1) TOSFOS DH v'Dilma Naska
úåñôåú ã"ä åãéìîà ðñëà
(SUMMARY: Tosfos explains that this is less than a Dinar.)
ðøàä ãðñëà ôçåú îãéðø ãîèôé ìà ÷ùéà ìéä ãàæìéðï áúø äôçåú ëã÷àîø (ìòéì ãó ÷ã:) äøé òìé òùøåðåú éáéà ùðéí àáì èôé ìà äøé òìé òåìä éáéà úåø àå áï éåðä åëï ëåìí
(a) Assertion: It seems that Naska is less than a Dinar, for if it were more, he would not ask, for we follow the smaller [possible amount], like it says above (104b) "if one said Harei Alai Esronim", he brings two, but not (he need not bring) more. If he said Harei Alai Olah", he brings a Turi or Ben Yonah, and similarly all of them.
1. Note: Tosfos holds that Naska is a piece of a particular weight. Rashi connotes that it is a piece that could be of any size.
åáô' áúøà ãëúåáåú (ãó ÷é:) åáááà áúøà (ãó ÷ñä:) àîø ëúåá áå ëñó îâáéäå ãéðø åôøéê åàéîà ðñëà
(b) Support #1: In Kesuvos (110b) and in Bava Basra (165b) it says that if it is written [in a loan document] "Kesef", [the lender] collects a Dinar. [The Gemara] asks "say that it is Naska!"
åáëì ãåëúà ÷éé''ì ãéã áòì äùèø òì äúçúåðä
1. Everywhere, we say that the bearer of a document has the lower hand (so it must be that Naska is less than a Dinar).
åáîñ' ù÷ìéí (ãó éà) àîøéðï äøé òìé æäá éáéà ãéðø æäá àîø ø' àìòæø åäåà ùäæëéø öåøä àáì ìà äæëéø öåøä îáéà àôéìå öéðåøà
(c) Support #2: In Shekalim (6:4) we say that [if one said] "Harei Alai Zahav", he brings a Dinar. R. Elazar said, this is if he mentioned Tzurah (a form), but if he did not mention Tzurah, he brings even a fork;
îùîò ãöéðåøà ôçåúä îãéðø åäééðå ðñëà ëãé ìòùåú öéðåøà
1. Inference: A fork is less than a Dinar. This is Naska, enough to make a fork.
å÷ùéà îäà ãàîøé' áäâåæì áúøà (á''÷ ãó öå:) ðñëà åòáãéðäå æåæé îùîò ãæåæà ôçåú îðñëà
(d) Question: It says in Bava Kama (96b) that [if one stole] Naska and made Zuzim (Dinarim)... this connotes that a Zuz is less than Naska!
åé''ì ãäúí áæåæé ôùéèé ãäåà ùîéðé ùáöåøé
(e) Answer: There it refers to common Zuzim which are [one eighth silver, and seven eighths copper, so they are worth] an eighth of those of Tzuri (of pure silver).
åàò''â ãð÷è æåæé ñúí
(f) Implied question: It said Stam Zuzim! (How can we say that they are common?)
äëé ðîé úðï áô' àò''ô (ëúåáåú ãó ñä:) ëìéí ùì çîùéí æåæ åîôøù áâî' çîùéï æåæé ôùéèé
(g) Answer: Similarly, a Mishnah in Kesuvos (65b) taught "clothing worth 50 Zuz", and the Gemara explains that it is common Zuzim.
åáôø÷ äéùï (ñåëä ãó ëá:) àîø ëæåæà îìòéì ëàéñúéøà îìúçú å÷éí ìï àéñúéøà ôìâà ãæåæà àìà ääåà æåæà äåà æåæé ôùéèé ãàøáò îðééäå ÷ééîé áàéñúéøà
1. Also, it says that [if a hole in the Sechach is the size of] a Zuz above, (the light that comes through is) like Istira below. We hold that Istira is half a Zuz (and it is known that the light below is bigger than the hole above)! Rather, that Zuz is a common Zuz, that there are four of them in an Istira.
