12th Cycle Dedication

ERCHIN 11 - 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 LO D'KULI ALMA IKAR SHIRAH B'PEH

úåñ' ã"ä ìà ãë"ò òé÷ø ùéøä áôä

(Summary: Tosfos reconciles the Mishnah with the Sugya in Sukkah.)

÷ùä, áôø÷ äçìéì (ñåëä ðà.) ÷àîø ãàé òé÷ø ùéøä áôä, àéï ùéø ùì ÷øáï ðîé ãçé ùáú åé"è ìòùåúå áëìé...

(a)

Introduction to Question: In Perek ha'Chalil (Sukkah, Daf 51a) the Gemara says that if the main Shirah is oral, then rvren the Shir of the Korban - with instruments is not Docheh Shabbos and Yom-Tov ...

åà"ë îúðé' ,ã÷úðé é"á éîéí äçìéì îëä îðé?

1.

Question: In which case, who is the author of the Mishnah, which states that the flute played on twelve days?

åé"ì, ãåãàé úðàé ãîúðéúéï àéú ìäå òé÷ø ùéøä áôä, àáì àéëà úðà ãøáé éåñé áø éäåãä äúí ãàîø ãùéø áëìé -åùéø ùì ÷øáï ãçé ùáú åé"è, åàúé øéùà ëååúéä.

(b)

Answer: To be sure, the Tana'im in our Mishnah hold that the main Shirah is oral; however Rebbi Yosssi b'Rebbi Yehudah there holds that the main Shir is with instruments and that the Shir of the Korban is therefore Docheh Shabbos, so that the Reisha (of our Mishnah) goes like him.

2)

TOSFOS DH HA'SHIR ME'AKEV HA'KORBAN

úåñ' ã"ä äùéø îòëá ä÷øáï

(Summary: Tosfos reconciles this with the Sugya in Menachos.)

÷ùä, ãäà äùéø áùòú ðéñåê, åäðéñåê àéï îòëáú ä÷øáï ...

(a)

`Question: The Shir takes place during the Nisuch (ha'Yayin), which is not Me'akev the Korban ...

ãàãí îáéà æáçå äéåí åðñëéí îëàï àôéìå òã àøáòä éîéí (îðçåú ãó èå:)?

1.

Source: Since a person may bring his Korban today and his Nesachim up to even four days (Menachos, Daf 15b)?

åðøàä ìôøù 'ùéø îòëá àú ä÷øáï' äééðå ðéñåê- ùàí àéï ùéøä àéï ðéñåê.

(b)

Answer: When the Gemara therefore says 'Shir Me'akev es ha'Korban', it is referring to the Nisuch - that if there is no Shir, there is no Nisuch.

3)

TOSFOS DH MESAME'ACH ES HA'LEV IKRI TOV LO IKRI

úåñ' ã"ä îùîç ìá àé÷øé èåá ìà àé÷øé

(Summary: Tosfos queries this from Pesukim in T'nach and elaborates.)

åà"ú, åäëúéá (îùìé ã) "ì÷ç èåá ðúúé ìëí" (úäìéí ÷éè) å"èåá ìé úåøú ôéê" ?

(a)

Question: The Pasuk writes (in Mishlei 4) "Lekach Tov Nasati lachem"?

åé"ì, ãä"÷ 'îùîç ìá' àé÷øé, 'èåá ùñîåê (ììá) ìùîçä' - åîùîòåúå ìùåï ùîçä, à"ð 'èåá äñîåê ììá' ìà àé÷øé.

(b)

Answer: What the Gemara it is not means is that it may well be called 'Mesame'ach Leiv', but it is not called 1. 'Tov that is next to Simchah' (whose implication is Simchah), or 2. 'Tov that is next to Leiv' (See also Tzon Kodshim).

åà"ú, åäà ëúéá (øåú â) "åééèá ìáå" åôéøù"é -ùéù áîãøù 'åééèá ìáå áúìîåã úåøä' ...

(c)

Question#1: But the Pasuk (in Rus 3) writes "Vayitav Libo" - which Rashi, quoting the Medrash, explains to mean that 'his heart was good with Torah-study'.

åä"ð ãøùéðï ùáú (ãó ñâ:) "åéèéáê ìáê" òì úìîåã úåøä?

(d)

Question #2: Likewise, the Gemara in Shabbos (63b) Darshens the Pasuk (in Koheles 11) "ve'Yeitivcha Libecha" with regard to Torah-study?

åé"ì, ãìà ëúéáé áäãéà.

