 8b, where the quote from his rebbi should have read "d'Ishtapech Chamimei d'Ishtapech Chamimei," i.e. twice and not once. The only place he writes "Mori said [Amar]] is on Daf 13a, but even this terminology may just mean that he is quoting from his rebbi's writings.) In any case, all of the other Rishonim whose names appear in the Shitah appear to have been brought down by either Mori or the by Ritva, who the Shitah is quoting.
The exact identity of "Mori NR'U" and of the author of the Shitah remains unclear. The Talmudic researcher, Y. N. Epstein ("Tachkemoni," 1911), points out that one volume of TESHUVOS HA'RASHBA (Rome, 1480 -- recently reprinted by Pinat ha'Sefer, University Press of Haifa) consists mostly of abridged versions of the Rashba's Teshuvos, and some of them end with "from Mori NR'U" (which may mean that Mori is the one who abridged these Teshuvos). He suggests that Teshuvah #295 of that volume -- which ends with "Mori R'N" -- may be the Teshuvah which the Shitah quotes from "Mori NR'U" on Daf 25a. (He suggests further that Mori NR'U was the RAN, author of the well-studied Chidushim on the Rif and on the Gemara, but close analysis of his "proofs" brings one to the opposite conclusion, if anything (as Harav C. Tzimbelist eloquently demonstrates in his introduction to the Shitah Mekubetzes in Kovetz Rishonim). Epstein then proposes that the author of the Shitah also authored the anonymous "Shitah l'Haran" on Shabbos -- see what we wrote about this Perush in our Introduction to Shabbos -- but the difference in style between the two works makes this seem very unlikely, nor are his proofs for this contention convincing. (His strongest piece of evidence is that both use the term, "...if not that he had said it, I would have said..." in a number of places.")
Whoever the author of the Shitah and his mentor were, we owe them a debt of gratitude for preserving the works of the Rishonim, especially the Ritva, on Beitzah that would otherwise have been lost.
SHITAS RIVAV - by Rabeinu Yehudah bar Berechyah, a nephew of the Ba'al ha'Me'or. His short commentary is printed alongside the Rif on many Masechtos, including Beitzah. He often uses (without quoting by name) the words of Rashi, making his work an excellent source for verifying the proper Girsa in Rashi.
RABEINU YEHONASAN MI'LUNIL - Lived in the early 1200's and learned under the Ra'avad. He wrote a commentary on the Rif for most of Shas, including Beitzah.
SEFER HA'HASHLAMAH - Rabeinu Meshulam ben Moshe wrote Sefer ha'Hashlamah on the Rif in order to complement the Rif's commentary by adding the Halachos that were not discussed by the Rif. He died in 1238. His commentary was published on Maseches Beitzah by Rav Avraham Chafuta (Jerusalem, 1962).
SEFER HA'ME'OROS - Rabeinu Meir ben Shimon wrote "Sefer ha'Me'oros" on the Rif. He died in 1264.
SEFER HA'MICHTAM - Rabeinu David ben Levi lived at the turn of the fourteenth century and learned under his father, Rabeinu Levi ben Benveneshti.
BEIS HA'BECHIRAH and CHIDUSHEI HA'ME'IRI - Rabeinu Menachem ben Shlomo (d. 1315) wrote his comprehensive Halachic work, "Beis ha'Bechirah," on 37 Masechtos of Shas. A student of the Rashba, he sometimes even cites from commentaries as late as those of the Ritva. Almost never mentioning another Rishon by name, the Me'iri created "nicknames" for the commentators from whom he often cites, such as "Gedolei ha'Rabanim" for Rashi, etc. A convenient list of these, along with their true identities, can be found at the beginning of the Beis ha'Bechirah on Beitzah. In addition to the Beis ha'Bechirah on Beitzah, in which the Me'iri's goal was to compile the Halachic conclusions, the Me'iri also wrote Chidushim on Maseches Beitzah, in which he comments on the Sugyos of the Gemara.
SHITAH LO NODA L'MI - printed by Rav Moshe Stern (Debroziner Rov) from a manuscript shown to him by Rav Menachem Kasher. This commentary on the Rif was written in the style of the Rishonim, and often cites -- sometimes at great length -- from the Rambam. There are many places where his commentary seems to have been taken from the Me'iri.