2) TOSFOS DH b'Asra d'Lo Sagi Priti d'Kaspa (This starts a new Dibur according to the Shitah Mekubetzes and Tzon Kodoshim)
úåñôåú ã"ä áàúøà ãìà ñâé ôøéèé ãëñôà (æä ãéáåø çãù ìôé ùéèä î÷åáöú åöàï ÷ãùéí)
(SUMMARY: Tosfos resolves this with the Gemaros in Bava Basra and Kesuvos.)
äëà åáâè ôùåè (á''á ÷ñä:) îùðé äëé
(a) Observation: Here and in Bava Basra (165b) it answers so.
åúéîä ãáô' áúøà ãëúåáåú (ãó ÷é:) àîøé' ôøéèé ãëñôà ìà òáãé àéðùé
(b) Question #1: In Kesuvos (110b) it says that people do not make Perutos of silver!
åòåã ÷ùéà ãáâè ôùåè (á''á ùí.) àîøé' îâáéäå ãéðø åáëúåáåú (ãó ÷é:) ÷úðé îâáéäå ìåä ëì îä ùéøöä
(c) Question #2: In Bava Basra (165a) it says that he collects a Dinar, and in Kesuvos (110) it says that the borrower pays whatever he wants!
åé''ì ãôøéèé ãäëà åáâè ôùåè ìàå ãåå÷à åäëé ôøéê åàéîà ôøéèé ëìåîø ôåðãéåðéí àå îòåú [ö"ì àå - öàï ÷ãùéí] àéñøéí ëé äúí áëúåáåú åîùðé áàúøà ãìà ñâé
(d) Answer: "Priti" here and in Bava Basra (165b) is not precise. It asks as follows. I can say that it is Priti, i.e. Pundiyonim (a Pundiyon is half a Ma'ah), Ma'os (a Ma'ah is a sixth of a Dinar) or Isarim (an Isar is half a Pundiyon), like there in Kesuvos! It answers that we discuss in a place where [silver Periti, i.e. coins less than a Dinar] are not used;
åáëúåáå' ôøéê åàéîà ôøåèåú îîù åàò''â ã÷úðé îâáéäå ìåä ëì îä ùéøöä ìà îùîò ìéä ùéåëì ìäâáåúå ôøåèåú îãìà ÷úðé îâáéäå ôøåèåú ùäåà äâøåò ùáëì äîèáòåú
1. And in Kesuvos it asks "I can say that it is literally Perutos!" Even though it taught "the borrower pays whatever he wants", it does not connote to [the Makshan] that he can pay Perutos, since it did not teach "he can pay Perutos", which are the most inferior of all coins.
3) TOSFOS DH she'Mochtin Bah Es ha'Pesilos
úåñôåú ã"ä ùîåçèéï áä àú äôúéìåú
(SUMMARY: Tosfos explains that these are not for the Menorah.)
ìàå ùì îðåøä ãîì÷çééí àéú ìäï àìà [ùì] ùàø ðøåú ùäéå áî÷ãù ëãúðï áúîéã (ãó ì) [ðøàä ùö"ì ëå.]
(a) Explanation: These are not of the Menorah, for there are Melkachayim (forceps) for them (of gold - Shemos 25:38). Rather, they are for other Neros that were in the Mikdash, like the Mishnah in Tamid (26a).
åáô''÷ ãñðäãøéï (ãó éã:) ãàîøé' àôé' öéðåøà ÷èðä ùì ä÷ãù öøéëä òùøä áðé àãí ìôãåúä
(b) Reference: In Sanhedrin (14b) we say that even a small (fork) of Hekdesh needs 10 people to redeem it.
ìà ëîå ùôé' ùí á÷åðèøñ ùèååéï áä æäá
(c) Explanation #1 (Rashi): It is used to spin gold [threads, e.g. for Bigdei Kehunah].
