1) TOSFOS DH k'Min Kaveres Hayah Lah b'Tanur
úåñôåú ã"ä ëîéï ëååøú äéä ìä áúðåø
(SUMMARY: Tosfos justifies why it is called like a hive.)
ëååøú òâåìä äéà ëãîåëç áô''÷ ãùáú (ãó ç.) åäëà ÷úðé ëîéï èáìà îøåáòú
(a) Implied question: A hive is circular, like is proven in Shabbos (8a), and here it teaches that it was like a square tabletop!
àìà îðå÷á ëëååøú ùì ÷ðéí ùéùìåè äàåø áëåìå
(b) Answer: Rather, it was perforated like a hive of reeds, in order that air would get to all of it.
2) TOSFOS DH Mar Amar bi'Mesudar u'Mar Amar bi'Mesulak v'Lo Pligi
úåñôåú ã"ä îø àîø áîñåãø åîø àîø áîñåì÷ åìà ôìéâé
(SUMMARY: Tosfos resolves this with the Gemaros in Zevachim.)
îñ÷ðà ãùîòúà ãìà àîøéðï àò''ô ùðñò àäì îåòã äåà
(a) Explanation: The conclusion of our Sugya is that we do not say "even though it traveled, it is Ohel Mo'ed."
åäà ãîñé÷ ìéä áô' áúøà ãæáçéí (ãó ÷èæ:) [ö"ì àò''ô ùðñò àäì îåòã äåà - öàï ÷ãùéí]
(b) Implied question: We conclude in Zevachim (116b) that even though it traveled, it is Ohel Mo'ed!
äééðå ìòðéï ÷ãùéí ÷ìéí ãðàëìéï áëì îçðä éùøàì åìà áòå àäì îåòã
(c) Answer: That is regarding Kodshim Kalim, which are eaten anywhere in Machaneh Yisrael. They do not require Ohel Mo'ed.
åîéäå ÷' ãáôø÷ ÷ãùé ÷ãùéí (ùí ãó ñà:) îñé÷ ìéä âáé ÷ãùé ÷ãùéí ãîôøù áùðé î÷åîåú ÷ãùéí ðàëìéí ÷åãí ùéòîéãå äìåéí àú äîùëï åìàçø ùéôø÷å äìåéí äîùëï åìà îéôñìé áéåöà îùåí ãàò''ô ùðñò àäì îåòã äåà
(d) Question: In Zevachim (61b) we conclude so regarding Kodshei Kodoshim. It explains that Kodshim are eaten in two places - before Leviyim erect the Mishkan, and after Leviyim dissemble the Mishkan, and they are not disqualified due to Yotzei, because "even though it traveled, it is Ohel Mo'ed."
åéù ìåîø ãäúí îééøé ÷åãí ùðôøñ àäì îåòã åäîæáç å÷ìòé äçöø òåîãéí áî÷åîï
(e) Answer: There we discuss before [the cover of] Ohel Mo'ed was spread, and the Mizbe'ach and the curtains of the Chatzer stand in their place.
åà''ú åëéåï ùðñúì÷ äîæáç äéëé îúàëìï äà''ø àìòæø äúí îæáç ùðôâí àéï àåëìéï áâéðå ùéøé îðçä
(f) Question: Since the Mizbe'ach was removed, how are they eaten? R. Elazar taught there (Zevachim 60a) that if the Mizbe'ach was dented, we cannot eat due to it Shirei Menachos (the remainder after Kemitzah)!
åø' éùîòàì áøáé éåñé ðîé ÷àîø ëì ä÷ãùéí ùðùçèå ùí ôñåìéï åàôéìå ÷ãùéí ÷ìéí åäúí îãîé ñéìå÷ îñòåú ìðôâí îæáç
1. And also R. Yishmael b'Rebbi Yosi said (Zevachim 59a) that all Kodshim that were slaughtered there are Pasul, even Kodshim Kalim, and there we compare Siluk Masa'os (disbanding of the Machanos) to the Mizbe'ach becoming dented!
åé''ì ãàúéà ëúðà ãôìéâ àø' éùîòàì áø' éåñé
(g) Answer #1: It is like the Tana who argues with R. Yishmael b'Rebbi Yosi (61a).
