1)

TOSFOS DH ILEIMA KAPA DE'YADA HAYNU KENEGED B'NEI ME'AYIM

úåñôåú ã"ä àéìéîà ëôà ãéãà äééðå ëðâã áðé îòééí

(SUMMARY: Tosfos discusses exactly what Kapa de'Yada means.)

ôéøù ä÷åðèøñ - 'ëôà ãéãà' òöí øçá ùì ëúó ù÷åøéï àùôìãå"ï áìò"æ; 'òã àèîà' - äéøê, ãäééðå ëðâã áðé îòééí, ãøéàä åëáã ðîé îé÷øå áðé îòééí, ì÷îï (ãó ðå:) âáé 'ðçîøå áðé îòééí'.

(a)

Explanation #1: Rashi explains that 'Kapa de'Yada' is the wide shoulder-bone that is called 'Ashpaldun' in old French; whereas 'ad Atma - ha'Yerech' is the area next to the intestines, since the lungs and the liver is also called 'B'nei Me'ayim, as we find later (on Daf 56b), with regard to where 'the B'nei Me'ayim were scorched'.

å÷ùä ìôéøåùå, ãðäé ãáìùåï îùðä åáøééúà äåå áëìì áðé îòééí, áìùåï àîåøàé ìà äåå áëìì ...

(b)

Question: Granted, in the Lashon Mishnah and Beraisa they are considered B'nei Me'ayim, but not according to the Lashon of the Amora'im ...

ëãîåëç ìòéì (ãó ðà:) âáé 'ðôåìä' ã÷àîø àîéîø 'ðôåìä ùàîøå, öøéëä áãé÷ä ëðâã áðé îòéí', åîø æåèøà îåñéó 'ëðâã ëì äçìì'.

(c)

Source #1 (Part 1): ... as we find earlier (on daf 51b), where, with regard to 'Nefulah', Ameimar comments 'Nefulah about which Chazal spoke, the area of the B'nei Me'ayim requires Bedikah, to which Mar Zutra adds 'next to the entire cavity' ...

îùîò ãìà îé÷øé áðé îòééí àìà ëøñ åã÷éï, åàúà îø æåèøà ìàåñåôé òã ëðâã äãôðåú - ëâåï øéàä åìá åëáã å÷åø÷áï.

(d)

Source #1 (Part 2): ... implying that 'B'nei Me'ayim' refers exclusively to the stomach and the intestines, which is why Mar Zutra needed to add right up to the walls - the lungs, the heart, the liver and the stomach.

åáúø äëé áòé äåðà îø áøéä ãøá ðçîéä 'ðâã äñéîðéï îàé?' åàîø ìéä øá àùé ã'÷ùéï äï àöì ðôéìä'.

(e)

Source #1 (Part 3): Then Huna bar b'rei de'Rav Nechemyah asks 'What about the area of the Simanim?' To which Rav Ashi replied that the Simanim are hard when it comes to Nefulah'.

åëï ìòéì (ãó ðâ:) ã÷àîø ùîåàì 'ãøåñä ùàîøå, öøéëä áãé÷ä ëðâã áðé îòééí'; åàç"ë îåñéó øá çðï áø øáà îùîéä ãøá 'ëì äçìì'.

(f)

Source #2: And similarly the Gemara earlier (Daf 53b), where Shmuel said that, when Chazal spoke about D'rusah, the area of the B'nei Me'ayim requires Bedikah, following which Chanan bar Rava in the name of Rav adds the entire cavity.

åðøàä - ãëôà ãéãà ãäëà äééðå îñåó ëôà ãéãà òã àèîà, ãàéï áëìì æä àìà ëøñ åã÷éï.

(g)

Explanation #2 (Part 1): It therefore seems that 'Kapa de'Yada' here refers to the end of the wide shoulder-bone up to the thigh, which incorporates only the thigh, but not the stomach and the intestines.

åìäëé ôøéê 'äééðå ëðâã áðé îòééí?'

