1)

TOSFOS DH v'Iy Amrat Lo Hayah Lo Yesod ba'Avira b'Alma ka'Avid

úåñôåú ã"ä åàé àîøú ìà äéä ìå éñåã áàåéøà áòìîà ÷òáéã

(SUMMARY: Tosfos discusses why it is difficult to say so.)

áúîéä ãì÷îï (ãó ñã:) àîøé' ùòì ÷øï îæøçéú ãøåîéú äéà ðòùéú åàé àéï ìä éñåã ðîöà ëùäåà îåì÷ä áàåéø äéà ðîì÷ú åäãí ðåôì ìàøõ ìàéáåã

(a)

Explanation #1: This is said in astonishment, for below (64b) we say that it was done on the southeast corner. If there was no Yesod, he does Melikah in the air and the blood falls to the ground and it is wasted!

åàí úàîø ðåôì äåà òì äñåáá ùäøé ìîòìä äéà ðòùéú

(b)

Question: It falls on the Sovev, for [Olas ha'Of] is done above!

äà ÷úðé äúí òùàä ìîèä îøâìéå åàôéìå àîä àçú ëùøä ãìà ÷ôéã àìà ìîòìä îï äçåè ëê ôéøù á÷åðèøñ

(c)

Answer: It was taught there that if he did it below his feet, even one Amah [below], it is Kosher. It is essential only that it is above Chut ha'Sikra. Rashi explained like this.

åðøàä ùìà äéä ëúåá áäê áøééúà ùéøé äãí äéä ùåôê ìéñåã îãìà îã÷ã÷ á÷åðèøñ àìà îäà ùäãí äåìê ìàéáåã

(d)

Assertion: It seems that in this Beraisa it did not say "he poured Shirei ha'Dam on the Yesod", since Rashi inferred only from this that the blood is wasted.

å÷ùä ãàí ëï äåä ìéä ìà÷ùåéé îîúðé' ã÷ãùé ÷ãùé' (ùí ñã:) ãúðï áà ìå ì÷øï ãøåîéú îæøçéú äéä îåì÷ øàùä ëå' åáøåá ñôøéí âåøñéï ëàï ùéøé äãí äéä ùåôê ìéñåã

(e)

Question: If so, [the Gemara] should have asked from our Mishnah (64b), which teaches "he came to the southeast corner. He did Melikah on its head", and in most Seforim the text says here "he poured Shirei ha'Dam on the Yesod"!

åîôøù ä''ø çééí ãåãàé âøñé' ìéä åîëç æä ôøéê ãòì ëøçéï ìàåúå ÷øï ùîåì÷ ùí äéä ùåôê ùéøé äãí ìéñåã (äâäú ùéèä î÷åáöú ëúá éã) îãìà ÷úðé ùäéä äåìê ì÷øï ãøåîéú îòøáéú ùäéä áå éñåã ìùôåê ùéøéí

(f)

Answer #1 (R. Chaim): Surely the text says so, and due to this [the Gemara] asks that surely the corner where he does Melikah he pours Shirei ha'Dam to the Yesod, since it did not teach that he went to the southwest corner, where there was a Yesod, to pour the Shirayim.

åòåã ãì÷îï ô' ÷ãùé ÷ãùéí (âí æä ùí.) îôøù ùòåùä àåúä áàåúå ÷øï ìôé ùäåà ÷øåá ìáéú äãùï åéëåì ìæøå÷ îùí îåøàä åðåöä

(g)

Support: Below (64a) it says that they did [Melikah] in [the southeast corner] because it is close to Beis ha'Deshen, and he can throw from there the crop and feathers;

åàí äéä æ÷å÷ ìéìê ì÷øï àçø ìùôåê ùéøéí îä äéä îøåéç ëéåï ùäéä öøéê ìçæåø

1.

If he needed to go to another corner to pour Shirayim, what did he gain [by doing Melikah at the southeast corner], since he needed to return? (He could do Melikah at the place where he pours Shirayim, and then go to the southeast corner!)