àìà ëé äëà ùîåçèéï áä àú äôúéìåú
(d) Explanation #2: No, it is like here, to trim wicks.
(àùëçï öéðåøà) [ö"ì åàùëçï ðîé öéðåøà ëãôéøù á÷åðèøñ - ùéèä î÷åáöú, öàï ÷ãùéí) ëãúðï (ëìéí ô''è î''å) ëåù ùáìò àú äöéðåøà
(e) Observation: We find also a Tzinora like Rashi explained, like the Mishnah (Kelim 9:6) teaches, a spindle that swallowed a Tzinora (the fork at the end was pushed into the spindle itself, and it entered Ohel ha'Mes...)
4) TOSFOS DH Kalya Orev
úåñôåú ã"ä ëìéä òåøá
(SUMMARY: Tosfos brings three explanations of this.)
ôéøù á÷åðèøñ îñîøåú çãéï úåçáéï áøàù ââ ääéëì ìëìåú äòåøáéí ùìà éùáå òìéå
(a) Explanation #1 (Rashi): These are sharp nails inserted in the roof of the Heichal to drive away ravens, lest they perch on it.
åáî÷åí àçø ôéøù ëîéï èáìà çãä æ÷åôä òì öéãä åçãåãä ìçúåê ëîå ñëéï
(b) Explanation #2: Elsewhere, he explained that it is like a sharp plate erected on its side, and sharpened to cut, like a knife.
åáòøåê òøê ëì ôé' ùòùå öåøä ìäáøéç áä äòåôåú îââ ääéëì ëãøê ùòåùéï òëùéå ùåîøé æøòéí å÷øàå àåúä ëìéä òåøá
(c) Explanation #3 (Aruch, Erech Kal): It was a form (scarecrow) to chase away birds from the roof of the Heichal, like people who guard crops make nowadays. It is called Kalya Orev.
åòåã ôéøù áòøåê î÷ãù øàùåï ùùëéðä ùøåééä áå ìà äéå öøéëéï ëìéä òåøá ùìà äéå òåôåú ôåøçéï òìéå àáì áî÷ãù ùðé ùìà äéúä ÷ãåùúå ë÷ãåùú øàùåï äåöøëå ìëìéä òåøá
(d) Explanation (Aruch): In Bayis Rishon, in which the Shechinah dwelled, they did not need Kalya Orev. Birds did not fly over it. Rather, in Bayis Sheni, which did not have Kedushah like that of Bayis Rishon, they needed Kalya Orev.
åáô' ùðé ãîåòã ÷èï (ãó è.) ìà îùîò ëï âáé áéú ùòùä ùìîä ãàëìå áéåä''ë
(e) Question: Mo'ed Katan (9a) connotes unlike this regarding the Mikdash that Shlomo built. [He finished it on Erev Yom Kipur, and to celebrate,] they ate on Yom Kipur;
ã÷àîø àéáòé ìùéåøé ááðéï ôåøúà åîùðé ùéåøé áðéï ìà îùééøé àéáòé ìéä ìùéåøé áàîú ëìéä òåøá îùîò ùäéä ùí ëìéä òåøá
1. [The Gemara] asked that he should have left over a small amount [until after Yom Kipur], and answered that we do not leave over from the building. [It asks that] he should have left over the Amah of Kalya Orev. This implies that there was there Kalya Orev!
åùîà úçìä òùä ëìéä òåøá ùìà äéä éåãò àçøé ëï ëùøàä ÷ãåùúå ùîèå
(f) Answer: Perhaps initially they made Kalya Orev, for they did not know [that birds would not fly over it]. Later, when they saw its Kedushah, they removed it.
5) TOSFOS DH Iy Tanya Tanya
úåñôåú ã"ä àé úðéà úðéà
(SUMMARY: Tosfos discusses the conclusion.)
åìòåìí ëàï áãåï îéðä ôìéâé
(a) Explanation: Really, they argue about Dun Minah [u'Minah].
