1)

TOSFOS DH Ein Lokchin Terumah b'Kesef Ma'aser Sheni

úåñôåú ã"ä àéï ìå÷çéï úøåîä áëñó îòùø ùðé...

(SUMMARY: Tosfos explains that we are concerned for diminishing edibility of Ma'aser.)

ôé' á÷åðè' ãîúçìä ùøéà ìàåðï ëãàîø áô' äòøì (éáîåú ãó òà.) æøåú àîøúé ìê åìà àðéðåú åäùúà àñéøà ãîòùø àñåø ìàåðï

(a)

Explanation #1 (Rashi): Initially [Terumah] is permitted to an Onen, like it says in Yevamos (71a) "I said to you (regarding what forbids eating Terumah) Zarus, but not Aninus." Now [that he buys it with Kesef Ma'aser], it is forbidden, for Ma'aser is forbidden to an Onen;

1.

Note: Ohr ha'Yashar says that this is not in our Rashi, but it is in the Yerushalmi.

åâí áòé çåîä åúøåîä ìà áòé çåîä

2.

Also, [Ma'aser] requires a wall (one may eat it only in Yerushalayim), and Terumah does not require a wall.

åîúåê äîùðä îùîò ùàéï ä÷ôéãà îùåí úøåîä àìà îùåí îòùø ãîòé÷øà ùøé ìæøéí åäùúà àñåø

(b)

Explanation #2: The Mishnah connotes that the concern is not due to [diminishing edibility of] Terumah, rather, due to Ma'aser, which initially was permitted to Zarim, and now it is forbidden!

åâøñé' áñãø äîùðä áàëéìúå áåé"å (äâäú ùéèä î÷åáöú)

(c)

Support: The text in the Mishnah says "b'Achilaso" with a Vov (eating it (masculine). If it referred to Terumah, it would use the feminine b'Achilasah.)

åäëé àéúà áîñ' îòùø ùðé (ô''â î''á) àéï ìå÷çéï úøåîä áëñó îòùø îôðé ùäåà îîòè áàëéìúå åø''ù îúéø

1.

The text in Ma'aser Sheni (3:2) says that "we do not buy Terumah with Kesef Ma'aser, for he diminishes b'Achilaso. R. Shimon permits";

àîø ìäí ø''ù àí ä÷éìå áæáçé ùìîéí ùäåà îáéàï ìéãé ôéâåì åðåúø ìà ð÷ì áúøåîä

2.

Citation (cont. - R. Shimon, to Chachamim): If they were lenient [to allow buying] a Shelamim, which can bring to be Pigul or Nosar, will we not be lenient about Terumah?!

îä ìé äé÷ì áæáçé ùìîéí ùëï îåúøéï ìæøéí ð÷ì áúøåîä ùäéà àñåøä ìæøéí

3.

Citation (cont. - Chachamim, to R. Shimon): If they were lenient about Shelamim, for it is permitted to Zarim, will we be lenient about Terumah, which is forbidden to Zarim?!

ôéøåù àîø ø''ù àí ä÷ìðå ìé÷ç ùìîéí îëñó îòùø àò''ô ùîáéà äîòùø ìéãé ôñåì ôéâåì åðåúø ë''ù ùìå÷çéï úøåîä ä÷ìä îëñó îòùø

4.

Explanation: R. Shimon said, if we are lenient to allow buying a Shelamim with Kesef Ma'aser, even though it can bring Ma'aser to the Pesul of Pigul or Nosar, all the more so we should permit using Kesef Ma'aser to buy Terumah, which is lenient!

àîøå ìå àí ìå÷çéï ùìîéí ùîåúøéï ìæøéí ëîå îòùø àáì àéï ìå÷çéï úøåîä ùâåøí ìîòùø ìäéåú àñåø ìæøéí: äâä''ä:

5.

Chachamim told him that if we may buy Shelamim, which is permitted to Zarim, just like Ma'aser, but we may not buy Terumah, which causes Ma'aser to be forbidden to Zarim. This is a comment.

2)

TOSFOS DH l'Macharas Mevi Ashamo v'Lugo Imo

úåñôåú ã"ä ìîçøú îáéà àùîå åìåâå òîå

(SUMMARY: Tosfos explains the shavings of a Safek Nazir Tamei, Safek Metzora Muchlat.)

ôé' á÷åðè' ìîçøú éåí ùîéðé

(a)

Explanation #1 (Rashi): The next day is the eighth day.

åáîðçåú (ãó ÷ä.) ôé' ìîçøú éåí ùùéí

(b)

Explanation #2 (Rashi in Menachos 105a): The next day is day 60.

åäëì àçã ãàñô÷ ðæéø èîà åñô÷ îöåøò èîà ÷àé ëãîåëç áúåñôúà ãðæéø ôø÷ áúøà

(c)

Resolution: Both of these are the same. It refers to a Safek Nazir Tamei, Safek Metzora Tamei, like is proven in the Tosefta in Nazir (6:1);

åäëé àéúà äúí ñô÷ ðæéø èîà åñô÷ ðæéø èäåø àáì ðæéø åãàé äéä ñô÷ îöåøò èîà ôéøåù îåçìè ñô÷ îöåøò èäåø ôé' ùèäø ëáø àáì îöåøò åãàé äéä

1.

