ME'ILAH 9 - Dedicated l'Zechut Refu'ah Shleimah for Elisheva Chaya bat Leah. Dedicated by Michael Steinberg, David Steinberg, and Ethan Steinberg.

1)

TOSFOS DH li'Tzedadin ka'Tani

úåñôåú ã"ä ìöããéï ÷úðé

(SUMMARY: Tosfos explains why we did not ask from the Reisha of the Mishnah.)

ôéøåù îì÷ ÷àé àúøåééäå àáì îéöä ìà ÷àé àìà àòåìú äòåó

(a)

Explanation: "He did Melikah" refers to both of them, but "he did Mitzuy" refers only to Olas ha'Of.

åàí úàîø àîàé ìà îééúé îøéùà ãäê ãúðï äúí áôø÷ çèàú äòåó (æáçéí ãó ñã:) ÷ãùé ÷ãùéí ùîì÷ åùîéöä ãîä ìùîä åùìà ìùîä ôñåì

(b)

Question: Why don't we bring from the Reisha of this Mishnah taught there in Zevachim (64b), Kodshei Kodoshim that he did Melikah and Mitzuy of its blood Lishmah and Lo Lishmah, it is Pasul?

é''ì ãîääéà ìà äåéà ÷ùéà ëìì ãàèå îé àìéîà îîúðé' ã÷úðé îéöä åøá úðé äåæä ëîå ëï ðîé ðéîà äúí ãîàé îéöä äåæä

(c)

Answer: From there it is not difficult at all. Is it any stronger than our Mishnah, which taught "he did Mitzuy", and Rav teaches [that it means] "he did Haza'ah"? Likewise, he can say there that Mitzuy is Haza'ah!

àáì áäê ãîééúé äëà ìà îöé ìîéîø äëé ãäà ÷úðé åàçã òåìú äòåó ãìà ùééëà áä äæàä åòì ëøçê îéöä ãå÷à

1.

However, this that we brought here, one cannot say so, for it taught "and the same applies to Olas ha'Of", to which Haza'ah does not apply at all. You are forced to say that Mitzuy is precise.

2)

TOSFOS DH v'Amar Rav Papa Mitzuy Chatas ha'Of Ika Beinaihu

úåñôåú ã"ä åàîø øá ôôà îéöåé çèàú äòåó [ö"ì àéëà áéðééäå - áðéï ùìîä]

(SUMMARY: Tosfos tells what Rav Papa discussed.)

áô' àéæäå î÷åîï (æáçéí ãó ðá.) âáé ôìåâúà ãø' éùîòàì åø' ò÷éáà å÷àîø ãùéøééí îòëáéï (ãàçèàú) [ö"ì ãàçèàú - áðéï ùìîä, éòá"ö] äòåó ÷àé:

(a)

Reference: [He said so] in Zevachim (52a) regarding the argument of R. Yishmael and R. Akiva, and he said that "Shirayim are Me'akev" refers to Chatas ha'Of.

9b----------------------------------------9b

3)

TOSFOS DH v'Chulan she'Pak'u me'Al Gabei ha'Mizbe'ach Lo Yachazir

úåñôåú ã"ä åëåìï ùô÷òå îòì âáé äîæáç ìà éçæéø

(SUMMARY: Tosfos explains why this is difficult for Rav.)

áôø÷ äîæáç î÷ãù (æáçéí ãó ôä:) àéúà (åäàé) [ö"ì å÷àé - äøù"ù] àòöîåú åâéãéí åèìôéí (ã÷àîø àééøé áäå áøéùà ãäê ãäà) [ö"ì ã÷à àééøé áäå áøéùà ãäê îúðé' åúðé - öàï ÷ãùéí] àí ôøùå ìà éòìå

(a)

Explanation: This is in Zevachim (85b), and refers to bones, sinews and hooves, which the Reisha of this Mishnah discusses, and it teaches that if they separated, they are not brought up;

ôéøåù ôéøùå äòöîåú åäâéãéí îï äáùø ùäéå îçåáøéï åòìä ÷àé äê ñéôà å÷àîø åëåìï áéï îçåáøéï áéï ôéøùå ùô÷òå îòì âáé äîæáç ìà éçæéø åëï âçìú ùô÷òä îòì âáé äîæáç ìà éçæéø äà òì âáé äîæáç éçæéø

1.

I.e. the bones and sinews separated from the meat that they were [initially] attached to. This Seifa refers to it, and says that all of them, whether attached or they separated, that they flew off the Mizbe'ach, he does not return [them], and similarly a coal that flew off the Mizbe'ach, he does not return [it]. This implies that if it is on the Mizbe'ach, he returns [it to the fire];

áùìîà ìø' éåçðï ãàîø ìòéì âáé îòéìä ãìàçø úøåîú äãùï ðîé àëúé ìà ðòùéú îöåúå äà ðéçà ãäëà àîøéðï éçæéø

2.

Granted, according to R. Yochanan, who said above regarding Me'ilah that also after Terumas ha'Deshen, its Mitzvah was not done, it is fine, for here we say that he returns;

àìà ìøá ÷ùéà àîàé éçæéø ëéåï ãðòùéú îöåúå ãñì÷à ãòúê ãâçìú ëîå àôø

3.

However, according to Rav it is difficult. Why does he return, since its Mitzvah was done? We are thinking that a coal is like ashes.

