1) TOSFOS DH R. Yosi Omer Shifah u'Be'itah b'Batzek


(SUMMARY: Tosfos concludes that the Tosefta should say like our Gemara.)


(a) Explanation: [He rolls and beats the dough,] but not the wheat.

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(b) Observation: In the Tosefta (8:14), the text says "even the dough." It argues with this [Beraisa].

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(c) Remark: In precise [texts of the] Tosefta, the text does not say "even."

2) TOSFOS DH Asya Chukah Chukah mi'Lechem ha'Panim


(SUMMARY: Tosfos questions why we are able to learn the Gezeirah Shavah.)

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(a) Question: Above (8a) we expound Chukah of Chavitim, and above (19a) we expound Chukah of Lechem ha'Panim! (Neither of them is Mufneh (free). Even though some hold that we can learn a Gezeirah Shavah in such a case (Nazir 23a), this is only if there is no challenge. Here we can challenge. We cannot learn Chavitim, which is a Korban Yachid (Temurah 14a), from a Korban Tzibur! Klei Chemdah (b'Sof Bamidbar, 7, cited in Daf Al ha'Daf (above, 51b) says that according to R. Shimon, who holds that when the Kohen Gadol dies, the Tzibur offers Chavitim, it is a Korban Tzibur. However, R. Yehudah argues, and here he learns the Gezeirah Shavah!)

3) TOSFOS DH d'Afreshinhu b'Lishaihu


(SUMMARY: Tosfos discusses what separation is possible and permitted before baking.)

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(a) Assertion: It seems that they are not called Terumah while it is a dough, for it becomes Kodesh through Shechitah of the Zevach, and a Mishnah below (78b) teaches that if he slaughtered [the Todah] before it formed a crust in the oven, the bread is not Mekudash.

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(b) Question: In Nedarim (12a), we say [that if one forbade something] "like Chalas Aharon or like his Terumah", it is permitted. This implies that "like Terumas Lachmei Todah" is forbidden. Terumas Lachmei Todah is after Zerikah (then it is permitted)!

1. It answers that it is before Zerikah, and like Rav Tuvi bar Kisna, that he separated them while they were a dough!

(c) Answer: We must say that it is not truly Terumah until after baking. (I.e. until then it has only verbal Kedushah, that he may not use other bread in place of it.)

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(d) Question: It connotes here that Rav Tuvi bar Kisna's law is b'Di'eved, and in Nidah (6b) regarding the Shifchah of R. Gamliel, who used to bake Terumah loaves, and we establish it to be Terumas Lachmei Todah...

1. [The Gemara] asks, how are they Terumas Lachmei Todah while they are being baked?, and answers that he separated them while they were a dough, like Rav Tuvi bar Kisna's teaching. Did she not do the ideal Mitzvah?!

(e) Answer: This that it says four Chalos is b'Di'eved. L'Chatchilah there must be 40. Also she did 40, just before baking them, she separated those that will be Terumah;


1. It was not a full separation. Rather, she chose which will later be Terumah, in order to make them nice.


4) TOSFOS DH she'Ribah b'Midas Chalasan Oh she'Mi'et...

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(SUMMARY: Tosfos explains the source for Menachos for which the Midah is Me'akev.)


(a) Explanation: This is Rashi's text. The reason [the measure is Me'akev for these] is because it says about Lechem ha'Panim and Chavitim "Chukah" to be Me'akev, and [some include] Lachmei Todah, for it is written Matzos with a Vov.


(b) Distinction: However, in other Menachos it is written Matzas (without a Vov). And even if it is written Matzos with a Vov, we learn [other Menachos] from Minchas Ma'afe Tanur.

(c) Explanation (cont.): And [those who include Todah include also] Nezirus, for it is written [about Todah] "Shelamav" to include Shalmei Nazir.

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(d) Question: This is astounding! How can he be precise about the Chavitim that [the two halves] are equal? Below (87b) we say that he divides them by hand! (Yashar v'Tov - Rashi connotes that making them too big disqualifies. If the Pesul were only for making too many Chalos, this would be fine.)

5) TOSFOS DH Kol ha'Menachos she'Ribah b'Midas Esronan Oh she'Mi'et...

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(SUMMARY: Tosfos concludes that a Gezeiras ha'Kasuv mandates the precise Shi'ur.)

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(a) Explanation #1 (Rashi, first Perush): When he put too much, the Kometz is taken also from the extra half [Isaron]. It turns out there is not a full Kometz for the Isaron, and it is a deficient Kometz;

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1. And if he decreased the size of their Isaron, it is a deficient Minchah.

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(b) Question: We concluded above (24b) that the Kometz depends on the intent of the Kohen, and he takes the Kometz for the Isaron!

(c) Explanation #2: The other version of Rashi is primary. It is written three Esronim for a bull, and two Esronim for a ram. If he increased or decreased it is Pasul, for it is a Gezeiras ha'Kasuv, and it is forbidden to change it.

6) TOSFOS DH b'Dakah b'Gasah b'Dakah b'Gasah


(SUMMARY: Tosfos brings the Tosefta.)

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(a) Citation (Tosefta): They sifted the Omer with 13 sieves, Shtei ha'Lechem with 12, and Lechem ha'Panim with 11, with fine and coarse [sieves]. A fine sieve absorbs the Soles, and the coarse absorbs the bran;

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1. R. Shimon ben Elazar says, there were 13 sieves one on top of another. The bottom of all of them absorbs the Soles.

7) TOSFOS DH ha'Todah Ba'ah Chamesh Sa'in Yerushalmiyos...

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(SUMMARY: Tosfos explains that here, we follow the initial Shi'ur.)

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(a) Explanation: Just like they added a sixth on the Se'ah, so they added a sixth on the Eifah. Really, we hold that also now an Eifah is three Sa'im.

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(b) Question: When the Torah said "Isaron", we should follow [what is called Isaron] now, like we find regarding five Sela'im of [Pidyon] ha'Ben, in Bechoros (50a), after they increased on [the size of Sela'im]!


(c) Answer: There is different, for the Torah revealed, like we expound from "Yihyeh".