1) TOSFOS DH she'Akrivenah b'Beis Chonyo
úåñôåú ã"ä ùà÷øéáðä ááéú çåðéå
(SUMMARY: Tosfos explains why Tefos Leshon Rishon or Acharon does not apply here.)
àéï ùééê ëàï úôåñ ìùåï øàùåï åàçøåï
(a) Implied question: This should depend on whether we follow his initial words, or his final words!
ãäåé ëàåîø òã áéú çåðéå îöéðà ãàèøç ëãàéúà áâî'
(b) Answer: (It does not.) He is like one who said "I can toil until Beis Chonyo (but no further)", like it says in the Gemara.
2) TOSFOS DH Afilu Teima Aliyah d'Gri'ah Yad Ba'al ha'Shtar Al ha'Tachtonah
úåñôåú ã"ä àôéìå úéîà òìééä ãâøéòä éã áòì äùèø òì äúçúåðä
(SUMMARY: Tosfos resolves this with the Gemara in Nedarim.)
úéîä ãáô' äðåãø îï äéø÷ (ðãøéí ðå.) îñé÷ îàé òìééä îòåìä ùáðëñéå
(a) Question: In Nedarim (56a) we conclude "what is Aliyah? It is Me'ulah (the best) of his property"!
åùîà ãéçåéà äåà
(b) Answer #1: Perhaps is a mere rejection (here. Really, Aliyah is his best property.)
àáì ÷ùéà ãîñé÷ éã áòì äùèø òì äòìéåðä
(c) Question: We conclude [here] that the bearer of a document has the lower hand!
åùîà ìàôå÷é éöéò ãåå÷à ÷àúé
(d) Answer #2: Perhaps [Me'ulah] merely comes to exclude a shed (but really, Aliyah is inferior to a house).
3) TOSFOS DH Lo Yeshamshu b'Mikdash bi'Yrushalayim
úåñôåú ã"ä ìà éùîùå áî÷ãù áéøåùìéí
(SUMMARY: Tosfos discusses a Kohen who became an apostate.)
áñôø äæäéø ëúåá ëäï ùäîéø ãúå ìà éùà àú ëôéå åìà é÷øà øàùåï ãëúéá å÷ãùúå åäåà àçìéä ì÷ãåùúéä
(a) Opinion #1: Sefer ha'Zahir wrote that a Kohen who became an apostate (even if he later repented, he) may not give Birkas Kohanim and does not read first in the Torah, for it says "v'Kidashto", and he profaned his Kedushah;
åòáãå ìéä øáðï îòìä îôðé ãøëé ùìåí åäàé ëéåï ãàéãçé àéãçé ëãúðï äëäðéí ùùîùå ááéú çåðéå ìà éùîùå áî÷ãù ùáéøåùìéí
1. Rabanan made a distinction for Darchei Shalom. (Olas Shlomo - he reads first due to v'Kidashto. He cannot waive this honor due to Darchei Shalom.) Since he was cast off, he was cast off, like our Mishnah says "Kohanim who served in Beis Chonyo may not serve in the Mikdash in Yerushalayim."
åøù''é ôéøù ãëùø åæä ìùåðå äøé àìå ëáòìé îåîéï ëå' îäëà ðô÷à ìï ãëäï ùäîéø ãúå åçæø áúùåáä ëùø ìãåëï
(b) Opinion #2 (Rashi): He is Kosher. Since (the Mishnah says that) they are like Ba'alei Mumim... from here we learn that a Kohen who became an apostate and repented is Kosher for the Duchan (Birkas Kohanim);
ùäøé ìà îöéðå ëäï áòì îåí ùéäà ôñåì ìãåëï àìà àí äéä ìå îåí áéãéå ëãàîøéðï áîâéìä (ãó ëã:) îôðé ùäòí îñúëìéï áå
1. The only Kohen Ba'al Mum we find who is Pasul for the Duchan is one who has blemishes on his hands, like we say in Megilah (24b), because people look at him.
åúå äà ã÷úðé ìà éùîùå áî÷ãù áéøåùìéí åìäëé àéöèøéê áéøåùìéí ìàùîåòéðï ãáðåá åâáòåï äéå îåúøéï ìùîù ëì ùëï áæîï äæä ùàéï ùéøåú åàéï î÷ãù ãåãàé ëùø ìãåëï åì÷øåú áúåøä úçéìä
(c) Support #1: Also, [our Mishnah] taught that they may not serve in the Mikdash in Yerushalayim. It needs to say Yerushalayim to exclude Nov and Giv'on. There, they were permitted to serve. All the more so nowadays, that there is no service and no Mikdash, surely he is Kosher for the Duchan and to read first in the Torah!
