1) TOSFOS DH Techeles Ein Bah Mishum Kil'ayim v'Afilu b'Talis Peturah (cont.)

úåñôåú ã"ä úëìú àéï áä îùåí ëìàéí åàôéìå áèìéú ôèåøä (äîùê)

ãàéï ìçì÷ ëéåï ãìâáé âáøà ãäåé ãéãéä ìéëà ëìàéí åëï ìðùéí

(a) Remark: Do not distinguish [and say] that since for the owner it is not Kil'ayim (since he is obligated if he wears it, also for others it is not Kil'ayim). The same applies to women (they may wear Kil'ayim of Tzitzis, even though they are exempt from Tzitzis).

åäà ãàîøéðï (ì÷îï îâ.) âáé äëäðéí ðäé ãáòéãï òáåãä àéùúøàé ùìà áòéãï òáåãä ìà

(b) Implied question: We say below (43a) about Kohanim "granted, they are permitted [Kil'ayim in Bigdei Kehunah] at the time of Avodah, but not at the time of Avodah, no"!

ìà ãîé ëìì ãäà ëúéá (ãáøéí ëá) ìà úìáù ùòèðæ âãéìéí úòùä ìê ìåîø ùáî÷åí âãéìéí úìáù ùòèðæ îùîò ãëì ìáéùä ùøà øçîðà

(c) Answer #1: That is not similar at all, for it is written "Lo Silbash Sha'atnez... Gedilim Ta'aseh Lecha", to teach that in a place (that applies a Mitzvah of) Gedilim, you may wear Sha'atnez. This implies that the Torah permitted every wearing!

åòåã ãáèìéú ùòùåé ìäðàúå çééá äëúåá ëìàéí àáì áâãé ëäåðä ìà ìáéù àìà áòéãï òáåãä

(d) Answer #2: A Talis that is made for his benefit, the Torah obligates for [wearing it if it has] Kil'ayim, but Bigdei Kehunah one wears only at the time of Avodah.

åòåã àåîø ø''ú ãáâãé ëäåðä ðîé ùìà áòéãï òáåãä ùøå åäëé ÷àîø ðäé ãáòéãï òáåãä àéùúøàé ëìåîø äîéåçãéí ìòáåãä ùìà áòéãï òáåãä ëìåîø àåúí ùàéðí îéåçãéí ìòáåãä ìà àéùúøàé

(e) Answer #3 (R. Tam): Also Bigdei Kehunah not at the time of Avodah are permitted. [The Gemara] says as follows. Granted, at the time of Avodah they were permitted, i.e. [garments] special for Avodah. Not at the time of Avodah, i.e. [garments] not special for Avodah, are not permitted.

åëï îåëç áúåñôúà ãëìàéí ãúðéà áâãé ëäåðä åáâãé ëäï âãåì àéï áäí îùåí ëìàéí

(f) Support: It is proven like this in the Tosefta in Kil'ayim (5:14). It teaches that Bigdei Kehunah and Bigdei Kohen Gadol, Kil'ayim does not apply to them. (This is like the opinion that a Kohen Hedyot's Avnet is like the Kohen Gadol's, i.e. of Kil'ayim);

áâãé ë''â ùéöà áîãéðä çééá áî÷ãù áéï ìùøú áéï ùìà ìùøú ôèåø

1. [If the Kohen Gadol] wore Bigdei Kohen Gadol outside the Mikdash, he is liable. In the Mikdash, whether or not it was to serve, he is exempt.

åö''ò àé ìéìä ãåîä ìîãéðä ãçééá

(g) Question: This requires investigation, whether night is like outside the Mikdash, and he is liable.

åé''ì ãçééá îãøáðï

(h) Answer #1: He is liable [outside the Mikdash] mid'Rabanan.

åääåà òåáãà ãùîòåï äöãé÷ ôø÷ áà ìå (éåîà ãó ñè.) ãòú ìòùåú ìä' äôøå úåøúê

1. Implied question: An episode occurred in which Shimon ha'Tzadik (wore Bigdei Kehunah outside the Mikdash - Yoma 69a), and the Gemara says that "Es La'asos la'Shem Heferu Torasecha"! (This implies that it is a Torah Isur.)

