1) TOSFOS DH Shachat Shtei Chata'os Shel Tzibur
úåñôåú ã"ä ùçè ùúé çèàåú ùì öéáåø
(SUMMARY: Tosfos explains why he discusses Chatas.)
ìà ð÷è òåìåú
(a) Implied question: Why didn't it mention Olos?
îùåí ãàéëà òåìåú èåáà (ëîå ùôé') [ö"ì áîåñôéô - öàï ÷ãùéí] àáì çèàåú ìéëà àìà àçú áøåá ôòîéí
(b) Answer: There are many Olos in Musafim (so both could be offered), but usually there is only one Chatas.
2) TOSFOS DH v'Afilu Niskaper bi'Shniyah
úåñôåú ã"ä åàôé' ðúëôø áùðéä
(SUMMARY: Tosfos points out that this is unlike the questions below.)
ìà ãîéà ìáòéà ãáñîåê áúø îçùáúå àæìéðï àå áúø îòùéå
(a) Implied question: This is like the question below - do we follow his intent, or his actions?
ãäúí àí éáà àìéäå åéàîø ùäéà ëçåùä ááðé îòééí äéä îáéà ùîéðä
(b) Answer: (It is different.) There, if Eliyahu will come and say that its innards are lean, he would bring a fatter one.
åìà ãîé ðîé ìèòä áãáø îöåä åòùä îöåä
(c) Observation: Also, it is unlike one who erred about a Mitzvah and did a Mitzvah.
3) TOSFOS DH Leha'alos Dagim v'He'elah Dagim v'Tinok Rava Amar Chayav
úåñôåú ã"ä ìäòìåú ãâéí åäòìä ãâéí åúéðå÷ øáà àîø çééá
(SUMMARY: Tosfos explains why we do not exempt due to Ho'il.)
ìà ãîé ìàåôä îéå''è ìçåì ãáôø÷ àìå òåáøéï (ôñçéí ãó îå:) ãôèøéðï îèòí äåàéì åî÷ìòé ìéä àåøçéï
(a) Implied suggestion: This should be like one who bakes on Yom Tov for a weekday, in Pesachim (46b)! We exempt, because perhaps guests will come (and it turns out that the food was needed for Yom Tov);
åðéîà äëà ðîé äåàéì åôèø ìéä àúéðå÷ ôèåø ðîé àãâéí
1. Also here, we should say that since he is exempt for the child, he is exempt also for the fish!
ãäúí äåà ãàôééúå çæéà ìöåøê éå''è àáì äëà öéãú ãâéí ìà çæéà áùáú
(b) Rejection: There, baking is proper for the need of Yom Tov. Here, trapping fish is not proper for Shabbos.
4) TOSFOS DH Shetayim Maisinan v'Chulei
úåñôåú ã"ä ùúéí îééúéðï ëå'
(SUMMARY: Tosfos discusses Heterim to cook extra.)
ìà îöé ìîéôùèä îäà ãúðéà áô''á ãáéöä (ãó éæ.) îîìàä àùä ÷ãéøä áùø àò''ô ùàéðä öøéëä àìà ìçúéëä àçú îîìà ðçúåí çáéú ùì îéí àò''ô ùàéðå öøéê àìà ì÷éúåï àçã
(a) Implied suggestion: We can resolve from the Beraisa in Beitzah (17a) "a woman may fill a pot of meat [and cook it on Yom Tov], even though she needs only one piece. A baker may fill a barrel of water [and boil it], even though he needs only one flask"! (Because one cooks everything through one act, we permit more than what is needed. The same should apply here!)
ãáéå''è ã÷éì ìà çééùéðï åìà ãîé ìùáú ãìà ðéúï ìãçåú
(b) Rejection: On Yom Tov, which is lenient, we are not concerned. It is unlike Shabbos, which cannot be overridden.
åäà ðîé ãùøéðï âáé éðå÷à ãàùôåê çîéîéä ìäçí àâá àéîéä áòéøåáéï (ãó ñç.)
(c) Implied question: We similarly permit if the hot water prepared for a baby [to bathe him on the day of his Bris on Shabbos] spilled, to heat extra water for him along with his mother, in Eruvin (68a)! (If she wants, we may cook for her, for she is still considered ill a week after birth.)