åúå àîøéðï (úòðéú ãó ëæ.) àé îä îùøú áòì îåí ìà àó îáøê áòì îåí ìà ú''ì ìòîåã ìùøú ìòîéãä ä÷ùúéå åìà ìãáø àçø òã ëàï ìùåðå
(d) Support #2: We say in Ta'anis (27a) 'perhaps just like a Ba'al Mum may not serve, he may not bless (Duchan)! It says "La'amod Leshares" - I equated them for standing (to serve), and not for anything else.' Until here is from Rashi.
4) TOSFOS DH Kohen she'Shachat l'Avodas Kochavim Korbano Re'ach Nicho'ach
úåñôåú ã"ä ëäï ùùçè ìòáåãú ëåëáéí ÷øáðå øéç ðéçåç
(SUMMARY: Tosfos explains that Amora'im argue about whether this is even b'Mezid.)
åìøá ùùú áùåââ åìøá ðçîï àôé' áîæéã:
(a) Explanation: According to Rav Sheshes this is b'Shogeg, and according to Rav Nachman, it is even b'Mezid.
109b----------------------------------------109b
5) TOSFOS DH Nizdamen Li Zaken Echad Lavush Begadim
úåñôåú ã"ä ðæãîï ìé æ÷ï àçã ìáåù ìáðéí
(SUMMARY: Tosfos brings the Yerushalmi's question about this.)
áéøåùìîé ôøéê åäëúéá åëì àãí ìà éäéä áàäì îåòã åàôé' îìàëéí ãëúéá åãîåú ôðéäí ôðé àãí åîùðé ãùîà ùëéðä äéúä
(a) Remark: The Yerushalmi asks that it says "v'Chol Adam Lo Yihyeh b'Ohel Mo'ed" - even angels, for it says "u'Dmus Peneihem Pnei Adam", and answers that perhaps it was the Shechinah.
6) TOSFOS DH Chonyo Beni Yeshamesh Tachtai
úåñôåú ã"ä çåðéå áðé éùîù úçúé
(SUMMARY: Tosfos questions why Shimon ha'Tzadik appointed an unlearned son to succeed him.)
úéîä äà ãøùéðï áú''ë úçú àáéå áæîï ùäåà îîìà î÷åí àáéå åæä ìà äéä éåãò ñãø òáåãä ãäà ÷àîø ìéä áà åàìîãê ñãø [òáåãä]
(a) Question: We expound in Toras Kohanim "Tachas Aviv" - when he fills his father's place, and [Chonyo] did not know the Seder of Avodah, for [his brother] said "come, I will teach to you the Seder of Avodah"!
åéù ìåîø ãáéøàú çèà äéä îîìà î÷åí àáåúéå
(b) Answer: Regarding fear of sin, he filled his father's place.
åàí úàîø åëé ìà øàä ëäï âãåì îùîù îòåìí ùäéä ìåáù áàåð÷ìé åçâåø áöéìöåì
(c) Question #1: Did he never see the Kohen Gadol serve, that he wore a leather garment and girded with a belt?
åòåã äà àéðå ðòùä ëäï âãåì òã ùéòùä ñâï
(d) Question #2: Also, he cannot become Kohen Gadol until he is the Segan!
åéù ìåîø ãìà äéä éåãò åáà ìéëðñ áëäåðä âãåìä úçéìä
(e) Answer (to both questions): He [had not seen inauguration of a Kohen Gadol, and] did not know [these laws of Chinuch] and came to enter [Avodas] Kohen Gadol!
7) TOSFOS DH v'He'elah Alav Olah l'Shem Shamayim
úåñôåú ã"ä åäòìä òìéå òåìä ìùí ùîéí
(SUMMARY: Tosfos explains why it was not forbidden due to Shechutei Chutz.)
úéîä äøé éù ëàï àéñåø ùçåèé çåõ
(a) Question: (How could it be l'Shem Shamayim?) There is an Isur of Shechutei Chutz!
åðøàä ãìáðé ðç äéä îòìä (ìòåáãé ëåëáéí äðåãøéí) [ö"ì ãòåáãé ëåëáéí ðåãøéí - äøù"ù] ðãøéí åðãáåú
(b) Answer: He offered for Bnei Noach, for Nochrim may vow Nedarim and Nedavos.
