12th Cycle Dedication

ERCHIN 2 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the twelfth Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 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 HA'KOL MA'ARICHIN

úåñ' ã"ä äëì îòøéëéï

(Summary: Tosfos explains why the Tana does not discuss the Kinuyin, like it does in Nazir and in Nedarim.)

áðæéø (ãó á.) åáðãøéí (ãó á.) äæëéø ëéðåééí, ùìà ìäæëéø ùí ùîéí ìáèìä, ëãàéúà äúí -åáëàï ìà çùù ìäæëéø ...

(a)

Implied Question: The Mishnah in Nazir (Daf 2a) and in Nedarim (Daf 2a) mentions Kinuyim, to avoid mentioning Hash-m's Name in vain, as the Gemara explains there - It does not mention them here ...

ùìà äéå îæëéøéï ùí ùîéí òì äòøëéï.

(b)

Answer: Because people did not tend to mention Hash-m's Name with regard to Erchin.

2)

TOSFOS DH ERECH

úåñ' ã"ä òøê

(Summary: Tosfos clarifies the difference between Neder, Ma'arich and Ne'erach.)

ëúåá áôøùä ðãøéí ' -ãîé òìé' åùîéï àåúå ëòáã äðîëø áùå÷...

(a)

Nedarim: Are written in Parshas Nedarim (in Matos) - 'Dami alai' - and one assesses him like an Eved who is sold in the market ...

'îòøéëéï' -àí àîø òì àçã áùå÷ 'òøê ôìåðé òìé' (àå àí àîø òøê àåúå ôìåðé òìé) ðåúï ìôé äùðéí äëúåáéí áôøùú ù÷ìéí åìôé ùðåúéå äåìëéí.

(b)

Ma'arichin: If someone says about a person in the Shuk 'Arech P'loni alai', he must give according to the years recorded in the Parshah of Shekalim/Erchin (in Bechukosai), and as per his age (and sex) he gives.

'ðòøëéï - 'àí àîø 'òøëé òìé' àå àí àîø àçø [òìéå] 'òøê ôìåðé òìé'.

(c)

Ne'erachin: If someone obligates himself to pay his own Erech or if somebody says about him 'Erech P'loni alai'.

3)

TOSFOS DH NASHIM V'AVADIM

úåñ' ã"ä ðùéí åòáãéí

(Summary: Tosfos discusses how women and Avadim pay even though they do not have any money of their own with which to pay.)

îùìîéï ìàçø æîï, ëùðúâøùä äàùä àå ðùúçøø äòáã ëï ô"ä.

(a)

Explanation #1: They pay later, the woman when she is divorced (or widowed), the Eved when he is set free.

àé ðîé, ëâåï ùðúðå ìäí ò"î ùàéï ìøá àå ìáòì øùåú áäí...

(b)

Explanation #2: Or (even immediately) if someone gave them money on condition that the master or the husband has no jurisdiction over it ...

åàôéìå àéï ìäí, ðåúðéï òìéäí îéã...

(c)

Clarification: In any case, even if they don't have, one obligates them immediately ...

ëãúðéà áúåñôúà 'ðùéí åòáãéí ðåãøéí åðéãøéí; àí éù ìäí áæîï äæä âåáéï îäí, åàí ìàå, [ëåúáéï] òìéäí åâåáéï ìàçø æîï.

1.

Source: As we learned in the Tosefta 'Women and Avadim can make Nedarim and can be the object of Nedarim; in the event that they have (with what to pay) one claims from them; otherwise, one writes a Sh'tar aagainst them, and claims from them later.

åòáã àò"â ãâáé îöåú éù ìå ãéï àùä, ìôé òøê æëø äåà ðòøê...

(d)

Halachah: As far as an Eved is concerned, even though regarding Mitzvos he has the Din of a woman, when it comes to Erchin, he has the Erech of a male ...

ãìà àéùúîéè úðà ãìéîà àí äéä ðòøê ëàùä.

1.

Reason: Since there is no Tana who says that he has the Erech of a woman (See Shitah Mekubetzes 16).

4)

TOSFOS DH TUMTUM V'ANDROGINUS

úåñ' ã"ä èåîèåí åàðãøåâéðåñ ðåãøéï åðéãøéï

(Summary: Tosfos clarifies the Dinim of Tumtum and Androginus and their reasons.)

ùäøé éù ìäí ãîéí...

(a)

Reason: Since they have a value.

'åîòøéëéï' àú àçøéí -àí àîøå 'òøê ôìåðé òìé' ,ðåúï òøê àåúå ôìåðé...

(b)

Clarification: 'u'Ma'arichin es Acherim' - If they declared 'Erech P'loni alai' they must pay his Erech (to Hekdesh) ...

'àáì ìà ðòøëéï' -àí àîø àçã òìéäí 'òøê ôìåðé òìé' ,ìà àîø ëìåí- ù'æëø åð÷áä' àîåøéí áôøùä, ì"ä.