RA'AVAN - Rabeinu Eliezer ben Nasan of Mainz (d. 1170). A contemporary of the Rashbam and Rabeinu Tam, he was one of the earliest of the Ba'alei ha'Tosfos. The Rosh was among his descendants. His commentary comprises Halachic discussion.
RA'AVYAH - Rabeinu Eliezer ben Yoel ha'Levi (d. 1225), grandson of Ra'avan, authored "Sefer Avi ha'Ezri," which is more commonly known by its author's acronym as "Sefer Ra'avyah." He had a significant influence on the Rosh.
OR ZARU'A - Rabeinu Yitzchak ben Moshe (d. 1260) authored the Or Zaru'a. He studied under many of the great sages of his times, including Rabeinu Yehudah he'Chasid, the Ra'avyah, the Sar mi'Kutzi, and the Ba'al ha'Roke'ach. (His son, Rav Chaim Or Zaru'a, wrote a collection of Teshuvos.) Rabeinu Yitzchak named his work "Or Zaru'a" out of his excitement when he noted that the end letters of the verse "Or Zaru'a la'Tzadik..." spell out "R' Akiva." The Or Zaru'a usually prefaces each Halachah with a citation of the pertinent Gemara and Rashi, making him an excellent source for verifying variant Girsa'os in Rashi. His work details the Halachic opinions as based on the Gemara, setting the pace for the Rosh and others. (According to Rabbi Berel Wein, the Or Zaru'a, printed as it was in a time of increasing persecution against the Jews and decreasing scholarship, opened up new venues of learning for the Jewish people and is considered to have saved Talmudic scholarship in Europe.)
TOSFOS RID & PISKEI RID - Rabeinu Yeshaya (ben Mali, or ha'Rishon) d'Trani was one of the leading sages of Italy/Germany during the early 1200's. His commentary on most of the Masechtos of Shas is known as "Tosfos Rid." He also compiled a Halachic summary of the Maseches called "Piskei Rid," which has recently been printed by Mechon ha'Talmud ha'Yisraeli.
PISKEI RI'AZ - by the grandson of the above, Rabeinu Yeshaya Acharon Z'L, printed together with Piskei Rid, as listed above. It is often cited in the SHILTEI GIBORIM on the Rif.
RIVEVAN - Rabeinu Yehudah ben Binyamin ha'Rofei from the family of the Anavim (d. 1280), who studied in Germany under Rabeinu Avigdor Kohen Tzedek and became one of the leading sages of Italy, wrote a commentary to the Rif for many Masechtos. Among his students was the Shibolei ha'Leket. It is printed in Harav Moshe Herschler's "Genuzos," vol. 2 (Wagschal, Jerusalem, 1985).
MORDECHAI - the "Mordechai ha'Shalem" was reprinted under separate cover based on 18 manuscripts, with annotations, by Rav Yehoshua Horowitz and Rav Yitzchak Kleinman (Machon Yerushalayim, Yerushalayim, 1983).
SEFER HA'YASHAR - Rabeinu Yakov ben Meir, known as Rabeinu Tam (from the verse "v'Yakov Ish Tam"), wrote Chidushim on Beitzah which are included in the Chidushim section of his Sefer ha'Yashar. Rabeinu Tam was the son of Rashi's daughter. Along with his two brothers, Rashbam (Rabeinu Shmuel ben Meir, the oldest of the three) and Rivam (Rabeinu Yitzchak ben Meir), he was from the first generation of Ba'alei ha'Tosfos. He died in 1171. Sefer ha'Yashar was reprinted based on two original manuscripts, with footnotes, by Rav Shimon Schlesinger (second edition, Jerusalem, 1980).
TOSFOS RABEINU PERETZ - Rabeinu Peretz was a student of Rabeinu Yechiel of Paris and Rav Meir of Rotenberg. His commentary on Beitzah was printed from manuscript by Rav Moshe Herschler (Wagschal, Yerushalayim, 1984), but is very difficult to follow in some places due to copyist's errors in the original manuscript.