(h)

Explanation #2 (Part 2): ... That is why the Gemara asks that 'this is equivalent to the B'nei Me'ayim'?

åäà ãìà îùðé 'îúçìú ëôà' - ùáà ìäåñéó àó øéàä åëáã

(i)

Implied Question: ... and the Gemara did not establish 'Kapa de'Yada' by the beginning of the Kapa - which would then include the lungs and the liver ...

îùåí ãîùîò ìéä 'ëôà' - ñåó ëôà.

(j)

Answer #1: ... because it understands 'Kapa' with reference to the end of the wide shoulder-bone and not the beginning.

åâí äåä ìéä ìîð÷è 'ëðâã ëì äçìì'.

(k)

Answer #2: ... and besides, Rav ought then to have said 'in the area of the entire cavity'.

åâí ðéçà ìéä ìîéîø î'ëôà ãîåçà' ëãùîòéðï ìéä ìøá ìòéì (ùí), ã÷àîø 'öøéëä áãé÷ä ðâã ëì äçìì, åàôéìå áñéîðéï.

(l)

Answer #3: ... and it also enables him to conclude 'from the Kapa de'Mocha' as Rav said earlier (Ibid.), when he said 'the entire area of the cavity needs Bedikah, even the Simanim').

2)

TOSFOS DH YAVI VEYAKIF

úåñôåú ã"ä éáéà åé÷éó

(SUMMARY: Tosfos discusses the Din of Hakafah, when it applies and when it doesn't.)

éçúåê ñéîï æä òöîå ùðùçè áî÷åí àçø, àí ãåîä îøàéú ùì çúëéí, èøôä; ãäåàéì åãåîéï, é"ì ùàó çúê äøàùåï àçø òé÷åø ðòùä.

(a)

Clarification: Let him cut in another spot the same Siman that was Shechted. If the two cuts appear similar, it is T'reifah. This is because, since the two cuts are similar, it indicates that the first cut too, was made after the Ikur Simanim.

åääéà ãô"á (ìòéì ëç.) ã'ùçè àú äååùè åðîöàú âøâøú ùîåèä, æä äéä îòùä åàîøå "ëì ñô÷ áùçéèä ôñåìä".

(b)

Implied Question: ... and as for the case in the second Perek (28a), where, after Shechting the esophagus, they discovered that the wind-pipe had become dislocated, and where they ruled that 'Every Safek in the Shechitah is Pasul!'

àéï éëåì ìä÷éó òì éãé ùéçúåê äååùè òãééï áî÷åí àçø ...

(c)

Answer (Part 1): ... there it was not possible to compare by cutting the Veshet in another location ...

ãîîä ðôùê ìà éäå ãåîéï äçúåëéï æä ìæä, àôéìå ðùîèä äâøâøú ÷åãí ùçéèä ...

(d)

Reason (Part 1): ... since, even assuming that the wind-pipe became dislocated before the Shechitah, the two cuts will not appear similar ...

ãàåúä ùòä äéä òãééï çéåú áååùè, åòëùéå àéï áå çéåú ëìì.

(e)

Reason (Part 2): ... because at that moment, the Veshet still contained life, whereas now it is dead.

åà"ú, åéáéà òåó àçø åéùçåè áå àú äååùè åàç"ë éùîåè àú äâøâøú, åéøàä àí îøàéäï ùì äùîåèåú äììå ùåéï?

(f)

Question #1: Why can one not bring another bird, Shecht the Veshet and then dislocate the Gargeres, to see whether the two dislocated wind-pipes look similar?

åé"ì, ãàéï î÷éôéï àìà áàåúå òåó òöîå àå áàåúä äáäîä òöîä.

(g)

Answer: The Din of 'Hakafah' is confined to another location on the same bird or the same animal exclusively.

åìîàé ãâøñéðï ëàï áñôøéí 'éáéà áäîä àçøú åé÷éó', ÷ùä?

(h)

Repeat Question #2: According to those texts however, that read 'they should bring another animal and compare them', the Kashya remains.