Citation (Tosefta): He is a Safek Nazir Tamei, Safek Nazir Tahor, but he was a Vadai Nazir. He is a Safek Metzora Tamei, i.e. Muchlat, Safek Metzora Tahor, i.e. he already became Tahor, but he Vadai was a Metzora.

ôéøåù áçã âáøà àééøé ùéù áå ëì ñôé÷åú äììå àåëì á÷ãùéí ìàçø ùùéí åùåúä ééï åîèîà ìîúéí ìàçø îàä åòùøéí éåí

2.

Explanation: It discusses one man who has all these Sefekos. He may eat Kodshim after 60 days, and he may drink wine and become Tamei Mes after 120 days;

ëéöã àîøå ìå ðæéø èîà àúä öà åîðä ùáòä äæä åùðä âìç åäáéà ÷øáï

3.

What is the case? They told him "[perhaps] you are a Nazir Tamei. Go count seven days, receive Haza'ah [from Mei Chatas on day three] and repeat [on day seven], shave and bring a Korban."

îðä ùáòä åîá÷ù ìâìç àîøå ìå ðæéø èäåø àúä åàéï èäåø îâìç ôçåú îùìùéí éåí öà åîðä òùøéí åùìùä éåí ìäùìéí ùìùéí

4.

He counted seven days and wants to shave. They told him "[perhaps] you are a Nazir Tahor, and a Nazir Tahor may not shave before 30 days. Go count 23 [more] days to complete 30. "

îðä ùìùéí åîá÷ù ìâìç àîøå ìå ðæéø èäåø àúä åàéï ðæéø îâìç àìà òì äãîéí

5.

He counted 30 and wants to shave. They told him "you are a Nazir Tahor, and a Nazir shaves only with blood [of Korbanos]."

ôéøåù ùìù áäîåú çééá ìäáéà çèàú òåìä åùìîéí åòì àçú îäï éëåì ìâìç åçèàú áäîä àéðä áàä òì äñô÷ åùìîé ðæéø ðîé èòåðéï úðåôä åæä àéï éëåì ìäðéó îôðé ùäåà ñô÷ îöåøò èîà

i.

Explanation: He must bring three animals - Chatas, Olah and Shelamim. He may shave on [any] one of them. Chatas Behemah may not be brought amidst Safek, and also Shalmei Nazir [may not because it] requires Tenufah, and he cannot do Tenufah because he is a Safek Metzora Tamei (he may not enter the Mikdash);

àáì òåìä éëåì ìäáéà òì úðàé åäééðå ã÷úðé ëéöã äåà òåùä îáéà òåìú áäîä åîúðä òìéä åàåîø àí èäåø àðé äøé æå çåáä åàí ìàå äøé æå ðãáä

ii.

However, he can bring Olah with a stipulation. This is what it taught 'how does he do? He brings Olas Behemah and stipulates about it, and says "if I was Tahor, this is an obligation. If not, it is a Nedavah"';

ëéöã äåà òåùä ìäçîéø òìéå îáéà ôééìé ùì çøñ çãùä åðåúðéï ìúåëä øáéòéú îéí çééí åîáéà [ùúé] öôåøé ãøåø ëãéï ëì äîöåøòéï áéåí úâìçúï åçèàú äòåó

6.

What does he do to be stringent about himself? He brings a new earthenware flask, and puts in it a Revi'is of Mayim Chayim, and brings two wild birds, like any Metzora on the day of his shaving, and Chatas ha'Of.

ôéøåù ëãéï ðæéø èîà ãùîà ðæéø èîà äåà åúâìçú æå ùì èåîàä åàéðå îúçéì ðæéøåú èäøä òã ùéáéà çèàúå ùì èåîàä (éù) ùçèàúå îòëáúå îìîðåú ðæéøåú

(d)

Explanation: This is like the law of a Nazir Tamei, for perhaps he was a Nazir Tamei, and this shaving is of Tum'ah, and he does not begin Nezirus Taharah until he brings his Chatas of Tum'ah, for his Chatas is Me'akev counting Nezirus [Taharah];

àáì àùîå àéðå îòëáå åîùéâìç úâìçú èåîàä äåà àñåø ìâìç òã ùéîðä ðæéøåú èäøä

1.

However, his Asham is not Me'akev him, and from when he shaved Tiglachas Tum'ah, he may not shave until he counts Nezirus Taharah.

åìäëé öøéê ìäáéà çèàú ðæéøåú èåîàä ìîðåú ðæéøåú èäøä åìâìç áñåôä ìèäøú öøòúå

2.

Therefore, he needs to bring Chatas of Nezirus Tum'ah in order to count Nezirus Taharah and to shave at the end for Taharas Tzara'as;

åäàùí éùää òã úâìçú ùðéä (äâäú öàï ÷ãùéí) ùéòùä àçøé èäøúå áåãàé îï äöøòú ùàåúä úòìä ìå åãàé ìèåîàú ðæøå ëîå ùîôåøù áñåó äáøééúà ãéîé öøòúå àéï òåìéï ìéîé ðæøå

3.