åàéï ìåîø ãìàçø æøé÷ú îåøàä åðåöä äéä äåìê ìùôåê ùéøéí

2.

Implied suggestion: After throwing the crop and feathers, he went to pour Shirayim.

ãàí äéä îàçø ëì ëê äéä ãí ëìä

3.

Rejection: (First he pressed the bird against the Mizbe'ach and squeezed out almost all the blood.) If he delayed so long, the [last drops of] blood would finish (there would be no Shirayim to pour. Surely, the time needed just to throw the crop and feathers does not add much to the time to walk to another corner [about 30 Amos, i.e. about 15 seconds]. Rather, it is a big delay to remove the crop, feathers and attached innards. L'Chatchilah he must be precise to remove all of them, but nothing else!)

àìà òì ëøçéï áî÷åîå äéä ùåôê ìéñåã åìëê ôøéê åàé àîøú ìà äéä ìä éñåã áàåéøà áòìîà ÷òáéã

4.

Conclusion: Rather, you are forced to say that in its place [of Melikah], he poured to the Yesod. Therefore, it asks if you will say that there was no Yesod, does he do Melikah in the air?!

åîùðé àéîø ëï äúðå àåéøà ãáðéîéï åòùå ëîéï áìéèä åòì àåúä áìéèä äéä ùåôê ùéøéí

5.

It answers that so they stipulated, that the airspace belonged to Binyamin, and a protrusion was built there, and on that protrusion he poured Shirayim.

åîéäå ÷ùä ãàé çùéá éñåã ìòðéï ùàø ãîéí ðîé éçùá éñåã

(h)

Question: If it is considered a Yesod, also for other blood is should be considered a Yesod!

åé''ì ãìà çùéá éñåã àìà ìòðéï ãîéí äðéúðéï ìîòìä îçåè äñé÷øà

(i)

Answer: It is considered a Yesod only for blood put above Chut ha'Sikra;

àáì ìòðéï ãîéí äðéúðéï ìîèä àé îëùøú ìéä ìääåà ÷øï æéîðéï ãàúé ìîéúá úçú àåúä áìéèä åðîöà ðåúï úçú äéñåã

1.

However, for blood put below, if you will be Machshir that corner, sometimes they will come to put under the protrusion, and it turns out that he puts under the Yesod;

àáì ãîéí äòìéåðéí ìòåìí äí ìîòìä îï äáìéèä

2.

However, upper blood is always above the protrusion.

åîéäå ÷ùä ãàí ëï äéëé îîòè äëà òåìä ãìà äåéà ààøáò ÷øðåú ëçèàú îùåí ãèòåðä éñåã äà çùéá éñåã (äâäú ùéèä î÷åáöú) ìòðéï ãîéí äòìéåðéí

(j)

Question: If so, how do we exclude here Olah that it is not on the four corners like Chatas, because it requires Yesod? [The protrusion] is considered a Yesod for upper blood!

åðøàä ìøáéðå úí ãìà âøñéðï ùéøé äãí äéä ùåôê ìéñåã ãùåôê îùîò îï äëìé îãìà úðé îúîöä ìéñåã ëã÷úðé âáé çèàú äòåó

(k)

Answer #2 (to Question (e) - R. Tam): The text does not say "he was Shofech (poured) Shirei ha'Dam to the Yesod", for "Shofech" connotes from a Kli, since it did not teach "he squeezes to the Yesod", like it taught regarding Chatas ha'Of.

åòåã ãáîúðé' ãì÷îï ôø÷ ÷ãùé ÷ãùéí (ãó ñã:) ÷úðé áçèàú äòåó ùéøé äãí åáòåìú äòåó ìà úðé îùîò ãìéú ìéä ùéøéí

(l)

Support: Also, the Mishnah below (64b) taught sdm regarding Chatas ha'Of, and did not teach it regarding Olas ha'Of. This implies that it has no Shirayim.