8) TOSFOS DH ba'Tchilah Kol ha'Omer Olah Oh Minchah
úåñôåú ã"ä áúçéìä ëì äàåîø òåìä [àå] îðçä
(SUMMARY: Tosfos brings two versions of this.)
áúçìä ÷åãí ùéôøéù ÷øáðå åàåîø äøé òìé òåìä åîðçä àðé îèéì òìéå ëå' îùåí ãàéï èåá ìåîø òìé ùîà ìà é÷ééí åëúéá (ãáøéí ëâ) åëé úçãì ìðãåø åâå' ëê ôéøù ä÷åðèøñ
(a) Explanation #1 (Rashi): Initially, before he separates his Korban, and says "Harei Alai Olah u'Minchah", I would pour on him [boiling water], for it is not good to say Alai, lest he not fulfill, and it says "v'Chi Sechdal Lindor..."
òåã ôéøù á÷åðè' ôéøåù àçø âøñéðï áúçéìä ëì äàåîø òìä àðé ëåôúå åîðéçå ìôðé àøé òëùéå ëì äàåîø ìéøã îîðä àðé îèéì òìéå ÷åî÷åí ùì çîéï
(b) Explanation #2 (Rashi): The text says "initially, anyone who says to me 'rise' (become Nasi), I would tie him up and place him in front of a lion. Now (After becoming Nasi), anyone who tells me to descended [from being Nasi], I would pour a pot of boiling water over him;
áúçéìä äééúé ùåðà äøáðåú åëì äàåîø ìé òìä ìâãåìä ëå' åòëùéå ùòìéúé ìâãåìä øáé éäåùò áï ôøçéä ðùéà äéä áîñë' çâéâä (ãó èæ.) òã ëàï ìùåðå
1. Initially I hated authority, and anyone who would tell me to rise to authority... Now that I rose to authority - R. Yehoshua ben Perachyah was Nasi, [like it says] in Chagigah (16a). These are Rashi's words.
åàåúå ìùåï øàùåï äéä ëúåá áñôø åìòéì äåä ìéä ìàéúåéé âáé äøé òìé òåìä
(c) Remark: The first explanation was written in a Sefer, and it should have been brought above, regarding "Harei Alai Olah."
åøáéðå ÷ìåðéîåñ àáéå ùì øáé îùåìí äâéä ëìùåï ùðé áùòú ôèéøúå åäñåôø èòä áéï òìä ìòåìä
(d) Correction: R. Klonimus, R. Meshulam's father, corrected like Explanation #2 at the time at the time of his death, and the scribe erred between "Aleh" (rise) and "Olah".
åùìùä ãáøéí äâéä ëîôé ðáåàä áùòú ôèéøúå æàú åòåã àçøú ùäéä ëúåá áñôøéí áôø÷ áéú ùîàé áæáçéí (ãó îä:) ãáøéí ùàéï çééáéï òìéäí îùåí ôéâåì çééáéï òìéäí îùåí ðåúø åèîà çåõ îï äãí åðåîé øáé ùîòåï îçééá áãáø ùãøëå ìäéàëì ôé' àîø øáé ùîòåï
(e) Remark: He corrected three matters, as if through prophecy, at the time at the time of his death - this was one. Another is that it was written in Seforim in Zevachim (45b) "things that one is not liable for them for Pigul, he is liable for them for Nosar and Tamei, except for blood, and Nomi R. Shimon obligates for something normally eaten." I.e. R. Shimon said.
1. Note: Tosfos did not say what was the correction! Rashi there says that the text had said 'v'Imo' (in place of 'Nomi'). Dikdukei Sofrim there cites texts that said 'Tamei'; the Nun and Vov were close together, and looked like a Tes (like in Kesav Yad Minkin (p. 781; the Mishnah is in big print in the right margin), but there it says 'v'Numo'.
åòåã äâéä áùáåòåú (ãó éá:) ùäéä ëúåá áñôøéí ÷øáðåú öéáåø ñëéï îåùëúï ìîùäå åìà äéå éåãòéï îäå åàîø ãâøñéðï ìîä ùäï:
2. The other was in Shevuos (12b). It was written in Seforim "Korbanos Tzibur - the knife draws them l'Mashehu", and people did not know what this is, and [R. Klonimus] said that the text is "l'Mah she'Hen" (what they are (were Hukdash to be)).