He delays bringing the Asham until the second Tiglachas that he will do, after he becomes Vadai Tahor from Tzara'as. That will Vadai help for his Nezirus Tum'ah (if he was a Nazir Tamei), like is explained at the end of the Beraisa, for the days of his Tzara'as do not count for the days of his Nezirus;

åúâìçú öøòúå àéðä òåìä ìúâìçú ðæøå ëãàîøé' áô' îé ùàîø äøéðé ðæéø îâìç (ðæéø ãó éæ:) åáô' á' ðæéøéí (ùí ãó ñ:)

i.

And his shaving for Tzara'as does not count for Tiglachas of Nezirus, like we say in Nazir (17b, 60b).

åîä ùîáéà çèàúå áéåí úâìçúå

(e)

Implied question: Why does he bring his Chatas on the day that he shaves?

äééðå ëø' ò÷éáà ãàîø áîñ' ðæéø (ãó îæ.) àí âéìç áùîéðé îáéà ÷øáðåúéå áå áéåí åäëà ðîé äåé ëâéìç áùîéðé ùäøé ùåää úâìçúå

(f)

Answer: This is like R. Akiva, who says in Nazir (47a) "if he shaved on day eight, he brings his Korbanos that same day." Also here, it is as if he shaved on day eight, for he delayed his Tiglachas (after Taharah from Tum'as Mes).

åîúðä òì çèàúå åàåîø àí èîà àðé çèàú îçåáúé åòåìä ðãáä

(g)

Citation (cont.): He stipulates about his Chatas, and says "if I was Tamei, the Chatas is my obligation, and the Olah is Nedavah."

ôéøåù òåìä ùàîøðå ìîòìä åàí èäåø àðé òåìä îçåáúé åçèàú äòåó ñô÷ åîâìç øàùå åæ÷ðå åâáåú òéðéå ëãøê ùäîöåøòéí îâìçéí

1.

Explanation: This is the Olah that we said above [that he says] "if I was Tahor, the Olah is my obligation. [If not, it is a Nedavah.]" Chatas ha'Of is [brought due to] Safek. He shaves his head, beard and eyebrows like Metzora'im shave.

i.

Note: Since he is only a Safek Metzora, he has no Heter to shave his beard! Avnei Nezer (YD 86:6, b'Hagahah) says that he uses a potion to make the hair of the beard fall out, and also the Pe'os, and shaves the rest. (The first Tiglachas is a Mitzvah, and overrides the Isur to cut the Pe'os, but perhaps the second shaving is not a Mitzvah, e.g. he was a Nazir Tahor and not a Metzora.) A potion is needed only for the five corners of the beard. Tosfos means that he shaves the rest. (Then, they knew where the corners are.) In Nazir 57b, Shmuel said that we discuss a woman or minor. He does not exclude a man using a potion. Rather, he teaches unlike the version that permits a male adult Safek Nazir to shave, i.e. for the Torah permits Hakafah of the entire head. (This answers the Magihah's question against the Avnei Nezer.)

åîáéà òåìú áäîä åîúðä òìéä ëå'

(h)

Citation (cont.): He brings Olas Behemah and stipulates about it...

åðøàä ùçñø îï äúåñôúà åñåôø ùìùéí éåí åâøñé' åñåôø ùìùéí éåí åîáéà òåìú áäîä ëå' ùäøé ñô÷ ðæéøåú èäøä äåà îåðä

(i)

Remark: It seems that there is missing from the Tosefta "and he counts 30 days." The text says "and he counts 30 days and brings Olas Behemah...", for he counts for Safek Nezirus Taharah;

åàéðå éëåì ìâìç úâìçú ùðéä ìöøòúå òã ùéæøå÷ òìéå àçã îï äãîéí åéáéà òåìä åçèàú åùìîéí îùää (äâäú öàï ÷ãùéí) /òã ñåó ðæéøåú èäøä ùàçø èäøú öøòúå ùòåìä áåãàé

1.

He cannot shave the second time for his Tzara'as until blood of one of the Korbanos is thrown, and he brings Olah. He delays the Chatas and Shelamim until the end of Nezirus Taharah, after he is Vadai Tahor from his Tzara'as;

åàåîø àí èîà àðé ôéøåù àí èîà äééúé áúâìçú øàùåðä äòåìä øàùåðä ðãáä äéúä åæå úäà çåáä åçèàú äòåó ùäáàúé áúâìçú øàùåðä îçåáúé

2.

He says "if I am Tamei..." I.e. if I was Tamei at the first shaving, the first Olah was Nedavah, and this is Chovah, and Chatas ha'Of that I brought at the first shaving was my obligation;

åàí èäåø àðé òåìä øàùåðä çåáä åæå ðãáä ùúâìçú æå ùì òëùéå àéðä ëìåí åçèàú äòåó ñôé÷å

3.

And if I was Tahor, the first Olah was Chovah, and this is Nedavah, for this shaving is nothing, and Chatas ha'Of is Safek.

îâìç øàùå åæ÷ðå åâáåú òéðéå ëãøê îöåøòéï åúâìçú æå äéúä øàåéä ìéòùåú áñåó ùáòú éîé ñôøå îúâìçú øàùåðä àáì ìà äéä éëåì îùåí ãâéìåç ñô÷ îöåøò àéðå ãåçä àéñåø âéìåç äðæéø

4.

He shaves his head, beard and eyebrows like Metzora'im shave. It would have been proper to do this shaving at the end of seven days of Sifro (counting after the first shaving), but he could not, for shaving a Safek Metzora does not override the Isur of shaving a Nazir.