åäà ãîøáéðï ìòéì ùéøéí áëì ä÷øáðåú

(m)

Implied question: Above (36a, 51a) we include Shirayim for all Korbanos!

äééðå ìáã îòåìú äòåó åëéåï ãðòùéú îöåúå îä ìðå áîä ùäãí ðåôì àçø ëê ìàøõ åäåìê ìàéáåã ãëì ãîéí ðîé ìàçø ùðùôëå ìéñåã äåìëéï ìàéáåã àçøé ëï

(n)

Answer: That is except for Olas ha'Of. (Shitah Mekubetzes - the verse discusses Zevachim (animals). Since its Mitzvah was done, why do we care if its blood falls to the ground afterwards and is wasted? Also all blood, after they are poured on the Yesod, go to waste afterwards!

åòåã ëùîúøõ ëê äúðå àåéøà åôéøù á÷åðèøñ ùäéä òåùä ëîéï áìéèä áîæáç ì÷áì ãîéí äéä ìå ìäù''ñ ìôøù æä

(o)

Question: Also, when it answers that they stipulated so about the airspace, and Rashi explained that he made like a protrusion on the Mizbe'ach to receive blood, the Gemara should have explained this!

åðøàä ìø''ú ãôøéê îîìé÷ä òöîä ãáòé áøàùå ùì îæáç ãåîéà ãä÷èøä ëãì÷îï

(p)

Explanation #2 (R. Tam): [The Gemara] asked about Melikah itself, which must be on top of the Mizbe'ach, like Haktarah, like it says below;

åàé òáéã ìéä áàåéø ãéäåãä àí ëï çåì äåà ìòðéï ÷ãåùú (äâäú ùéèä î÷åáöú) îæáç

1.

If he does it in the airspace of Yehudah, this is Chulin regarding Kedushah of the Mizbe'ach!

åîùðé ãàåéøà ãáðéîéï å÷ãéù äàåéø á÷ãåùú îæáç

2.

[The Gemara] answers that the airspace was of Binyamin, and the airspace had Kedushas Mizbe'ach;

åàó òì âá ãä÷èøä áàåéø àé àôùø ìà çééù àìà áäà ãìéäåé ÷ãåùú îæáç

i.

Even though Haktarah in the airspace is impossible, we are concerned only that it has Kedushas Mizbe'ach.

åîéäå ìîàï ãàîø (ì÷îï ãó ñä.) àéï òåùéï îòøëä òì âáé ñåáá ðøàä ãîìé÷ä ðîé ìà îäðéà äúí àó òì âá ã÷ãåù á÷ãåùú îæáç

(q)

Limitation: However, according to the opinion that we may not make a Ma'arachah on the Sovev, it seems that also Melikah does not help there, even though it has Kedushas Mizbe'ach;

åäëà àééøé ìîàï ãàîø òåùéï îòøëä òì âáé ñåáá

1.

Here we discuss according to the opinion that we may make a Ma'arachah on the Sovev.

2)

TOSFOS DH Rav Amar b'Binyan

úåñôåú ã"ä øá àîø ááðéï

(SUMMARY: Tosfos questions this from a Beraisa.)

àó òì âá ãìîèä ìà äåé øáåò ìîòìä áî÷åí äîòøëä äåé øáåò

(a)

Explanation: Even though below it was not square, above, in place of the Ma'arachah, it was square.

å÷ùä ÷öú ìéùðà ãîúðéúà ìøá ãúðéà (äâää áâìéåï) áîñëú éåîà (ãó éá.) ãøöåòä éåöàä îçì÷å ùì éäåãä åðëðñú ìçì÷å ùì áðéîéï åáä îæáç áðåé îùîò ùäéä áä îáðéï

(b)

Question: The wording of a Beraisa is difficult for Rav, for a Beraisa in Yoma (12a) taught that a strip went out from Yehudah's portion and entered Binyamin's portion, and the Mizbe'ach was built on it. This connotes that some of the structure [of the Mizbe'ach was built on the strip!