åá÷åðèøñ ôé' äúí ãùðé î÷åîåú ìàå ìàçø ùðñòå åðñúì÷ äîæáç ÷àîø àìà çã îéðééäå ëãàéúà áòåã ùäîùëï ðèåé ëîùôèå åçã ìàçø ùôø÷åäå ÷øùéå åéøéòåúéå åòãééï äîæáç áî÷åîå
(h) Answer #2 (Rashi there): "Kodshim are eaten in two places" does not mean after they traveled and the Mizbe'ach was removed. Rather, one of them is like it says, while the Mishkan is properly spread, and one is after they dissembled its boards and curtains, and the Mizbe'ach is still in its place;
å÷åãí ùéòîéãå ìåéí äîùëï ãð÷è ìàå ãåå÷à ð÷è
1. It said "before Leviyim erect the Mishkan" - this is not precise.
çãà ãìà îùëçú ìä ùéäà äîæáç îåðç ÷åãí äòîãú äîùëï ùäøé ÷åãí ùéçðå áðé ÷äú ðåùàé äîæáçåú äéå çåðéï áðé âøùåï åáðé îøøé ðåùàé äîùëï åî÷éîéï àåúå
2. Source #1: We do not find that the Mizbe'ach is resting [in its place] before erecting the Mishkan, for before Bnei Kehas, who carry the Mizbechos, camp, Bnei Gershom and Bnei Merari, who carry the Mishkan, camped, and set it up;
(àáì áðñéòúï ùäéå) [ö"ì åáðñéòúï äéå] îåøéãéï äîùëï úçìä åðåùàéï áðé âøùåï åáðé îøøé àçø ãâì øàùåï åáðé ÷äú àçø ãâì ùðé ëãé ùéäå ÷åãîéï áðé âøùåï áçðééúï åîòîéãéï àú äîùëï ìôðé áà áðé ÷äú ëãëúéá àçø îñò áðé éäåãä (áîãáø é) åäåøã äîùëï
i. And when they traveled, first they dissembled the Mishkan, and Bnei Gershom and Bnei Merari carry it after the first Degel (R. Yehudah), and Bnei Kehas after the second Degel (Reuven), in order that Bnei Gershom will camp beforehand and erect the Mishkan before Bnei Kehas come, like it says after Bnei Yehudah traveled "v'Hurad ha'Mishkan";
åàçø ùðé ãâìéí ëúéá (ùí) åðñòå ä÷äúéí ðåùàé äî÷ãù ãäééðå àøåï åîæáçåú åëìé ùøú åä÷éîå áðé âøùåï äîùëï òã áåàí ùì áðé ÷äú
ii. And after two Degalim it is written "v'Nas'u ha'Kehasim Nos'ei ha'Mikdash", i.e. the Aron, Mizbechos and Klei Shares, and Bnei Gershom erect the Mishkan before [Bnei Kehas] come.
åòåã àé áùùéðå àú äñãø îå÷îú ìä äéëé ùçèå ÷øáðí ÷åãí ùéòîéãå äîùëï äà àîøï áàéæäå î÷åîï (æáçéí ãó ðä:) ùìîéí ùùçèï ÷åãí ùéòîéãå äìåéí àú äîùëï ôñåìéï
3. Source #2: If you establish it when they changed the order (put the Mizbe'ach in its place before erecting the Mishkan), how did they slaughter their Korban before erecting the Mishkan? We say in Zevachim (55b) that Shelamim slaughtered before the Leviyim erect the Mishkan is Pasul!
åàé âøñéðï ìä îéúå÷îà áùùéðå àú äñãø åääéà ãàéæäå î÷åîï ùìîéí ãåå÷à ÷àîø åîùåí ãëúéá áäå åùçèå ôúç àäì îåòã åìà éìéó ùàø ÷ãùéí îéðééäå òë''ì
4. And if the text says so (Shitah Mekubetzes there changes the text of Rashi to 'if "before they erected the Mishkan" is precise'), it is established when they changed the order, and the Gemara in Zevachim discusses only Shelamim, because it says about Shelamim "u'Shchato Pesach Ohel Mo'ed", and we do not learn other Kodshim from it. Until here is from Rashi.
åäà ãúðï âáé úîéã (ãó ì:) ìà äéä äùåçè ùåçè òã ùéùîò ÷åì ùòø âãåì ùðôúç
(i) Implied question: A Mishnah in Tamid (30b) says "he did not slaughter [the Tamid] until he heard the noise of the great gate open!"