äééðå òì éãé òåáã ëåëáéí ëãôéøù ùí á÷åðè' åëï [ôéøù] ø''ç
(d) Answer #1: That is permitted through a Nochri, like Rashi explained there, and so did R. Chananel.
åàôé' îééøé ò''é éùøàì ðéçà ãäëà ìéëà àìà àéñåøà ãøáðï åáî÷åí îéìä ãäéà âåôà ãçéà ùáú ìà âæåø:
(e) Answer #2: Even if we discuss through a Yisrael, it is fine. Here there is only an Isur mid'Rabanan (to cook more than is needed for her). For the sake of Bris Milah, which itself is Docheh Shabbos, Chachamim did not decree [to forbid].
64b----------------------------------------64b
5) TOSFOS DH Mishum Karmel Takriv
úåñôåú ã"ä îùåí ëøîì ú÷øéá
(SUMMARY: Tosfos explains "Karmel".)
ôéøåù øê åîìà
(a) Explanation: This means soft and full.
åàéï æä âåøòéï åîåñéôéï áàîöò úéáä ãäåé ëîå ùîìä ùìîä
(b) Remark: This is not removing and adding in the middle of a word. Rather, it is [like a word in which letters are switched], like Simlah - Salmah (a garment).
6) TOSFOS DH Iba'is Eima Ein Ma'avirin Al ha'Mitzvos
úåñôåú ã"ä àéáòéú àéîà àéï îòáéøéï òì äîöåú
(SUMMARY: Tosfos explains why this principle does not teach where to pour Shirayim.)
áô' àéæäå î÷åîï (æáçéí ãó îæ.) âáé ôøéí äôðéîééí ãúðï ùéøé äãí äéä ùåôê òì éñåã îòøáé ùì îæáç äçéöåï îô' áâî' î''è ãàîø ÷øà àì éñåã îæáç äòåìä àùø ôúç àäì îåòã ääåà ãôâò áøéùà
(a) Citation: In Zevachim (47a) regarding inner bulls, a Mishnah teaches that he poured Shirayim of the blood on the western Yesod of the outer Mizbe'ach. The Gemara explained that the reason is because it says "El Yesod Mizbach ha'Olah Asher Pesach Ohel Mo'ed" - the one he encounters first.
ôé' á÷åðè' ãîàùø ôúç àåäì îåòã ãøéù ãîùîò éñåã ùëðâã äôúç åæäå îòøáé ùì îæáç ùäåà ëðâã ôúç ääéëì
(b) Explanation #1 (Rashi): He expounds "Asher Pesach Ohel Mo'ed", which connotes the Yesod opposite the opening. This is the west of the Mizbe'ach, which was opposite Pesach ha'Heichal;
åìà âøñéðï ääåà ãôâò áøéùà ãîùîò îèòí ùàéï îòáéøéï òì äîöåú
1. The text does not say "the one he encounters first", which would connote that it is because Ein Ma'avirin Al ha'Mitzvos.
åëôéøåùå ðøàä îã÷àîø (æáçéí ã' ðâ.) âáé ùéøé äãí ùì çèàåú äöéáåø åäéçéã ø' éùîòàì àåîø æä åæä éñåã îòøáé ã÷ñáø éìîã ñúåí îï äîôåøù [îçèàú ôðéîé]
(c) Support #1: It seems that he is correct, for it says about Shirei Dam of Chata'os ha'Tzibur veha'Yachid, R. Yishmael says that both of these go on the western Yesod. He holds that we learn what is not explicit from the explicit, from an inner Chatas;
îùîò ãîôåøù áäãéà
1. Inference: It is explicit [that Shirei Dam of inner Chata'os go on the western Yesod].
åòåã ãìî''ã (ùí) éñåã ãøåîé ÷àîø åìîã éøéãúå îï äëáù (ìéöéàúå) [ö"ì îéöéàúå - ùéèä î÷åáöú ùí] îï ääéëì îäéëï ôùåè ìå æä éåúø îæä
(d) Support #2: According to the opinion that it refers to the southern Yesod, it says that he learns [the Kohen's] descent from the ramp from his exit from the Heichal. (Just like when he exits, he puts on the closest Yesod, also when he descends.) Why is it obvious to him [to learn his descent from his exit] more than [oppositely? Ein Ma'avirin Al ha'Mitzvos applies to both!]
