1)

TOSFOS DH u'Tetargem Masnisech b'Olah

úåñôåú ã"ä åúúøâí îúðéúê áòåìä

(SUMMARY: Tosfos explains the required similarity to Pesachim.)

ôéøåù ëâåï òåìåú úîéãéï åîåñôéï ùéù ëéåöà áäí ðãáåú

(a)

Explanation #1: This refers to Olos of the Tamid or Musaf, that there are similar Korbanos [Olah] that are Nedavah;

àáì çèàåú äöáåø ëâåï ùòéøé äøâìéí àò''â ã÷áåò ìäí æîï ìà ÷øáå

1.

However, Chata'os of the Tzibur, e.g. Se'irei ha'Regalim, even though they have a fixed time, were not offered;

åäà îéìúà ãéé÷ ìä îã÷úðé ôñçéí ãìéúðé ÷áåò ìäí æîï åúå ìà åäåå ìäå ôñçéí áëìì

2.

We infer this, because it taught Pesachim. It should have taught only "what has a fixed time", and Pesach would be included!

àìà òì ëøçê îúðéúéï ÷î''ì ãìà ÷øáå ìøáé ùîòåï áâãåìä ìáã îôñçéí àìà çåáåú ùéù ëéåöà áäí ðãáä (äâäú áàøåú äîéí)

3.

Rather, you are forced to say that our Mishnah teaches that according to R. Shimon, other than Pesachim, they offered on a Bamah Gedolah only Chovos that have similar Korbanos Nedavah;

åäëé ÷àîø àìà ôñçéí ù÷øáå áâãåìä ìà ÷øáå á÷èðä ëìì åùàø ãáøéí ù÷øáå ëàï åëàï àéï çéìå÷ áäí àìà ùáæä ìà ä÷øéáå àìà ðãáåú åáæä ÷øáå çåáåú ä÷áåò ìäí æîï ëãôéøù á÷åðèøñ

4.

It means as follows. [The only difference] is Pesachim, which is offered on a Bamah Gedolah, but not on a Ketanah at all. Other matters, which are offered on both, there is no difference between them, just on this (Ketanah) they offered only Nedavos, and on this (Gedolah) they offered only Chovos with a fixed time, like Rashi explained.

åäëé ðîé äåä îöé ìîéã÷ àáøééúà ãìòéì ã÷àîø ø''ù àó öáåø ìà ä÷øéáå ëå'

(b)

Observation: Likewise, [the Gemara] could have inferred this from the Beraisa above (117a-b), in which R. Shimon said "even the Tzibur offered only..."

åàé îùåí ãìà àééøé äúí øáé ùîòåï áçéìå÷ ùáéï áîä âãåìä ìáîä ÷èðä ëãàééøé äëà

(c)

Implied question: There, R. Shimon does not discuss the difference between a Bamah Gedolah and Bamah Ketanah, like it discusses here!

î''î òì çðí äæëéø ôñçéí ãäà äåå áëìì çåáåú ä÷áåò ìäí æîï

(d)

Answer: In any case, he mentioned Pesach superfluously, for it was included in Chovos without a fixed time.

åúéîä îðà ìéä ìø' ùîòåï äà îéìúà ãçèàú ã÷áåò ìäí æîï ìà ÷øá

(e)

Question #1: What is R. Shimon's source for this, that Chatas with a fixed time was not offered?

ãäà ìòéì îôøùéðï èòîà ãøáé ùîòåï ãéìéó îôñç âìâì åäà ìéëà ìîéìó îôñç ãôñç ðîé àéï ëéåöà áå ðãáä

1.

Above, we explained that R. Shimon learns from Pesach of Gilgal. He cannot learn from Pesach, for also Pesach does not have something like it offered for Nedavah!

åàé äåä îôøùéðï ëï ãôñç çùéá ëéåöà áå ðãáä îùåí ãäåé ÷ãùéí ÷ìéí ëòéï ùìîéí äåä ðéçà àáì á÷åðèøñ ìà ôéøù ëï

(f)

Answer: If we would explain that Pesach is considered that something like it is offered for Nedavah, because it is Kodshim Kalim, like Shelamim, this would be fine. However, Rashi did not explain like this.