ìîöåä áòìîà
(j) Answer: It is a mere Mitzvah. (It is Me'akev only for Shelamim.)
åà''ú åìòéì àîàé àéöèøéê ìùðåéé ääåà ìãâìéí äåà ãàúà ìéîà ì÷ãùéí ÷ìéí äåà ãàúà ëãîåëç áôø÷ áúøà ãæáçéí (ãó ÷èæ:)
(k) Question: Above, why do we need to answer "that comes for Degalim"? We should say that it comes for Kodshim Kalim, like is proven in Zevachim (116b)!
åé''ì ãà''ë ìà äåä ìéä ìîúìééä áàäì îåòã
(l) Answer: If so, he should not have made it dependent on Ohel Mo'ed.
åàí úàîø åìå÷îä á÷ãùé ÷ãùéí åëâåï ùäîæáç åä÷ìòéí áî÷åîï
(m) Question: We should establish it to discuss Kodshei Kodoshim, e.g. the Mizbe'ach and curtains are in their place!
åé''ì ãîùîò ìéä åðñò àäì îåòã ùðñúì÷ äëì àôéìå äîæáç
(n) Answer: "V'Nasa Ohel Mo'ed" connotes to him that everything was removed, even the Mizbe'ach. (Yashar v'Tov - it is unreasonable that it is considered Ohel Mo'ed at the time of Siluk Masa'os to permit eating Kodshei Kodoshim.)
3) TOSFOS DH Shma Minah Yesh Siluk Masa'os b'Laylah
úåñôåú ã"ä ùîò îéðä éù ñéìå÷ îñòåú áìéìä
(SUMMARY: Tosfos explains that we infer from the argument about Lechem ha'Panim.)
ôé' á÷åðèøñ îã÷úðé ÷ãùéí ðôñìéï [ö"ì áéåöà - éùø åèåá] ãàé àéï ñéìå÷ îñòåú áìéìä àéîú îéãìå ÷ìòéí áöôøà îàé àéøéà îùåí éåöà úéôå÷ ìé ãàéôñéì ìéä áìéðä
(a) Explanation #1 (Rashi): [We infer this] since it taught that Kodshim are disqualified due to Yotzei. If there is no Siluk Masa'os at night, when are the curtains lifted? In the morning. Why must we say [that Kodshim are disqualified] due to Yotzei? I already know that they are disqualified due to Linah!
úéîä ãìîà ðô÷à îéðä äéëà ãðñòå áàîöò äéåí ã÷ãùéí ùðùçèå äéåí ðôñìéï îùåí éåöà åìà îùåí ìéðä
(b) Question: Perhaps [Siluk Masa'os] is relevant when they traveled in the middle of the day, that Kodshim slaughtered during the day are Pasul due to Yotzei, and not due to Linah!
åðøàä ìôøù ã÷àé àôìåâúà ãøáé éåçðï åøáé éäåùò áï ìåé ãàééøé áìçí äôðéí åîñ÷éðï ãîñåì÷ ðôñì áîñòåú
(c) Explanation #2: This refers to the argument of R. Yochanan and R. Yehoshua ben Levi, who discuss Lechem ha'Panim. We conclude that when it is removed [from the Shulchan] it is Nifsal at the time of traveling;
åòì ëøçéê áùáú ìà äéå ðåñòéï ãàôéìå ìà äéå úçåîéï îãàåøééúà ìà äéå éëåìéï ìéñò îùåí àéñåø äåöàä åàéñåø îçîø
1. You are forced to say that they did not travel on Shabbos. Even if Techumim is not mid'Oraisa, they could not travel due to the Isur of Hotza'ah and the Isur of Mechamer (making an animal work);
ìäëé ãéé÷ ãàé àéï ñéìå÷ îñòåú áìéìä úéôñåì äìçí áìéðä
2. Therefore he infers that if there is no Siluk Masa'os at night (in particular, Motzei Shabbos, the earliest time to travel after removing Lechem ha'Panim on Shabbos) would be Sunday morning. The Lechem [ha'Panim] is disqualified due to Linah!
