1)

TOSFOS DH LA'AV M ISHUM DI'KENAS HU

úåñ' ã"ä ìàå îùåí ã÷ðñ äåà

(Summary: Tosfos explains the difference between Metamei and Menasech on the one hand and Medame on the other.)

åäà ãîòé÷øà ìà âæøå òì æä ëîå òì æä -ìîàé ãìà îñé÷ à'ãòúéä äùúà èòîà ã'äôñã îåòè' ...

(a)

Implied Question: The reason that they did not initially decree on Medameh like they did on Metamei and Menasech - before the Gemara concludes the reason of 'a slight loss' ...

àéëà ìîéîø ãîòùä àéøò áîèîà åáîðñê, ìëê âæøå òìéäí áùòú îòùä.

(b)

Answer: ... may well be due an incident that occurred in connection with Metamei and Menasech, at which point they decreed on them exclusively.

2)

TOSFOS DH KEIVAN SHNAFAL BI'YEDEI OVDEI-KOCHAVIM EIN MERACHAMIM ALAV

úåñ' ã"ä ëéåï ùðôì áéãé òåáãé ëåëáéí àéï îøçîéí òìéå

(Summary: Tosfos explains what the Gemara means to say.)

ëìåîø -ùôéø îé÷øé 'îñåø' ,ùãáø áøåø äåà ùé÷çåäå îàçø ùäøàäå.

(a)

Clarification: This means that he is justifiably termed a 'Masor', seeing as it is certain that, having pointed him out, they will definitly take him.

3)

TOSFOS DH HASHTA YEVANI NINHU ETC.

úåñ' ã"ä äùúà éååðé ðéðäå ëå'

(Summary: Tosfos reconciles this Sugya with the Sugya in Gitin.)

÷ùä ìø"é, ãáô"á ãâéèéï (ãó èæ: åùí éæ. ã"ä 'äà') àîø 'øáä áø áø çðä çìù; òì ìâáéä ... .àîø "øçîðà àå áèåìê ... . ' "

(a)

Introduction to Question: The Ri asks from the second Perek of Gitin (Daf 16b & 17a; See Tosfos, DH 'Ha') - 'Rabah bar bar Chanah became ill ... when they (Rav Yehudah & Rabah) went to visit him, he declared "Either in Your shade Hash-m, or in the shade of the Romans!" ' ...

åôøéê 'ìîéîøà ãøåîàé îòìé îôøñàé! ... '

1.

Introduction to Question (cont.): ... on which the Gemara asks 'Does this mean that the Romans were preferable to the Persian?'

àìîà îùîò ùàæ òãééï äéå ôøñééí áááì...

(b)

Question: ... from there it seems that there were still Persians in Bavel ...

åìëàåøä îùîò ùàåúå îòùä äéä àçø îòùä ùáëàï?

1.

Question (cont.): ... And it also seems that that incident preceded the one here?

åàåø"é ùäùøéí åäô÷éãéí äéå îùúðéí, åäéå ôòîéí îôøñééí åôòîéí îéååðéí.

(c)

Answer: The Ri explains that the officers and the commissioners tended to change; sometimes they were Persians and sometimes, Greeks.

117b----------------------------------------117b

4)

TOSFOS DH DIL'CHON AMRI DIL'HON HI

úåñ' ã"ä ãéìëåï àîøé ãéìäåï äéà

(Summary: Tosfos disagrees with Rashi's explanation and elaborates.)

ôé' ä÷åðèøñ -äúåøä äéà ùì áðé ááì.

(a)

Explanation #1: Rashi explains that the Torah is that of the Babylonians.

å÷ùä, áôø÷ ìåìá åòøáä (ñåëä ãó îã. åùí ã"ä 'åäà') âáé äà ã÷àîø 'òøáä éñåã ðáéàéí äéà, åùëçåí åçæøå åéñãåí' ...

(b)

Introduction to Question: This is difficult from the Gemara in 'Lulav va'Aravah' (Succah, Daf 44a & 44b [See Tosfos there DH 've'Ha']), in connection with the statement 'Aravah is a Y'sod (an institution of the) Nevi'im, which they subsequently forgot and reintroduced' ...

åôøéê 'îé à"ø éåçðï äëé, åäà"ø éåçðï 'ãéìëåï àîøé, ãéìäåï äåà'! -åôéøù á÷åðèøñ 'àìîà ìà ùëçåä áâåìä' ? .

1.

Introduction to Question (cont.): ... on which the Gemara asks 'Did Rebbi Yochanan really say this, bearing in mind that he said 'Dilchon Amri, Dilhon Hu'?, and which Rashi explains 'We see from this that they did not forget it in Bavel?'

åîàé ôéøëà äéà? åëé îôðé ùäéå áòìé úåøä, àéï éëåì ìäéåú ùùëçå úåøú òøáä?

2.

Question #1: But what is the problem? Is it because they were knowledgeable in Torah that they could not possibly forget the laws of Aravah?