åòåã àîø áô' ÷ãùé ÷ãùéí (ùí ðç:) ùéøééí áäãéà ëúéá áäå àùø ôúç àäì îåòã
(e) Support #3: It says in Zevachim (58b) that Shirayim are written explicitly - "Asher Pesach Ohel Mo'ed."
åäùúà ÷ùéà ãäéà âåôä ìîä ìé ÷øà úéôå÷ ìéä ãàéï îòáéøéï òì äîöåú ëãàùëçï äëà
(f) Question: Why do we need a verse? I should know from Ein Ma'avirin Al ha'Mitzvos, like we find here!
åáô''â ãéåîà (ãó ìâ.) ãôøéê îàé ùðà ãéäéá îæøçéú öôåðéú áøéùà åëå' åâáé ãéùåï îæáç äôðéîé åäîðåøä àîøé' [ãéùåï] ãîæáç ÷åãí îùåí ãàéï îòáéøéï åëï òáåøé ãøòà àèåèôúà àñåø
1. Strengthening of question: In Yoma (33a), it asks "why does he put [Dam Olah] first on the northeast [corner]... and regarding Dishun of the inner Mizbe'ach and the Menorah, we say that Dishun of the Mizbe'ach is first, because Ein Ma'avirin Al ha'Mitzvos, and similarly one may not pass over the hand Tefilin and [put on, or touch] the head Tefilin [first]!
åîúøöéï ãìà ùééê àéï îòáéøéï òì äîöåú àìà ëùéù ùúé îöåú ìôðéå ëâåï ãéùåï îæáç åäîðåøä àå ëâåï îöåú ÷øðåú ùàéï éãåò îäéëï éúçéì åëï áäê ãùîòúéï ùðåèì îï ä÷øåá
(g) Answer: Ein Ma'avirin Al ha'Mitzvos applies only when there are two Mitzvos in front of him, e.g. Dishun of the Mizbe'ach and the Menorah, or the Mitzvos of [Matanos Dam on] the corners, and he does not know where he should begin. Similarly, in our Sugya he takes from what is close;
àáì ì÷áåò î÷åí àùôéëú ùéøééí ìà ÷áòå îäàé èòîà àé ìà ãâìé ÷øà áäãéà
1. However, to fix a place for pouring Shirayim, we do not fix due to this reason, if the Torah did not explicitly reveal.
7) TOSFOS DH Arur Adam Asher Yelamed Es Beno Chachmas Yevanis
úåñôåú ã"ä àøåø àãí àùø éìîã àú áðå çëîú éååðéú
(SUMMARY: Tosfos discusses the time and scope of this Isur.)
åäà ãîùîò ì÷îï áñåó ùúé äìçí (ãó öè:) ãîé ùìîã ëì äúåøä ëâåï áï ãîà áï àçåúå ùì ø' éùîòàì ùøé àé ìàå îùåí ãëúéá ìà éîåù
(a) Implied question: Below (99b) is connotes that one who learned the entire Torah, like Ben Dama the nephew of R. Yishmael, would be permitted [to learn Chachmas Yevanis] if not that it is written "Lo Yamush" (one should never cease learning);
åìî''ã àôé' ìà ÷øà àãí àìà ÷øéàú ùîò ùçøéú åòøáéú ÷ééí îöåú ìà éîåù îùîò ãùøé
1. And according to the opinion that even if a person merely recited Kri'as Shma in the morning and night, he fulfilled the Mitzvah "Lo Yamush", it connotes that it is permitted [to learn Chachmas Yevanis]!
äééðå äéëà ãàéëà öåøê ãùîà äéä ÷øåá ìîìëåú ëãàùëçï áñåèä (ãó îè:) ãùì áéú øáï âîìéàì äúéøå ìäí ììîåã çëîú éååðéú îôðé ù÷øåáéï ìîìëåú
(b) Answer #1: That is when there is a need. Perhaps he was close to the kingdom, like we find in Sotah (49b) that they permitted R. Gamliel's household to learn Chachmas Yevanis because they were close to the kingdom.