åä''ð àéú ìéä ìøá ôôà áô' ëì äúãéø (æáçéí ãó öà.) åáô' ëì ùòä (ôñçéí ãó ìâ.)
(b) Support: Rav Papa holds like this in Zevachim (91a) and in Pesachim (33a).
åäà ãìà ÷àîø äëé áô' ëì äîðçåú áàåú îöä (îðçåú ñá:)
(c) Implied question: Why didn't Rav Papa say so above (62b? Rav Chisda or Rav Hamnuna said that Rebbi and Chachamim argue about Dun Minah u'Minah, and Rav Papa said that all hold that Dun Minah u'Minah!)
ãéçåéà áòìîà äåà
(d) Answer: It was a mere rejection (one could say that all hold...)
6) TOSFOS DH R. Elazar ben Azaryah Omer Yavi Tur Oh Ben Yonah
úåñôåú ã"ä øáé àìòæø áï òæøéä àåîø éáéà úåø àå áï éåðä
(SUMMARY: Tosfos brings that there is no argument.)
áâî' àîøé' ãì''ô ãîø ëé àúøéä
(a) Reference: In the Gemara (107b) we say that they do not argue. Each discusses his locale.
åàò''ô ùäéå øâéìéï ì÷ðåú ÷øáðåú áéøåùìéí ëãàîøé' (á''î ëå.) îòåú ùðîöàå ìôðé ñåçøé áäîä åàîøå (ëøéúåú ç:) îòùä åòîãå ÷éðéí áøáòúééí
(b) Implied question: They used to buy Korbanos in Yerushalayim, like it says in Bava Metzi'a (26a) "coins found in front of animal merchants..." (in some cases we assume that they are Ma'aser, for most animals are bought with Ma'os Ma'aser for Shelamim), and it says (Kerisus 8b) "an episode occurred, and the price of a Ken (two Turim or two Bnei Yonah) was Rivatayim (a quarter or half-Dinar)"! (If so, there is no difference in price in different places!)
î''î ãòú äðåãø ìôé îä ùøåàä áòéø
(c) Answer: In any case, the one who vowed intends according to what he sees in the city.
7) TOSFOS DH Pirashti Min ha'Behemah v'Chulei
úåñôåú ã"ä ôéøùúé îï äáäîä ëå'
(SUMMARY: Tosfos explains that the text says also Se'ir.)
ä''â éáéà ôø òâì åàéì ùòéø âãé åèìä
(a) Version #1: He brings a bull, calf, ram, [adult] goat, lamb.
åéù ñôøéí ãìà ëúéá ùòéø
(b) Version #2: In some Seforim it is not written [adult] goat.
åòì ëøçéï âøñé' ìéä ëã÷úðé âáé ùìîéí ùòéøä:
(c) Rebuttal: You are forced to say that the text says so, like it taught regarding Shelamim "Se'irah".
107b----------------------------------------107b
8) TOSFOS DH Mosif Aleihem Tur u'Ven Yonah
úåñôåú ã"ä îåñéó òìéäí úåø åáï éåðä
(SUMMARY: Tosfos clarifies the text.)
åìà âøñéðï åáðé éåðä
(a) Assertion: The text does not say "or Bnei Yonah" (for one bird suffices).
9) TOSFOS DH Harei Alai Todah Oh Shelamim Garsinan
úåñôåú ã"ä äøé òìé úåãä àå ùìîéí âøñé'
(SUMMARY: Tosfos rejects an alternative text.)
åìà ëñôøéí ãâøñé úåãä åùìîéí
(a) Assertion: [This is correct,] unlike Seforim that have the text "Todah and Shelamim."
10) TOSFOS DH Keves Yavi Hu u'Nechasav b'Sela
úåñôåú ã"ä ëáù éáéà äåà åðñëéå áñìò
(SUMMARY: Tosfos discusses the price of a Seh and birds for Korbanos.)