(c)

Clarification (cont.): Aval Lo Ne'erachin' - If someone else declares on one of them 'Erech P'loni alai' he has said nothing - Since the Pasuk specifically mentions 'Zachar' and 'Nekeivah' (Rashi's wording).

5)

TOSFOS DH CHERESH SHOTEH V'KATAN

úåñ' ã"ä çøù ùåèä å÷èï

(Summary: Tosfos reconciles this ruling with the Sugya in 'ha'Chovel'.)

îùîò ãàéú ìéä ãîéí ìçøù.

(a)

Inference: This implies that a Cheresh has a value.

åäà ãàîø ôø÷ äçåáì (á"÷ ôä:) 'çøùå, ðåúï ìå ãîé ëåìå' ...

(b)

Implied Question: And when the Gemara says in Perek ha'Chovel (Bava Kama, Daf 85b) 'Chersho, Nosen lo D'mei Kulo' (implying that he does not) ...

áçøù ùàéðå éëåì ìäúøôàåú.

(c)

Answer #1: It is speaking about one who cannot be cured.

àé ðîé ôéøù ø"ú, ãçøù áéãé ùîéí àéú ìéä ãîéí.

(d)

Answer #2: Or, as Rabeinu Tam explains, (it speaks here about) a Cheresh bi'Yedei Shamayim (who) has a value.

6)

TOSFOS DH MUFLA HA'SAMUCH L'ISH

úåñ' ã"ä îåôìà ñîåê ìàéù

(Summary: Tosfos clarifies the status of a Mufla ha'Samuch le'Ish.)

áï é"á ùðä åéåí àçã ùñîåê ìàéù, åàéðå àéù òã é"â åéåí àçã

(a)

Clarification: A boy of twelve who is almost a man, which he does not become until he reaches the age of thirteen.

å'îåôìà' ÷øé ìéä òì ùí ùáåã÷éï àåúå àí éåãò ìäôìåú åìôøù ìùí îé ðãø, ìùí îé ä÷ãéù- ëã÷úðé ôø÷ éåöà ãåôï (ðãä îä:).

(b)

Defining the word): And it refers to him as 'Mufla' because one examines him to see whether he knows how to express (Lehafli) himself and to explain in whose Name he is making the Neder or declaring the object Hekdesh - as we learned in the Mishnah in Nidah (Daf 45b).

7)

TOSFOS DH NE'ERACHIN L'ASUYEI MAI

úåñ' ã"ä ðòøëéï ìàúåéé îàé

(Summary: Tosfos clarifies the question.)

ëìåîø 'äëì' ã÷àé ðîé à'ðòøëéï -ãà'ëåìä îúðéúéï ÷àé 'äëì ðòøëéï' ìàúåéé îàé .ìä"÷.

(a)

Clarification: This refers to 'ha'Kol', which in turn, refers to 'Ne'erachin', since it goes on the whole Mishnah - What does 'ha'Kol Ne'erachin' come to include (Rashi's wording).

8)

TOSFOS DH L'ASUYEI MENUVAL U'MUKEH SH'CHIN

úåñ' ã"ä ìàúåéé îðååì åîåëä ùçéï

(Summary: Tosfos discusses the apparent inclusion of Avadim in 'Nefashos Kol-d'hu'.)

îùîò ã÷àé ðîé à'òáãéí' ãîúðé'.

(a)

Inference: It is implied that it ('Nefashos Kol-d'hu') also refers to 'Avadim' in the Mishnah

åéù ìä÷ùåú -ãäà îéáòéà ìï áôø÷ äùåìç (âéèéï îá:) 'òáã ùîëøå øáå ì÷ðñ îäå'? àìîà àéú ìéä ãîéí?

(b)

Question: But the Gemara in Perek ha'Shole'ach (Gitin, Daf 42b) asks what the Din will be regarding an Eved whose master sold him just for the K'nas, implying that he is subject to Damim?

åé"ì, ãäëà áèøéôä àééøé.

(c)

Answer: The Sugya here is talking about a T'reifah.

åà"ú, ääåøâå éúçééá? -äåàéì åàéúøáé á"ðôùåú," àìîà àé÷øé 'ðôù' ...

(d)

Question: Why is the person who kills him not Chayav? - seeing as he is included via "Nefashos", so we see that he is called "Nefesh" ...

ãîäàé èòîà îøáéðï ìäåøâ áï éåí àçã ôø÷ éåöà ãåôï (ðãä îã:), åàó òì âá ãùîà ðôì äåà.

1.

Proof: Since for this reason we include someone who kills a day-old baby in Perek Yotzei Dofen (Nidah, Daf 44b), despite the fact that he may be a Nefel.

åé"ì, ãäúí áúø äëé îå÷îéðï ìéä áùëìå ìå çãùéå ìø' ùîòåï á"â ãàîø 'ëì ùìà ùää... '

(e)

Answer: The Gemara there subsequently establishes it where he is definitely a nine-month-old baby, according to Raban Shimon ben Gamliel, who says 'Whoever does not wait thirty days ... '.

9)

TOSFOS DH NADAR B'ERK'CHA NEFASHOS

úåñ' ã"ä ðãø áòøëê ðôùåú

(Summary: Tosfos clarifies the statement and explains the Din of Menuval and Mukeh Sh'chin accordingly.