øáé ùîòåï àåîø îçø éáéà àùîå åìåâ áéãå ëãéï îöåøò áùîéðé ùìå åäåà éåí ùùéí åàçã åîúðä òìéå ìôé ùäåà ñô÷ îöåøò

(j)

Citation (cont. - R. Shimon): The next day, he brings his Asham and Log [of oil] in his hand, like the law of a Metzora on his eighth day, and it is day 61, and he stipulates about it, because he is a Safek Metzora.

åçèàú îöåøò ùîòëáú èäøúå àéðå éëåì ìäáéà îáäîä ùàéï çèàú áäîä áàä òì äñô÷ ìôéëê éáéà çèàú äòåó

1.

The Chatas Metzora that is Me'akev his Taharah he cannot bring an animal for it, for one may not bring Chatas Behemah amidst Safek. Therefore, he brings Chatas ha'Of;

åàí äåà òùéø éëúåá ðëñéå ìàçøéí åéäà òðé åéáéà ÷øáï òðé ãäééðå òåó

i.

If he is rich (he cannot be Yotzei with Chatas ha'Of, so), he writes [a document giving] his property to others, and he is an Oni, and he brings Korban Oni, i.e. a bird.

åø' ùîòåï ìèòîéä ãàîø áîñ' òøëéï (ãó éæ:) àôé' äéä òùéø áùòä ùäáéà öéôåøéí àå áùòú äáàú àùí åäòðé äëì äåìê àçø çèàú

ii.

This is like R. Shimon taught elsewhere, in Erchin (17b), that even if he was rich at the time he brought birds or at the time he brought the Asham, and he became poor, it all depends on [his wealth] at the time of the Chatas.

åàôé' ìúðàé ãôìéâé òìéä àéëà ìàå÷îà ìäà ãäëà åìôøåùé éëúåá ðëñéå ìàçø îòé÷øå

(k)

Observation: Even according to the opinion that argues with him, we can establish what was taught here, and explain that he writes his property to others from the beginning.

åîúðä òì çèàú äòåó åàåîø àí èîà äåà ôéøåù àí îöåøò äåà äøé æå çåáúå åàí ìàå äøé æå ñôé÷å åàåëì á÷ãùéí îéã

(l)

Citation (cont.): He stipulates about Chatas ha'Of, and says that if he is Tamei, i.e. if he is a Metzora, this is his Chovah. If not, this is his Safek, and he may eat Kodshim immediately;

àáì ìùúåú ééï åìéèîà ìîúéí àéðå éëåì ùàéï éîé ðæøå òåìéï ìå îúåê éîé öøòúå

1.

However, to drink wine and become Tamei Mes, he cannot, for the days of his Tzara'as do not count for his days of Nezirus;

ëéöã éòùä ìãáøé áï æåîà ùàéðå îöøéê ìá÷ù àçã îï äùå÷ ìéãåø ëðâãå áðæéø ëîå ùîöøéê ø' éäåùò áôø÷ ùðé ðæéøéí (ðæéø ãó ðè:) ñåôø ùìùéí éåí åîáéà òåìú áäîä åîâìç

2.

How does he do? According to Ben Zoma, who does not obligate him to find someone from the market to vow corresponding to him to be a Nazir, like R. Yehoshua obligates in Nazir (59b), he counts 30 days and brings Olas Behemah and shaves;

ôéøåù ñô÷ úâìçú èåîàä åñô÷ úâìçú èäøä ãùîà îöåøò äéä åðæéø èîà åìà òìå ìå àçú îúâìçåúéå ìðæéøåúå ø÷ ìöøòúå ùàéï éîé ðæøå òåìéï îúåê éîé öøòúå

3.

Explanation: This is Safek Tiglachas Tum'ah, Safek Tiglachas Taharah, for perhaps he was a Metzora and a Nazir Tamei, and neither of the first [two] shavings helped for his Nezirus, only for his Tzara'as, for days of Tzara'as do not count for Nezirus;

åìñåó ùáòä àçø èäøú éîé öøòúå àéðå éëåì ìâìç ãùîà ðæéø èäåø äåà àáì äæàä ìà áòé ùëáø äæä åùðä

4.

At the end of seven days after Taharos Yemei Tzarato he cannot shave, for perhaps he was a Nazir Tahor. However, he does not need Haza'ah, for he already received Haza'ah and repeated.

åàôé' ìñåó ùìùéí àéðå éëåì òã ùéæøå÷ òìéå àçã îï äãîéí åîáéà çèàú äòåó îùåí ñô÷ úâìçú èåîàä ùàéðå éëåì ìäúçéì îðéï ðæéøåú èäøä òã ùéáéà çèàú åëãôøéùéú

5.

And even at the end of 30 days, he cannot [shave] until Zerikas Dam of one of the Korbanos. He brings Chatas ha'Of due to Safek Tiglachas Tum'ah. He cannot begin to count Nezirus Taharah until he brings a Chatas, like I explained.

åîúðä òìéä ëúðàé ùìîòìä áúâìçú øàùåðä åä''ä ùéù ìäúðåú ùàí àéðå ðæéø òëùéå ëìì ùëìúä ðæéøúå îúâìçú ùìîòìä äòåìä ðãáä åçèàú äòåó ñôé÷å àê äúðà ìà çù ìôøù ëì æä

6.