3)

TOSFOS DH VE'EILU KESHEIROS BI'VEHIMAH

úåñôåú ã"ä åàìå ëùøåú ááäîä

(SUMMARY: Tosfos refers to his explanation at the beginning of the Perek.)

ëåìäå öøéëé, ëãôøéùðà áøéù ôéø÷éï (ãó îá. ã"ä 'ðé÷á').

(a)

Clarification: All the cases are necessary, as Tosfos has already explained at the beginning of the Perek (42a DH 'Nikav').

4)

TOSFOS DH VE'CHAZYEIH LI'DE'RAV MASNA DE'ASYA BE'ZEH HA'KELAL

úåñôåú ã"ä åçæééä ìãøá îúðà ãàúéà áæä äëìì î"è ããîéà ìðèåìé

(SUMMARY: Tosfos reconciles this Sugya with Rachish bar Papa, who appears to disagree with them, and goes on to consolidate his explanation.)

åà"ú, ãäëà îùîò áéï ìø"é áéï ìø"ì, ãìà îøáéðï á'æä äëìì' àà"ë ãîéà ìäðê ãîúðéúéï; åàí ëï, ääéà ãøëéù áø ôôà ã'ì÷úä áëåìéà àçú', äéëé àúéà ...

(a)

Question (Part 1): Here it implies that according to both Rebbi Yochanan and Resh Lakish, we only include in 'Zeh ha'Kelal', cases that are similar to those in our Mishnah. In that case, how can we learn from it the case of Rachish bar Papa, where only one kidney was smitten ...

äàîø áøéù ôéø÷éï (ìòéì îâ.) ãìòåìà ãàîø 'ç' èøôåú îðå çëîéí', ãàúé ìîòåèé ãøëéù áø ôôà ãìà ãîéà?

(b)

Question (Part 2): ... bearing in mind what we said at the beginning of the Perek (43a) that, according to Ula, who maintains that the Chachamim listed eight T'reifos, this comes to preclude the case of Rachish bar Papa, which is not similar?

åé"ì, ãñáø øëéù ãîøáéðï áæä äëìì àò"â ãìà ãîé, åøáé éåçðï åø"ì ôìéâé òìéä, ëîå òåìà.

(c)

Answer #1: Rachish holds that we include in 'Zeh ha'Kelal' even cases that are not similar to our Mishnah, whereas Rebbi Yochanan and Resh Lakish, as well as Ula, disagree with him.

à"ð, ñáø ëø"ì - ã'àìå ëùøåú' ãå÷à, åàúéà î'àìå ëùøåú', ëé äéëé ãàúé ãøá îúðà ìø"ì, àò"â ãìà àúéà á'æä äëìì'.

(d)

Answer #2: Alternatively, he holds like Resh Lakish, who maintains that 'Eilu Kesheiros' is Davka, and it is from there that he learns it, just as we learn the Din of Rav Masna from there, according to Resh Lakish, even though we do not learn it from 'Zeh ha'Kelal'.

åà"ú, åàîàé îå÷é úìîåãà ôìåâúééäå áãøá îúðà, ìå÷îä áãøëéù ...

(e)

Question (Part 1): Why does the Gemara establish the Machlokes between Rebbi Yochanan and Resh Lakish with regard to the case of Rav Masna? Why not with regard to that of Rachish ...

ãøáé éåçðï ñáø çæééä ìãøëéù ãàúéà á'æä äëìì', åàò"â ãìà ãîéà. åàúà 'àìå èøôåú' ìîòåèé; åø"ì ñáø ãçæééä ìãøëéù ãìà àúéà á'æä äëìì', îùåí ãìà ãîéà, åúðé 'àìå ëùøåú' ìîéîø ãäðé äåà ãëùøåú, äà ãøëéù áø ôôà èøôä.?

