1)

TOSFOS DH Hachi Garsinan Amar Rav Papa k'Tanai...

úåñôåú ã"ä ä"â àîø øá ôôà ëúðàé...

(SUMMARY: Tosfos explains why Rav Papa changed the text.)

ãàéï ñáøà ãáøåá ùìí åîñåøñ àå áøåá ëú÷ðå åîçåúê ìà äåé ìøáé éåñé ëéìåã

(a)

Explanation: It is unreasonable that the majority of a complete [fetus] that came out backwards, or the majority that came out normally [head first] and cut up, R. Yosi would not consider it to be born;

å÷àîø øá ôôà ãâøñéðï ááøééúà îçåúê åîñåøñ

1.

Rav Papa said that the text of the Beraisa says "cut up and backwards."

äà îçåúê åéöà ëú÷ðå äøàù ôåèø åìøáé éåñé àéï äøàù ôåèø

2.

Inference: If it were cut up and came out normally, the head exempts, and R. Yosi holds that the head does not exempt;

åäééðå ôìåâúééäå ãøáé éåçðï åøáé àìòæø.

i.

This is [just like] the argument of R. Yochanan and R. Elazar.

2)

TOSFOS DH mi'Chlal devi'Mesuras Rubo Nami Lo Poter

úåñôåú ã"ä îëìì ãáîñåøñ øåáå ðîé ìà ôåèø

(SUMMARY: Tosfos justifies this inference.)

åà"ú åãìîà ø' éåñé àúà ìîéîø ãàôé' ëú÷ðå áòéðï øåá åàéï äøàù ôåèø åä"ä ãáîñåøñ ðîé ñâé áøåá

(a)

Implied question: Perhaps R. Yosi comes to say that even normally (head first), we require the majority, and the head does not exempt, and the same applies if it came out backwards, the majority suffices!

åé"ì ãà"ë äåä ìéä ìøáé éåñé ìîéîø àôéìå ëú÷ðå òã ùéöà øåáå åäåä îùîò ùáà ìäçîéø

(b)

Answer: If so, R. Yosi should have said "even if it came out normally, [it is not born] until the majority leaves. This would imply that he comes to be stringent;

ìëê îùðé øá æáéã îã÷àîø îùéöà ëú÷ðå (äâää áâìéåï) åìà ÷àîø òã ùéöà îùîò ãøáé éåñé áà ìä÷ì

1.

Therefore, Rav Zevid answers that since he said "once it came out normally", and he did not say "until it comes out", this connotes that R. Yosi comes to be lenient;

åä"÷ éöà îçåúê îñåøñ òã ùéöà øåáå äà ëú÷ðå äøàù ôåèø

2.

He says as follows. If it came out cut up and backwards, [it is not born] until the majority leaves. This implies that if it came out normally, the head exempts;

åø' éåñé î÷éì å÷àîø îùéöà (äâää áâìéåï) ëú÷ðå ìçééí

i.

R. Yosi is lenient, and says "when it comes out normally l'Chayim."

ôéøåù îä ùçùåá çééí ãäééðå øåá øàùå ëãîôøù ááøééúà áñîåê ø' éåñé àåîø îùéöà øåá øàùå

ii.

Explanation #1: "L'Chayim" is what is considered life, i.e. the majority of the head, like the Beraisa below explains - R. Yosi says, from when the majority of the head comes out.

åøáéðå çððàì ôéøù ìçééí áø ÷ééîà ããå÷à áø ÷ééîà äøàù ôåèø àáì ìà áðôìéí

iii.

Explanation #2 (R. Chananel): "L'Chayim" means a viable baby. The head exempts only for a viable baby, but not for a Nefel.

å÷ùä à"ë àîàé àéúåúá ùîåàì ôø÷ éù áëåø (áëåøåú ãó îæ:) ëéåï ãøáé éåñé ÷àé ëååúéä.

iv.

Question: If so, why was Shmuel refuted in Bechoros (47b)? R. Yosi holds like him!

3)

TOSFOS DH Teshev l'Zachar vela'Nekevah vela'Nidah

úåñôåú ã"ä úùá ìæëø åìð÷áä åìðãä

(SUMMARY: Tosfos explains why we are stringent about a Sefek-Sefeka.)

àò"â ãäåé ñô÷ ñô÷à úùá ìð÷áä

(a)

Implied question: This is a Sefek-Sefeka. Why must she observe [two weeks of Tum'ah like Yoledes] Nekevah? (Perhaps there was no child. And even if there was, perhaps it was a male!)

ãàé îèäøú ìä îèåîàú ð÷áä îùåí ñô÷ ñô÷à äëé ðîé ðèäøðä àí øàúä áì"ã åî"à îñô÷ ñô÷à

(b)

Answer: If you would be Metaher her from Tum'as Nekevah due to a Sefek-Sefeka, you will also be Metaher her [from seven days of Tum'as Nidah] if she will see [blood] on days 34 and 41, due to Sefek-Sefeka. (Perhaps she did not give birth at all. Day 34 began Nidah, and on day 41 she is only Shomeres Yom k'Neged Yom. And even if there was a child, perhaps it was a female, and both sightings were Dam Tohar.)

åìà ðéçåù ìæëø åäåé úøé ÷åìé ãñúøï àäããé ëãôøùéðï ìòéì (ã' ëæ. (äâäú òøåê ìðø))

1.

You will not be concerned lest she gave birth to a male (due to the Sefek-Sefeka). These two leniencies contradict each other, like we explained above (27a)!

åîéäå áèåòä áâî' îçîøéðï àò"â ãàéëà ëîä ñôé÷é.