(e)

Answer: It is not written explicitly (that it is).

åìô"æ ìà äåé àúé ùôéø äà ãî÷ùä 'åàéîà áéëåøéí' ,ãäà 'èåá ñîåê ììá' ìà àé÷øå?

(f)

Question: According to the above (See Avodah Berurah), the Gemara's Kashya 'Perhaps it refers to Bikurim?' does not go well, since it is not called 'Tov that is next to Leiv'?

åé"ì, ãä"ð îùðé -ãáòéðï èåá äñîåê ììá.

(g)

Answer: That is indeed what the Gemara answers - that we need 'Tov that is next to Leiv'.

åîéäå ëéåï ãäéä éåãò ãáòéðï èåá äñîåê ììá îòé÷øà, ùåá ìà öøéê ìä÷ùåú òåã îáéëåøéí.

(h)

Question: However, since the Gemara knew at the outset that we need 'Tov that is next to Leiv', it ought not to have asked from Bikurim?

åìùåï øàùåï òé÷ø.

(i)

Answer #2: The first answer is the correct one (Refer to [b] See Avodah Berurah).

4)

TOSFOS DH MINAYIN L'BIKURIM SHE'TE'UNIN SHIRAH

úåñ' ã"ä îðéï ìáéëåøéí ùèòåðéï ùéøä

(Summary: Tosfos cites Rashi and elaborates.)

ôøù"é ãúðï ùäéå èòåðéï ùéøä [ëãúðï áîñ' áéëåøéí] (ô"â î"ã) 'äçìéì (äéä) îëä ìôðéäí... "àøåîîê... ' " ...

(a)

Clarification: Rashi explains that they require Shirah, as we learned in the Mishnah in Bikurim (3:4) 'The flute played before them ... "Aromimcha" ' ...

åäà ãôøéê 'àéðé- åäà àîø ø' ùîåàì áø ðçîðé... '

(b)

Implied Question: And when the Gemara asks 'That is not correct - Since Rebbi Shmuel bar Nachmeni said ... ' ...

î÷ùä ìøáé ùîåàì áø ðçîðé ...

(c)

Answer: The Gemara is actually asking on Rebbi Shmuel bar Nachmeni (See Avodah Berurah) ...

àê éù úéîä, àîàé ìà î÷ùä ìéä áäãéà îï äîùðä?

(d)

Question: Why does it not then query him directly from the Mishnah?

åé"ì, ùäù"ñ ìà äáéà äîùðä, ãæøòéí åâí îéìúéä ãø' ùîåàì áø ðçîðé ìà àééúé ìéä äù"ñ àìà àâá âøøà ...

(e)

Answer #1: Since the Gemara a. did not cite the Mishnah in Zera'im and b. only cited Rebbi Shmuel bar Nachmeni by the way ...

äìëê ìà ôøéê àìà äëé.

1.

Answer #1 (cont.): That is why it asked the Kashya in this manner.

åìøáé ðøàä ùùéø äîùðä òì áéëåøéí àéðå òé÷ø äùéø ë"à ìùîçä áòìîà...

(f)

Answer #2: Whereas Tosfos' Rebbe explained that the Shir referred to in the Mishnah regarding Bikurim is merely to increase the Simchah ...

äìëê ìà ôøéê îéðä ìø' ùîåàì áø ðçîðé, åìà ëôéøù"é.

1.

Answer #2 (cont.): Which explains why it does not query Rebbi Shmuel bar Nachmeni from there - not like Rashi.

åéù úéîä, ãìà àééøé äîùðä áòé÷ø ùéø ëìì?

(g)

Question #1: Why does the Mishnah not discuss the main Shir at all (See Avodah Berurah)?

åòåã ä÷ùä ø' àìçðï, äéëé îå÷é ìä ìîùðú áéëåøéí äëà áäáéà òðáéí åãøëï, ãäà áëì äáéëåøéí îééøé áúàðéí åçèéï åëì æ' äîéðéï?

(h)

Question #2: Furthermore, asks Rebbi Elchanan, how can the Gemara here establish the Mishnah in Bikurim where one brought grapes and then pressed them, when the entire Msaseches Bikurim speaks about figs, wheat and the seven species?

åàéï ìôøù ãä"÷ ùàí äáéà òðáéí ááéëåøéí åãøëï ìàçø ëê ùìà úô÷ò îäí ÷ãåùú äáéëåøéí, àò"â ãëúéá á÷øà "ôøé" ...