(f)

Question (Part 2): ... why can we not say that Rebbi Yochanan saw how Rachish learned his Din from 'Zeh ha'Kelal', even though it is not similar to our Mishnah, and he therefore learned from 'Eilu T'reifos' to preclude it; whereas Resh Lakish saw that Rachish declined to learn his Din from 'Zeh ha'Kelal', because it is not similar, but the Mishnah learned 'Eilu Kesheiros', to say that only these are Kasher, but that the case of Rachish is T'reifah?

åé"ì, ã÷éí ìéä ìîñãø äù"ñ ãôìéâé áãøá îúðà.

(g)

Answer: The author of Shas had a tradition that they argue over Rav Masna's case (and not over that of Rachish bar Papa).

54b----------------------------------------54b

5)

TOSFOS DH EIN BA'ALEI UMNIYOS RASHA'IN LA'AMOD MIPNEIHEM

úåñôåú ã"ä àéï áòìé àåîðéåú øùàéï ìòîåã îôðé ú"ç

(SUMMARY: Tosfos discusses whether Rasha'in means literally 'permitted' or 'obligates'.)

ô"ä, áòìé àåîðéåú ùòåñ÷éí áîìàëú àçøéí.

(a)

Explanation #1 (Part 1): Rashi explains professionals as employees who work on behalf of others.

åìééùá ìùåï 'øùàéï ' ôéøù ëï.

(b)

Explanation #1 (Part 2): ... and he does that in order to establish the Lashon 'Rasha'in' (implying 'permitted' [rather than 'Asurim']).

åðøàä ãàôéìå òñå÷ áîìàëúå, ìà îçééá - ëãàîøéðï áô"÷ ã÷éãåùéï (ãó ìâ. åùí) 'îä ÷éîä ùàéï áä çñøåï ëéñ, àó äéãåø ùàéï áä çñøåï ëéñ.

(c)

Explanation #2 (Part 1): However it seems that even if they are working for themselves, they are not obligated to rise, like we learned in the first Perek of Kidushin (Daf 33a & 33b) 'Just as rising does not entail any loss of pocket, so too does honoring speak where there is no loss of pocket'.

åäø"ø éò÷á áø ùîòåï äéä îééùá ìùåï 'øùàéï' àôéìå òñå÷ áîìàëúå, ã'àéï øùàéï' ëîå 'àéï çééáéï' ...

(d)

Explanation #2 (Part 2): In fact, Rebbi Ya'akov bar Shimon reconciles the Lashon 'Rasha'in' with where the workman is working for himself, in that 'Ein Rasha'in is synonymous with 'Ein Chayavin' ...

ëé ääåà ãúðï ôø÷ äî÷ãéù ùãäå (òøëéï ãó ëç:) ' "ùåø æä òåìä!", àåîãéí ëîä àãí øåöä ìéúï áùåø æä ìäòìåúå òåìä, àò"ô ùàéðå øùàé' - åôéøåùå àò"ô ùàéðå çééá ...

(e)

Proof 1: ... like the Mishnah in Perek ha'Makdish Sadeihu (Erchin 28b) which rules that if someone declares his ox an Olah, we assess how much a person would be willing to pay for this ox, to bring as an Olah, 'Af-al-Pi she'Eino Rasha'i' - meaning 'even though he is not Chayav'.

ëãîúøâîéðï "ìà úäéä ìå ëðåùä" - 'ìà úäà ìéä ëøùéà'.

(f)

Proof 2): Indeed, Unklus translates "Lo Tih'yeh lo ke'Nosheh" as 'Lo T'hei leih ke'Rashya'.

åëï éù ìôøù ääéà ãô"÷ ã÷ãåùéï (ãó ìâ:) 'àéï àãí øùàé ìòîåã áôðé øáå, àìà ùçøéú åòøáéú, ùìà éäà ëáåãå îøåáä îùì ùîéí!'.

(g)

Precedent (Part 1): Likewise, we can explain the case in the first Perek of Kidushin (Daf 33b) 'Ein Adam Rashai La'amod bi'Fenei Rabo, Ela Shachris ve'Arvis' - so that his (Rebbe's) Kavod should not exceed that of Hashem' ...