(c)

Distinction: However, regarding To'eh (29b, one who is unsure whether she miscarried, and when this occurred) we are stringent even though there are several Sefekos. (Tosfos ha'Rosh says that there is different, for she already was Teme'ah. I.e. here, perhaps there was no miscarriage and she is Tehorah. She will be Nidah the next time she sees (Rashi).)

4)

TOSFOS DH v'Zo Ho'il v'Lo Tinfah

úåñôåú ã"ä åæå äåàéì åìà èðôä

(SUMMARY: Tosfos explains that this is when the animal did not delay outside.)

åëâåï ùìà ùäúä äáäîä áçåõ ãàí ùäúä àéîåø èðôä åéìãä.

(a)

Explanation: The case is, the animal did not delay outside. If it delayed, perhaps it gave birth and excreted Tinuf (fluids)!

29b----------------------------------------29b

5)

TOSFOS DH Eimar Hirchikah Leidasah

úåñôåú ã"ä àéîø äøçé÷ä ìéãúä

(SUMMARY: Tosfos asks why R. Yosi b'Ribi Chanina did not think of this.)

úéîä ãøáé éåñé áøáé çðéðà ìà àñé÷ àãòúéä äàé ùéðåééà åáøééúà ìà îúôøùú (äâäú äøù"ù) ëìì áòðéï àçø.

(a)

Question: Why didn't R. Yosi b'Ribi Chanina think of this answer? There is no other way to explain the Beraisa! (Ran - most women immediately sense that they miscarried. R. Yosi reasoned, if we do not rely on this majority (rather, we are concerned lest she gave birth many days ago), we should not rely on the majority that most women give birth to a proper child, either. Ravin says that we rely on the latter majority, but not on the former.)

6)

TOSFOS DH R. Shimon Hi

úåñôåú ã"ä ø"ù äéà

(SUMMARY: Tosfos resolves this with the Sugya on 67b.)

úéîä ãë"ù ãàúéà ëøáðï ãàñøé áô' áúøà (ì÷îï ñæ:) ìùîù ãàåøééúà

(a)

Question #1: All the more so this is like Rabanan, who forbid below (67b) Bi'ah mid'Oraisa!

åòåã ÷ùä ãäëà îùîò ãø"ù ìà àñø èáéìä àìà úùîéù ãå÷à åáôø÷ áúøà (ùí ñæ:) îùîò ãàñåøä ìèáåì

(b)

Question #2: Here it connotes that R. Shimon does not forbid Tevilah; he forbids only Bi'ah. Below (67b) it connotes that he forbids Tevilah!

åé"ì ãèáéìä äàîåøàéï àñøåä åì÷îï (ùí ã"ä àáì) ðôøù áò"ä.

(c)

Answer: The Amora'im forbade Tevilah. Below (67b DH Aval) we will explain with Hash-m's help. (There, the Maharsha says that our Tosfos relied on what he wrote below, that we could explain that Rabanan permit even Bi'ah. Therefore, also Question #1 is resolved.)

7)

TOSFOS DH keshe'Ra'asah mib'Erev

úåñôåú ã"ä ëùøàúä îáòøá

(SUMMARY: Tosfos proves that it is not immediately at night.)

åà"ú ëéåï ãøàúä îáòøá àîàé îèáéìéðï ìä ìá"ù áìéìåúà îùåí èáåìú éåí àøåê

(a)

Question: Since she saw [blood] from the start of the night, why do Beis Shamai say that she immerses at night, due to Tevulas Yom Aruch? (I.e. perhaps today ended Dam Tohar, and now she immerses to permit her to Terumah. If she saw immediately at night, the Tevilah does not help!)

åé"ì ãìàå ãå÷à îáòøá àìà ëìåîø áùòä àå áçöé ùòä áìéìä åèåáìú áúçìú äìéìä åøåàä îéã àçø äèáéìä

(b)

Answer: It is not precise that she saw immediately at night, rather, an hour or half hour into the night. She immersed at the beginning of the night, and sees right after immersing;

åàí äéúä áàä ìùîù ÷åãí èáéìä äøùåú áéãä.

1.

If she wants to have Bi'ah before immersing, she may. (The Tevilah is only for the sake of Terumah.)

8)

TOSFOS DH b'Shavu'ah Kama Matbilin Lah b'Leilusa Eimur Yoledes Zachar Hi

úåñôåú ã"ä áùáåò ÷îà îèáéìéï ìä áìéìåúà àéîåø éåìãú æëø äéà

(SUMMARY: Tosfos explains that we say so to explain Beis Hillel.)

æä äàøéëåú àéðå öøéê àìà ìá"ä ãìá"ù îèáéìéï ìä ëì ô' ìéìåú îùåí èáåìú éåí àøåê

(a)

Observation: This elaboration is only for the sake of [explaining] Beis Hillel. According to Beis Shamai, she immerses all 80 nights due to Tevulas Yom Aruch. (Perhaps Yemei Tohar just ended.)

åäàé ùáåò ÷îà ãìéìåúà àéðå ëîå ùáåòéí ãéîîà àìà å' ìéìåú îùáåò ÷îà åìéì úçìú ùáåò ùðéä

(b)

Observation: The first week of nights is unlike the two weeks during the day. Rather, it is six nights during the first week and the first night of the second week;

åùáåò ùðéä ðîé áìéìåúà äééðå å' ìéìåú îùáåò ùðéä åìéì úçìú ùáåò ùìéùé

1.

Also the second week of nights is six nights during the second week and the first night of the third week;

åùáåò ùðé åùìéùé áéîîà àéðå ëòðéï æä.

2.

The second and third weeks during the day are not like this.

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