3)

TOSFOS DH Mefulamos

úåñôåú ã"ä îôåìîåú

(SUMMARY: Tosfos explains that this is moist.)

ìçåú (äâäú ùéèä î÷åáöú) ëâåï ãâéí îôåìîéï ôø÷ àéï öãéï (áéöä ëã:):

(a)

Explanation: This is like Mefulamin (moist) fish, in Beitzah (24b).

54b----------------------------------------54b

4)

TOSFOS DH d'Gayiz Lei

úåñôåú ã"ä ãâééæ ìéä

(SUMMARY: Tosfos asks why they did not make the frame with the needed dimensions.)

úéîä îòé÷øà ìéòáã îìáï áòðéï æä

(a)

Question: Initially they should make a frame of these dimensions! (Why did they make a bigger frame, and then need to cut it (in the Havah Amina) or fill part (in the conclusion)?)

5)

TOSFOS DH Avanim Shleimos v'Chulei

úåñôåú ã"ä àáðéí ùìîåú ëå'

(SUMMARY: Tosfos points out that this is not a complete answer.)

úéîä ãäåä ìéä ìù÷ùåéé ìà úðéó òìéäí áøæì àîø øçîðà

(a)

Question: [The Gemara] should have asked 'the Torah said "Lo Sanif Aliehem Barzel"!'

åéù ìåîø ùäù''ñ ÷éöø ëàï åøåöä ìåîø ëîå ùîã÷ã÷ äù''ñ áîñëú ò''æ ôø÷ øáé éùîòàì (ãó ðá:) âáé àáðé îæáç ùù÷öåí àðùé éåï

(b)

Answer: The Gemara was concise here. It means like the Gemara deduces in Avodah Zarah (52b) regarding the stones of the Mizbe'ach that the Yevanim had desecrated;

ìéúáøéðäå àáðéí ùìîåú àîø øçîðà ìéðñøéðäå ìà úðéó òìéäí áøæì ëúéá

1.

Citation (52b): (Why was Genizah required?) They could have broken them (via Nochrim, to be Mevatel their Isur due to idolatry) the rocks! The Torah said [that we must build the Mizbe'ach with] "Avanim Shelemos" (complete rocks). They could smooth them out later (with a blade)! It is written "Lo Sanif Aleihem Barzel."

åàí úàîø åìéòáéã òì éãé ùîéø ãááéú ùðé äåä ùîéø ëãîåëç áñåèä ôø÷ òâìä òøåôä (ãó îç.)

(c)

Question #1: They should [cut off the excess] through the Shamir (a worm that can melt stone). The Shamir was in Bayis Sheni, like is proven in Sotah (48a. The Beraisa discusses the dimensions of the Mizbe'ach in Bayis Sheni);

ã÷úðé îùîúå ðáéàéí äøàùåðéí áèì àåøéí åúåîéí [åäééðå áéú øàùåï] îùçøá áéú äî÷ãù áèì äùîéø åäééðå áéú ùðé

1.

[It says there that] after the early Nevi'im died, the Urim v'Tumim was Batel (i.e. in Bayis Rishon). After Churban Beis ha'Mikdash, the Shamir was Batel. This was in Bayis Sheni;

ãàé áéú øàùåï ìéòøáéðäå åìéúðéðäå ãîùîúå ðáéàéí äøàùåðéí äééðå çåøáï äáéú ëãúðéà áâîøà îùçøá áéú äî÷ãù áèìå àåøéí åúåîéí åäééðå áéú øàùåï

2.

If it is in Bayis Rishon, [the Tana] should have taught them together - after the early Nevi'im died, i.e. Churban ha'Bayis, like a Beraisa in the Gemara (Sotah 48b) teaches, after Churban Beis ha'Mikdash, the Urim v'Tumim was Batel. This refers to Churban Bayis Rishon;

ãçîùä ãáøéí çñø áéú ùðé îáéú øàùåï ëãàéúà áéåîà (ãó ëà:) åáèì äùîéø äééðå ìàçø áéú ùðé

i.

