1) TOSFOS DH v'Im Hevi Pasul Mipnei she'Hu Seraf
úåñôåú ã"ä åàí äáéà ôñåì îôðé ùäåà ùøó
(SUMMARY: Tosfos explains that this text holds that it is not truly oil.)
îåäì áòìîà åìà ùîï
(a) Explanation #1 (Rashi): It is a mere Mohel (juice), and not oil.
åäéëé çùéá ìéä îúðé' áäãé ùîðéí ôñåìéï
(b) Implied question: Why does our Mishnah count it with Pasul oils?
ãîëì î÷åí ùîï ÷øé ìéä ëê ôéøù á÷åðèøñ
(c) Answer (Rashi): In any case it is called oil.
åø''ú âøéñ áîúðé' åàí äáéà ëùø:
(d) Version #2 (R. Tam): The text in our Mishnah says that if he brought it, it is Kosher.
2) TOSFOS DH Zarik Lei
úåñôåú ã"ä æøé÷ ìéä
(SUMMARY: Tosfos explains that he did not discard it.)
ëìåîø ìà äéä àåëìå àáì ìà æåø÷ îîù ãñëéï àåúå ùîùéø àú äùéòø åîòãï àú äáùø:
(a) Explanation: This means that he did not eat it. However, he did not discard it, for people anoint with it. It removes hair and softens the skin.
3) TOSFOS DH Sheloshah Zeisim
úåñôåú ã"ä ùìùä æéúéí
(SUMMARY: Tosfos explains that olives ripen at different times.)
ôéøù á÷åðè' â' ôòîéí áùðä îì÷èéï àú äæéúéí ìôé ùàéï îúáùìéï ááú àçú
(a) Explanation #1 (Rashi): Three times a year they detach olives, because they do not ripen at once.
å÷ùéà ãáîñ' ôàä (ô''à î''ä) îùîò ãçééáéï áôàä åëì ãáø ùàéï ì÷éèúå ëàçã ìà îçééáà áôàä ëãàé' áøéù ëìì âãåì (ùáú ãó ñç.) åîîòè úàéðä ãìà ðì÷èéï ëåìï ëàçú
(b) Question: In Pe'ah (1:5) it connotes that [olives] are obligated in Pe'ah, and everything that is not harvested at once is not obligated in Pe'ah, like it says in Shabbos (68a), and it excludes figs, for they are not harvested at once!
àìà [ö"ì ðøàä ìé - ùéèä î÷åáöú] ùæä îúáùì éåúø îæä ëãîôøù åàæéì
(c) Explanation #2: Rather, [they are harvested at once;] some ripen more than others, like the Gemara proceeds to explain.
åáòøåê ôéøù ëôéøåù ä÷åðèøñ ãáùìùä æîðéí ìå÷è àú äæéúéí ìôé ùàéï îúáùìéï ëåìï áéçã
(d) Resolution (of both explanations): The Aruch explains like Rashi, that he takes olives at three times, because they do not ripen at once.
åáâî' ãáòé îâøâø úðï àå îâìâì úðï ôéøù áòøåê îâøâø úðï ëìåîø ìå÷è àçã àçã àåúï äîáåùìéï
1. The Gemara asks whether the Mishnah says "Megarger" or "Megalgel". The Aruch explained, does the Mishnah say Megarger, i.e. he takes one by one those that ripened?
àå îâìâì úðï ùòåùä ìäí ñéîï ùìà éúòøáå òí àçøéí åîðéçí òã ùéúáùìå éôä åéúøëëå ëáéöä îâåìâìú
2. Opinion #1: Or, does the Mishnah say Megalgel, that he makes a sign lest they become mixed with others [that ripen later], and leaves [even] them until they ripen well and soften like a Megulgeles (roasted) egg? (Taharas ha'Kodesh - in our Mishnah, Rashi explained according to the Havah Amina, i.e. our text of the Mishnah "Megarger". We conclude that the text is Megalgel. Also according to Opinion #2 below, he harvests all at once.)
