12TH CYCLE DEDICATIONS:
 
PESACHIM 2-5 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the sixth Yahrzeit of her father, Reb Mordechai ben Eliezer Zvi (Rebbi Morton Weiner) Z'L, who passed away 18 Teves 5760. May the merit of supporting and advancing Dafyomi study, which was so important to him, during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.

1)

TOSFOS DH IM SHIVAH LO LE'TUM'AH

תוס' ד"ה אם שיוה לו לטומאה

(SUMMARY: Tosfos points out that the reason that Beis Hillel present here is not the reason that they ultimately give.)

חזרו ב"ה מזה הטעם מתשובתם של ב"ש.

(a)

Statement: Beis Hillel actually retracts from this reason, due to Beis Shamai's reply.

וטעמייהו - כדתניא פ"ק דכריתות (דף ח.) "או לבת" לרבות אור לשמונים ואחד.

1.

Statement (cont.): And their reason is because the Pasuk in Tazri'a writes "O le'Bas" to include the eve of the eighty-first day.

2)

TOSFOS DH TALMUD LOMAR BA'YOM

תוס' ד"ה תלמוד לומר ביום

(SUMMARY: Tosfos explains as to why the Torah needs to write "ad Yom" as well as "ba'Yom".)

תימה, אמאי איצטריך "עד יום"?

(a)

Question: Why does the Torah need to write "ad Yom" (to preclude eating it on the night of the third day)?

תיפוק ליה דאינו נאכל אור לשלישי, מדאיצטריך "ביום", דאי ס"ד דנאכל פשיטא דאינה נשרפת באותו לילה ד'תיכף לאכילה שריפה'?

1.

Question (cont.): Why can we not learn that from the fact that we need "ba'Yom" (to preclude burning it then), because if one had been able to eat it then, it is obvious that one would not be able to burn it, since the obligation to burn it comes into effect immediately after one may no longer eat it (but not before)?

ויש לומר, דאי לאו "עד יום" ה"א נאכל, ואיצטריך "ביום" למעוטי שלא ישרף בלילה של אחרי כן.

(b)

Answer: Had the Torah not written "ad Yom", we would have thought that one can in fact, eat it (on the night of the third day), and "ba'Yom" would then come to teach us that one cannot burn it on the night after the third day.

3)

TOSFOS DH SHE'HAREI BE'ZAV KAR'O MERKAV ETC.

תוס' ד"ה שהרי בזב קראו מרכב וכו'

(SUMMARY: Tosfos elaborates on the fact that Merkav and Mishkav differ Halachically, and explains the Gemara accordingly.)

מרכב ומושב אין דינן שוה - דנוגע במרכב אין טעון כבוס בגדים, ונוגע במשכב טעון כבוס בגדים; כדמוכח בתורת כהנים ובריש מסכת כלים.

(a)

Statement: The Din of Merkav and Mishkav is not the same; for the clothes that someone who touches a Merkav is wearing do not require Tevilah, whereas the clothes of someone who touches a Mishkav do (as is evident in Toras Kohanim and at the beginning of Maseches Keilim.

והשתא קשה לר"י, היכי קאמר דבאשה קרוי 'מושב'?

(b)

Question: The Ri therefore asks how the Gemara can say that with regard to a woman, the Torah calls it 'Moshav'?

אם ר"ל אפי' אוכף, שיש לו דין מרכב אף באשה, שינה הכתוב לקרותו 'מושב', לדבר דרך כבוד ...

(c)

Suggested Answer: We cannot answer that it is coming to teach us that even the saddle has the Din of Merkav, and the Torah only calls it 'Mishkav' in order to speak in a more respectful manner ...

דהא לקמן משני 'משום ביעתותא דגמלא, אורחא הוא'; אלמא לשנות הדבר ממה שהוא אין לכתוב דרך כבוד?

(d)

Refutation: Because later in the Sugya, the Gemara answers 'that because a woman is afraid that she will fall off the camel, it is normal (for her to sit astride it)' - from which we see that the Torah does not change facts in order to write in a more respectful manner? (See also Tosfos Rabeinu Peretz).

ונראה לר"י דה"פ - ובאשה קראו 'מושב' מרבויא דקרא דמושב דהכי איתא בתורת כהנים "אשר היא יושבת עליו" - זה מושב; "כלי" - זה מרכב. לימדנו הכתוב לספר בלשון נקיה שלא כתבו בהדיא כמו בזב.

(e)

Answer: The Ri therefore explains the Gemara like this: 'By a woman, it calls it "Moshav", from the superfluous Lashon, as the Toras Kohanim explains regarding the Pasuk in Shemini " ... asher Hi Yosheves Alav" - 'this refers to Moshav'; "K'li" - 'this refers to Merkav'.

לימדנו הכתוב לספר בלשון נקיה, שלא כתבו בהדיא כמו בזב.

1.