(i)

Refuted Answer: Nor can one explain that what the Gemara means is that if he brought grapes that were already Bikurim and pressed them afterwards, the Kedushah of Bikurim does not leave them, even though the Pasuk writes "P'ri" ...

ãäúí úðéà áçåìéï ôø÷ äòåø åäøåèá (ãó ÷ë:) 'àéï îáéàéï áéëåøéí îù÷ä àìà äéåöà îï äæéúéí åîï äòðáéí' -àìîà ùäîù÷ä îäí çùåá ìáéëåøéí.

1.

Refutation: Seeing as the Beraisa in Perek ha'Or ve'ha'Rotev (Chulin, Daf 120b) that 'One may only bring Bikurim in liquid form from olives and grapes' - from which we see that the liquid that emanates from them is considered Bikurim.

àìà ãéù ìôøù 'äáéà òðáéí åãøëí' ôé' äôøéù òðáéí åãøëí, îðéï ùëùøéí ìáéëåøéí? ú"ì "úáéà" .

(j)

Explanation #1: But one can explain the question 'Heivi Anavim ve'Darkam' - to mean 'From where do we know that if one designated grapes and pressed them, that they are eligible for Bikurim? Therefore the Torah writes "Tavi".

åäà ãúðéà 'àéï îáéàéï áéëåøéí îù÷ä àìà äéåöà îï äæéúéí åîï äòðáéí' ,ãîùîò ìëúçéìä îáéàéï...

1.

Explanation #1 (cont.): And when the Beraisa says 'Rin Mevi'in Bikurim Ela ha'Yotzei min ha'Zeisim u'min ha'Anavim', implying that Lechatchilah one may bring them ...

éù ìôøùå áãéòáã ...

2.

Explanation #1 (concl.): One could nevertheless explain it to mean Bedi'eved ...

åìéúà ,ãäà ÷øà ëúéá ãàåîøéí ùéøä òì áéëåøéí, åäéëé ëúá ÷øà áãéòáã?

(k)

Refutation: But it is not correct, since the Pasuk states that one recites Shirah on Bikurim, and how can the Pasuk be speaking Bedi'eved?

åðøàä ìôøù ãîééøé ìëúçìä, åä"ô...

(l)

Explanation #2: It therefore seems that it is speaking Lechatchilah, and this is what the Beraisa means

'äáéà òðáéí åãøëï îðéï ùéáéàí ìëúçéìä ?ú"ì "úáéà" ãîùîò ìëúçéìä.

1.

Explanation #2 (cont.): 'From where do we know that if someone brings grapes and presses them that he may bring rhem Lechatchilah? Therefore the Torah writes "Tavi", implying Lechatchilah.

åîùðú áéëåøéí ðîé àúéà ùôéø -ãîééøé áîù÷éï äéåöàéï îæéúéí åòðáéí ùàåîøéí òìéäí ùéøä ìëúçéìä...

2.

Explanation #2 (cont.): And the Mishnah in Bikurim also fits nicely - since it is talking about liquid that emerges from olives and grapes, over which one recites Shirah Lechatchilah ...

åàééãé ãú÷ðå òìéäí ùéøä, ú÷ðå ðîé áëì äáéëåøéí ùì æ' äîéðéí.

3.

Explanation #2 (concl.): And since they instituted Shirah for them, they also instituted Shirah for Bikurim of all the seven species.

åìà ÷ùéà îéãé îëì îä ùä÷ùéúé ìòéì.

(m)

Conclusion: And the Kashyos that Tosfos asked above are non-existent.

åö"ò áéøåùìîé.

(n)

Yerushalmi: And one needs to look into the Yerushalmi (See Shitah Mekubetzes 11).

5)

TOSFOS DH AL TIKRI YASHUR ELA YASHIR

úåñ' ã"ä àì úé÷øé éñø àìà éùéø

(Summary: Tosfos explains why the Gemara does not cite the Pesukim in Divrei ha'Yamim.)

úéîä, ãëîä ÷øàé àéëà áãáøé äéîéí (à è) 'áðé ôìåðé îùåøøéí' ?

(a)

Question: There are many Pesukim in Divr3ei ha'Yamim (1, 9) which inform us that 'the sons of P'loni were singers?

åé"ì, ãáòé ìàùëåçé ãùéøä îï äúåøä ,ìëê ãéé÷ ìéä îäê ÷øà ãëúéá "éñø áîùà," åëúéá "òáåãú îùà" .

(b)

Answer #1: The Gemara is trying to find a Pasuk in the Torah, which is why it quotes the Pasuk 'Yasor bz'Masa", and it writes "Avodas Masa".