åò''÷ äéëé ãéé÷ îã÷úðé ôñçéí ãìîà äà ã÷úðé ôñçéí îùåí ãòé÷ø èòîà îôñç éìéó

(g)

Question #2: How did [the Gemara] infer from this that it taught Pesachim? Perhaps it taught Pesachim because the reason is learned primarily from Pesach!

åëï áô''÷ ãîâéìä (ãó è:) úðé ôñçéí ìçåã åôøéê áâîøà ôñçéí åúå ìà àìà ëòéï ôñçéí

1.

Also in Megilah (9b), it taught only Pesachim, and the Gemara asked "is Pesachim the only difference?! Rather, like Pesachim";

ò''ë îä ùäæëéø ôñçéí èôé îàéðê îùåí ãëåìäå îôñç éìôéðï

2.

You are forced to say that it mentioned Pesachim more than other [Chovos with a fixed time] because they are all learned from Pesach.

ìëï ðøàä ìôøù ã÷à àîø úúøâí îúðéúê áòåìä äééðå îùåí ãëéåï ãîôñç éìéó àéú ìï ìîéîø îä ôñç ù÷áåò ìå æîï åéùðå áöáåø ëáéçéã áùòú äéúø äáîåú

(h)

Explanation #2: "Explain your Beraisa to discuss Olah", i.e. since we learn from Pesach, we should say that just like Pesach has a fixed time, and it applies to a Tzibur like to an individual at a time that Bamos are permitted;

öáåø áôñç øàùåï åéçéã áôñç ùðé ëãàîøé' ôñçéí (ãó ñæ.) àéù ðãçä åàéï öáåø ðãçéï

1.

"A Tzibur" refers to Pesach Rishon, and "an individual" refers to Pesach Sheni, like it says in Pesachim (67a) that an individual is detained [to Pesach Sheni], but a Tzibur is not detained.

àó ëì ù÷áåò ìäí æîï åéùðå áöáåø ëáéçéã áùòú äéúø äáîåú ãäééðå òåìåú ùéùðï áöáåø áúîéãéï åîåñôéï åáéçéã áðãáä

2.

"Also everything with a fixed time, and it applies to the Tzibur like to an individual at a time of Heter Bamos" refers to Olos, which apply to the Tzibur regarding Tamid and Musaf, and to individuals, i.e. Nedavah;

àáì çèàú ìà îùëçú áéçéã áùòú äéúø äáîåú ãàôéìå ááîä âãåìä ìà ÷øáå çåáåú ãéçéã ìøáé ùîòåï ëîå ìø''î åøáðï

i.

However, Chatas, we do not find that it applies to an individual at a time of Heter Bamos, for even on a Bamah Gedolah they did not offer an individual's obligations according to R. Shimon, just like according to R. Meir and Rabanan.

åäëé ôéøåùå ãùîòúà åúúøâí îúðéúê áòåìä ãàéëà òåìú ðãáä åðãáåú ãéçéã ÷øáå åäåé ãåîéà ãôñç

(i)

Explanation #2 (cont.): Our Sugya means as follows. "Explain your Beraisa to discuss Olah", for there is Olas Nedavah, and an individual's Nedavos are offered, and it is like Pesach;

ãàé áçèàú çèàú ðãáä îé àéëà ãîùëçú áéä çèàú áéçéã ãàéìå çåáåú ãéçéã ìà ÷øáå ìà òåìåú åìà çèàåú

1.

Whereas Chatas, do we find an individual's Chatas? An individual's obligations were not offered, not Olos and not Chata'os!

åôøéê åðå÷îä áîðçä ãàéëà çáéúéí åîùðé àéï îðçä ááîä

2.

[The Gemara] asks that we should establish it to discuss a Minchah, for there is Chavitim, and it answers that a Minchah is not offered on a Bamah.

åà''ú åðå÷îä áùìîéí ëâåï ëáùé òöøú ãäà àéëà áéä ùìîé ðãáä

(j)

Question: We should establish it to discuss Shelamim, e.g. Kivsei Atzeres, for there are Shelamim of Nedavah!

åé''ì ëãôøù''é ãëáùé òöøú ÷÷''ã ðéðäå åùìîé éçéã ÷ãùéí ÷ìéí åìà îùëçú ëéåöà áäï áéçéã:

(k)

Answer (Rashi): Kivsei Atzeres are Kodshei Kodoshim, and Shalmei Yachid are Kodshim Kalim. We do not find a similar Korban of an individual.

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