åîä ùìà äúéø ìå ø' éùîòàì
1. Implied question: Why didn't R. Yishmael permit [Ben Dama, if he had a need]?
ùîà ìà äéä ëì ëê öåøê öéáåø ëîå áø''â
2. Answer: Perhaps it was not such a need of the Tzibur like [it was for the household of] R. Gamliel.
åøáéðå ùîåàì îôøù ã÷åãí âæéøä äéä
(c) Answer #2 (Rashbam): [Ben Dama asked R. Yishmael] before the decree.
åàé àôùø ìäéåú ãø' éùîòàì ìàçø çåøáï äéä ùôãàå ø' éäåùò áô' äðéæ÷éï (âéèéï ðç.) åúéðå÷ äéä
(d) Rejection: This cannot be! R. Yishmael was after the Churban, for R. Yehoshua redeemed him (the Romiyim had taken him captive at the time of the Churban - Gitin 58a), and he was a child;
åàôé' ø' éùîòàì àçø ùäéä îòùøä äøåâé îìëåú ìà ÷ãí ë''ë ãøùá''â ðäøâ òîå åàîøéðï äìì åâîìéàì åùîòåï ðäâå ðùéàåúï áôðé äáéú îàä ùðä
1. And even if it was a different R. Yishmael (i.e. the Kohen Gadol,) who was among the 10 [great Chachamim] killed by the kingdom, he was not so much before [the Churban], for R. Shimon ben Gamliel was killed with him, and we say that Hillel, Gamliel and Shimon were Nesi'im [starting] 100 years before the Churban (Shabbos 15a. Gamliel and Shimon that Tosfos discusses are, respectively, the grandfathers of "Stam" R. Gamliel (of Yavneh) and R. Shimon ben Gamliel (the father of Rebbi).)
åîìëåú áéú çùîåðàé ÷ãîå èåáà ëãàéúà áô''÷ ãò''æ (ãó è.) ãîìëåú áéú çùîåðàé ôñ÷ áôðé äáéú îàä åùìù ùòîã äåøãåñ
2. The kingship of Beis Chashmomai was much earlier, like it says in Avodah Zarah (9a) that Malchus Beis Chashmomai ceased 103 years [before Churban] of Bayis [Sheni], for then Hurdus (killed them).
åàí úàîø åäìà áôåìîåñ ùì èéèåñ âæøå ëãàéúà áô' áúøà ãñåèä (ãó îè.) ãâæøå òì òèøåú ëìåú åùìà éìîã àãí àú áðå çëîú éååðéú
(e) Question: They decreed during the siege of Titus, like it says in Sotah (49a) that they decreed against brides' crowns and not to teach one's son Chachmas Yevanis;
åôåìîåñ ùì èéèåñ äéä áùòú çåøáï åîìëåú áéú çùîåðàé ÷ãîå èåáà ëãàéúà áô''÷ ãò''æ (ãó è.) ãîìëåú áéú çùîåðàé ôñ÷ áôðé äáéú îàä åùìù
1. And the siege of Titus was at the time of the Churban, and the kingship of Beis Chashmomai was much earlier, like it says in Avodah Zarah (9a) that Malchus Beis Chashmomai ceased 103 years before [Churban] ha'Bayis!
åúéøõ ä''ø éò÷á áøáé ùîòåï ãîòé÷øà âæøå åìà ÷éáìå îéðééäå åìáñåó âæøå å÷éáìå îéðééäå
(f) Answer #1 (R. Yakov b'Ribi Shimon): Initially they decreed and [people] did not accept it from them. At the end they decreed and [people] accepted it.
åòåã éù ìåîø ãîòé÷øà ÷àé áàøåø áòìîà åàé áòé ì÷áåìé òìé' ìèåúà ãøáðï ùøé åìáñåó âæøå åàñøå ìâîøé
(g) Answer #2: Initially there was a mere curse, and one who wanted to accept on himself the curse of Rabanan was permitted. Later they decreed and totally forbade.