Five things were lacking in Bayis Sheni that were in Bayis Rishon, like it says in Yoma (21b). The Shamir was Batel after Bayis Sheni.

åëï äà ã÷àîø øáï ùîòåï áï âîìéàì äúí îùçøá áéú äî÷ãù ðéèì èòí ôéøåú åîñúîà ááéú ùðé ùçøá áéîéå àééøé

3.

Remark: Also what R. Shimon ben Gamliel said there, that after Churban Beis ha'Mikdash fruits lost their taste - presumably, this was [after] Bayis Sheni, which was destroyed in his days.

úãò ãàùëçï ááéú ùðé ùäéå ôéøåúéäí îúáøëéí áéîé ùîòåï áï ùèç ùðòùå çéèéï ëëìéåú ùì ùåø äâãåì (úòðéú ãó ëâ.)

4.

Proof: We find in Bayis Sheni that their Peros were blessed. In the days of Shimon ben Shetach, the wheat was like kidneys of a big ox (Ta'anis 23a).

åòåã éù ìäáéà øàéä ãäåä ùîéø ááéú ùðé îòåáãà ããîà áï ðúéðä ùîáéà áôø÷ (äâää áâìéåï) ÷îà ã÷ãåùéï (ãó ìà.) åáôø÷ ùðé ãîñëú ò''æ (ãó ëâ:)

(d)

Strengthening of question: We can prove that the Shamir was in Bayis Sheni from the episode with Dama ben Nesinah brought in Kidushin (31a) and Avodah Zarah (23b);

ùá÷ùå îîðå çëîé éùøàì àáðéí ìàôåã åàáðé àôåã áòå ùîéø ëãàîø ø' ðçîéä (äâäú ùéèä î÷åáöú) ôø÷ òâìä òøåôä (ñåèä ãó îç:) îãëúéá áîìåàåúí

1.

Chachmei Yisrael sought stones for the Efod, and stones for the Efod require the Shamir (to engrave letters on them), like R. Nechemyah said in Sotah (48b), since it says "b'Milu'osam" (nothing may be lacking);

åàôé' øáé éäåãä ãôìéâ òìéä åàîø ùîéø ùáå áðä ùìîä àú áéú äî÷ãù îåãä ãàáðé àôåã ðîé áòå ùîéø ëãîåëç ôø÷ îé ùàçæå (âéèéï ãó ñç.) âáé áðéï áéú äî÷ãù ùòùä ùìîä

2.

Even R. Yehudah who argues with him and said "the Shamir, with which Shlomo built the Beis ha'Mikdash" (unlike R. Nechemyah, who said that they used iron to cut the rocks outside) agrees that the stones for the Efod require the Shamir, like is proven in Gitin (68a) regarding building the Beis ha'Mikdash, which Shlomo did;

ã÷àîø äéëé ðòáéã àéëà ùîéø ãàééúé îùä ìàáðé àôåã

i.

[Shlomo] said how can we do (cut the rocks? Chachamim answered) there is the Shamir that Moshe brought for the stones for the Efod.

åääéà òì ëøçéï øáé éäåãä äéà ãìø' ðçîéä ìà äåä áòé ùîéø ìî÷ãù

ii.

You are forced to say that R. Yehudah said so, for R. Nechemyah holds that the Shamir was not needed for the Mikdash.

åòåáãà ãáï ðúéðä ááéú ùðé äåä ã÷àîø äúí (äâäú ùéèä î÷åáöú) ìùðä àçøú ðåìãä ìå ôøä àãåîä áòãøå åùáò ôøåú äéå äøàùåðä òùä îùä ùðéä òùä òæøà ëãúðï áîñëú ôøä (ô''â î''ä)

iii.