îùîò ãàéú÷éù òøëéï ìãîéí...

(a)

Inference: This implies that we compare Erchin to Damim.

îðååì åîåëä ùçéï àéðå ìãîéí, åðåãøéï àú àçøéí, àáì ìà ðéãøéï ãàéï ùåä ëìåí.

1.

Halachah: Menuval and Mukeh Sh'chin have no Damim and can therefore be Nodere others, but others cannot be Noder them, since they are not worth anything.

10)

TOSFOS DH KOL SHE'YESHNO B'DAMIM NE'ERACHIN ETC

úåñ' ã"ä ëì ùéùðå áãîéí éùðå áòøëéï ëå'

(Summary: Tosfos qualifies the statement.)

ìàå ãåå÷à, ãäà àéëà ãé÷ìà åàøòà

(a)

Clarification: This is La'av Davka, seeing as there is a date-palm and land which are subject to Damim ...

àìà 'ëì *àãí'* ùéùðå áãîéí ÷àîø.

1.

Clarification (cont.): What it therefore means is 'Any person ... '.

11)

TOSFOS DH KORBANO

úåñ' ã"ä ÷øáðå

(Summary: Tosfos explains the three 'Korbano" mentioned by Rashi.)

âáé ñîéëä ëúéáé úìúà "÷øáðå" áåé÷øà ...

(a)

Clarification: The Torah writes three times "Korbano" in Vayikra in connection with Semichah ...

åãøéù øáé éäåãä ìçãà îéðééäå "÷øáðå," 'åìà ÷øáï àáéå' )ìùåï ä÷åðèøñ.(

1.

Clarification (cont.): From one of which Rebbi Yehudah Darshens "Korbano", 've'Lo Korban Aviv' (Rashi's wording).

åàâá çåøôéä ìà òééï, ãäúí ìéëà àìà úøé?

(b)

Question: In his sharpness however, he did not take care (See Shitah Mekubetzes 22), since it is only mentioned there twice.

åùîà "òì øàùå" ãëúéá äúí çùéá ìéä ëîå '÷øáðå - ' åäåé ëàéìå ëúéá' òì øàù ÷øáðå .'

(c)

Answer #1: Perhaps he counts "al Rosho" that is written there like "Korbano" - asif the Torah had written 'al Rosh Korbano'.

à"ð, îùàø "÷øáðå" ãøéù.

(d)

Answer #2: Alternatively, he Darshens from one of the other "Korbano" mentioned there.

12)

TOSFOS DH TECHILAS HEKDESH

úåñ' ã"ä úçìú ä÷ãù

(Summary: Tosfos discusses Rashi's explanation.)

úîåøä -ùäéà úçìú ä÷ãéùä ùì áäîä æå; 'ñåó ä÷ãù' -ñîéëä ùäåà ñîåê ìùçéèä. ì"ä.

(a)

Clarification: Temurah, whidch is the beginning of this animal's Hekdesh; 'Sof Hekdesh' - Semichah, which follows immediately after the Shechitah (Rashi's wording).

åäàé ã÷øé ìéä úîåøä 'ñåó ä÷ãù' áôø÷ äæäá (á"î ðã:)...

(b)

Implied Question: And the reason that it calls Temurah 'Sof Hekdesh' in Perek ha'Zahav (Bava Metzi'a, Daf 54b) is ...

äééðå ìâáé ÷øáðå øàùåï.

1.

Answer: In contrast to the initial Korban.

åà"ú, ìéìó ðîé ùçéèä îñîéëä, åìà éùçåè éåøù?

(c)

Question: Why do we not learn Shechitah from Semichah in that an heir is forbidden to Shecht i?

äà ìéúà, ãàôéìå ùìåçå ìà îîòè ìùçéèä.

(d)

Answer: We cannot say that, since even a Shali'ach is not precluded from Shechting it.

13)

TOSFOS DH KORBANO V'LO KORBAN CHAVERO

úåñ' ã"ä [÷øáðå åìà ÷øáï çáéøå

(Summary: Tosfos reconciles this with the Gemara in Menachos and elaborates.)

åà"ú, ëéåï ãàîøéðï ñ"ô ùúé îãåú (îðçåú öâ:) "åñîê éãå" ' ,åìà éã ùìåçå' ,ë"ù ìà éã çáéøå- åà"ë "÷øáðå" ì"ì ...

(a)

Question: Since the Gemara at the end of Sh'trei Midos (Menachos, Daf 93b) Darshens "ve'Samach Yado", 've'Lo Yad Shelucho', how much more so not Yad Chavero - so why do we need "Korbano"?

åé"ì], àé ìàå "÷øáðå" ,àîéðà ã"éãå" ìîòåèé çáéøå àúà, àáì ùìåçå ñåîê.

(b)

Answer]: If not for "Korbano", we would have said that "Yado" comes to preclude Chavero, but that Shelucho is eligible to perform Semichah.