åàé äåä àîøéðï ãáùåí ôòí ìà äéå ðåñòéï àìà àå áúçìú äéåí àå áúçìú äìéìä äåä îöéðå ìîéîø ããéé÷ îáøééúà ùôéø:
(d) Observation: If we would say that always, they traveled only at the beginning of the day or at the beginning of the night, we could say that he properly infers from the Beraisa.
95b----------------------------------------95b
4) TOSFOS DH Ein Temei'ei Mesim Mishtalchim
úåñôåú ã"ä àéï èîàé îúéí îùúìçéí
(SUMMARY: Tosfos discusses from where a Tamei Mes is expelled.)
ëâåï òëùéå ùäåâììå äôøåëú ãàéï îçéöä ìèîàé îúéí ìäùúìç ãèîà îú îåúø ìéëðñ ìîçðä ìåéä
(a) Explanation: E.g. now the Paroches was rolled up, and there is no Mechitzah for Temei'ei Mesim to be sent from, for a Tamei Mes may enter Machaneh Levi;
ëãàîøéðï áñåèä ôø÷ äéä ðåèì (ãó ë:) åáôñçéí áøéù àìå ãáøéí (ãó ñæ.) ìà èîà îú áìáã àîøå àìà àôéìå îú òöîå ùðàîø åé÷ç îùä àú òöîåú éåñó òîå òîå áîçéöúå
1. This is like we say in Sotah (20b) and in Pesachim (67a) that not only a Tamei Mes may enter Machaneh Levi. Even a Mes itself [may be brought inside], for it says "va'Yikach Moshe Es Atzmos Yosef Imo" - with him in [Moshe's] place.
i. Note: This verse precedes the organization into Machanos, but surely it teaches that Moshe continued to guard Yosef's bones even after he lived in Machaneh Levi. If not, what would we learn from "Imo"?!
åà''ú åäéëé éìôéðï èîà îú îîú ùàðé îú ãàéï ìå èäøä áî÷åä ëãàé' áñåó òéøåáéï (ãó ÷ã:) äîëðéñ ùøõ ìî÷ãù ôèåø
(b) Question: How can we learn a Tamei Mes from a Mes? A Mes is different, for it cannot be made Tahor in a Mikveh, like it says in Eruvin (104b) "one who brings a Sheretz into the Mikdash is exempt [because it has no Taharah in a Mikveh]"!
åàò''ô ùäéå (ðåùàéï) [ö"ì ðåùàé - ãôåñ åéðéöéä] àøåðå ùì éåñó òîå áîçéöúå
1. Suggestion: Those who carried [Yosef's] coffin [were Tamei Mes, and they] were with [Moshe] in his place. (We learn from them that a Tamei Mes may enter.)
(åîëì) [ö"ì îëì - ùéèä î÷åáöú ëúá éã, áøëú äæáç] î÷åí ÷ùä äà ÷à çùéá øáåúà àôéìå îú òöîå
2. Rejection: Still, it is difficult that [the Beraisa] considers this to be a Chidush that even a Mes itself is permitted there!
åé''ì ãñáø ëîàï ãàîø çééá
(c) Answer #1: [The Tana who taught even a Mes itself] holds like the opinion that one is liable [for entering a Sheretz].
àé ðîé çùéá áîéðå èäøä áî÷åä ãéù ìàãí çé èäøä
(d) Answer #2: [A Mes itself] is considered that its species has Taharah in a Mikveh, for a living person has Taharah [in a Mikveh].
5) TOSFOS DH Lishasan v'Arichasan b'Chutz
úåñôåú ã"ä (ìéùúå åòøéëúå) [ö"ì ìéùúï åòøéëúï - éùø åèåá] áçåõ
(SUMMARY: Tosfos discusses the inference about the dry measure.)
àìîà îãú éáù ìà ðú÷ãùä ãàé ðú÷ãùä îéâðééà îéìúà àé àôé÷ ìäå àáøàé
(a) Explanation #1: [Since kneading and Arichah are done outside,] this implies that the dry measure was not Mekudash. If it was Mekudash, it would be disgraceful to take [Shtei ha'Lechem] outside.
åìà ëôé' ä÷åðèøñ ãîôøù îèòí ôñåì éåöà
(b) Explanation #2: This is unlike Rashi explained, that it is due to a Pasul of Yotzei.