úéîä äà ãàîø áô' ùðé ãëøéúåú (ãó é:) âáé òåìä åéåøã îëàï àúä ìîã ìòùéøéú äàéôä áôøåèä ãúðéà äøé òìé áñìò ìîæáç éáéà ëáù ãîãàîø øçîðà àéì àùí áëñó ù÷ìéí ãáï ùúé ùðéí îëìì ãáï ùðä áñìò
(a) Question: It says in Kerisus (10b) regarding Oleh v'Yored that from here you learn that Asiris ha'Eifah is bought for a Perutah, for a Beraisa teaches "it is Alai to bring [a Korban] on the Mizbe'ach for a Sela," he brings a lamb, for since the Torah said that a second-year ram for an Asham is bought for two Sela'im, it follows that one spends a Sela for a yearling lamb;
åîãçñ øçîðà òìéä ããìåú ìîäåé çã îùéúñø áòùéøåú ãîèîà î÷ãù òùéø îáéà ëáù ìçèàú áñìò åòðé ùðé ôøéãéí áøåáò ëãúðï (ëøéúåú ãó ç.) åòîãå ÷éðéï áøáòúééí
1. Since the Torah is lenient for an Oni, that his Korban costs a 16th of an Ashir's, for if an Ashir was Metamei Mikdash, he brings a lamb for a Chatas for a Sela, and an Oni brings two birds for a quarter Dinar, like the Mishnah says (Kerisus 8a) that Kinim were selling for Rivatayim;
ôéøåù øåáò ãéðø ùäåà àçã îè''æ áñìò àìîà ãëáù áìà ðñëéí äåé áñìò ãçèàú àéðä èòåðä ðñëéí
2. Explanation: [Rivatayim is] a quarter Dinar, one part in 16 of a Sela. This shows that a lamb without Nesachim is a Sela, for Chatas does not need Nesachim!
åé''ì ãëê ä''ä ãëáù áéï éù òîå ðñëéí [áéï àéï òîå ðñëéí] áñìò ëã÷úðé áàéì äåà åðñëéå áùúéí åäééðå ìôé ùîöéðå áàéì äàùí ùäåà áëñó ù÷ìéí àò''ô ùàéï ðñëéí áàùí
(b) Answer: The same applies to a lamb whether it has Nesachim or does not have Nesachim. It is bought for a Sela, like [our Mishnah] teaches "a ram, it and its Nesachim are bought for two [Sela'im]", i.e. because we find that an Asham ram is bought for "Kesef Shekalim" (two), even though there are no Nesachim with Asham.
åà''ú åäà îùîò áøéù àéæäå î÷åîï (æáçéí îç.) ãçèàú áú ãð÷à ôéøåù ùúåú ãéðø ãäééðå îòä
(c) Question #1: It connotes in Zevachim (48a) that Chatas is [bought] for a Danka, i.e. a sixth of a Dinar, i.e. a Ma'ah!
åáøéù çâéâä (ãó å.) àîøé' ãçâéâä îòä ëñó åùä ùì ôãéåï ôèø çîåø àîøé' áô''÷ ãáëåøåú (ãó éà.) áôèøåæà áú ãð÷à
(d) Question #2: In Chagigah (6a) we say that Chagigah is [bought] for a silver Ma'ah, and the Seh (sheep or goat) for Pidyon Peter Chamor, we say in Bechoros (11a) that one can give a weak Seh worth a Danka!
åé''ì ãåãàé îä''ú éëåì ìäáéà àôé' áôøåèä ëãàîøéðï áô' [áúøà] ãëøéúåú (ãó ëæ.) ùìà ðúðä úåøä ÷öáä áîçåñøé ëôøä ùîà éåæìå èìàéí åàéï ìäï ú÷ðä ìàëåì á÷ãùéí
(e) Answer: Surely mid'Oraisa one may bring even for a Perutah, like we say in Kerisus (27a) that the Torah did not give a Shi'ur for [Korbanos of] Mechusar Kipurim, lest the price of lambs drop (below the required price), and such people have no solution to eat Kodshim.