åà"ú, ìéìó îäëà áëì äúåøä ãàéï ùìåçå ùì àãí ëîåúå, åàîàé éìéó ìä á÷ãåùéï ô"á (ãó îà:) ãäåé ëîåúå?

(c)

Question: Why can we not extrapolate from here that throughout the Torah 'Ein Shelucho shel Adam Kamoso', instead of learning in Kidushin (Daf 41b) that it is 'Kamoso'?

åé"ì, îùåí ãñîéëä åéáîä åòâìä òøåôä ùìùä ëúåáéï äáàéï ëàçã...

(d)

Answer: Because Semichah Yevamah and Eglah Arufah are 'Three Pesukim which come to teach us the same thing' ...

ãëúéá áéáîä (ãáøéí ëä) "å÷øàå ìå" ' ,äï åìà ùìåçï' ,åëï áòâìä òøåôä "åîããå" ' ,åìà ùìåçí' .

1.

Source: Since by Yevamah it writes (in Devarim 25) "ve'Kar'u lo" - 'Hein ve'Lo Sheluchav', and by Eglah Arufah (in Devarim 21) "u'Mad'du", 've'Lo Shelucham'.

åà"ú, ìéìó îéðééäå ãáëì ãåëúà äåé 'ùìåçå ëîåúå' îãàéöèøéê ìîòåèéðäå?

(e)

Question: Why do we not learn from the fact that we need to preclude there, that everywhere else 'Shelucho Kamoso'?

åé"ì, ãàé ìàå äðé ÷øàé ã÷ãåùéï, ãàùîåòéðï ã'ùìåçå ëîåúå' ,äåä îå÷îéðï ìäðé úìúà ÷øàé ãñîéëä åéáîä åòâìä òøåôä ìãøùà .àçøéúé.

(f)

Answer: Were it not for the Pesukim cited in Kidushin, we would have learned something else from the three Pesukim regarding Semichah, Yevamah and Eglah Arufah

14)

TOSFOS DH KOL BA'ALEI HOVRIN

úåñ' ã"ä ëì áòìé çåáøéï

(Summary: Tosfos clarifies the case.)

çîùä ùäáéàå ÷øáï áùåúôåú, ëåìï öøéëéï ìñîåê òìéå, åàéï àçã ñåîê òì éãé ëåìï.

(a)

Clarification: If five partners bring a Korban, each of them is required to make Semichah, and one of them cannot do it on behalf of them all.

15)

TOSFOS DH LES LEIH

úåñ' ã"ä ìéú ìéä

(Summary: Tosfos clarifies this opinion.)

ãñáéøà ìéä àçã ñåîê ìëåìï...

(a)

Clarification: Because he holds that one can make Semichah for all of them ...

åìà äåé ëñåîê òì ÷øáï çáéøå...

(b)

Implied Question: And it is not considered making Semichah on somebody else's Korban ...

äåàéì åäåà ùééê áéä )ìùåï ä÷åðèøñ( .

1.

Answer: Since he is part of the Korban (Rashi's wording).

åäëé îùîò ôø÷ ùúé îãåú (îðçåú öã.) 'åîä úðåôä ùðúøáúä áùçåèéï ðúîòèä áçåáøéï, ñîéëä ùìà ðúøáúä áùçåèéï, àéðå ãéï ùðúîòè áçåáøéï...

(c)

Introduction to Support: And this is implied in Perek Sh'tei Midos (Menachos, Daf 94a) - 'And if already Tenufah, which is included by Shechutin, yet it is excluded by Chovrin, Semichah, which is not included by Shechutin, ought certainly to be excluded by Chovrin ...

ú"ì "÷øáðå" ìøáåú ëåìï .'

1.

Introduction to Support (cont.): Therefore the Torah writes "Korbano", to include all of them'.

àìîà ìîàï ãàîø ãìà ãøéù "÷øáðå" ,îúðåôä éìéó ìéä, åúðï äúí 'àçã îðéó ìëåìí.'

(d)

Support: So we see that the opinion that does nopt Darshen "Korbano", learns it from Tenufah, and the Mishnah rules there that 'One of them performs Tenufaah on behalf of all of them'.

2b----------------------------------------2b

16)

TOSFOS DH OVED KOCHAVIM V'CHAVERO ME'CHAD ETC.

úåñ' ã"ä òåáã ëåëáéí åçáéøå îçã ëå'

(Summary: Tosfos clarifies the statement and explains why the Pasuk is needed in both cases.

ãàéï éùøàì ñåîê òì ÷øáï òåáã ëåëáéí åìà òì ÷øáï çáéøå (îäê) [îçã] ÷øà ðô÷é, ãäðé ìàå ÷øáðå ðéðäå ...

(a)

Explanation #1: Since we learn that a Yisrael may not lean on the Korban of a Nochri or of his friend from the same Pasuk, seeing as it is not his Korban ...

àáì àáéå àéöèøéê ÷øà, ãñã"à ã"÷øáðå" ÷øéðà áéä.

1.

Explanation #1 (cont.): Whereas his father's Korban requires a separate Pasuk, since we may otherwise have thought that it is called 'his Korban'.