åáîñ' òãéåú (ô''ã î''å) åîééúé ìä áô' ÷îà ãéáîåú (ãó èå:) çáéú ùì æéúéí äîâåìâìéï åáô' àéï îòîéãéï (ò''æ ìè:) æéúé (÷ìåñ÷à) [ö"ì âìåñ÷à - éùø åèåá] äîâåìâìéï
i. In Eduyos (4:6), and it is brought in Yevamos (15b), it teaches "a barrel of Megulgalim olives", and in Avodah Zarah (39b) it mentions Megulgalim Gluska olives (they are fat like a bun, due to the oil inside).
ôé' æéúéí äðîú÷éí ìàëéìä ð÷øàéï îâåìâìéï:
3. Opinion #2: [The Aruch] explained that olives that are sweetened for eating are called Megulgalim.
86b----------------------------------------86b
4) TOSFOS DH Shavin li'Menachos
úåñôåú ã"ä ùåéï ìîðçåú
(SUMMARY: Tosfos concludes that the Chidush is that both are Kosher for Menachos.)
àáì ìîðåøä àéðï ùåéï ãàéï æê àìà ð÷é åäøàùåï ìòåìí ð÷é
(a) Explanation #1: However, they are not equal for the Menorah. "Zach" (clear, which the Menorah requires) is only clean. The first [olives to ripen] are always clean.
åôéøåù ä÷åðèøñ òé÷ø ãàé ëãôøéùéú îøéùà ùîòéðï äøàùåï ìîðåøä åäùàø ìîðçåú
(b) Explanation #2: Rashi's Perush is primary. (The Chidush is that the first of the second is Kosher for Menachos.) According to what I explained (the Chidush is that the second of the first is Pasul for the Menorah), we already learn from the Reisha - the first [of each kind of olive] is Kosher for the Menorah, and the others for Menachos. (Yad Binyamin, citing Har ha'Moriyah - the Reisha does not teach that they are equal for Menachos. One might have thought that the first is Pasul for Menachos, for it is less tasty, and Menachos are eaten.)
5) TOSFOS DH Lo l'Achilah Ani Tzarich Lo l'Orah Ani Tzarich
úåñôåú ã"ä ìà ìàëéìä àðé öøéê åìà ìàåøä àðé öøéê
(SUMMARY: Tosfos discusses how we infer this.)
éù îôøùéí îãðåúï ùåìçï áöôåï åîðåøä áãøåí åìà ìöã îòøá ùùí ùëéðä
(a) Explanation #1: Some say that [we know this,] because He puts the Shulchan in the north and the Menorah in the south, and not in the west side, where the Shechinah is.
åìéúà ãìàå ìàôå÷é ìöã îòøá ÷àúé (åëé) [ö"ì ãëé - öàï ÷ãùéí] îéîùëé ðîé ìöã îòøá àôùø ùéðúï æä ìöã öôåï åæä ìöã ãøåí åîçöé äáéú åìôðéí äéå îåðçéí ëãàîø ì÷îï áô' ùúé äìçí (ãó öç:)
(b) Rejection: [North and south] do not come to exclude the west. Even if they are in the west side, it is possible to put this in the north and this in the south, and they were placed in the inner half of the [Heichal], like it says below (98b);
(åàéëà) [ö"ì åàô"ä àéëà - öàï ÷ãùéí] ìî''ã îæøç åîòøá åàéëà ìî''ã öôåï åãøåí îåðçéï
1. And even so, there is an opinion that they rest east to west, and there is an opinion that they rest north to south!
åôé' ä÷åðè' òé÷ø ããéé÷ îãùåìçï áöôåï åîðåøä áãøåí åîæáç äéä áàîöò ùîò îéðä ìà ìàåøä àðé öøéê åìà ìàëéìä ãàí äééúé öøéê äééúé ðåúï îðåøä ñîåê ìùåìçï ëðåäâ ùáòåìí
(c) Explanation #2: Rashi's Perush is primary. He infers from "the Shulchan in the north, the Menorah in the south, and the Mizbe'ach is in the middle." This teaches that I (Hash-m) do not need its light, and not for eating, for if I needed, I would put the Menorah near the Shulchan, like people normally do.
6) TOSFOS DH mi'Chutz la'Paroches ha'Edus Ya'aroch v'Chulei
úåñôåú ã"ä îçåõ ìôøëú äòãåú éòøåê ëå'
(SUMMARY: Tosfos discusses the Gemara in Shabbos.)