åìà ùéäà àñåø àìà àéðå çééá ìòîåã ÷àîø,

(h)

Precedent (Part 2): This does not mean that he is forbidden to do so, but rather that he is not obligated to.

åîéäå áøåá ñôøéí âøñ áääåà ãòøëéï 'àò"ô ùàéðå çééá'; àáì áñôø ùäåòú÷ îàåúå ñôø ùëúá øáéðå âøùåí ëúåá 'àò"ô ùàéðå øùàé'.

(i)

TwoTexts: Most texts in the Sugya in Arachin (that we cited) read 'Af'-al-'Pi she'Eino Chayav. Nevertheless, the Seifer quoted by Rabeinu Gershom reads 'Af-al-Pi she'Eino Rashai'.

åâí øù"é äáéà øàéä áúùåáä îñôø øáéðå âøùåí ã'øùàé' äåé ëîå 'çééá'.

(j)

Conclusion: Also Rashi (himself) proves in a Teshuvah from Rabeinu Gershom that 'Rashai' is synonymous with 'Chayav'.

6)

TOSFOS DH KE'SELA KE'YESER MI'KE'SELA

úåñôåú ã"ä ëñìò ëéúø îëñìò

(SUMMARY: Tosfos searches for the case to which Rav Nachman is referring, and whether the statement 'Ad ve'Ad bi'Chelal' pertains to ke'Sela, ke'Yeser mi'Sela'.)

ô"ä, ã÷àé àôìåâúà ãùãøä åâåìâåìú - ã÷àîøé áéú äìì 'ëãé ùéðèì îï äçé, åéîåú'; åàîø øá éäåãä [àîø ùîåàì] áøéù ôø÷éï (ãó îá:) 'åëï ìèøôä'.

(a)

Explanation #1 (Part 1): Rashi explains that it is referring to the Machlokes regarding Shedrah and Gulgoles - where Beis Hillel hold that the Shi'ur (T'reifus) is the amount that one can take from a live animal and it will die.

åàîøéðï ááëåøåú ôø÷ òì àìå îåîéï (ãó ìæ:) 'ëîä éðèì îï äçé åéîåú?' åàîø ùîåàì 'ëñìò. åàéëà ãàîøé äúí, 'áîúðéúà úðà 'ëñìò'.

(b)

Explanation #1 (Part 2): ... and on the Gemara's question in Bechoros (Perek Eilu Mumin, Daf 58b) 'How much must one take from a live animal that will cause it to die?', Shmuel answers 'ke'Sela'; and according to others, it is the Beraisa which says 'ke'Sela'.

åø"ú îôøù, ã÷àé à'äà ãàîø áñîåê (ãó ðä:) âáé âìåãä 'åàí ðùúééø áä ëñìò. ëùøä'.

(c)

Explanation #2: ... whereas according to Rabeinu Tam it refers to the case cited shortly (on Daf 55b) with regard to 'a G'ludah' (whose skin has been removed), where the Gemara says that if the Shi'ur ke'Sela remains, it is Kasher.

å÷ùä ìôéøåùí, ãîìúà ãôùéèà äåà ãñìò äåé ëéúø îëñìò, ãìà ÷úðé áäå 'òã'?

(d)

Question: Both explanations are difficult however, inasmuch as, bearing in mind that the Tana does not say 'Ad' (until), it is obvious that there is no difference between a Sela and more than a Sela?

åé"ì, ãàùëçï áëîä ãåëúé ãäåé ëîå 'òã', àò"â ãìà ÷úðé áäå 'òã' ...

(e)

Answer: We find in many places that the Tana means 'Ad', even though he has not said so specifically.

áôø÷ äæäá (á"î ãó ðà:) 'ëîä úçñø åéäéä áä àåðàä, 'ã' àéñøéï'.