à"ð, îùåí ãù÷åìéí äí åéáåàå ùðéäí ...

(b)

Explanation #2: Alternatively, because they are equal, so we learn them both from the same Pasuk ...

ëé äéëé ùäëäï äåà î÷øéá ÷øáï ùàéðå ùìå, ñ"ã ùéñîåê éùøàì á÷øáï çáéøå ...

1.

Explanation #2 (cont.): Because in the same way as a Kohen brings a Korban that is not his, we would have thought that a Yisrael may lean on his friend's Korban ...

åá÷øáï òåáã ëåëáéí ðîé ñ"ã [ãëäï] ñåîê ëîå ùäëäï ðåúï ìå (ëãàîø áôø÷ ÷îà ãúîåøä) ðñëéí îùì öéáåø, ëãàîø ô' ÷îà ãúîåøä (ãó á:) ...

2.

Explanation #2 (cont.): And the Korban of a Nochri too, we would have thought that a Kohen can make Semichah just as he provides him with Nesachim from the Tzibur's stock, as the Gemara explains in the first Perek of Temurah (Daf 2b) ...

ìäëé àúà "÷øáðå" ãîîòè úøååééäå, ãî"î àéðå ùìå.

3.

Explanation #2 (concl.): Hence "Korbano" comes to preclude them both, since in any event, it is not his Korban.

17)

TOSFOS DH L'RABOS HA'ISHAH SHE'IM HEMIRAH KORBANAH YE'HEI MUMAR L'DIVREI HA'KOL

úåñ' ã"ä ìøáåú äàùä ùàí äîéøä ÷øáðä éäà îåîø ì"ä

(Summary: Tosfos explains why it is necessary to include a woman.)

ìôé ùëì äòðéï àéðå îãáø àìà áìùåï æëø ...

(a)

Source: Because the entire context speaks in the masculine ...

åàò"â ãëì äúåøä ëåìä ðîé áìùåï æëø ðàîøä...

(b)

Implied Question: Even though the entire Torah was said in the masculine ...

î"î àîøéðï ãàéú÷ù àùä ìàéù ìëì òåðùéï ...

1.

Answer: Nevertheless there, "Ishah" is compared to "Ish" regarding all punishments ...

àáì áúîåøä àé ìàå ÷øà, ìà äåéà ùåä ìàéù, ëãàéúà äúí ôø÷ ÷îà ãúîåøä (ùí).

2.

Answer (cont.): Whereas by Temurah if not for the Pasuk, she would not be equal to a man, as the Gemara explains in Temurah (Ibid.).

18)

TOSFOS DH V'REBBI YEHUDAH V'IM LO DARISH

úåñ' ã"ä åøáé éäåãä åàí ìà ãøéù

(Summary: Tosfos clarifies the statement.)

ëìåîø 'åé"å' ìà ãøéù, ëãàéúà áúîåøä ôø÷ ÷îà (ùí).

(a)

Clarification: This means that he does not Darshen the 'Vav', as the Gemara explains in the first Perek of Temurah (Ibid.).

19)

TOSFOS DH SHE'EINO TZARICH LE'IMO

úåñ' ã"ä ùàéðå öøéê ìàîå

(Summary: Based on the Sugya in Succah, Tosfos explains what this means.)

îôøù áîñ' ñåëä (ãó ëç:) 'ëì ùðéòåø îùðúå åàéðå ÷åøà "àéîà" )ì"ä(.

(a)

Clarification: The Gemara explains in Sukkah (Daf 28b) 'A child who wakes up and does not cry out "Ima" ' (Rashi's wording).

20)

TOSFOS DH HA'KOL CHAYAVIN B'TZITZIS

úåñ' ã"ä äëì çééáéï áöéöéú

(Summary: Tosfos clarifies the Halachah and reconciles it with the Sugya in Menachos.)

àí éù ìäí èìéú ,åàí ìà éåëì ì÷ðåú èìéú ,àéðï çééáéï, ìà ìî"ã 'çåáú èìéú' åìà ìî"ã 'çåáú âáøà' (îðçåú ãó îà.) ...

(a)

Clarification: If they have a Tallis, because if one is unable to buy them one, they are not Chayav, neither according to the opinion in Menachos (Daf 41a) that holds 'the obligation lies on the Tallis' nor according to the opinion that holds that it 'lies on the person' ...

ãìéëà áéðééäå àìà ëìé ÷åôñà.

1.

Reason: Since the only difference between them is 'garments that are lying in a box' (i.e. that one is not wearing).

åàò"â ãà"ì îìàëà ìøá ÷èéðà 'ñãéðà á÷ééèà åñøáìà áñéúååà, öéöéú îä úäà òìéä? - 'ëìåîø 'åëé àúä îá÷ù òìéìåú ìäôèø îöéöéú'? ëãîôøù äúí ...

(b)

Implied Question: And even though the angel said (there) to Rav Ketina 'A Sadin in the summer and a Sarb'la in the winter, what will happen to the Mitzvah of Tzitzis?' - in other words 'Why are you looking for excuses to exempt yourself from Tzitzis?', as the Gemara explains there ...