áãøáðï ðîé ùééê äôøä

2. Answer: Hafarah (permitting Isurim) applies to also to mid'Rabanan laws.

îéäå ìà îùîò äëé àìà ðøàä èôé ãçééá îãàåøééúà åàéï ìãîåú (î÷åîåú) [ö"ì ìéìä - çæå"à] ìîãéðä ãáîãéðä ìéëà ùåí äéúø

(i) Objection (and Answer #2): It seems that this is wrong. Rather, it seems that one is liable mid'Oraisa. One cannot compare night to outside the Mikdash, for outside the Mikdash there is no Heter.

åúãò ãäúí ìà îôìéâ áéï ùòä äøàåéä ìùøú ìùòä ùàéðä øàåéä ìùøú

(j) Support: There, we do not distinguish between a time proper to serve and a time not proper to serve.

åäà ãàîøéðï ôø÷ áà ìå (âí æä ùí) âáé áâãé ëäåðä ùî÷ôìéï àåúï úçú øàùéäï ãìàå ãåå÷à [úçú øàùéäï àìà (ùìà - öàï ÷ãùéí îåç÷å) ëðâã øàùéäï] îùåí ëìàéí

(k) Implied question: It says in Yoma (69a) regarding Bigdei Kehunah, that they fold them under their heads, that "under their heads" is not precise. Rather, it is next to their heads. [It cannot be truly under,] due to Kil'ayim!

äééðå áäöòä ãìà ãîé ììáéùä ãùøà øçîðà

(l) Answer: That refers to Hatza'ah (spreading under a person), which is unlike wearing, which the Torah permitted.

àáì âáé öéöéú àéï ìçì÷ áéï äöòä ììáéùä

(m) Distinction: However, regarding Tzitzis, one cannot distinguish between Hatza'ah and wearing.

åáñôøé úðéà ëñåú äîéåçã ìéåí åìéìä çééá áöéöéú øáé éäåãä áï ááà àåîø áéçåã áèìå çëîéí àú ëñåú ùì àùä îï äöéöéú

(n) Citation (Sifri): A garment special for day and night is obligated in Tzitzis. R. Yehudah ben Bava says, Chachamim expressly exempted a woman's garment from Tzitzis;

åìà çééáå áèìéú àìà îôðé ùáòìä îúëñä áå

1. They obligated a [woman's] Talis only because her husband covers himself in it. (She may wear it, even though it has Kil'ayim and she has no Mitzvah.)

ìëê ðøàä ãëìàéí áöéöéú ùøé áéï áéåí áéï áìéìä áéï ìàùä:

(o) Conclusion: It seems that Kil'ayim in Tzitzis is permitted both during the day and at night, and for a woman.

2) TOSFOS DH Chada mi'Chlal d'Chaveirtah Itmar

úåñôåú ã"ä çãà îëìì ãçáéøúä àéúîø

(SUMMARY: Tosfos concludes that the former was inferred from the latter.)

ôéøù á÷åðè' áúøééúà îëìì ã÷îééúà

(a) Explanation #1 (Rashi): The latter was inferred from the former.

åàéôëà ðøàä ãáúøééúà îùîéä ãùîåàì ÷àîø ìä

(b) Objection (and Explanation #2): It seems the opposite, for the latter was said in the name of Shmuel.

3) TOSFOS DH Anshiso a'Aseh

úåñôåú ã"ä òðùéúå àòùä

(SUMMARY: Tosfos explains that he asked only about an Aseh like Tzitzis.)

ëé äàé ùàéï àãí çééá ì÷ðåú èìéú äîçåééá àí àéï ìå

(a) Explanation: [He asked whether he punishes for an Aseh] like this, that one is not obligated to buy a Talis obligated [in Tzitzis] if he does not have one.

àáì òùä âîåø àôéìå áéú ãéï ùìîèä äéå îëéï àåúå òã ùúöà ðôùå

(b) Distinction: However, an absolute Aseh, even the [human] Beis Din below lashes [one who does not want to fulfill it] until he dies!