He stipulates about it like the Tenai above at the first shaving, and likewise he should stipulate that if he is not a Nazir now at all, for his Nezirus finished with a previous shaving, the Olah is Nedavah and Chatas ha'Of is Safek, but the Tana was not concerned to explain all this.

ñåôø ùìùéí éåí åîáéà ÷øáðåúéå ùìîéí åãàé òåìú áäîä ñôé÷å åîúðä òìéä åàåîø àí èîà äééúé áúâìçú ùìéùéú äòåìä øàùåðä (îëàï îòîåã á) ðãáä åæå çåáä åçèàú äòåó îçåáúé

7.

He counts 30 days and brings his Korbanos. Shelamim is Vadai (he was surely a Nazir Tahor, just perhaps he finished earlier and only now he brings the Shelamim). Olas Behemah is a Safek, and he stipulates about it "if I was Tamei at the third shaving, the first Olah was Nedavah and this is Chovah, and Chatas ha'Of is for my Chiyuv";

76b----------------------------------------76b

åàí èäåø àðé äòåìä øàùåðä çåáä åæå ðãáä åçèàú äòåó ñôé÷å

8.

And if I was Tahor, the first Olah was Chovah and this is Nedavah, and Chatas ha'Of is Safek.

åä''ä ðîé ãîúðä àí ëìúä ðæéøåú îúâìçú ùðéä ùúéäï äòåìåú ðãáä åçèàú äòåó ñô÷ àê ìà çù ìôøù ëì ëê

i.

Remark: Likewise, he stipulates that if his Nezirus was finished from the [first or] second shaving, both of the (latter two) Olos were Nedavah and Chatas ha'Of is Safek, but the Tana was not concerned to explain all this.

åùåúä ééï åîéèîà ìîúéí

9.

[Now] he may drink wine and become Tamei Mes.

åúéîä ìîä ìà äæëéø á÷øáðåú úâìçú øáéòéú æå çèàú áäîä (äâäú öàï ÷ãùéí) ùäøé åãàé ðæéø äéä åòãééï ìà äáéà çèàú áäîä áùåí ôòí

(m)

Question: Why didn't it mention in the Korbanos of the fourth shaving "this is Chatas Behemah"? Surely he was a Nazir, and he still did not bring Chatas Behemah at any time!

åàí áàðå ìôøù øéùà ãáøééúà ñô÷ ðæéø èîà åñô÷ àéðå ðæéø ëìì òëùéå àáì ðæéø åãàé äéä åìëê ìà éáéà çèàú áäîä ùäøé àéðä áàä òì ñô÷

1.

Suggestion: We can explain in the Reisha of the Beraisa that he was a Safek Nazir Tamei, and Safek not a Nazir at all now, but Vadai he was a Nazir (beforehand). Therefore, he does not bring Chatas Behemah, for it is not brought b'Safek.

ìà îùúîòà äëé ãà''ë äå''ì ìôøåùé áäãéà

2.

Rejection #1: It does not connote like this. If so, it should have explained so explicitly!

åòåã à''ë áùìîéí äå''ì ìîéúðé úðàé àå ìîéäåé ùìîé ðãáä àå ùìîé ðæéø ìòðéï îåøí îäí ãáäàé çæä åùå÷ åáäàé æøåò áùìä

3.

Rejection #2: If so, he should stipulate about the Shelamim, that it is Shalmei Nedavah or Shalmei Nazir. [This affects] what is taken from it [for Kohanim]. Chazah v'Shok are taken [from Shalmei Nedavah], and the cooked foreleg is taken from Shalmei Nazir.

áã''à áæîï ùðãø ùìùéí éåí àáì ðãø é''á çãù àåëì á÷ãùéí ìàçø ùúé ùðéí åùåúä ééï åîéèîà ìîúéí ìàçø ã' ùðéí

(n)

Citation (cont.): What is the case? This is when he vowed for 30 days. However, if he vowed [Nezirus] for a year, he may eat Kodshim after two years, and he may drink wine and become Tamei Mes after four years;

ëàåúå òðéï åëàåúä ùéèä (äâäú öàï ÷ãùéí) ùàîøðå îâìç ìñåó ùðä ëàåúä ùì ñåó ùìùéí åáàåúå (äâäú ùéèä î÷åáöú) úðàé åìáñåó ùúé ùðéí ëùðéä (ëï ðøàä ìäâéä) åìñåó â' ùðéí ëùìéùéú åìñåó àøáò ëøáéòéú (äâäú öàï ÷ãùéí)

1.

The same way that we said [above], he shaves at the end of a year, like [the shaving taught above] at the end of 30 days, and with the same stipulation. At the end of two years he does like the second [shaving], at the end of three years like the third, and at the end of four years like the fourth.

èîà áñô÷ åîåçìè áåãàé àåëì á÷ãùéí ìàçø ùîåðä éîéí ãúâìçú îöåøò åãàé ãåçä àéñåø âéìåç ãðæéø

(o)

Citation (cont.): If he was Safek Tamei and Vadai Muchlat, he eats Kodshim after eight days, for Tiglachas Metzora Vadai overrides the Isur for a Nazir to shave [his head];

åîéã ëùéáà ìôðéðå îâìç øàùåðä åáùáéòéú úâìçú ùðéä åáùîéðé îëðéñ éãéå ìáäåðåú åùåúä áééï åîéèîà ìîúéí ìàçø ùìùéí åùáò ëê ëúåá áúåñôúà

1.