åäà ãà"ì 'òðùéúå [à'òùä]? 'à"ì 'áòéãï øéúçà òðùéðï' ...

1.

Implied Question (cont.): And when, in reply to Rav Ketina's query 'Since when does one punish for an Asei?', the angel replied 'At the time of anger one does indeed punish' ...

äééðå ãåå÷à áàåúï äéîéí ãëì äèìéúåú äéå áú àøáò ëðôåú, àéëà òåðù ìàåúå ùîùðä àåúå ìäéôèø...

(c)

Answer: That only applies to those days, when all Tallisos had four corners, in which case whoever changed from the norm. was subject to punishment ...

àáì áæîï äæä ùøåá äèìéúåú ôèåøéï, àéï òåðù ìîé ùàéðå ÷åðä àøáò ëðôåú.

1.

Answer (cont.): But not nowadays, when, since most Tallisos are Patur, someone who does not purchase a Tallis is not punishable (See Shitah Mekubetzes 15).

21)

TOSFOS DH HA'YODE'A L'HIS'ATEF

úåñ' ã"ä äéåãò ìäúòèó

(Summary: Tosfos describes 'Lehis'atef'.)

îùåí ãàîø áî"÷ (ãó ëã.) 'ëì òèéôä ùàéðä ëòèéôú éùîòàìéí, àéðä òèéôä' -ùîòèôéï èìéúí òã ùôîí, ëãàéúà áîãøù.

(a)

Clarification #1: Because the Gemara says in Mo'ed Katan (Daf 24a) that 'Any Atifah that does not conform to the way the Arabs do it is not considered an Atifah' - and they tend to wrap themselves down to their moustaches, as the Medrash states.

åîöàúé áñéìå÷ à' ùòùä äø' éåñó è"ò -ùðåúï öéöéú à' îìôðéå åàçã îìàçøéå îéîéï, åëï ìùîàì.

(b)

Clarification #2: Moreove, Tosfos found a 'Siluk' composed by R. Yosef Tuv Ileim - that one places one Tzitzis in front and one at the back on the right, and likewise on the left.

22)

TOSFOS DH HA'YODE'A L'HIS'ATEF

úåñ' ã"ä äéåãò ìäúòèó

(Summary: Tosfos reconciles this with the opinion that holds 'Chovas Talis', and clarifies the Halachah.)

åà"ú, ìî"ã 'çåáú èìéú' ,àôé' àéðå éåãò, éúçééá, àí éù ìå èìéú?

(a)

Question: According to the opinion that it is Chovas Tallis, even someone who does not know ought to be Chayav, as long as he possesses a Tallis?

åé"ì, ãî"î ìà çééáéï ëìé ÷åôñà àìà ìàåúï äîçåééáéí åéåãò ìäúòèó.

(b)

Answer: K'lei Kufsa are only Chayav where the owner is Chayav and where he knows how to wear them.

åäìëåú âãåìåú ôñ÷ ã÷ééîà ìï îðçåú (ùí) 'öéöéú çåáú âáøà äåà' ...

(c)

Halachah: The Halachs Gedolos, based on the Gemara in Menachos (Ibid.) Paskens 'Tzitzis Chovas Gavra hu' ...

îã÷à îáøëéï 'ìäúòèó áöéöéú' ...

1.

Proof: Bearing in mind that one recites 'Lehis'atef be'Tzitzis' ...

åäëé ãéé÷é' [áôø÷ á' ãùáú] [ãó ëä: åùí] ã÷ééîà ìï [äëé].

(d)

Support: And the Gemara in Shabbos (Daf 25b & 26a) makes the same inference, and that is how the Gemara Paskens there (See Rosh, Hilchos Tzitzis).

23)

TOSFOS DH AVIV LOKE'ACH LO TEFILIN

úåñ' ã"ä àáéå ìå÷ç ìå úôìéï

(Summary: Tosfos explains why the Tana does not use the term 'Lekichah' with regard to Tzitzis and Lulav.

åâáé öéöéú ìà ð÷è ìéùðà ã'ìå÷ç' ...

(a)

Implied Question: In connection with Tzitzis, the Tana does not mention 'Loke'ach' ...

ãîñúîà èìéú éù ìå ...

(b)

Answer #1: Since he probably has a Tallis ...

åâáé ìåìá ðîé éëåì ìöàú áìåìáå ùì àáéå.

1.

Answer #1 (cont.): And by Lulav too, he can be Yotzei with his father's Lulav.

àé ðîé, îùåí ãúôìéï ãîéäï é÷øéí, ùééê áäå ì÷éçä.

(c)

Answer #2: Alternatively, the term 'Lekichah' is applicable to Tefilin because they are expensive.

24)

TOSFOS DH HA'KOL CHAYAVIN BI'RE'IYAH

úåñ' ã"ä äëì çééáéï áøàééä

(Summary: Tosfos discusses the meaning of 'Re'iyah'.)