4) TOSFOS DH Hachi ka'Amar Tatzdekei Lemiftar Nafshecha mi'Tzitzis

úåñôåú ã"ä äëé ÷àîø ìéä èöã÷é ìîôèø ðôùê îöéöéú

(SUMMARY: Tosfos discusses whether or not we can resolve from here.)

åî''î àé ìàå çåáú âáøà ìà ùééê ìîéòðù òìéä ëéåï ãìéú ìéä

(a) Version #1: In any case if it is not a Chovas Gavra, one cannot punish for it, since he does not have one.

åá÷åðèøñ âøñ àìà åîùîò ãìà îåëç îéãé

(b) Version #2: Rashi's text says "Ela". It connotes that it is not proven at all [whether or not it is a Chovas Gavra].

5) TOSFOS DH Raminan Lei

úåñôåú ã"ä øîéðï ìéä

(SUMMARY: Tosfos explained this elsewhere.)

ôéøùúé áôø÷ áúøà ãðãä (ãó ñà:):

(a) Reference: I explained this in Nidah (61b DH Aval. In the days of Chachamim, everyone wore Tzitzis, so they put Tzitzis on shrouds. Nowadays, not everyone wears Tzitzis while alive. We remove Tzitzis from shrouds, to avoid a mockery.)

41b----------------------------------------41b

6) TOSFOS DH u'Bilvad she'Lo Tehei Mufsekes

úåñôåú ã"ä åáìáã ùìà úäà îåôñ÷ú

(SUMMARY: Tosfos questions the meaning of this.)

ö''ò îàé ôé' åîàé àùîòéðï

(a) Question: This requires investigation, what this means and what it teaches. (Shitah Mekubetzes, Birkas ha'Zevach - even though Gardumin are Kosher b'Di'eved, to put them on another garment is l'Chatchilah, and they must have the proper Shi'ur.)

7) TOSFOS DH Ein Poter Bah Ela Minah

úåñôåú ã"ä àéï ôåèø áä àìà îéðä

(SUMMARY: Tosfos discusses what is considered Minah.)

ôé' á÷åðè' àí àãåîä äéà éèéì áä ùðé çåèéí àãåîéí

(a) Explanation #1 (Rashi): If it is red, he puts in it two red threads.

åúéîä îéãé öéáòà ÷âøéí

(b) Question: The color does not determine (what may be used)!

åùîà îãøáðï îùåí æä àìé åàðåäå (ñåëä ãó éà:) äåé

(c) Answer: Perhaps mid'Rabanan [he must put the same color] due to Zeh Keli v'Anvehu (Sukah 11b).

(åòåã ðøàä ãàééøé áùàø îéðéí ëâåï ùéøàéï åëìê åñéøé÷éï ãàéï ôåèø àìà áîéðí îãàåøééúà] [ö"ì åéù ùôéøùå ãîééøé áùéøàéï ãàéï ôåèø àìà áîéðí îãàåøééúà - öàï ÷ãùéí]

(d) Explanation #2: Some explain that we discuss silk. Mid'Oraisa, only its own Min exempts it.

(åîä ãôé' áùéøàéí ìàå ãå÷à) [ö"ì åìà ã÷ - öàï ÷ãùéí] ãäà àîøé' ãöîø åôùúéí ôåèøéï áäí

(e) Rebuttal: This is wrong, for we say that wool and linen exempt it!

8) TOSFOS DH v'Im Hevi Kosher

úåñôåú ã"ä åàí äáéà ëùø

(SUMMARY: Tosfos questions Rashi's Perush.)

ìîàé ãôéøù á÷åðèøñ ã÷ìà àéìï áî÷åí ìáï ôñåì îùåí ùãåîä ìúëìú åàéï ëàï ùðé îéðéí

(a) Explanation (Rashi): Kala Ilan in place of white is Pasul because it resembles Techeles, and there are not here two Minim.