(f)

Precedent #1 (Part 1): In Perek ha'Zahav (Bava Metzi'a Daf 51b) 'How much must be missing for it to be considered Ona'ah (overcharging)? Four Isrin'.

åôøéê áâîøà 'åøîéðäé, ëîä úçñø åìà éäéä áä àåðàä, ã' àéñøéï? åîùðé - úðà ãéãï ÷à çùéá îìîèä ìîòìä, åúðà áøà çùéá îìîòìä ìîèä.

(g)

Precedent #1 (Part 2): On which the Gemara asks from a Beraisa 'How much must it be missing for it not to be considered Ona'ah? Four Isrin? And it answers that whereas our Tana is going upwards (from less than four Isrin up to four Isrin), the other Tana is going downwards (from more than four Isrin down to four Isrin [even though neither Tana inserted the word 'Ad').

åáôø÷ äëåðñ (á"÷ ãó ñà.) 'òáøä âãø àøáò àîåú, ôèåø'. åäúðéà 'çééáå? îùðé - 'úðà ãéãï çùéá îìîòìä ìîèä, åúðà áøà çùéá îìîèä ìîòìä'.

(h)

Precedent #2: And in Perek ha'Koneis (Bava Kama Daf 61a) where one Tana rules that if a fire swept past a wall of four Amos, he is Patur`; where it asks from another Beraisa, which says Chayav, to which the Gemara gives the same answer - whereas our Tana is going downwards (from more than four Amos down to four Amos, the other Tana is going upwards (from less than four Amos up to four Amos).

åîéäå àëúé ÷ùä, ãâìåãä âáé ëùøåú îéúðéà, åëé çùáú îìîòìä ìîèä - ã' ñìòéí â' åá' ëùøä òã ëñìò, äåä ìéä 'òã åòã áëìì', ëéåï ãàîøú ã'ëñìò ëéúø îëñìò'; åëï âáé âåìâåìú - ã÷àé à'ëîä çñøåï, åèäåøä';

(i)

Question (Part 1): The question remains however, that 'G'ludah is mentioned together with cases that are Kasher, in which case if one is reckoning downwards ... four Sela'im, three and two and down to one is Kasher, it will mean that 'Ad ve'Ad bi'Chelal' (the word 'Ad' is inclusive), seeing as we are saying that 'a Sela is the same as more than a Sela'. And the same will apply to case of 'Gulgoles', since it refers to 'How much must be missing for it to be Tahor?'

à"ë, îàé ôøéê î'çáì äîèä', åî'äã÷éï ùáëìé çøñ'; åëé çùáú ðîé áâìåãä åáâåìâåìú îìîèä ìîòìä, äåéà ìéä 'òã åìà òã áëìì', åàí ëï, äåä ìä÷ì, åáîñ÷ðà îåëéç ãëì ãåëúé äåé ìäçîéø?

(j)

Question (Part 2): ... in which case, what does the Gemara ask from the case of 'the rope of the bed' and 'the small species of earthenware vessels'? Since, even if one reckons by G'ludah and Gulgoles from down and upwards, it will be a case of 'Ad ve'Lo ad bi'Chelal'. That being the case, it is a leniency, whereas in the Gemara's conclusion it is evident that we always go le'Chumra?

åðøàä, ã÷àé à'ð÷ãø ëñìò', ãàîøéðï ìòéì (ãó ð:) 'èøôä'. ãìëùúîúç, úòîåã òì èôç

(k)

Explanation #3 (Part 1): It therefore seems that it is referring to the Din of 'Nikdar ke'Sela' (where the outer stomach has a hole the size of a Sela), about which we learned above (Daf 50b) that it is T'reifah, because, when it is stretched, it reaches the size of a Tefach.

. åø' çééà áø àáà ôìéâ åàîø 'ëñìò, ëùøä; éúø îëñìò, èøôä.

(l)

Explanation #3 (Part 2): ... and Rebbi Chiya bar Aba disagrees there and says 'ke'Sela Kesheirah, Yeser mi'ke'Sela, T'reifah'.