ô"ä áîñ' çâéâä (ãó á.) 'çééáéï áøàééú ôðé òæøä' ...

(a)

Explanation #1: In Maseches Chagigah (Daf 2a), Rashi explains that they are Chayav to appear in the Azarah'.

àáì áéøåùìîé àîøé òìä äãà ãàéúà á÷øáï...

(b)

Explanation #2: The Yerushalmi however, establishes it with regard to a Korban ...

àáì áøàééú ôðéí áòæøä àôé' èó çééáéï- ãëúéá "ä÷äì ...äðùéí åäèó" .

1.

Explanation #2 (cont.): But as far as appearing in the Azarah is concerned, even little children are obligated - as the Torah writes "Hakhel ... ha'Nashim ve'ha'Taf".

åàéðä àìà àñîëúà áòìîà...

(c)

Qualification: Bt this is only an Asmachta ...

ãåãàé ãìàå ãåîéà ãä÷äì äåà, ãîîòèé' äúí ðùéí î"æëåøê."

(d)

Reason: It cannot be the same as Hakhel, since the Gemara there precludes women from "Zechurcha".

àìà åãàé ðøàä ãàó áøàééú ôðéí á÷øáï (àîøéðï) [îééøé]- ãúðï äúí áñîåê 'äøàééä ùúé ëñó'.

(e)

Conclusion: Also appearing in the Azarah must therefore be speaking with a Korban, as the Mishnah there will shortly say 'The Mitzvah of Re'iyah is to the value of two Kesef'.

25)

TOSFOS DH MI SHE'CHETZYO EVED

úåñ' ã"ä îé ùçöéå òáã

(Summary: Tosfos clarifies the ruling, and reconciles the Reisha of the Mishnah with the Seifa.)

àáì òáã âîåø ôèåø, ãëúéá (ùîåú ìã) "àú ôðé äàãåï ä' ' "[îé] ùàéï ìå àãåï àìà äåà' )ì"ä... (

(a)

Clarification: But a full-fledged Eved is Patur, asashi's wording) ...

åäëé îñ÷éðï.

1.

Clarification (cont): And this is the Maskanah.

åàò"â ãúðà áñéôà ãîúðé' 'çåõ îðùéí åòáãéí ùàéðí îùåçøøéï' - åîôøùéðï äúí ã'áàéðï îùåçøøéï ëåìï àìà çöééï... '

(b)

Implied Question: Despite the fact that the Seifa of the Mishnah says 'Except for women and Avadim who have not been set free' - which the Gemara there explains to mean 'that they are not completely free, only half' ...

ö"ì ãøéùà ãîúðéúéï ìôé îùðä àçøåðä- ãçæøå ìäí á"ä ìäåøåú ëá"ù.

(c)

Answer: We must say that the Reisha goes according to the Mishnah Achronah - that Beis Hillel retracted and that they ruled like Beis Shamai.

åäëé àùëçï áô"÷ ãòéøåáéï (ãó å:) åáôø÷ àìå èøéôåú (çåìéï îâ:) 'ìòåìí äìëä ëáéú äìì, åäøåöä ìòùåú ëá"ù, òåùä' ...

(d)

Precedent: And we find the same format in the first Perek of Eruvin (Daf 6b) and in Perek Eilu T'reifos (Chulin, Daf 43b) - 'The Halachah is always like Beis Hillel, and someone who wishes to follow the opinion of Beis Shamai, may do so' ...

åîå÷îéðï øéùà ìàçø áú ÷åì, åñéôà ÷åãí áú ÷åì.

1.

Precedent (cont.): Where we establish the Reisha after the Bas-Kol, and the Seifa before the Bas-Kol.

26)

TOSFOS DH V'LI'REVINA D'AMAR ETC.

úåñ' ã"ä åìøáéðà ãàîø ëå'

(Summary: Tosfos clarifies the Sugya.)

áôø÷ ÷îà ãçâéâä (ãó ã.), åîééúé ìä îñéôà ãîúðéúéï, ãäúí ÷úðé 'òáãéí ùàéðï îùåçøøéï' .

(a)

Clarification: In the first Perek in Chagigah (Daf 4a), and the Gemara cites from the Seifa of the Mishnah, which mentions 'Avadim she'Einan Meshuchrarin'

åçéâø ôèåø îï äøàéä'" ,øâìéí" ëúéá, ôøè ìáòìé ÷áéï.

1.

Clarification (cont.): And that a lame person is Patur from Re'iyah we learn from the word "Raglayim", to preclude people who walk on crutches.

27)

TOSFOS DH HANICHA L'MA'AN D'AMAR

úåñ' ã"ä äðéçà ìî"ã

(Summary: Tosfos continues to clarify the text.)

áô' ÷îà ãçâéâä (ãó è.) ã÷úðé äúí 'çåââ åäåìê ëì äøâì' îùåí ãëì ùáòú äéîéí úùìåîéï æä ìæä- ùðé ìøàùåï åùìéùé ìùðé...

(a)

Source: In the first Perek of Chagigah (Daf 9a) where the Mishnah says 'Chogeg ve'Holech Kol ha'Regel', because all seven days are Tashlumin to one another - the second to the first and the third to the second ...