÷ùä îàé ôøéê ãìîà äàé áøééúà ëøáðï ãøéù ôéø÷éï ãàîøé àéï äìáï îòëáú àú äúëìú

(b) Question: [If so] what was the question? Perhaps this Beraisa is like Rabanan above (38a) who say that white is not Me'akev Techeles!

9) TOSFOS DH Kan b'Talis Bas Shemoneh Chutin

úåñôåú ã"ä ëàï áèìéú áú ùîðä çåèéï

(SUMMARY: Tosfos explained this above.)

ôéøùúé øéù ôéø÷éï

(a) Reference: I explained this above (38a DH ha'Techeles. When it has eight, i.e. four doubled threads, people will think that they are Techeles, and one might take two of them to exempt another Talis.)

10) TOSFOS DH Rav Amar Ein Matirin

úåñôåú ã"ä øá àîø àéï îúéøéï

(SUMMARY: Tosfos explains that this argument does not depend on Chovas Gavra/ Talis.)

åàôé' ìî''ã çåáú âáøà ñáø øá ãàéï ìáèì îöåú äèìéú

(a) Explanation: Even according to the opinion that it is Chovas Gavra, Rav holds that one should not be Mevatel the Mitzvah of the Talis;

ëãàùëçï áîæåæä áñåó äùåàì (á''î ÷á.) ùðòðù àåúå ùðèì äîæåæä åàò''â ãçåáú äãø äéà

1. Source: This is like we find regarding a Mezuzah in Bava Metzi'a (102a). One who took a Mezuzah [from the house when he left] was punished, even though it is obligatory on the one who lives in the house.

åùîåàì ãàîø îúéøéï àò''â ã÷ñáø çåáú èìéú äéà ãäà ùîåàì îçééá ìòéì ëìé ÷åôñà ëéåï ãàéï ìå àìà ëãé èìéú àçú èåá ùéúï áàåúä ùäåà çôõ ìäúòèó áä åìà ãîé ìîæåæä

(b) Explanation (cont.): Shmuel said that one may remove [Tzitzis from a garment]. Even though he holds that it is Chovas Talis, for Shmuel obligates a garment in a box, since he has enough [threads] only for one Talis, it is good that he put them in the Talis that he wants to wrap himself in it. It is unlike a Mezuzah.

11) TOSFOS DH Kol Mili d'Mar Avid k'Rav

úåñôåú ã"ä ëì îéìé ãîø òáéã ëøá

(SUMMARY: Tosfos discusses why Rabah permitted a kerosene lamp.)

åäà ãñåó ëéøä (ùáú ãó îå.) ùøé øáä ùøâà ãðôèà åôìåâúà ãøá åùîåàì áîå÷öä îçîú îéàåñ ùéìäé ùáú (ãó ÷ðæ.)

(a) Implied question: In Shabbos (46a), Rabah permitted a kerosene lamp (like Shmuel), and Rav and Shmuel argue about Muktzah Machmas Mi'us (it is repulsive) in Shabbos (157a)!

ãìîà ãîúëú àééøé

(b) Answer #1: Perhaps he permitted a metal lamp (it is not repulsive).

åúå ãäúí àéëà ôìåâúà ãøáøáúà èåáà åö''ò

(c) Answer #2: There, many Chachamim argue about this. (In arguments only of Rav and Shmuel, Rabah ruled like Shmuel only in three cases.) This requires investigation.

12) TOSFOS DH Beis Shamai Omerim Arba

úåñôåú ã"ä áéú ùîàé àåîøéí àøáò

(SUMMARY: Tosfos discusses how we expound the number of threads.)

èòîà ãáéú ùîàé ðéçà ëããøùéðï ìòéì (ãó ìè:) âãéì ùðéí âãéìéí ã' àáì èòîà ãáéú äìì ÷ùä

(a) Question: Beis Shamai's reason is fine, like we expounded above (39b) "Gedil is two. Gedilim is four." However, Beis Hillel's reason is difficult!