àé ðîé îôé÷ î÷øàé ùäéà òáåãä, åæø çééá òìéä îéúä.

(c)

Answer #2: Alternatively, it learns it from the Pesukim which describe it as an Avodah, on which a Zar is Chayav Misah (See Avodah Berurah).

11b----------------------------------------11b

6)

TOSFOS DH ME'HACHA VAY'HI KE'ACHAD L'MECHATZATZRIM

úåñ' ã"ä îäëà åéäé ëàçã ìîçööøéí

(Summary: Tosfos cites the source in the Torah.)

åá÷øà (áîãáø é) ëúéá "åú÷òúí áçöåöøåú òì òåìåúéëí" ,àìîà àéëà ùéøä [îï äúåøä].

(a)

Basic Source: And the Torah writes (in Bamidbar 10) "u'Seka'atem ba'Chatzotzros al Oloseichem"; so we see that Shirah is baed in the Torah (See Avodah Berurah).

7)

TOSFOS DH MESHU'AR SHE'SHORER

úåñ' ã"ä îùåòø ùùåøø

(Summary: Tosfos cites the source of the respective groups.)

ãáãáøé äéîéí (à è) ëúéá îùôçåú ùäéå îùåòøéí åîùôçåú ùäéå îùåøøéí.

(a)

Source: The Pasuk in Divrei ha'Yamim (1. 9) lists the families that were gate-keepers and those that were singers.

8)

TOSFOS DH MEISEIVEIH

úåñ' ã"ä îéúéáé

(Summary: Tosfos resolves Rashi's Kashya.)

ô"ä 'ìà éãòðà äàé àæäøä îäéëà äéà' .

(a)

Question: Rashi writes that he does not know the source of this La'av.

åøáéðå îðçí ð"ò ôé' ãëúéá (áîãáø ç) "ìùîåø îùîøú, åòáåãä ìà éòáåã" -åëúéá (ùí) "ëëä úòùä ììåéí áîùîøåúí. "

(b)

Answer: Rabeinu Menachem (Nishmaso Eiden) however, cites the Pasuk (in Bamidbar, 8) "Lishmor MIshmares, va'Avodah Lo Ya'avod", and it also writes (in the same Pasuk - See Avodah Berurah) "Kachah Ta'aseh la'Levi'im be'Mishmeerosam".

9)

TOSFOS DH D'MAR SAVAR B'MISAH

úåñ' ã"ä ãîø ñáø áîéúä

(Summary: Tosfos clarifies the statement.)

àí îùåòø ìáãå, åâæøå áå øáðï îñééò òí àçø ...

(a)

Clarification: In the event that he guards the gate alone, and the Rabbanan issued a decree there where he assists another Levi.

åî"ñ áàæäøä åìà âæøå øáðï àí áà ìñééò.

(b)

The Other Opinion: Whereas the other opinion holds that it is only a La'av, and the Rabbanan did not decree if he only comes to assist.

10)

TOSFOS DH OLAS NIDVAS TZIBUR TE'UNAH SHIR

úåñ' ã"ä òåìú ðãáú öéáåø èòåðä ùéø

(Summary: Tosfos clarifies the difference between an Olas Tzibur and an Olas Yachid in this regard.)

ëâåï òåìú ÷éõ...

(a)

Clarification: i.e. the Olas Kayitz ...

àáì ãéçéã àôé' çåáúå àéï èòåðä ðñëéí.

(b)

Clarification (cont.): But that of a Yachid - even his Chiyuv, does not require Nesachim.

11)

TOSFOS DH ELA AMAR RAMI B'REIH D'RAV YEIVA KEVES HA'BA IM HA'OMER KA MIBA'I LEIH

úåñ' ã"ä àìà àîø øîé áøéä ãøá ééáà ëáù äáà òí äòåîø ÷à îéáòéà ìéä

(Summary: Tosfos queries the statement.)

èåáà úéîä -îàé ñ"ã ...ãäà àúîåì ä÷øéáå úîéãéï åîåñôéï...

(a)

Introduction to Question #1: This is extremely difficult - What does the Gemara think ... bearing in mind that on the previous day, they brought the Temidin and the Musafin ...

àîàé ìà àéîìê àìà îîåñó è"æ ãðéñï ãàéáòéà ìäå?

1.

Question #1: Why did he consult only by the Musaf of the sixteenth of Nisan, and not already on the fifteenth on which they asked the She'eilah?