áôø÷ áîä îãìé÷éï (ùáú ëá:) âøñé' åëé ìàåøä äåà öøéê åäìà ëì àåúï àøáòéí ùðä ùäìëå éùøàì áîãáø ìà äìëå àìà ìàåøå ëå'
(a) Citation: In Shabbos (22b), the text says "do I need its light? The entire 40 years that Yisrael went in the Midbar, they went only from His light!"
åîôøù ø''ú ãààäøï ÷àé åëé ìàåøä äåà öøéê àäøï åäìà ëì àåúï àøáòéí ùðä ùäìëå éùøàì áîãáø ìà äìëå àìà ìàåøå ùì òîåã äàù
(b) Explanation #1 (R. Tam): It refers to Aharon. Does Aharon need [the Menorah's] light? The entire 40 years that Yisrael went in the Midbar, they went only from the light of the pillar of fire;
ëãàéúà ááøééúà ãîìàëú äîùëï îñúëì áèôéç åøåàä áå áçáéú åøåàä îä ùáúåëä
1. This is like it says in the Beraisa of Meleches ha'Mishkan. [Via its light, one] looks at an earthenware flask, and sees in it. He looks at a barrel, and sees what is inside;
åáúåøú ëäðéí áôø' àîåø àì äëäðéí âøñéðï åëé öøéëéï ìðø åäìà ëì àåúí àøáòéí ùðä ùäìëå éùøàì áîãáø ìà äåöøëå ìðø ùðàîø ëé òðï ä' òì äîùëï [ö"ì éåîí åàù úäéä ìéìä áå - éùø åèåá]
2. And in Toras Kohanim in Parshas Emor, the text says "do we need a lamp? All 40 years that Yisrael went in the Midbar, they did not need a lamp, for it says "Ki Anan Hash-m Al ha'Mishkan Yomam v'Esh Tihyeh Laylah Bo...."
åîéäå ñåâé' ãùîòúéï îùîò ãàùëéðä ÷àé
(c) Explanation #2: Our Sugya connotes that it refers to the Shechinah (does Hash-m need...?)
å÷ùéà ãä''ì ìîéîø ëì äòåìí ëìå ìàåøå ùì î÷åí äéå äåìëéí
(d) Question: It should have said "the entire world goes based on Hash-m's light"!
7) TOSFOS DH Mimenah Hayah Madlik
úåñôåú ã"ä îîðä äéä îãìé÷
(SUMMARY: Tosfos gives three explanations of the order of Hadlakah.)
ëìåîø îîðä îúçéì ääãì÷ä ùàåúå îãìé÷ úçéìä áòøá åáå äéä îñééí ääèáä ááå÷ø ùàåúå îèéá àçøåï ìôé ùáëì áå÷ø îåöà àåúå ãåì÷ åäùàø îåöà ùëáä
(a) Explanation #1: He begins the lighting with it (the Ner Ma'aravi). He lights it first ba'Erev (in the late afternoon), and he finishes Hatavah (cleaning out the Neros and putting in fresh oil and a wick) in the morning, for he is Meitiv it last, because every morning he finds it burning, and the others extinguished;
åôòîéí ùäéä ãåì÷ ëì äéåí ëåìå åîãìé÷ îîðå ùàø äðøåú ùááå÷ø äéå ëåìí ëáåú çåõ îîðå (åîèéáå ùîðòøå) [ö"ì åîèéáï ùîðòøï - òåìú ùìîä, éùø åèåá] îï äãùï ëãëúéá áá÷ø áá÷ø áäéèéáå àú äðøåú åâå'
1. Sometimes [the Ner Ma'aravi] burned the entire day, and he lights the other Neros from it, for in the morning all were extinguished, except for it. He is Meitiv them and shakes out the ash, like it says "ba'Boker ba'Boker b'Heitivo Es ha'Neros...";