Conclusion: And the Torah is teaching us to use clean speech by virtue of the fact that it only writes 'Merkav' by way of hint, and not explicitly, as it does by Zav.

3b----------------------------------------3b

4)

TOSFOS DH KOL HEICHA DE'CHI HADADI ETC.

תוס' ד"ה כל היכא דכי הדדי וכו'

(SUMMARY: Tosfos explains why the Torah had to add the eight letters.)

ולכך עקם הכתוב - ללמדנו שלעולם יספר אדם בלשון נקיה.

(a)

Explanation: The Pasuk added the extra letter to teach us that one should always speak in a decent manner ...

ואם לא היה עוקם, אם כן מהיכא תיתי אפילו היכא דכי הדדי נינהו.

(b)

Explanation (cont.): Because if it had not done so, how would we know that this is what one should do even when there are the same amount of letters (without having to add anything).

5)

TOSFOS DH ROCHEVES K'SIV

תוס' ד"ה רכבת כתיב

(SUMMARY: Tosfos explains why the Pasuk could not equally well have written 'Yosheves', without a 'Vav'.)

וא"ת, לכתוב נמי 'ישבת'?

(a)

Question: Then why could the Torah not write "Yosheves" too, without a 'Vav'?

ואומר ר"י, דלא מצי למיכתב 'ישבת', דכל היכא דכתב "ישב" בלא וי"ו, אתא לדרשה - כדדרשינן "ולוט ישב בשער סדום" 'אותו היום מינוהו שופט' (בראשית רבה פרשה נ).

(b)

Answer: It could not do that, answers the Ri, since wherever the Torah writes "Yoshev" without a 'Vav', it comes to teach u something - like we Darshen in connection with Pasuk in Vayeira "ve'Lot Yoshev (minus a 'Vav') be'Sha'ar S'dom" ... that on that day, they had appointed Lot as judge (Bereishis Rabah, Parshah 50).

6)

TOSFOS DH EIN MOSKIN BE'TAHARAH

תוס' ד"ה אין מוסקין בטהרה

(SUMMARY: Tosfos explains as to why the reason that Betzirah must be performed be'Taharah does not apply to Mesikah.)

מפרש ה"ר יוסף, דטעמא דבצירה דפ"ק דשבת (ד' יז. ושם) לא שייכי במסיקה, ד'שמא יבצרנו בקופה מזופפת';

(a)

Clarification: Rav Yosef explains that the reason that Betzirah (picking grapes) is done be'Taharah, as we learned in the first Perek of Shabbos (17.) 'Perhaps one will pick them in a cemented basket (see Tosfos Rabeinu Peretz), does not apply to olives ...

וההיא נמי 'פעמים שאדם הולך לכרמו ורואה אשכול שביכרה, סוחטו ומזלפו ע"ג ענבים, ובשעת בצירה עדיין משקה טופח עליהן'

1.

Clarification (cont.): Nor does the reason that 'Sometimes a person goes to his vineyard and sees a bunch of grapes that has ripened. He then squeezes it and lets the juice pour on to the grapes, and when the time of harvesting arrives, the juice is still wet ...

דבזיתים אינו רגיל לעשות כן, שאינו משקה ואינו חשוב, כדאמר התם, ואינו רוצה בקיומה.

2.

Clarification (cont.): One does not tend to do these things to olives, whose juice is not Chashuv, and, as the Gemara there explain, he is not interested in retaining.

7)

TOSFOS DH SHEMETZ P'SUL

תוס' ד"ה שמץ פסול

(SUMMARY: Tosfos explain that 'Shemetz P'sul' means something to do with Avodah-Zarah.)

פירש רבינו חננאל, דבר עבודת כוכבים, כדכתיב (שמות לב) "לשמצה בקמיהם" ...

(a)

Clarification: Rabeinu Chananel explains that this refers to matters concerning Avodah-Zarah, as the Torah writes in Ki Sissa "as a Shimtzah for those who arise against them" ...

ופסול לכהונה, כדתנן במסכת מנחות (דף קט.) 'כהנים ששמשו בבית חוניו, לא ישמשו במקדש, ואין צ"ל לדבר אחר (פירוש לע"ז); שנאמר "אך לא יעלו כהני הבמות אל מזבח ה' ".

1.

Clarification (cont.): And he is Pasul with regard to Kehunah, as we learned in Maseches Menachos (Daf 109.) 'Kohanim who served in Beis Chonyo, are forbidden to serve in the Beis-ha'Mikdash, and it goes without saying if they served 'Davar Acher' (i.e. Avodah-Zarah); as the Navi writes in Melachim (2 23:9) "But the Kohanim who served on the Bamos shall not ascend the Mizbe'ach of Hash-m".

8)

TOSFOS DH VA'ANA ACHILNA MI'SHUFRI SHUFRI

תוס' ד"ה ואנא אכילנא משופרי שופרי

(SUMMARY: Tosfos looks for the source of the ruling that a person is believed to say that he is a Yisrael, and under which circumstances we don't believe him.)