TOSFOS CHACHMEI ANGLIYAH - Tosfos of the Chachamim of England, printed from manuscript with annotations by Rav Avraham Schreiber (Sofer) in Jerusalem (1970). This commentary does not actually follow the style of Tosfos, and it was written long after the time of Tosfos. Primarily, this Tosfos deals with the comments of Rashi, discussing what the Gemara is asking and answering according to Rashi's explanation, and adding short insights.
RAV YITZCHAK ("MAHARITZ") GI'AS - from Spain, a contemporary of the Rif, authored a number of Halachic works which are often quoted by the Rishonim. His "Me'ah She'arim" on the Halachos of Seder Moed, which contains many rulings on the laws of Pesach, was printed with the marvelous commentary "Yitzchak Yeranen" by Rav Yitzchak Dov Bamberger (of Wirtzburg, Germany ~1870).
AVODAS HA'KODESH - by the Rashba, divided into two "Batim," the first one dealing with the laws of Eruvin, the second dealing with the laws of Yom Tov and Muktzah. Printed many times with many different commentaries, among them Mahaduras Kesav Yad (Yerushalayim 1984, with excellent indexes) and with an excellent Halachic anthology called Avodas Avodah, by Rav Chaim Tzimbelist (in four volumes, Tel Aviv 1973-90).
RAV YITZCHAK ABUHAV, RAV M. GALANTI - a commentary in the style of the early Acharonim, included in Shitas Kadmonim on Beitzah.
PNEI YEHOSHUA - by Rav Yehoshua Yusha Falk of Krakow. One of the most basic commentaries on the Gemara, Rashi and Tosfos, it was once the accepted practice for Yeshiva students to learn the Pnei Yehoshua from cover to cover while learning a Maseches.
TZELACH - (an acronym for TZIYUN L'NEFESH CHAYAH, after the name of his mother) - an in-depth commentary on the Maseches, by the renowned Rav Yechezkel Landau of Prague, author of the two volume collection of responsa Noda b'Yehudah (which he named after his father).
REBBI AKIVA EIGER - A large collection of Chidushim on the Maseches, culled from all of his writings, was published in Zichron Yakov, 5743 (1983).
ATERES PAZ - Rav Peretz Zabl Eiger (an uncle of Rebbi Akiva Eiger) wrote a Sefer of Chidushim and Pilpulim on Maseches Beitzah and Kesuvos.
CHASAM SOFER - Rav Moshe Sofer of Frankfurt, son-in-law of Rebbi Akiva Eiger and student of Rav Nasan Adler and Rav Pinchas Horowitz (the Hafla'ah). A prolific writer, his legacy includes at least 7 volumes of responsa, Chidushim on much of Shas, Derashos, Chidushim on the Torah (2 different sets) and on Shulchan Aruch -- all of which are considered to be basic and necessary works in their field. His Chidushim on Shas were published by Machon Chasam Sofer (1993). His Chidushim on Maseches Beitzah have been published in several editions. One edition contains Chidushim he wrote in his youth; it was printed by Rav Yisrael Stern. Another edition, called "Mahadura Tinyana," contains Chidushim of the Chasam Sofer until Daf 12a, and on the rest of the Maseches by his son, the Kesav Sofer.
YOMA TAVA L'RABANAN - Chidushim on the Maseches by Rav Betzalel Rensburg (whose corrections and notes on the Masechtos are published in the margins of our Shas) and his rebbi, Rav Leib Fischels. It primarily comprises insights on the comments of the Maharsha.
SIMCHAS YOM TOV - enlightening insights by Rav Aryeh Leib Tzintz on the entire Maseches.
SEFAS EMES - short and penetrating insights by Rav Yehudah Aryeh Leib of Gur, the second Gerer Rebbe, grandson of the Chidushei ha'Rim (the first Gerer Rebbe).
BIGDEI YOM TOV - covering the entire Maseches, by the prolific Gaon, Rav Shlomo Kluger of Brody.
MEROMEI SADEH - Chidushim on most of Shas by the Netziv (Rav N'aftali Tz'vi Y'ehudah B'erlin, great grandson of Rav Chaim of Volozhen), the last Rosh Yeshiva of Volozhen. The Netziv's works include Ha'amek Davar on the Torah as well as well-used in-depth commentaries on the Sifri, Mechilta and She'iltos, responsa called "Meshiv Davar," and others.