åðø îòøáé ùãåì÷ ëì äéåí ìòøá äéä îãìé÷ îîðå ùàø äðøåú ëê ôé' á÷åðèøñ
2. The Ner Ma'aravi, which burns the entire day, ba'Erev he lights the other Neros from it. So Rashi explained.
åæä äéä ÷åãí ùîú ùîòåï äöãé÷ ùäéä ðø îòøáé ãåì÷ ëì äéåí ëå' ëãàîø áøéù èøó á÷ìôé (éåîà ìè.) ëì àøáòéí ùðä ùùéîù ùîòåï äöãé÷ äéä ðø îòøáé ãåì÷
(b) Observation: This was before Shimon ha'Tzadik died, that the Ner Ma'aravi burned the entire day, like it says in Yoma (39a). All 40 years that Shimon ha'Tzadik served, the Ner Ma'aravi burned;
îëàï åàéìê ôòîéí ãåì÷ ôòîéí ëáä åäéä öøéê ìéúï áä ùîï áùçøéú ùúäà ãåì÷ú òã äòøá ìäãìé÷ áä äùàø
1. From [his death] and onwards, sometimes it burns, and sometimes it extinguished, and he needed to put oil in the morning, so it will burn until the Erev to light the rest [from it].
åäëé úðï áîñëú úîéã ôø÷ øàùåï àîø ìäï äîîåðä ÷îà (ãó ì:) ðëðñ åîöà ùúé ðøåú îæøçéåú ãåì÷åú îãùï àú äùàø åîðéç àú àìå
(c) Support: A Mishnah in Tamid (30b) says that he entered [the Heichal] and found the two eastern Neros burning. He is Medashen the others and leaves these [burning];
ôéøåù ùúé ðøåú îæøçéåú îðéç òã ìàçø ãí äúîéã ëãðô÷à ìï î÷øà áôø÷ ùìéùé ãéåîà (ãó ìâ.) ñéãåø îòøëä îùîéä ãâîøà
1. Explanation: He leaves the two eastern Neros until after the blood of the Tamid, like [Abaye] derives in Yoma (33a) from verses the order of the Ma'arachah (Avodah), in the name of Gemara (Talmidim of the Beis Midrash);
å÷à ñáø äàé úðà ëî''ã ì÷îï áôø÷ ùúé äìçí (ãó öç:) îæøç åîòøá äéå îåðçéï
i. This Tana holds like the opinion below (98b) that [the Neros] were placed east-west.
åäãø ÷úðé îöàå ùëáä ôéøåù ãäééðå ìàçø ùîú ùîòåï äöãé÷ ùìà äéä äðñ øâéì îãùðå åîãìé÷å îï äãåì÷éï ôéøåù åîùéí çöé ìåâ ùîï ùúäà ãåì÷ú òã äòøá ìäãìé÷ îîðä àú äùàø
2. Later it teaches that if he found that [the Ner Ma'aravi] extinguished, i.e. after Shimon ha'Tzadik died, that the miracle was not common, he is Medashen it and lights it from those burning. I.e. and he puts [in it] half a Log of oil so it will burn until the Erev, to light the rest from it.
åàçø ëê îãùï àú äùàø ãäééðå äèáú çîù ðøåú
i. Afterwards he is Medashen the rest, i.e. five Neros.
åáôø÷ äçìå òåìéí [ö"ì ðîé - áàøåú äîéí] ÷úðé ðëðñ åîöà ùúé ðøåú îæøçééí ãåì÷éí îãùï àú äîæøçé åîðéç àú äîòøáé ãåì÷ ùîîðå îãìé÷ àú äîðåøä áéï äòøáéí
3. Support: Also in Tamid (33a) it teaches that he entered [the Heichal] and found the two eastern Neros burning. He is Medashen the eastern one and leaves the western [of those two] burning, for from it he lights the Menorah in the afternoon;
îöàå ùëáä îãùðå åîãìé÷å îîæáç äòåìä
i. If he found that it extinguished, he is Medashen it and lights it from Mizbach ha'Olah.
åáôø÷ áîä îãìé÷éï (ùáú ãó ëá:) ôéøù á÷åðèøñ ãðø îòøáé äéä îèéá áéï äòøáéí åàåçæ àú äéùðä áéãå àå äéä îðéçä áëìé òã ùäéä ðåúï ùîï åôúéìä åîãìé÷ä åîãìé÷ îîðä àú äùàø
(d) Explanation #2 (Rashi in Shabbos 22b): He was Meitiv the Ner Ma'aravi in the afternoon, and he holds the old [wick] in his hand or puts it in a Kli until he puts oil and a [new] wick and he lights the rest from it (the old wick).