Immediately when he comes in front of us, he shaves the first shaving, and on day seven the second. On day eight he enters his hands (really, his right hand and foot, to put Dam Asham on) the Behonos, and he may drink wine and become Tamei Mes after 37 days. So it is written in the Tosefta.

åðøàä ãâøñ ùùéí åùáò ìôé ùéèä ùôéøùðå

(p)

Correction: It seems that the text should say "after 67 days", according to how we explained.

èîà áåãàé åîåçìè áñô÷ àåëì á÷ãùéí ìàçø ùáòä åùìùéí éåí ùåúä áééï åîéèîà ìîúéí ìàçø ùáòéí åàøáòä éåí

(q)

Citation (cont.): If he was Tamei Vadai and Safek Muchlat, he eats Kodshim after 37 days, and he may drink wine and become Tamei Mes after 74 days.

(äâäú öàï ÷ãùéí) èîà áåãàé åîåçìè áåãàé àåëì á÷ãùéí ìàçø ùîðä éîéí ùåúä áééï åîéèîà ìîúéí ìàçø àøáòéí åàøáòä éåí

(r)

Citation (cont.): If he was Tamei Vadai and Muchlat Vadai, he eats Kodshim after eight days, and he may drink wine and become Tamei Mes after 44 days.

3)

TOSFOS DH Asham Zo Yehei Shalmei Nedavah

úåñôåú ã"ä àùí æå éäà ùìîé ðãáä

(SUMMARY: Tosfos points out a problem with Kabalas ha'Dam.)

åà''ú åäà àîøï ìòéì áô' àéæäå î÷åîï (ãó îæ:) ãàùí îöåøò ùðé ëäðéí î÷áìéï àú ãîå àçã áéã åàçã áëìé åùìîéí àîøé' ìòéì (ãó ëä.) ãöøéê ùé÷áì áëìé àú ëì ãîå (ùì ôø)

(a)

Question: We said above (47b) that two Kohanim receive the blood of Asham Metzora - one in the hand, and one in a Kli. For Shelamim, we said above (25a) that he must receive all the blood in a Kli!

åé''ì ãú÷åðé âáøà ùàðé

(b)

Answer: Fixing a person is different. (In order to permit him to eat Kodshim, we do not receive all the blood in a Kli, even though this is b'Di'eved if it is a Shelamim.)

4)

TOSFOS DH u'Semichah

úåñôåú ã"ä åñîéëä

(SUMMARY: Tosfos discusses the Chidush of this.)

ìî''ã (ìòéì ãó ìâ.) ñîéëú àùí îöåøò ìàå ãàåøééúà äåà áä÷ôú éã

(a)

Explanation: According to the opinion above (33a) that Semichah on Asham Metzora is not mid'Oraisa, he places his hands softly. (If he would lean with all his strength, he would benefit from the Korban (it holds him up), and the Torah did not permit this.)

åàò''â ãùìîéí áòå ñîéëä âîåøä (äâää áâìéåï)

(b)

Implied question: Shelamim requires full Semichah (with all his strength)!

îùåí ú÷åðé âáøà äúéøå ëãôøéùéú ìòéì

(c)

Answer: In order to fix the person, they permitted, like I explained above (in the previous Dibur).

åìîàï ãàîø ãàåøééúà äæëéø áçðí ñîéëä åëï ðñëéí ãáéï àùí áéï ùìîéí èòåðéï ñîéëä åðñëéí

(d)

Remark: According to the opinion that Semichah on Asham Metzora is mid'Oraisa, Semichah was mentioned needlessly, and also Nesachim, for whether it is an Asham or Shelamim, it requires [proper] Semichah and Nesachim.

5)

TOSFOS DH v'Ne'echal l'Yom va'Laylah

úåñôåú ã"ä åðàëì ìéåí åìéìä

(SUMMARY: Tosfos explains why we do not stipulate about Todah.)

åáúåãä ãàéï ðàëìú àìà ìéåí åìéìä àéï éëåì ìäúðåú

(a)

Implied question: Why can't he stipulate that [if he is not a Metzora] it is a Todah, which is eaten for only one day and a night? (Then, he does not diminish the time to eat it!)

îùåí ãáòéðï ìçí åáìçí àé àôùø ìòùåú ú÷ðä ëãîåëç áô' äúåãä (îðçåú ãó ô:)

(b)

Answer: [Todah] requires bread, and there is no solution for the bread (to bring it with a Safek Todah), like is proven in Menachos (80b).

6)

TOSFOS DH Log Mai Ika Lemeimar

úåñôåú ã"ä ìåâ îàé àéëà ìîéîø

(SUMMARY: Tosfos explains why it is problematic to bring the oil.)

ôé' ãùîà àéðå îöåøò åäåé çåìéï áòæøä ëéåï ãòáéã îéðä òáåãä ùîæä ùáò ëðâã ôúç àäì îåòã åðåúï òì äáäåðåú åòì øàù äîöåøò

(a)

Explanation: Perhaps he is not a Metzora, and it is Chulin b'Azarah, since he does a semblance of Avodah with it - he sprinkles seven times towards Pesach Ohel Mo'ed and puts on the Behonos and on the Metzora's head.