The episode with [Dama] ben Nesinah was in Bayis Sheni, for it says there that the next year a Parah Adumah was born in his herd, and there were seven Paros Adumos - Moshe did the first, and Ezra did the second. (Even if Ezra saw Bayis Rishon, he was not the Kohen Gadol or even the Segan, so if a Parah Adumah was done then, it would not have been called on his name.)

åëîå ëï ÷ùä áôø÷ øáé éùîòàì áîñëú ò''æ (ãó ðá:) àîàé âðæå áéú çùîåðàé àáðé îæáç ùù÷öåí àðùé éåï ëéåï ãàôùø òì éãé ùîéø

(e)

Question #2: Similarly, it is difficult in Avodah Zarah (52b) why Beis Chashmonai put in Genizah the stones of the Mizbe'ach that the Yevanim had desecrated, since it is possible [to break them] through the Shamir!

åéù ìåîø ãùîéø àéï òåùä àåúï ùìîåú ùìà úçâåø áä äöôåøï

(f)

Answer: The Shamir does not make them so perfectly smooth that a fingernail [going along them] would not get caught [in a crack];

åôø÷ ÷îà ãçåìéï (ãó éç.) àîøéðï åëîä ëãé ôâéîú äîæáç ëãé ùúçâåø áä öôåøï

1.

In Chulin (18a), we say "what is the Shi'ur for a flaw in the Mizbe'ach [to disqualify it]? It is so that a fingernail would get caught in a crack."

åîéäå ÷ùä ãááéú (äâäú ùéèä î÷åáöú) äî÷ãù ëúéá àáï ùìîä îñò ðáðä å÷àîø øáé éäåãä ãäåä ùîéø ìáéú äî÷ãù

(g)

Question: However, it is difficult, for it is written [also] about the Beis ha'Mikdash "Even Sheleimah Masa Nivneh", and R. Yehudah says that the Shamir was for the Beis ha'Mikdash! (If so, what it cuts should be smooth enough also for the Mizbe'ach! Chidushei Basra suggests that a small nick is more evident in the Mizbe'ach, for it is smaller.)

6)

TOSFOS DH u'Mal'o k'Mizrak k'Zaviyos Mizbe'ach

úåñôåú ã"ä åîìàå ëîæø÷ ëæåéú îæáç

(SUMMARY: Tosfos explains why the Makshan did not ask from a Mishnah.)

äåä îöé ìàúåéé îúðé' ãîñëú îãåú (ô''â î''á) åá÷øï îòøáéú ãøåîéú äéå ùðé ð÷áéí ëîéï ùðé çåèîéï ã÷éï ùäãîéí äéå ðúåðéí òì éñåã ãøåîéú éåøãéï áäï åîúòøáéï áàîä åéåöàéï ìðçì ÷ãøåï

(a)

Implied question: [The Makshan] could have brought the Mishnah (Midos 3:2) which says that in the southwest corner there were two holes like two nostrils. Blood put on the southern Yesod descended through them and mixed with the Amah (a stream going through the Azarah), and goes out to Nachal Kidron!

àìà ðéçà ìéä ìàéúåéé ãøá ëäðà îùåí ÷øà

(b)

Answer: He prefers to bring Rav Kahana's teaching, due to the verse (his source).

åá÷åðèøñ ôéøù ùäð÷áéí äéå áã' ÷øðåú ùéôåì ãí çèàú ìúåëï åéáìò

(c)

Explanation (Rashi): The holes were in the four Keranos, so Dam Chatas will fall in them and be absorbed.

åúéîä ìôéøåùå ùìà äéå äîúðåú ìîòìä àìà ëðâã çåãä îáçåõ:

(d)

Question: The Matanos [of Dam Chatas] were not put on top [of the Keranos], rather, on the edge, outside! (Shi'urei R. Meshulam David (Soloveitzik) - Rashi means that the holes were not on top of the Keranos, rather, on the faces facing out. He holds that blood put on the Keren itself need not be put on the edge, like it says above (53a).)

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