1) TOSFOS DH R. Yosi Omer Shifah u'Be'itah b'Batzek
úåñôåú ã"ä øáé éåñé àåîø ùéôä åáòéèä ááö÷
(SUMMARY: Tosfos concludes that the Tosefta should say like our Gemara.)
ôé' åìà áçéèéï
(a) Explanation: [He rolls and beats the dough,] but not the wheat.
åáúåñô' (ô''ç) âøñéðï àó ááö÷ åôìéâà àäê
(b) Observation: In the Tosefta (8:14), the text says "even the dough." It argues with this [Beraisa].
åáúåñôúà ãéå÷ðéú ìà âøñé' àó:
(c) Remark: In precise [texts of the] Tosefta, the text does not say "even."
2) TOSFOS DH Asya Chukah Chukah mi'Lechem ha'Panim
úåñôåú ã"ä àúéà çå÷ä çå÷ä îìçí äôðéí
(SUMMARY: Tosfos questions why we are able to learn the Gezeirah Shavah.)
úéîä ãáô''÷ (ìòéì ãó ç.) ãøùéðï çå÷ä ãçáéúéï åáä÷åîõ øáä (ùí ãó éè.) ãøùéðï çå÷ä ãìçí äôðéí
(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
úåñôåú ã"ä ãàôøùéðäå áìéùééäå
(SUMMARY: Tosfos discusses what separation is possible and permitted before baking.)
ìëàåøä ãàéï ùí úøåîä òìéäí áòéñä ãáùçéèú äæáç äåà ã÷ãùé åúðï áô' äúåãä (ì÷îï ãó òç:) ùçèä òã ùìà ÷øîå áúðåø ìà ÷ãù äìçí
(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.
åúéîä ãáñåó ô''÷ ãðãøéí (ãó éá.) àîøéðï ëçìú àäøï åëúøåîúå îåúø äà ëúøåîú ìçîé úåãä àñåø åäà úøåîú ìçîé úåãä ìàçø æøé÷ú ãîéí äåà
(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)!
åîùðé ìôðé æøé÷ú ãîéí åëãøá èåáé áø ÷éñðà ëãàôøùéðäå áìéùééäå
1. It answers that it is before Zerikah, and like Rav Tuvi bar Kisna, that he separated them while they were a dough!
åöøéê ìåîø ãìàå úøåîä îîù äåå òã àçø àôééä
(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.)
åà''ú ãîùîò äëà ãäê ãøá èåáé áø ÷éñðà áãéòáã åáôø÷ ÷îà ãðãä (ãó å:) âáé ùôçúå ùì øáï âîìéàì ùäéúä àåôä ëëøåú ùì úøåîä åîå÷é ìä áúøåîú ìçîé úåãä
(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...
åôøéê úøåîú ìçîé úåãä áàôééä îàé áòé åîùðé ãàôøùéðäå áìéùééäå ëãøá èåáé áø ÷éñðà åëé ìà òùúä îöåä îï äîåáçø
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?!
åéù ìåîø ãäà ã÷àîø àøáò çìåú äåà ãéòáã ãìëúçéìä áòé àøáòéí åâí äéà òùúä àøáòéí àìà ù÷åãí àôééä äôøéùä àåúï ùì úøåîä
(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;
åìà äôøùä âîåøä àìà ùáéøøä àåúï äòúéãåú ìäéåú úøåîä ìòùåúï ðàåú åéôåú:
1. It was not a full separation. Rather, she chose which will later be Terumah, in order to make them nice.
76b----------------------------------------76b
4) TOSFOS DH she'Ribah b'Midas Chalasan Oh she'Mi'et...
úåñôåú ã"ä ùøéáä áîãú çìúï àå ùîéòè...
(SUMMARY: Tosfos explains the source for Menachos for which the Midah is Me'akev.)