åùîà òéï éôä áñìò òéï øòä áãð÷à åàí éåæìå èìàéí àôé' áôçåú [îãð÷à] àí äåà èåá åîåáçø [îúëôø áäí]
(f) Suggestion: Perhaps it is generous to bring [a Seh] for a Sela, and it is stingy to bring for a Danka, and if lambs become cheaper, one may bring for even less than a Danka. If it is good and a choice [animal], he gets Kaparah through it.
åà''ú åäà àîøéðï áô' äåöéàå ìå (éåîà ãó ðä:) âáé ìà äéå ùåôøåú ì÷éðé çåáä îôðé äúòøåáåú ùîà éîåú à' îï äáòìéí
(g) Question: We say in Yoma (55b) regarding "there were not boxes for [people to deposit coins] for Kinim of Chovah, due to mixture. Perhaps one of the owners will die (and we cannot offer any of them)";
åôøéê åðù÷åì àøáò æåæé îéðééäå åðùãé áðäøà åäðê ìéùúøå îùîò ùæäå ùéòåø ãîé ä÷ï
1. It asks "we should take four Zuz (in place of the coins of the one who died) and cast them to the river, and the rest are permitted." This implies that this is the Shi'ur of the price of a Ken!
åôé' ùí á÷åðèøñ àøáò æåæé îãéðä åäééðå çöé ãéðø öåøé ãàéñúéøà ãäåé ñìò îãéðä äåé ôìâà æåæà ëãàîø áôø÷ àò''ô (ëúåáåú ãó ñã.) å÷ùéà ìääéà ãëøéúåú ãîùîò ùäåà øåáò ãéðø
2. Rashi explained there that it is four common Zuz, i.e. half a Tzuri Dinar, for Istira, which is half a common Sela, is half a [Tzuri] Zuz, like it says in Kesuvos (64a). This is difficult for the Gemara in Kerisus, which implies that it is a quarter Dinar!
åé''ì ãäù''ñ ð÷è ùéòåø ùäéå òåîãéí áéîéäí åùîà àç''ë ðúéé÷øå
(h) Answer #1: The Gemara mentioned the price in its day. Perhaps after [the Mishnah] the price rose.
àé ðîé àåøçéä ãäù''ñ áëì ãåëúà ã' æåæé åìàå ãåå÷à ëãàùëçï áô' àéæäå ðùê (á''î ãó ñè:) ù÷åì àøáò æåæé åàéîà ìéä ìôìðéà ãìåæôï æåæé
(i) Answer #2: The Gemara normally says "four Zuz", and is not precise, like we find in Bava Metzi'a (69b) "take four Zuz and tell Ploni to lend to me Zuzim";
åáô' ÷îà ãâéèéï (ãó éâ.) ãàé áòé ù÷éì àøáò æåæé îéùøàì åôñéì ìéä
1. And in Gitin (13a), if [a Kohen] wants [to forbid his Eved Kena'ani to eat Terumah,] he can take four Zuz from a Yisrael (and sell the slave to him) and disqualify him;
åáô' äî÷ãéù ùãäå (òøëéï ãó ëè.) ù÷éì àøáò æåæé åùãé áðäøà
2. And in Erchin (29a) it says "take four Zuz and cast it in the river [to redeem Cherem]."
åáô' áúøà ãø''ä (ãó ìà:) âáé âø ùðúâééø îôøéù øåáò ì÷éðå ôé' øù''é øåáò ñìò
(j) Explanation #1: In Rosh Hashanah (31b), regarding a convert who converted, he separates a Rova for his Ken, Rashi explained that it is a quarter Sela.
åìà éúëï àìà øåáò ãéðø ëãôøéùéú ëãîåëç áô''÷ ãëøéúåú (ãó é:) ãçã îùéúñø äåé
(k) Rebuttal #1 (and Explanation #2): This cannot be! Rather, it is a quarter Dinar, like I explained, like is proven in Kerisus (10b), that it is one part in 16 [of a Seh].