åàúà øá ðçîï ìàùîåòéðï - ã'ëñìò ëéúø îëñìò', åìà àééøé ëìì ìòðéï 'òã åòã áëìì'.

(m)

Explanation #3 (Part 3): ... and Rav Nachman is now coming to teach us that a k'Sela is equivalent to more than a Sela' (and is T'reifah), and he is not talking at all about 'Ad ve'Ad bi'Chelal' ...

àáì áëàéñø àùîåòéðï ã'òã åìà òã áëìì', ãò"ë îìîèä ìîòìä çùéá, ã'à'àìå ëùøåú' ÷àé.

(n)

Explanation #4 (Part 4): ... whereas in the case of 'k'Isar ... ', he is teaching us that 'Ad ve'Ad bi'Chelal', seeing as, bearing in mind that he is referring to the Mishnah of 'Eilu Kesheros', he must be speaking about from down and upward.

7)

TOSFOS DH HA'DAKIN SHE'BI'CHELEI CHERES HEIN VE'KARKEROSEIHEN VE'DOFNOSEIHEM ETC.

úåñôåú ã"ä äã÷éï ùáëìé çøñ äï å÷ø÷øåúéäï åãåôðåúéäí ëå'

(SUMMARY: Tosfos discusses the word 'Hein', which implies that earthenware vessels have an initial Shi'ur.)

ìîàé ãâøñéðï 'äï' - îùîò ãëìé çøñ áúçìúï ìà çùéá ëìé áôçåú îëãé ñéëú ÷èï.

(a)

Explanation #1 (Part 1): According to our text 'Hein ... ', it implies that an earthenware vessel is initially not considered a K'li if it cannot hold sufficient to anoint a Katan.

'åòã ìåâ' ã÷úðé, ìà îöé ÷àé à'äï' àìà à'ùáøéí' ÷àé.

(b)

Explanation #1 (Part 2): ... when it says 'ad Log' however, it cannot refer to 'Hein, only to the broken pieces.

àîðí ìà îöéðå áùåí î÷åí ãáòéðï ùéòåø ìëìé çøñ îúçìúï!

(c)

Implied Question: Nowhere do we find that earthenware vessels initially require a Shi'ur.

åäà ãúðï áîñëú î÷åàåú (ô"ã îùðä â) 'äçåèè áöéðåø ì÷áì öøåøåú; áùì òõ. áëì ùäåà; áùì çøñ. áøáéòéú'?

(d)

Support (Part 1): ... and as for the Mishnah in Mikva'os (Perek 2, Mishnah 3) which states that 'Someone who scratches out a cavity in a pipe to catch the stones: if it is made of wood, the Shi'ur is a Kol Shehu; whereas if it is made of earthenware, it is a Revi'is?

äééðå ãå÷à ì÷áì öøåøåú.

(e)

Answer #1: ... that speaks specifically to catch stones.

åäúí ðîé ôìéâ øáé éåñé, åàîø 'àó áùì çøñ áëì ùäåà', åìà àîøå øáéòéú àìà áùáøé çøñ.

(f)

Answer #2: And there too, Rebbi Yossi disagrees, maintaining that the Shi'ur by earthenware vessels too, is a Kol Shehu, and that the Shi'ur Revi'is is confined to broken ones.

åáñãø äîùðä ìà âøñéðï 'äï' áîñëú ëìéí áôø÷ ùðé (îùðä á), àìà âøñéðï äúí 'äã÷éï ùáëìé çøñ å÷ø÷øåúéäï ... '. åîùúîò ëîå 'äï', ëéåï ãâøñ å÷ø÷øåúéäï.

(g)

Conclusion: In the actual Mishnayos in the second Perek of Keilim (Mishnah 2) the text 'Hein' does not appear. The text there is 'ha'Dakin she'bi'Chelei Cheres ve'Karkeroseihen ... ', which is as if it had written 'Hein', since the text reads 've'Karkeroseihen' (with a 'Vav').