åúéîä ìéæéì ìé÷ãéù ìéä ÷ãåùú ãîéí òì úðàé àí àéðå îöåøò ãäùúà ðîé ãîééúé ôåøúà ìäùìéí äìåâ î÷ãéù (äâäú öàï ÷ãùéí) ìéä ÷ãåùú ãîéí åëé áòé ìîéëì äùéøééí ôøé÷ ìäå ëãàéúà áñîåê

(b)

Question: He should be Makdish it Kedushas Damim on Tenai, if he is not a Metzora, for also now that he brings a little more to complete the Log, he is Makdish it Kedushas Damim, and when he wants to eat the Shirayim, he redeems it, like it says below!

åéù ìåîø ãäëé òãéó èôé ìòùåú ÷ãåùú äâåó áëì îä ùéëåì

(c)

Answer: It is better to make Kedushas ha'Guf as much as possible.

åúéîä ìé äéàê ðåúï îúï ùáò åòì äáäåðåú îääåà ôåøúà ù÷ãåù ÷ãåùú ãîéí ãùîà àéðå îöåøò åæåø÷å ìàéáåã ùîï ä÷ãù. áøå''ê

(d)

Question: How does he do seven Matanos and on the Behonos from the small amount that has Kedushas Damim? Perhaps he is not a Metzora, and he throws Kodesh oil to be wasted! This is from R. Baruch.

7)

TOSFOS DH Chaser ha'Log Ad she'Lo Yatzak Yimla'enu

úåñôåú ã"ä çñø äìåâ òã ùìà éö÷ éîìàðå

(SUMMARY: Tosfos tells where the Mishnah is.)

îùðä æå áîñ' ðâòéí ô' áúøà (î''é)

(a)

Reference: This Mishnah is in Nega'im (14:10).

8)

TOSFOS DH Eimas Iy Basar Matanos Sheva Havah Lehu Shirayim she'Chasru...

úåñôåú ã"ä àéîú àé áúø îúðåú ùáò äåä ìäå ùéøééí ùçñøå...

(SUMMARY: Tosfos justifies the question.)

åà''ú åäà ø' éåçðï äåà ãàîø áô''÷ ãîðçåú (ãó è.) ãî÷èéøéï ÷åîõ òìéäí

(a)

Question: R. Yochanan said in Menachos (9a) that we burn the Kometz [for Shirayim that became Chaser]!

åàôé' ø''ì ãàîø àéï î÷èéøéï àìéáà ãø''à îåãä ãî÷èéøéï ëãàéúà äúí åëø' àìéòæø îùðé äëà ìáñåó ãîñé÷ ìùí òöéí

1.

And even Reish Lakish, who said that we do not burn the Kometz, he agrees that according to R. Eliezer we burn it, like it says there, and here we answer according to R. Eliezer in the end that he burns it [on the Mizbe'ach] like wood!

åéù ìåîø àò''â ãî÷èéøéï î''î ìòðéï àëéìä ìà îùëçú ú÷ðä ãäà àñéøé ùéøééí áàëéìä ëãðô÷à ìéä äúí îåäðåúøú åìà äðåúøú îï äðåúøú

(b)

Answer: Even though we burn, even so regarding eating we do not find a solution, for it is forbidden to eat the Shirayim, like we derive there from "veha'Noseres", and not the remains from the remains.

9)

TOSFOS DH v'Iy Kodem Matan Sheva

úåñôåú ã"ä åàé ÷åãí îúï ùáò

(SUMMARY: 1. Tosfos concludes that we ask from real Haktarah. 2. Tosfos explains the question from redemption of the oil added after the Haza'os.)

ãìîà ðãáä äéà åä÷èøúå ä÷èøä åäðé äåå ìäå ùéøééí åëé äãø îòééì îéðééäå ìôðéí ìäæåú ÷à òáø îùåí ëì ùîîðå ìàéùéí ÷ééîå ùéøééí ááì ú÷èéøå

(a)

Explanation #1: Perhaps [he is not a Metzora, and the oil] it is a Nedavah, and Haktarah [of the Kometz of oil] is true Haktarah, and [the rest] are Shirayim, and when he brings them inside to do Haza'ah, he transgresses "whatever was partially burned on the Mizbe'ach, it is forbidden to be Maktir the Shirayim";

åäðê äæàåú ðîé áùîï ëä÷èøä áîæáç áãáø äøàåé ìä÷èéø ãîé ëê ôé' á÷åðèøñ

1.

These Haza'os of oil are like Haktarah on the Mizbe'ach of something proper for Haktarah. So Rashi explained.

åäà ãîùðé ãîñé÷ ìäå ìùí òöéí äåä ìéä ìîéð÷è ãîãé ìùí îéà áòìîà

(b)

Question #1: Why does it say "he burns them like wood? It should have said "he sprinkles like mere water"!

åãåç÷ á÷åðèøñ ìôøù [ëê] îùåí ìéùðà ã÷øà ãàåúáéä îëì ùîîðå ìàéùéí

(c)

Poor answer (Rashi): This is due to the words of the verse from which he asked "whatever was partially burned on the Mizbe'ach."