åä÷ùä øáéðå úí àí àôùø ìòùåú ëê îàé ÷ôøéê äúí åäà äëà ëéåï ã÷áéòé ðøåú ìà ñâé ãìà ìîéù÷ì åàãìå÷é å÷ùéà ìîàï ãàîø (ùáú ãó ëá:) àéï îãìé÷éï îðø ìðø
(e) Question (R. Tam): If it is possible to do so, what was the question there "here, since the Neros are fixed [in the Menorah], he can light only through an intermediary!", and it is difficult for the one who says that one may not light a Ner from another Ner?
îàé ÷åùéà äøé áàåúä ùòä éëåì ìäãìé÷ àú ëåìï ãîàçø ùäåöéà ôúéìä éùðä îï äðø ùáîðåøä àéï áå îùåí [ö"ì áéæåé - ùéèä î÷åáöú] îöåä
1. What was difficult? At that time (when he relights the Ner Ma'aravi from the old wick) he can light all of them, for since he removed the old wick from the Menorah, it is not disgrace of a Mitzvah (to light others from it)!
åéù ìåîø ãìà àôùø ìòùåú ëï îùåí ããøùéðï áúåøú ëäðéí ìäòìåú ðø úîéã ùöøéê ùéäà ðø ÷áåò ìäãìé÷ ùàø ðøåú åàéæä æä ðø îòøáé
(f) Answer: It is impossible to do so, because we expound in Toras Kohanim "Leha'alos Ner Tamid" - there must be a fixed Ner to light the other Neros. Which is this? It is the Ner Ma'aravi.
åøéá''à ôéøù ãáòåã ùäéùðä ãåì÷ú áðø îòøáé äéä îãìé÷ îîðä àú äùàø òì éãé ôúéìåú àøåëåú åùåá îãùï àú æå åðåúï áä ùîï åôúéìä çãùä àøåëä åîãìé÷ä îï äùàø
(g) Explanation #3 (Riva): While the old [wick] is burning in the Ner Ma'aravi, he lights the others through long wicks. Then he is Medashen this (the Ner Ma'arivi) and puts in it oil and a new long wick, and lights it from the rest.
åäééðå åáä äéä îñééí ääãì÷ä åäééðå òãåú ùäéä îãìé÷ îîðä îàåúä ùäåãì÷ä àîù àú äùàø ëì éîé ùîòåï äöãé÷
(h) Support #1: This is why it says "and with it he finished the Hadlakah." And this is the testimony, for he lit from it, i.e. from what was lit last night, the other [Neros], all the days of Shimon ha'Tzadik.
åìéùðà ãîúðé' ãúîéã îùîò ëãáøéå îã÷úðé ùîîðå îãìé÷ äîðåøä áéï äòøáéí
(i) Support #2: The wording of the Mishnah in Tamid connotes like his words. It teaches "from it he lights the Menorah in the afternoon."
åàôùø (áîä) [ö"ì ãîä - ùéèä î÷åáöú] ùîãìé÷ä ùçøéú îîæáç äòåìä åàéï îîúéðéï òã äòøá ùéãìé÷ðä îîæáç äòåìä åàç''ë éãìé÷ îîðä àú äùàø
(j) Implied question: Why does he light it in the morning from Mizbach ha'Olah, and we do not wait until the Erev to light it from Mizbach ha'Olah, and then he will light the others from it?
îùåí ãëúéá úîéã ãáòéðï ùúäà äîðåøä ãåì÷ú úîéã
(k) Answer #1: It is because it is written "Tamid". The Menorah must always be burning.
åàí (äèòðä) [ö"ì äèòí - öàï ÷ãùéí] úìåé áëê à''ë ìôéøåù ä÷åðèøñ ÷ùéà ãáùòä ùàåçæ äéùðä áéãå àéï ùåí ðø ãåì÷ áîðåøä
(l) Question: If the reason depends on this, according to Rashi, it is difficult. When he holds the old [wick] in his hand, no Ner is burning on the Menorah!
åùîà äà ãú÷åï äëé äééðå èòîà ùìà ìùðåú îëîåú ùäéä áùòä ùäðñ ÷ééí áéîé ùîòåï äöãé÷:
(m) Answer #2: Perhaps the reason why they enacted to do so (light it in the morning) was to avoid deviating from how it was when there was a miracle in the days of Shimon ha'Tzadik.