àìîà ëì çã åçã çùåá áàôé ðôùéä, ãäà àéú ìéä úùìåîéï, åàéëà ìîéîø ìîàï ãìà çæé áøàùåï åçæé áùðé, çééá.

(b)

Clarification: So we see that each day is Chashuv in itself, seeing as it has Tashlumin, in which case we can say that someone who was not fit on the first day but is fit on the second, is Chayav.

28)

TOSFOS DH TASHLUMIN D'RISHON

úåñ' ã"ä úùìåîéï ìøàùåï

(Summary: Tosfos explains the She'eilah.)

ìîé ùäéä øàåé åîçåééá áøàùåï ìä÷øéá, î÷øéá åäåìê ëì ùáòä...

(a)

Clarification: Someone who was able and eligible to bring his Korban on the first day, may bring it on any of the seven days of Yom-Tov ...

åîé ùìà ðøàä áøàùåï, ùåá àéðå çééá ...

1.

Clarification (cont.): But someone who was not, is not subsequently Chayav ...

ãäà ëåìï àéðï àìà úùìåîéï ìøàùåï...

2.

Reason: Because they are all only a complement of the first day

îàé àéëà ìîéîø?

(b)

Conclusion: What will one then say?

29)

TOSFOS DH B'MISHNAH RISHONAH

úåñ' ã"ä áîùðä øàùåðä

(Summary: Tosfos explains the ruling and reconciles it with the Sugya in Gitin.)

÷åãí ùäåãå á"ä, äéä áçæ÷ú òáã...

(a)

Clarification: Before Beis Hillel conceded, he had the Chazakah of an Eved ...

àáì ìàçø ùçæøå ìäåãåú, äåàéì åáéãéðå ìùçøøå, ëîùåçøø ãîé - ùàéï øùåú ìøáå òìéå, åìà ÷øéðï áéä 'àãåï àçø' )ì"ä.(

1.

Clarification (cont.): But after they retracted, seeing as we are able to enforce his Shichrur, it is as if he has been set free - seeing as he is no longer under the jurisdiction of his master, in which cawse he no longer has another master (Rashi's wording).

åäà ãîéáòéà ìéä (âéèéï ãó îá:) á'îòåëá âè ùçøåø' âáé ÷ðñ ' -àå ãéìîà ëéåï ãîòåëá âè ùéçøåø, 'àãåï' ÷øéðà áéä...

(b)

Implied Question: And when the Gemara in Gitin (Daf 42a) asks about K'nas concerning the master of a 'Chatzi Eved who still requires a Get Shichrur' - 'Or perhaps, since he lacks a Get Shichrur, he is still called his master' ...

éù ìçì÷ -ãâáé òåìä ìøâì àéðå àãåðå, ùàéðå éëåì ìòëáå îìòìåú ìøâì ëãé ìòùåú îìàëúå, àáì îëì î÷åí 'àãåðå' îé÷øé.

1.

Answer: We must differentiate - inasmuch as with regard to Oleh Regel, he is not his master, seeing as he cannot stop him from going to Yerushalayim, by making him work for him, but he is nevertheless called his master.

30)

TOSFOS DH SHE'HIGI'A L'CHINUCH

úåñ' ã"ä ùäâéò ìçéðåê

(Summary: Tosfos disagrees with Rashi's explanation.)

ôìåâúà äéà áôø÷ ç' ãéåîà (ãó ôá.) 'çã àîø ëáø ùîðä ëáø úùò, åçã àîø ëáø úùò ëáø òùø- ùîçðëéï àåúå ìîöåú )ì"ä( .

(a)

Refuted Explanation: 'This is a Machlokes in the eighth Perek of Yoma (Daf 82a) where one opinion says 'around eight or nine', whilst the other one says 'around nine or ten' - which is when one trains them to perform Mitzvos (Rashi's wording).

åìà ðäéøà, ãäúí áçéðåê ÷èï ìäúòðåú àééøé...

(b)

Refutation: This is not correct however, as it speaks there about educating a Katan to fast ...

àáì áùàø îöåú ëì àçã åàçã ìôé ãøëå, ëãàùëçï ìòéì âáé ìåìá åñåëä åúôìéï.

(c)

Authentic Explanation: But concerning other Mitzvos, each one is according to the child's capacity, as we learned above in connection with Lulav, Sukkah and Tefilin.

31)

TOSFOS DH EIN ME'AKVIN TINOKOS MI'LITKO'A

úåñ' ã"ä àéï îòëáéï úéðå÷åú îìú÷åò

(Summary: Tosfos, citing the Gemara in Rosh ha'Shanah, resolves the discrepancy in the Mishnah itself, and elaborates.)

áôø÷ ã' ãø"ä (ãó ìâ.) î÷ùä äñôø îã÷úðé 'àéï îòëáéï' äà ìëúçéìä (îòëáéï) ìà àîøéðï ìäå 'æéìå ú÷òå' åäãø ... [

(continued on the following Amud)

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