ããåç÷ ìåîø ãìéú ìäå àìà âãéìéí ùðéí åôúéì úëìú äøé úìúà (åùîò îéðä) [ö"ì åùîà - éùø åèåá] äà ããøùéðï âãéìéí ã' äééðå áëôéìä åàìáï ÷àé

(b) Poor answer #1: It is difficult to say that they hold that Gedilim teaches only two, and Pesil Techeles makes three, and perhaps what we expound "Gedilim is four", this is through doubling (folding), and it refers to white;

åäùúà ñáøé á''ù ãäåà äãéï úëìú ãôúéì ìàå ãå÷à åñáøà äåà ìäùååúí åäééðå ã' çåèéï áìà ëôéìä åáéú äìì ñáøé ãôúéì ãåå÷à

1. Now, Beis Shamai hold that the same applies to Techeles. "Pesil' (singular) is not precise. It is reasonable to equate them, i.e. four threads without doubling. Beis Hillel hold that "Pesil' is precise.

åäà ãáéåîà (ãó òá.) ãøéù îôúéì [ö"ì ùðéí - éùø åèåá]

2. Implied question: In Yoma (72a) it expounds from "Pesil" two!

äúí (äåä øàùåðéí ãëúéá áøéùà úøé îäãø ãîééøé áëôåì) [ö"ì àå÷öõ ãëúéá áøéùà îäãø ãîùîò ãî÷öõ àçã ìùðéí - éùø åèåá]

3. Answer: There, [the Drashah] is based on what is written above "v'Kitzetz", which connotes that he cuts one into two.

åø''ú ôé' ãîâãéì ðô÷à ìäå ìáéú äìì ãòáåú îúåøâí òåáã âãéìå

(c) Answer #2 (R. Tam): Beis Hillel learn from Gedil. The Targum of "[Ma'aseh] Avos" (Shemos 28:14) is Ovad Gedilo (braided, regarding gold chains. Rashi (Vayikra 23:40) says that also "Avos" regarding Hadas refers to braiding, and we take three Hadasim.)

åðøàä ìôé' æä ãáéú äìì ãøùé âãéìéí äøé ùùä åëùðëôìå é''á

(d) Consequence: According to this, Beis Hillel expound "Gedilim" - six, and when they are doubled, they are 12! (In the Beraisa they said three, i.e. three whole threads of each color.)

åéúëï éåúø ãìà ãøéù âãéìéí åëï îùîò áñôøé åòùå ìäí ùåîò àðé éòùä àåúï àçã áôðé òöîå úìîåã ìåîø âãéìéí îëîä (âãéì àçã ðòùéú àéï) [ö"ì âãéìéí ðòùéú àéï âãéì - öàï ÷ãùéí] ðòùéú àéï ôçåú îùìùä ãáøé á''ä á''ù àåîøéí ã' ùì úëìú ã' ùì (öîø) [ö"ì ìáï - éùø åèåá]

(e) Assertion: It seems rather that they do not expound [the plural] Gedilim. It connotes like this in the Sifri. "V'Asu Lahem" - perhaps he should make only one! It says "Gedilim." From how many [threads] are Gedilim made? Beis Hillel say, a Gedil is not less than three. Beis Shamai say, four of Techeles and four of white.

(àëï) ëé ãéé÷ú áä îùîò ãá''ä ãøùé âãéìéí åàëì âãéì ÷ééîé åäùúà äåéà ãåîéà ãáéú ùîàé ãàééøé áúëìú åáìáï

(f) Retraction: However, when you are meticulous, it connotes that Beis Hillel expound Gedilim, and they discuss every Gedil (that it is three threads), similar to Beis Shamai, who discuss Techeles and white (and teach that each has four threads).

åîéäå áñôøé àéëà ãàîøé ùðéí ùì ìáï åàçã ùì úëìú. [åò''ò úåñ' áëåøåú ìè: ã''ä ëîä]

(g) Remark: However, in the Sifri some say two of white and one of Techeles (like the Assertion. See also Tosfos Bechoros 39b DH Kamah.)

13) TOSFOS DH Beis Shamai Omerim Arba

úåñôåú ã"ä áéú ùîàé àåîøéí àøáò

(SUMMARY: Tosfos favors those who say that this is the length of the Gedil.)