ãîùåí ÷éãåù ëìé ìà îéôñéì áéåöà ëãôøéùéú áô''÷ (ãó è.)
(c) Rebuttal: It is not disqualified due to Yotzei due to Kidush Kli, like I explained above (9a).
åäàé ãëì äîðçåú ðéìåùåú áôåùøéï àôéìå îðçú îàôä ôéøùúé áô' ëì äîðçåú áàåú îöä (ìòéì ðä.)
(d) Reference: "All Menachos are kneaded with lukewarm water, even Minchas Ma'afe", I explained this above (55a DH Kol. It does not need oil until after baking. The Tana must hold that dry measure (Isaron) was Niskadesh. If not, Ma'afe Tanur could be kneaded outside, not in a place of Zerizim, and we would not allow kneading with warm water.)
6) TOSFOS DH she'Hu Kasheh k'Barzel
úåñôåú ã"ä ùäåà ÷ùä ëáøæì
(SUMMARY: Tosfos explains that this is praiseworthy for a Chacham.)
ùáç äåà ìúìîéãé çëîéí ëãàîø áô''÷ ãúòðéú (ãó æ.) ëì úìîéã çëí ùàéðå ÷ùä ëáøæì àéðå úìîéã çëí
(a) Explanation: This is praiseworthy for a Chacham, like it says in Ta'anis (7a) "any Chacham who is not hard like iron, he is not a Chacham." (Igros Moshe OC 1:54 - if he is easily appeased when people go against his decisions, people will think that it is because he knows that he erred, but does not want to admit it, and they will not esteem him like a Chacham to be concerned for his opinion in other matters.)
7) TOSFOS DH u'Mai Kashya Dilma Isaron Lo Mekadesh Tanur Mekadesh
úåñôåú ã"ä åîàé ÷åùéà ãéìîà òùøåï ìà î÷ãù úðåø î÷ãù
(SUMMARY: Tosfos justifies this answer.)
úéîä àëúé ÷ùéà ñéôà ã÷úðé çáéúé ë''â ìéùúï åòøéëúï áôðéí àìîà îãú éáù ðú÷ãùä
(a) Question: Still, the Seifa (100a) is difficult. It teaches that Chavitei Kohen Gadol are kneaded and arranged inside. This shows that the dry measure was Mekudash!
åé''ì ãàò''â ãòùøåï ìà ðîùç çöé òùøåï ðîùç îùåí ãàîøéðï áô''÷ (ìòéì ãó ç.) çáéúé ëäï âãåì øáé éåçðï àîø àéðä ÷ãåùä ìçöàéï
(b) Answer #1: Even though the Isaron was not anointed, the half-Isaron was Mekudash, for we said above (8a) that Chavitei Kohen Gadol - R. Yochanan said, they do not get Kedushah half at a time;
åáääéà ùîòúà à''ø çðéðà àéï îðçä ÷ãåùä áìà ùîï åàí ëï öøéê ìäðéç ááéñà àå áëìé ùøú (àçã) [ö"ì àçø - áøëú äæáç] ùìí ùì çáéúéï åùìùú ìåâéï ùîï ëãé ì÷ãùï áëìé ùøú
1. And in that Sugya, R. Chanina said that a Minchah does not get Kedushah without oil. If so, one must leave in the Bisa (kneading bowl, which is a Kli Lach) or in another Kli Shares a full Isaron of Chavitim and three Lugim of oil in order to be Mekadesh them in a Kli Shares;
åáúåê äáéñà òöîä äéä ðúåï äñåìú ìöã àçã åäùîï ìöã àçø ìôé ùöøéê àçø ëê ìçì÷ äñåìú áôðé òöîå áçöé òùøåï åäùîï áôðé òöîå ìåâ åîçöä ùçøéú åìåâ åîçöä áéï äòøáéí
2. In the Bisa itself he put the Soles on one side and the oil on the other side, because after he must divide the Soles by itself in a half-Isaron and the oil by itself, one and a half Lugim for the morning and one and a half Lugim for the afternoon;
åëéåï ãàú÷ãù áëìé ùøú âðàé äåà ìäùéîï àçø ëê áëìé çåì
3. Since it was Mekudash in a Kli Shares, it would be disgraceful to put them afterwards in a Chulin Kli.
åìà îñúáø ìîéîø ùéåëì ìçìå÷ äñåìú åäùîï ÷åãí ùéú÷ãù ááéñà åéðéç áúåê äáéñà òöîä ùì ùçøéú ìöã àçã åùì áéï äòøáéí ìöã àçø
4. Implied suggestion: Perhaps he can divide the Soles and the oil before it is Mekudash in the Bisa, and he puts in the Bisa itself [the half] for Shacharis on one side and for the afternoon on the other side!