מכאן אין ראיה שנאמין לכל הבא לפנינו ואומר 'ישראל אני' ...

(a)

Refutation of Extrapolated Ruling: We cannot learn from here that we will believe anyone who comes aong and clainms that he is a Yisrael ...

דשאני הכא, דרוב ישראל היו, ואזלינן בתר רובא.

(b)

Reason: Since it is different here, since the majority of people were Yisre'elim.

אך יש להביא ראיה מפרק החולץ (דף מה. ושם) דאמר ליה 'זיל גלי או נסיב בת מינך'.

(c)

Alternative Source (#1): One can however, bring a proof from Perek ha'Choletz (45. &45:) where Rava said to the son of a Nochri 'Go into exile or marry a woman like yourself!'

וכן מההוא ד'אתא לקמיה דרבי יהודה ואמר "נתגיירתי ביני לבין עצמי!" אמר ליה "נאמן אתה לפסול את עצמך, ואי אתה נאמן לפסול את בניך" ' - והיינו משום דמצי למימר 'ישראל אני'.

(d)

Alternative Source (#2): Likewise from a man who came before Rav Yehudah and stated 'I converted without witnesses', and where Rav Yehudah replied 'You are believed to disqualify yourself (by adding that there were no witnesses), but not to disqualify your children!' - because he could have simply that he was a Yisrael.

והא דאמר בהחולץ (דף מו:) 'מי שבא ואמר "גר אני", יכול נקבלנו; תלמוד לומר "אתך" - במוחזק לך. '

(e)

Question: On what grounds does the Gemara then say in 'ha'Choletz' (Yevamos 46:) that if someone comes and says that he is a Ger, we may have thought that we believe him, therefore the Torah writes in Kedoshim (in connection with a Ger) "Itcha" , 'only if you know for a fact that he is a Ger'.

התם מיירי במוחזק לן באבהתיה שהם נכרים, דאי לאו הכי, נאמן במיגו דאי בעי אמר 'ישראל אני'.

(f)

Answer: It speaks there where we know for sure that his fathers were Nochrim. Otherwise, we ought to believe him with a 'Migu' that he could have said that he was a Yisrael.

9)

TOSFOS DH ME'ALYAH MI KASAFU LACH

תוס' ד"ה מאליה מי קספו לך

(SUMMARY: Tosfos discusses the possibility of the Pesach that the Nochri ate as having been a kid-goat, which has no fat-tail. And then deals with the fact that Rebbi Yehudah ben Beseira did not go to Yerushalayim for Yom-Tov.)

אע"ג דגדי אין אליתו קריבה?

(a)

Implied Question: Perhaps he had received a portion of a kid-goat, which does not possess a fat-tail?

רוב פסחיהם היה טלה.

(b)

Answer #1: The majority of Korb'nos Pesach were lambs.

או שמא הגיד לו.

(c)

Answer #2: Alternatively, perhaps the Nochri told him that he had shared in a lamb.

ורבי יהודה בן בתירא שלא עלה לרגל?

(d)

Question: Why did Rebbi Yehudah ben Beseira himself not go to Yerushalayim for Yom-Tov?

י"ל, שלא היה לו קרקע ...

(e)

Answer #1: Because he did not own land ...

או זקן היה שאינו יכול להלך ברגליו, דפטור מפסח כמו מראיה.

(f)

Answer #2: Or perhaps he was old and was unable to travel all the way on foot, in which case he was Patur from the Korban Pesach, just as he was Patur from the Mitzvah of 'Re'iyah' (appearing in the Beis-ha'Mikdash on Yom-Tov).

א"נ, נציבין חו"ל היא ...

(g)

Answer #3: Alternatively, Netzivin was in Chutz la'Aretz.

כדמוכח בסיפרי בפ' ראה, ועוד בתרגום ירושלמי (בראשית י) "וארך ואכד וכלנה בארץ שנער" מתרגם 'והדס ונציבין וקטיספי'.

(h)

Proofs: And it is evident in the Sifri in Parshas Re'ei, and in Targum Yerushalmi, which translates the Pasuk in No'ach "ve'Erech ve'Achad ve'Chalneh (in the land of Shin'ar)" as 'Hadas, Netzivin and Ketispi'.

10)

TOSFOS DH CHAKUKA'AH

תוס' ד"ה חקוקאה

(SUMMARY: Tosfos gives two translations of the word 'Chakuka'ah'.)

פי' רבינו חננאל 'סופר'.

(a)

Explanation #1: Rabeinu Chananel translates it as 'a Sofer'.

ור"י פירש מעיר חקוקה היה - בספר יהושע (יט).

(b)

Explanation #2: Whereas, according to the Ri, he came from a town called Chakukah, as is recorded in Seifer Yehoshua (19).

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