åòåã ÷ùéà ãáô' äæäá (á''î ãó ðá.) àùëçï øåáò ñúí ãäåà øåáò ù÷ì ãäééðå çöé ãéðø öåøé âáé òã ëîä úçñø åéäà øùàé ì÷ééîä áñìò òã ù÷ì áãéðø òã øåáò åîôøù äúí øåáò ù÷ì
(l) Question: In Bava Metzi'a (52a) we find that a Stam Rova is a quarter Shekel, i.e. half a Dinar Tzuri, regarding how much [a coin] may be lacking and one may keep it. A Sela may be lacking up to a Shekel, and a Dinar until a Rova, and [the Gemara] explains there a quarter Shekel!
åé''ì ãàãøáä îùí øàéä ãñúí øåáò ìàå øåáò ù÷ì îãäåä áòé ìîéîø îòé÷øà øåáò ãéðø åîñé÷ øåáò ù÷ì åãéé÷ ìä îã÷úðé òã øåáò åìà ÷úðé òã øáéò åòåã ãåîéà ãñìò
(m) Answer: Just the contrary, from there is a proof that a Stam Rova is not a quarter Shekel, since [the Gemara] initially wanted to say that it is a quarter Dinar, and concluded that it is a quarter Shekel, and it deduces because it taught "Ad Rova", and did not teach "Ad Revi'a." Also, it is like a Sela (it may be lacking up to an eighth).
11) TOSFOS DH Shachor v'Hevi Lavan
úåñôåú ã"ä ùçåø åäáéà ìáï
(SUMMARY: Tosfos explains a difference between them.)
çìå÷éí ÷öú ëãàîø ô''ä ãðæéø (ãó ìà:) (åô''÷ (ãó â)) [ö"ì åáôø÷ îé ùàçæå (âéèéï ñç.)] àåëîà ìîùëéä ñåî÷à ìáéùøéä çéåøà ìøéãéà
(a) Explanation: They are slightly different, like it says in Nazir (31b) and Gitin (68a), black is [good] for its hide, red is for meat, and white is for plowing.
12) TOSFOS DH she'Yehei Shalom Zeh Im Zeh
úåñôåú ã"ä ùéäà ùìåí æä òí æä
(SUMMARY: Tosfos resolves this with the enactment in Pesachim.)
åàò''ô ùáòøá äùáú îçì÷éï äòåøåú îùåí áòìé æøåò [ëãàîøé'] áôø÷ î÷åí ùðäâå (ôñçéí ãó ðæ.)
(a) Implied question: On Erev Shabbos they divide the hides due to strongarms, like we say in Pesachim (57a)! (This connotes that all Batei Av shared equally. If so, why were six boxes needed?)
(ëàï éù ú÷ðä ìáòìé æøåò àò''ô ùëì áéú àá ðåèì ñôø ùìå) [ö"ì é"ì ùëì áéú àá äéä ðåèì îùåôø ùìå åî"î éù ú÷ðä ìáòìé æøåò - ç÷ ðúï] äåàéì åëì äîùîøä áéçã
(b) Answer: Each Beis Av took from its box. Even so, this helps [protect] from strongarms since the entire Mishmar is together.
13) TOSFOS DH v'Rebbi Hi d'Amar Katan v'Hevi Gadol Lo Yatza
úåñôåú ã"ä åøáé äéà ãàîø ÷èï åäáéà âãåì ìà éöà
(SUMMARY: Tosfos explains why it is only like Rebbi.)
ãìøáðï ìà çééùéðï àò''â ãæîðéï (ãùðé ìéä ãääåà ðúðï ìùí) [ö"ì ãùðéí ðúðå ìùðé - öàï ÷ãùéí] (àéìéí) [ö"ì òâìéí - éùø åèåá] åäåà îáéà ôø úçúéäí:
(a) Explanation: According to Rabanan we are not concerned, even though sometimes two people give [coins] for two calves, and he brings a bull in place of them.