ãäà ãøéù áô''÷ (â''æ ùí) àîø ÷øà îðçä îçöéúä äáà îðçä åàçø ëê çåöäå
5. Rejection: We expound above (8a) "Minchah... Machatzisah" - bring the Minchah (complete), and afterwards divide it into halves.
åîéäå ìîàï ãàîø áô''÷ (â''æ ùí) ÷ãåùä ìçöàéï åîçöä îùìí ãîáéà ìà ðöøëà àìà ìäáéàä ùìí îáéúå ÷ùä îàé ùðà çöé òùøåï ãðîùç åîàé ùðà òùøåï ãìà ðîùç
(c) Question: However, according to the opinion that they get Kedushah half at a time, and "half of a whole" that he brings, is needed only [to teach that he must] bring it whole from his house, it is difficult. What is different about the half-Isaron, that it was anointed, and the Isaron was not anointed?
åéù ôéøåùéí îøù''é ùëúåá áäï áñåó äúëìú (ìòéì ãó ð:) ìôé ùäéå öøéëéï ìòùøåï ìîãåã áå ùàø îðçåú ëì éçéã äîúðãá îðçä åôòîéí îåöéàå ìçåõ
(d) Answer: In some Perushim of Rashi it is written above (50b) because they needed the Isaron to measure other Menachos of every individual who volunteers a Minchah, and sometimes he takes it outside. (If the Isaron was anointed, what was measured in it would be disqualified due to Yotzei.)
àáì çöé òùøåï äéä îéåçã ìëäï âãåì åìà äéä öøéê ìîðçú ðãáä ùì éçéã
1. However, the half-Isaron was special for the Kohen Gadol. It was not needed for the Nedavah of an individual.
åìà éúëï èòí æä ëìì ãäà áô' ëì äîðçåú áàåú îöä (ìòéì ãó ðæ:) ããøùéðï î÷øà (ãîðçú) [ö"ì ãîãú - öàï ÷ãùéí] éáù ìà ðú÷ãùä îãëúéá çîõ úàôéðä áéëåøéí ìä' àéîúé äí ìä' ìàçø àôééä
(e) Rejection: This cannot be at all, for above (57b) we expound from a verse that implies that the dry measure was not Mekudash. It says "Chametz Te'afenah Bikurim la'Shem." When are they "la'Shem" (fully Kodesh)? It is after they are baked.
åàò''â ãääåà ÷øà âáé òùøåï ëúéá
(f) Implied question: That verse is written about the Isaron!
ìà ùðà
(g) Answer: [The half-Isaron] is no different.
åðøàä ìôøù ãìéùä åòøéëä ãìçí äôðéí åùúé äìçí îãú éáù äåà ãàéï áäï ùîï åìéùúï åòøéëúï ìà äéúä áëìé äìç
(h) Answer #2 (to Question (a)): It seems that kneading and arranging Lechem ha'Panim and Shtei ha'Lechem is [in] a dry measure, for there is no oil, and kneading and arranging them was not in a Kli [for] Lach (wet matters);
àáì ìéùä åòøéëä ãçáéúéï äéä áëìé äìç ãéù áä ùîï ùðîãã áìåâ åîãú äìç ðîùçä ìëåìé òìîà
1. However, kneading and arranging Chavitim was in a Kli Lach, for it has oil that is measured in a Log, and all agree that the wet measure was anointed.
åáéï ìîàï ãàîø áô' åàìå îðçåú (ìòéì ãó òä.) áåììï ñåìú áéï ìîàï ãàîø áåììï çìåú îëì î÷åí áëìé ùäéä ìù åòåøê äéä áåìì ìôéëê öøéê áëìé ùøú
2. Both according to the opinion above (75a) that he mixes [the oil with the Minchah when it is] Soles, and the opinion that he mixes [when it is] Chalos, in any case, in the Kli in which he kneaded and arranged he mixed. Therefore, it must be a Kli Shares.