ôéøù á÷åðèøñ äôúéì éäà àøáò ðîöà äâãéì ùðéí

(a) Explanation #1 (Rashi): The Pesil is four [fingers long]. It turns out that the Gedil is two (for it is a third of the total).

åøáéðå úí ôéøù ãàâãéì ÷àé åäòðó ùîðä äøé ùðéí òùø

(b) Explanation #2 (R. Tam): It refers to Gedil. The Anaf (Pesil) is eight. In all it is 12.

åëï àðå ðåäâéï åëï îùîò áñôøé áôøùú ëé úöà âãéìéí ìîä ðàîø ìôé ùðàîø åòùå ìäí öéöéú ùåîò àðé éòùä çåè à' áôðé òöîå ú''ì âãéìéí

(c) Support #1: This is our custom, and the Sifri in Ki Setzei connotes like this. [It says] why was "Gedilim" said? Since it says "v'Asu Lahem Tzitzis", perhaps he should make only one thread! It says "Gedilim";

ëîä )âãéì ðòùéú àéï( [ö"ì âãéìéí ðòùéú àéï âãéì - öàï ÷ãùéí] ôçåú îùìùä çåèéï ëãáøé áéú äìì åáéú ùîàé àåîøéí îàøáò çåèéï ùì úëìú åàøáòä ùì ìáï (òì) [ö"ì ùì - öàï ÷ãùéí] àøáò àøáò àöáòåú îùîò ãàâãéì ÷àé

1. From how many [threads] are Gedilim made? Beis Hillel say, a Gedil is not less than three. Beis Shamai say, it is four threads of Techeles and four of white, of four [fingers] each. This connotes that it refers to [the length of] the Gedil.

åä÷åðèøñ ðîé ôéøù ëï áì''à ôø÷ òì àìå îåîéï (áëåøåú ãó ìè:)

(d) Support #2: Also Rashi explained like this in one version in Bechoros (39b).

åëï éñã øáé ùìîä ñôøãé äîùåìùì éäà ðôùì ëãé àöáòåú àøáò åðôùì ÷åøà äâãéì ëîå [ö"ì àéï] îôùéìéï çáìéí ìúåëï ôø÷ àìå äï äâåìéï (îëåú ãó é.) åëîå àéï îôùéìéï çáìéí ìúåëï ãáô' áðé äòéø (îâéìä ãó ëç.)

(e) Support #3: R. Shlomo Sefardi composed [a Piyut] like this. "The Meshulshal should be Nifshal the amount of four fingers." He calls the Gedil "Nifshal", like "we are not Mafshil (twine) ropes" (in an Ir Miklat) in Makos (10a) and like "we are not Mafshil ropes" (in a desolate Beis ha'Keneses) in Megilah (28a).

14) TOSFOS DH Arba'ah b'Godel

úåñôåú ã"ä àøáòä áâåãì

(SUMMARY: Tosfos discusses two opinions of how to measure the thumb.)

áîñëú æáçéí áô' ÷ãùé ÷ãùéí (ãó ñâ.) [÷úðé] ãëáù ùì îæáç äéä ùìù àîåú åîçöä åàöáò åùìéù àöáò áæëøåúå å

(a) Citation (Zevachim 63a): A Beraisa teaches that the ramp of the Mizbe'ach was three and a half Amos and [the width of] a finger and a third of a finger b'Zachruso [for each Amah of ascent].

àéú ãîôøùé äúí ã÷ùø äàöáò )÷îà äæëøåú) [ö"ì ÷øåé æëøåú - öàï ÷ãùéí]

(b) Explanation #1: Some explain there that the joint of the finger (thumb) is called Zachrus.

åàéú (ãâøñé) [ö"ì ãîôøùé - öàï ÷ãùéí, îäøù"à] áæëøåúå äééðå (øàùåðåú) [ö"ì øàùå - öàï ÷ãùéí] åäëà ãìà îôøù îéãé ö''ò:

(c) Explanation #2: Some explain there that Zachruso is the end [of the thumb]. Here it does not explain anything. This requires investigation.

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