åòåã àé ùééê ëì ùîîðå ìàéùéí äøé äåà ááì ú÷èéøå àôé' áäæàåú à''ë ÷ùä äà ãàîøé' ì÷îï (ãó ô.) äðéúðéí áîúðä àçú ùðúòøáå áîúï àøáò ø' àìéòæø àåîø éðúðå áîúï àøáò

(d)

Question #2: If "whatever was partially burned on the Mizbe'ach, it is forbidden to be Maktir the Shirayim" applies to Haza'os, if so it is difficult what it says below (80a) "[if blood] that needs one Matanah became mixed with what needs four Matanos, R. Eliezer says that they put four Matanos";

äà ëéåï ãðéúï áîúðä àçú àéãê äåå ìäå ùéøééí å÷à òáø îùåí áì ú÷èéøå

1.

Since one Matanah was put, the rest is Shirayim, and he transgresses Bal Taktiru!

îéäå éù ìåîø ãø' àìéòæø ìèòîéä ãàéú ìéä (ùí òè:) øåàéï ëàéìå äåà îéí

(e)

Answer #1: We can say that R. Eliezer teaches like he taught elsewhere (Menachos 79b), that Ro'in (we view the blood) as if it were water.

åòåã ëéåï ãùéøé äãí ìîæáç ìéñåã îù''ä ëé éäéá ìéä ìîòìä ìà òáø ááì ú÷èéøå ëéåï ãáìàå äëé èòåðéï îæáç

(f)

Answer #2: Since the remaining blood goes on the Yesod of the Mizbe'ach, therefore when he puts above he does not transgress Bal Taktiru, since [even] without this (extra Matanos), it must be put on the Mizbe'ach.

åòåã ÷ùä ìéîà ãéäéá îúï ùáò áøéùà åäãø îîìà ìéä å÷îéõ

(g)

Question #3: We should say that he does seven Matanos first, and fills [what is lacking] and does Kemitzah [to avoid the Isur of Haktaras Shirayim]!

åàò''â ãàîø ø''ì áô''÷ ãîðçåú (â''æ ùí) îðçä ùçñøä ÷åãí ÷îéöä ìà éáéà îúåê áéúå åéîìàðä

1.

Suggestion: [We do not, for] Reish Lakish taught (Menachos 79b) that if a Minchah became Chaser before Kemitzah, he may not bring [flour] from his house and complete the Chisaron. (The same applies to a Nedavah of oil.)

äà àéúåúá äúí

2.

Rejection: He was refuted there.

åðøàä ìôøù ãîä÷èøä îîù ôøéê ãî÷èéø îìåâ ùîï ùì îöåøò çééá ëø' ò÷éáà ãàîø áô' ëì äîðçåú áàåú îöä (ùí ãó ðç.) ëì ùùîå ÷øáï åø' àìéòæø ôìéâ òìéä

(h)

Explanation #2: He asks from real Haktarah. One who is Maktir the Log of oil of a Metzora is liable, like R. Akiva, who said in Menachos (58a) that anything that is called Korban [it is forbidden to be Maktir the Shirayim]." R. Eliezer argues with him;

åàò''â ãäê ñåâéà ëø' àìéòæø ëãîùðé ãîñé÷ ìùí òöéí áàéãê ìà îñúáøà ëø' àìéòæø ãùîåúé äåà àìà ëø' ò÷éáà

1.

Even though this Sugya is like R. Eliezer, and like he answers that he burns them like wood, in the other [Sugya] it is unreasonable [to say that we rule] like R. Eliezer, for he is Shemuti (from Beis Shamai - Shabbos 130b), rather, like R. Akiva;

åàó òì âá ã÷åãí îúï ùáò àééøé ùîå ÷øáï îé÷øé ëéåï ãòúéã ìäéåú ÷øáï ëîå (äâäú öàï ÷ãùéí) ãî÷èéø áùø çèàú ÷åãí æøé÷ú ãí ãîñúîà çééá

2.

Even though we discuss before the seven Matanos, oil is called a Korban, since later it will be a Korban, just like one who is Maktir meat of a Chatas before Zerikas Dam. Presumably, he is liable.

åîòé÷øà ôøéê àé ìàçø îúï ùáò ëå' äåé îöé ìîéôøê ðîé îëì ùîîðå ìàéùéí åáìàå äëé ôøéê ùôéø (äâäú ùéèä î÷åáöú, öàï ÷ãùéí)

(i)

Observation: Initially, [the Makshan] asked "if it is after the seven Matanos..." He could have asked also from "whatever is partially burned." Without this, he asked well.

1.

Note: Shitah Mekubetzes and Tzon Kodoshim say that the following begins a new Dibur that pertains to the coming Daf.

ãôøé÷ (äâäú ùéèä î÷åáöú, öàï ÷ãùéí) ìéä

(j)

Citation: He redeems it.

úéîä åäà ÷ãåù ÷ãåùú äâåó (îëàï îãó äáà) ãìåâ äåé ëìé ùøú ëãàîøé' áô''÷ ãîðçåú (ãó æ.) åáô' ùúé îãåú (ùí ãó ö.)

(k)

Question: This is astounding! It has Kedushas ha'Guf, for the Log (in which we measure the oil) is a Kli Shares, like we say in Menachos (7a, 90a. How can he redeem it?!)

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