åäà ãð÷è áîúðé' çáéúé ëäï âãåì
(i) Implied question: Why does our Mishnah mention Chavitei Kohen Gadol? (The same should apply to all Menachos that require oil!)
ìàå ãå÷à ãäåà äãéï ùàø îðçåú äèòåðåú ùîï ëãàéúà áúåñôúà ã÷úðé îðçä éù áä îòùä ëìéí áôðéí èçéðúå åäø÷ãúå áçåõ åìéùúå åòøéëúå áôðéí (ëì îòùéäï áôðéí - ç÷ ðúï îåç÷å) åáæø ëùøåú òã ùéáåàå ìáéú ä÷îéöä
(j) Answer: (It is not only Chavitim.) The same applies to all Menachos that require oil, like it says in the Tosefta (11:1) "a Minchah has actions with Kelim inside. Grinding and sifting are outside. Kneading and arranging are inside, and they are Kosher through a Zar, until they are brought to the place of Kemitzah."
åäà ãìà úðé áîúðéúéï àìà çáéúéï
(k) Implied question: Why did our Mishnah teach only Chavitim?
é''ì îùåí ãçáéúéï çìå÷éï îùúé äìçí åìçí äôðéí áùðé ãáøéí ãàìå ìéùúï åòøéëúï áçåõ åàéðï ãåçåú àú äùáú åàìå ìéùúï åòøéëúï áôðéí åãåçåú àú äùáú
(l) Answer #1: It is because Chavitim are different than Shtei ha'Lechem and Lechem ha'Panim in two ways. These (Shtei ha'Lechem and Lechem ha'Panim) are kneaded and arranged outside, and they are not Docheh Shabbos, and these (Chavitim) are kneaded and arranged inside, and they are Docheh Shabbos.
åòåã ðøàä ãîúðé' ðîé ÷úðé ùàø îðçåú ã÷úðé áñéôà ëì äîðçåú éù áäï îòùä ëìé áôðéí åôé' á÷åðèøñ ìéùä åòøéëä äëì áëìé ùøú áôðéí åìà áçåõ
(m) Answer #2: Also our Mishnah taught other Menachos, for the Seifa taught "all Menachos have actions with a Kli inside, and Rashi explained that kneading and arranging, all is with a Kli Shares inside, and not outside.
åàó òì âá ãîùîò ôéøåù ä÷åðèøñ ùæå äéà ðîé ôéøåùå ùì åàéï áäï îòùä ëìé áçåõ åäëì çãà îéìúà äåà
(n) Opinion #1: Rashi explained connotes that this is also the Perush of "they do not have an action with a Kli outside." It is all one matter.
ðøàä ìôøù ãàéï áäï îòùä ëìé áçåõ àèçéðä åäø÷ãä ÷àé ãìà áòå ëìé ùøú ëé ääéà ãúåñôúà
(o) Opinion #2: It seems that "they do not have an action with a Kli outside" refers to grinding and sifting, that they do not require a Kli Shares, like the Tosefta.
8) TOSFOS DH Ela d'Rav Ashi Berusa Hi
úåñôåú ã"ä àìà ãøá àùé áøåúà äéà
(SUMMARY: Tosfos explains how we must explain the Mishnah.)
åúáøä îé ùùðä æå ìà ùðä æå
(a) Explanation: Rather, we must say that [the Tana] who taught this did not teach this.
9) TOSFOS DH Derech Chulin Afisu Lehu... Ifsil Lei b'Linah
úåñôåú ã"ä ãøê çåìéï àôéúå ìäå... àéôñéì ìéä áìéðä
(SUMMARY: Tosfos justifies David's proof that they err.)
åàò''â ãàéï ëìé ùøú î÷ãùéï àìà áæîðï åæä àéï æîðå áòøá ùáú
(a) Implied question: Klei Shares are Mekadesh only in their time. The time [for Lechem ha'Panim] is [on Shabbos, and] not on Erev Shabbos!
ìãáøéäí ÷àîø ìäå ëãôøéùéú áñåó äúëìú (ìòéì ãó ðà.) [ã''ä àôé ìä]:
(b) Answer: David said to them according to their opinion (that they should be baked on Erev Shabbos).