æå âéøñú ä÷åðèøñ èòîà îùåí ãáìçí äôðéí åçáéúéï ëúéá çå÷ä ìòëá åáìçîé úåãä ëúéá îöåú áåé''å
(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.
àáì áùàø îðçåú ëúéá îöú åàôéìå ëúéá áäå îöåú áåé''å âîø îîðçú îàôä
(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.
åðæéøåú ãëúéá ùìîéå ìøáåú ùìîé ðæéø
(c) Explanation (cont.): And [those who include Todah include also] Nezirus, for it is written [about Todah] "Shelamav" to include Shalmei Nazir.
åãáø úéîä äéàê éëåì ìëåéï áçáéúéï ùéäéå ùååú ãì÷îï áøéù ùúé îãåú (ãó ôæ:) àîøéðï ãîçì÷ä áéã
(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...
úåñôåú ã"ä ëì äîðçåú ùøéáä áîãú òùøåðï àå ùîéòè...
(SUMMARY: Tosfos concludes that a Gezeiras ha'Kasuv mandates the precise Shi'ur.)
ôéøù á÷åðèøñ áìùåï (àçø) [ö"ì øàùåï - éùø åèåá] îùåí ãëùøéáä äåä ÷åîõ ð÷îõ [ö"ì ðîé - éùø åèåá] îï äçöé äéúø åðîöà ùàéï (òùøåï ÷åîõ) [ö"ì ìòùøåï ÷åîõ ùìí - éùø åèåá] åäåä ìéä ÷åîõ çñø
(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;
åàí îéòè áîãú (òùøåðåú) [ö"ì òùøåðï - éùø åèåá] äåä ìä îðçä çñéøä
1. And if he decreased the size of their Isaron, it is a deficient Minchah.
å÷ùä ãäà àñé÷ðà áä÷åîõ øáä (ìòéì ëã:) ã÷åîõ áãòúå ãëäï úìéà îéìúà åàòùøåï ÷à ÷îéõ
(b) Question: We concluded above (24b) that the Kometz depends on the intent of the Kohen, and he takes the Kometz for the Isaron!
åðøàä ëìùåï àçø ùôéøù ãëúéá ùìùä òùøåðéí ìôø åùðé òùøåðéí ìàéì åàí øéáä àå îéòè ôñåìåú ãâæéøú äëúåá äéà åàñåø ìùðåúå
(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
úåñôåú ã"ä áã÷ä áâñä áã÷ä áâñä
(SUMMARY: Tosfos brings the Tosefta.)
úðéà áúåñôúà äòåîø äéä îðéôå áé''â ðôåú ùúé äìçí áé''á ìçí äôðéí áé''à áã÷ä áâñä áã÷ä ùúäà ÷åìèú àú äñåìú áâñä ùúäà ÷åìèú àú äñåáéï
(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;
øáé ùîòåï áï àìòæø àåîø é''â ðôåú äéå æå òì âáé æå åäúçúåðä ùáëåìï òùåéä ùúäà ÷åìèú àú äñåìú:
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...
úåñôåú ã"ä äúåãä äéúä áàä çîù ñàéï éøåùìîéåú...
(SUMMARY: Tosfos explains that here, we follow the initial Shi'ur.)
ëîå ùäåñéôå òì äñàä ùúåú ëê äåñéôå òì äàéôä ùúåú (ãìòéì ÷éí ìï âí) [ö"ì åìòåìí ÷éí ìï ãâí - öàï ÷ãùéí] òëùéå àéôä ùìù ñàéï
(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.
åà''ú ëé àîø øçîðà òùøåï ðéæéì áúø äùúà ëãàùëçï âáé çîù ñìòéí ùì áï áô' éù áëåø (áëåøåú ð.) áúø ãàåñéôå òìééäå
(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]!
åéù ìåîø ãùàðé äúí ãâìé ÷øà ëããøùéðï îãëúéá éäéä:
(c) Answer: There is different, for the Torah revealed, like we expound from "Yihyeh".