åòåã ÷ùä ìøù"é ,ãáãáøé äéîéí ëúéá äàé ÷øà î÷îé "åéåòõ äîìê ìòùåú äôñç áçãù äùðé? "

(b)

Question #2: Moreover, Rashi asks, in Divrei ha'Yamim this Pasuk is written before that of "va'Yiva'etz ha'Melech La'asos ha'Pesach ba'Chodesh ha'Sheini"?

12)

TOSFOS DH ELA AMAR RAV ASHI MIDI D'HAVI A'SHELI'ACH D'TZIBURA D'MAMLICH

úåñ' ã"ä àìà àîø øá (ùéîé) [àùé] îéãé ãäåé àùìéç ãöéáåøà ãîîìéê

(Summary: Tosfos clarifies Rav Ashi's Chidush.)

åìòåìí ìà úôùåè ãðéîà ãëáù äáà òí äòåîø äåä.

(a)

Clarification: And one therefore not conclude that it was the lamb that came with the Omer.

13)

TOSFOS DH SHIRAH D'YOMA LA'HASH-M HA'ARETZ U'MELO'AH (TEHILIM 24)

úåñ' ã"ä ùéøä ãéåîà ìä' äàøõ åîìåàä (úäìéí ëã)

(Summary: Tosfos clarifies the question.)

åàí òåìú ÷éõ èòåðä ùéøä, äééðå ùéø ùàîøå áúîéã ùì ùçø áå áéåí.

(a)

Clarification: And if the OLas Kayitz requires Shirah, then this is the Shir that they recited over the Tamid shel Shachar (earlier) on that day.

14)

TOSFOS DH I HACHI B'OLAS NEDAVAH

úåñ' ã"ä àé äëé áòåìú ðãáä

(Summary: Citing Rashi, Tosfos explains the question.)

ôé' á÷åðèøñ åúôùåè áòéà ãøáé àáéï.

(a)

Clarification: Thereby resolving the She'eilah of Rebbi Avin.

15)

TOSFOS DH L'OLOSEICHEM U'L'ZIVCHEI SHALMEICHEM MAH OLAH KODSHEI KODASHIM AF SHELAMIM ETC. U'MAH SHELAMIM SHE'KAVU'A LAHEN Z'MAN ETC.

úåñ' ã"ä ìòåìåúéëí åìæáçé ùìîéëí îä òåìä ÷ãùé ÷ãùéí àó ùìîéí ëå' åîä ùìîéí ù÷áåò ìäï æîï åëå'

(Summary: Tosfos reconciles this with the same Beraisa quoted differently in Zevachim.)

åäà áøééúà àéúà ðîé áæáçéí áô' àéæäå î÷åîï (ãó ðä.) åîúðéà äëé ' -îä òåìä ÷ãùé ÷ãùéí, àó ùìîéí ÷ãùé ÷ãùéí; îä òåìä èòåðä öôåï, àó ùìîéí ... ... '

(a)

Introduction to Question: This Beraisa also appears in Zevachim (Daf 55a) as follows - 'Mah Olah Kodshei Kodshim, Af Shelamim Kodshei Kodshim; Mah Olah Te'unah Tzafon, Af Shelamim ... ' ...

åìéëà äúí 'åîä ùìîéí ù÷áåò ìäí æîï... 'ëãàéúà äëà?

(b)

Question: The continuation 'u'Mah Shelamim Te'unah Tzafon, Af Shelamim ... ', is not mentioned, as it is here?

åùîà ëì æä ãèòåðéï öôåï åã÷áåò ìäí æîï äéà áøééúà, åëï äéä ùåðä àåúä øá îøé äëé...

(c)

Answer #1: Perhaps all this - that it requires Tzafon and that its time is fixed - is part of the Beraisa, and that is how Rav Mari quoted it here ...

åäúí úðéà îä ùäéä öøéê îîðä.

1.

Answer #1 (cont.): Only the Gemara there cited only what it needed to cite from it (See Rashash).

à"ð, àéï ááøééúà ëé àí 'òåìä ÷ãùé ÷ãùéí, àó ùìîéí ÷ãùé ÷ãùéí- åäëé ðîé î÷ùéðï ìòðéï ÷áéòåú æîï åìòðéï èòåðä öôåï ãæáçéí, øáéðå àìçðï.

(d)

Answer #2: Alternatively, the Beraisa only reads 'Olah Kodshei Kodshim, Af Shelamim Kodshei Kodshim' - and we compare them also with regard to Kevi'as Z'man and the obligation of Tzafon of Shelamim (Rabeinu Elchanan [See Avodah Berurah, DH 'Ulam').

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