åòåã, áëîä ãåëúéï àîø 'ùëçåí åçæøå åéñãåí' ,åìà ôøéê òìä äëé?

(c)

Question #2: Moreover, in many places (in Shas) the Gemara comments 'They forget them and later reinstituted them?

åàåø"ú ëôø"ç ,ùìúìîéãéå îááì ùäéå áôðéå äéä îãáø; åä"÷ 'ãéìëåï àîø' -øá ëäðà ùäéä ùìëí àîø ùòøáä ãéìäåï äåà - ëìåîø îðäâ ùì ðáéàéí.

(d)

Explanation #2: Rabeinu Tam therefore concurs with the Rach - that he (Rebbi Yochanan) was speaking with his Babylonian Talmidim who were before him; and what he therefore said to them was 'One of yours' - with reference to Rav Kahana - said that it is theirs, meaning that it is a Minhag (a custom of the) Nevi'im

åôøéê àîàé ã÷àîø äúí ìòéì 'úñúééí ãøáé éåçðï ãàîø "éñåã ðáéàéí äéà" ,åäàîø ø' éåçðï 'ãéìëåï àîøé' ãéìäåï äéà?' ...

1.

Explanation #2 (cont.): ... and the Gemara is querying what it stated earlier 'A proof that Rebbi Yochanan is the one who holds that it is a Y'sod Nevi'im'?' Did Rebbi Yochanan not say 'Dilchon Amri, Dilhon Hi'? ...

åìùåï 'ãéìäåï' îùîò ìéä îðäâ ðáéàéí åìà éñåã ðáéàéí.

2.

Explanation #2 (concl.): ... because the Gemara understood the Lashon 'Dilhon' to mean a Minhag Nevi'im and not a Y'sod Nevi'im.

åëï ö"ì áäîâøù (âéèéï ôã: åùí ã"ä ø"é) âáé 'ääéà ãà"ø éåçðï ãéìëåï àîø, äåàéì å÷ðàúå, ìéôñì áå' ... ...

(e)

Precedent: And we need to say the same thing in 'ha'Megaresh' (Gitin, Daf 84b & 85a [See Tosfos there, DH 'Rebbi Yochanan']) in connection with the case where Rebbi Yochanan said 'Dilchon Amar' - Since she acquired it (the Get), she becomes Pasul to marry a Kohen ...

ùìúìîéãéå îááì äéä àåîø ëï òì øá ëäðà.

1.

Precedent (cont.): ... because he was speaking to his Talmidim from Bavel about Rav Kahana.

åá÷åðè' ôé' ùí ãìçæ÷éä øáå ùäéä çåì÷ ùí òìéå äéä àåîø ëï.

(f)

Refuted Explanation: Rashi there explains that he said it to Chizkiya his Rebbe, who disagreed with him there.

åàéï ðøàä [ìåîø] ùáùòä ùìîã øá ëäðà ìôðé ø' éåçðï, äéä øáé éåçðï øàù éùéáä, áòåã ùøáå çæ÷éä äéä áçééí? [åòééï úåñôåú îðçåú ëâ: ã"ä 'ëé'].

(g)

Refutation: It is incorrect however, to say that at the time that Rav Kahana was learning by Rebbi Yochanan, Rebbi Yochanan was the Rosh Yeshivah, whilst his Rebbe Chizkiyah was still alive (See Tosfos, Menachos, 23b, DH 'Ki').

5)

TOSFOS DH VE'I LA'AV ADA'ATA DE'KASPA ASU

úåñ' ã"ä åàé ìàå àãòúà ãëñôà àúå

(Summary: Tosfos reconciles this statement with the Gemara earlier.)

åàò"â ãàîø ìòéì 'ðùà åðúï áéã, çééá' ...

(a)

Implied Question: Even though the Gemara said earlier that if he took it and handed it over, he is Chayav ...

àåø"é, ãùàðé ùåîø ùìãòú ëï äô÷éãåäå, ùéöéì òöîå áå àí éáåàå òìéå à'ãòúà ãëñà ãëñôà.

(b)

Answer: ... the Ri explains that a Shomer is different, since they deposited it by him on the understanding that he may use it to save himself should they come upon him with the silver cup in mind.

6)

TOSFOS DH EIN L'CHA PIDYON GADOL MI'ZEH

úåñ' ã"ä àéï ìê ôãéåï ùáåééí âãåì îæä

(Summary: Tosfos reconciles this statement with the Gemara earlier.)

àò"â ãîùîò ãäåé àîéã, îãìà îôìéâ ëãîôìéâ ìòéì ...

(a)

Implied Question: Even though, from the fact that the Gemara does not differentiate, as it did earlier, it implies that he was wealthy ...

î"î, äåàéì åìà äéä ìå áàåúä ùòä îä ìéúï ìäí, çùéá ôãéåï ùáåééí.

(b)

Answer: ... nevertheless, since he had nothing to offer them at that moment, it was considered Pidyon Shevuyim.