HAGAHOS MAHARSHAM - by Rav Shalom Mordechai Shwadron, Rav of Brezhan, Galitzia (grandfather of the late "Yerushalayimer Magid," Rav Shalom Shwadron, who published most of his grandfather's works). References to Acharonim that deal with the Maseches, and short insightful notes of his own, on much of Seder Moed. It includes many comments by Rav Moshe Yisrael Feldman, his Talmid, who originally published the work in 1932.
MENACHEM MESHIV NEFESH - short, helpful comments pertaining to the literal meaning of the Gemara and Rashi, meant for those learning the Maseches quickly -- on Berachos and all of Seder Mo'ed. Includes many Girsa corrections as well.
KOVETZ SHI'URIM - by Rav Elchonon Wasserman, zt'l. Rav Elchonon's Shi'urim on a number of Masechtos, including Beitzah, were compiled by his son, Rav Simcha Wasserman, zt'l. Rav Elchonon was the Rosh Yeshiva in Baranovitch. He and his students were murdered in the Holocaust, Hash-m Yikom Damam.
YAM SHEL SHLOMO - A Halachic, Sugya-by-Sugya compendium written by the Maharshal and much quoted by the Poskim and Acharonim.
ROSH YOSEF - in depth analysis of the Halachic conclusions among the Rishonim, by Rav Yosef Tumim, author of the "Pri Megadim." Includes some
KOHELES YAKOV - written by the author of the NESIVUS HA'MISHPAT, this Sefer contains a section on the Halachos of Yom Tov.
CHAZON ISH - deeply thought out comments, which had an important impact on the present day Halachic practice.
MELECHES YOM TOV - by the author of the Imrei Moshe, Rav Moshe Sokolovsky (before he started learning with Rav Chaim Soloveichik, at which time his style changed), it comprises an intricate, lengthy discussion on the topic of Melachah for the sake of Ochel Nefesh on Yom Tov.
HALACHAH BERURAH/BIRUR HALACHAH - this volume includes a full text of the Vilna Shas with citations from the pertinent Halachos of the Rambam and Shulchan Aruch in the margins ("Halachah Berurah," organized for print by Rav Avraham Yitzchak ha'Kohen Kook zt'l), followed by in-depth discussions of the Halachic ramifications of each Sugya ("Birur Halachah"), prepared by Rav Kook's students.
GILYONEI HA'SHAS - by Rav Yosef Engel, author of "Asvan d'Oraisa." Mostly references to, and quotes from, the writings of the Rishonim in their responsa and other early works, with additional insights by the author.
OR HA'YASHAR - important and fascinating references on every Daf of the Shas (and on Tanach and Mishnayos as well) by Rav Shmuel Hilman.
KOLLEL IYUN HADAF - The Kollel's invaluable "INSIGHTS TO THE DAF" touch on many of the questions one is likely to ask on Gemara and Rashi, as well as Halachic clarifications and in-depth discussions on issues and Agados of the Maseches. Our helpful "CHARTS" and "BACKGROUND TO THE DAF" make the Maseches much more approachable, with translations, Girsa notes, and introductions to concepts discussed on the Daf. Summarize what you've learnt with our "REVIEW QUESTIONS AND ANSWERS," or our "OUTLINES OF THE DAF," or if you prefer Hebrew, review with our "CONCISE HEBREW REVIEW OF THE DAF." ASK THE KOLLEL your questions on the Daf and receive clear, authoritative answers.
We now feature as well Harav Yosef Ben Arza's renowned Hebrew-language "YOSEF DA'AS - pamphlets (although we will not keep them in our archives indefinitely, as our with our other publications). This outstanding publication has long been a staple for those wishing to gain exposure to a broad segment of the commentaries on each Daf. It includes a separate Hebrew review questions section as well.
All of the above material is available free of charge through e-mail request (write to INFO@DAFYOMI.CO.IL for more information about the Dafyomi Advancement Forum) or from our archive site, http://www.dafyomi.co.il/today.htm.