åîéäå ÷ùä ãäà àîøé' (ùáåòåú ãó ìå.) àøåø áå ÷ììä áå ðãåé
(h) Question: This is difficult, for we say (36a) that "Arur" includes a curse and Niduy (excommunication. Surely it is forbidden!)
8) TOSFOS DH v'Al Oso Sha'ah Shaninu Ma'aser she'Ba Omer mi'Gagos Tzerifin
úåñôåú ã"ä åòì àåúä ùòä ùðéðå îòùä ùáà òåîø îââåú öøéôéï
(SUMMARY: Tosfos cites other places where these episodes are cited.)
áéøåùìîé ãù÷ìéí (ô''ä ä''á) úðé ìä ààéãê òåáãà ùôòí àçú (ðùãôä) [ö"ì éáùä - öàï ÷ãùéí] àøõ éùøàì ëå'
(a) Reference: The Yerushalmi in Shekalim taught this regarding the other episode in which Eretz Yisrael was dry...
åáîñëú òãéåú (ô''å î''à) úðéà òåáãà ãäëà òì ääéà ãúîéã ùì ùçø ÷øá áã' ùòåú
1. And in Eduyos (6:1) it teaches the episode here regarding the case in which the Tamid was offered at four hours of the day. (This is not in the Mishnah, but the Rambam there brings from the Yerushalmi that one day two goats were given in exchange for the money, and Hash-m enlightened their eyes to find two lambs in the chamber.)
åøù''é ôé' áúôìú äùçø (áøëåú ãó ëã) ãáéîé ùìîä äéä ëùðùà áú ôøòä ùéùï òã ã' ùòåú åäéå îôúçåú ùì áéú äî÷ãù úçú îøàùåúéå åäëé ðîé àéúà áôñé÷úà
2. And Rashi explained in Brachos that in the days of Shlomo, when he married Bas Paro, he slept until four hours, and the keys of the Beis ha'Mikdash were under his pillow, and so it is brought in the Pesikta. (This is not in our Rashi there. Tosfos ha'Rosh (Brachos 27a DH v'Al and Rashi Mishlei 31:1 bring it from Pesikta.)
9) TOSFOS DH Amar Lehu Mordechai
úåñôåú ã"ä àîø ìäå îøãëé
(SUMMARY: Tosfos concludes that this is not the Mordechai of Megilas Esther.)
ôéøù á÷åðèøñ ãäåà îøãëé ùäéä áéîé àçùåøåù
(a) Explanation #1 (Rashi): This is Mordechai who was in the days of Achashverosh.
åúéîä äåà ìåîø ùäàøéê éîéí ëì ëê
(b) Objection: It is astounding to say that he lived so long! (Mordechai was among the Chachamim exiled [11] years before Churban Bayis Rishon (Esther 1:6). Malchus Beis Chashmomai began 295 years later, i.e. 214 years after the start of Bayis Sheni (Avodah Zarah 9a).
åðøàä òì ùí îøãëé äøàùåï äéå ð÷øàéï äîîåðéí òì ùîå ìôé ùàéðí îîðéí àìà á÷éàéí áòìé ùëì åîãò
(c) Explanation #2: Based on that first Mordechai, they used to call the appointees by his name, since we appoint only experts with great intellect and knowledge.
10) TOSFOS DH a'Sichra
úåñôåú ã"ä àñéëøà
(SUMMARY: Tosfos gives three explanations of this.)
ôéøù á÷åðèøñ çåø ùáîæåæú äãìú ùúåçáéï áå äáøéç ìðòåì åëï ôéøù áòøåê
(a) Explanation #1 (Rashi, Aruch): This is a hole in the doorpost in which they insert the bolt to lock it.
åòåã éù ìôøù ñéëøà ÷áø ëîå (îâéìä ëè.) îàáåìà òã ñéëøà
(b) Explanation #2: Sichra is a grave, like "[we need enough people to accompany the Mes to make a wall] from the city until Sichra (the grave)."
åòåã éù ìôøù î÷åí ñëø äðäø ëîå (éùòéä éè) òåùé ùëø àâîé ðôù:
(c) Explanation #3: It is where they dam the river, like "Osei Secher Agmei Nafesh" (those who make dams [to make] still ponds."