åà''ú ìéùðé ãåãàé ìàçø úøåîú äãùï äåé ùôéø ðòùéú îöåúå åìà àîøéðï äëà éçæéø îùåí äåöàú äãùï àìà îùåí ãöøéê ìúøåí äãùï ãäà äëà ÷åãí çöåú òñ÷éðï ùàæ ùòú úøåîú äãùï

(b)

Question: We should say that surely, after Terumas ha'Deshen, its Mitzvah was properly done, and we do not say here that he returns due to removing the ashes, rather, because he needs to take Terumas ha'Deshen, for here we discuss before midnight, which is the time of Terumas ha'Deshen!

åúãò îãîôìâé áéï ÷åãí çöåú áéï ìàçø çöåú áñéôà âáé àéáøéí åäëà âáé âçìú ìà îôìéâ

1.

Strengthening of question: [Surely here we discuss before midnight,] since we distinguish between before midnight and after midnight in the Seifa regarding limbs, and here regarding a coal we do not distinguish.

åëï îùîò áñåâéà ãâîøà ãäúí âáé âçìú îééøé àó ÷åãí çöåú

2.

Further strengthening of question: The Sugya in the Gemara connotes like this, that there we discuss a coal even before midnight.

åàåîø äùø î÷åöé ãåãàé (äåæ÷÷ ìôøù ãéçæéø ìàå) [ö"ì ìà äåæ÷÷ ìäçæéø ìâçìéí - ùéèä î÷åáöú] îùåí úøåîú äãùï ãäøáä ãùï éù ìúøåí îìáã æä

(c)

Answer (ha'Sar mi'Kutzi): Surely, he is not obligated to returns coal due to Terumas ha'Deshen, for there are many ashes to take aside from this [coal];

ãðäé ãâáé îòéìä àéëà ÷ôéãà áîä ùìà ðúøí äãùï ëãîùîò ìòéì äééðå îùåí ãìà ðòùä (îöåúä ùòåîã äãùï ùòì âá äúôåç) [ö"ì îöåúå ùòãééï òåîã äãùï ùòì âá äúôåç ëãé - ùéèä î÷åáöú] ìúøåí

1.

Granted, regarding Me'ilah there is adamancy that Terumas ha'Deshen was not taken, like it connotes above, because the Mitzvah was not done, for there are still ashes standing on the heap in order to take from them;

àáì äéëà ãô÷ò âçìú ìéú ìï ìîéîø éçæéø ì÷ééí úøåîú äãùï áäê âçìú ëéåï ãàôùø ì÷éåîä áùàø äãùï

i.

However, here that a coal flew off, we should not say that he returns it to fulfill Terumas ha'Deshen, since it is possible to fulfill it with the rest of the ashes.

àáì ìøáé éåçðï ãàîø áäåöàú äãùï àéëà ÷ôéãà ðéçà ùôéø ãöøéê ìäçæéø äâçìú îùåí ãøçîðà àîø åäåöéà àú (ëì) äãùï

2.

However, according to R. Yochanan, who says that in removing the ashes there is adamancy, it is fine that he needs to return it, for the Torah said "he will take out [all] the ashes." (The verse does not say "all", but the Mitzvah applies to all the ashes.)

4)

TOSFOS DH She'ani Gacheles d'Eis Bei Meshasha

úåñôåú ã"ä ùàðé âçìú ãàéú áä îùùà

(SUMMARY: Tosfos explains why a coal is unlike ashes.)

ëìåîø ãìà ãîéà ìàôø ãäà éù áä îùùà äéìëê éçæéø ãùééëà áä ä÷èøä

(a)

Explanation: [A coal] is unlike ashes, for it has substance. Therefore he returns it, for Haktarah applies to it.

5)

TOSFOS DH ha'Neheneh mi'Besar Kodshei Kodoshim Lifnei Zerikas Damim

úåñôåú ã"ä äðäðä îáùø ÷ãùé ÷ãùéí ìôðé æøé÷ú ãîéí

(SUMMARY: Tosfos explains why Me'ilah applies in these two cases.)

ùàæ äí ÷ãùéí (ìä') [ö"ì ä' - ùéèä î÷åáöú] åàëúé ìà äåúøå ìëäðéí

(a)

Explanation: Then [before Zerikah] they are Kodshei Hash-m, and they were still not permitted to Kohanim.

åîàéîåøé ÷ãùéí ÷ìéí ìàçø æøé÷ú ãîéí

(b)

Citation: Or from Eimurim of Kodshim Kalim after Zerikas Dam.

ùàæ äí ÷ãùé (ìä') [ö"ì ä' - ùéèä î÷åáöú] ùäåáøø çì÷ âáåä

(c)

Explanation: Then they are Kodshei Hash-m, for Hash-m's portion was clarified.

øá àîø îä ùðäðä éôìå ìðãáä ìòåìú ÷éõ ìîæáç åäòåøåú äí ìëäðéí

1.

Rav explained that what he benefited goes to Nedavah, for Olas Kitz ha'Mizbe'ach, and the skins are given to Kohanim.

6)

TOSFOS DH ha'Lemedin Lifnei Chachamim

úåñôåú ã"ä äìîéãéï ìôðé çëîéí

(SUMMARY: Tosfos points out that elsewhere this refers to Levi, but not here.)

ìàå äééðå ìîéãéï ìôðé çëîéí ãñðäãøéï (ãó éæ:) ãîôøù äúí äééðå ìåé ùìà îöéðå ìåé ùäåæëø îòåìí ááøééúà

(a)

Observation: This is not Lemedim Lifnei Chachamim of Sanhedrin (17b), for it explains there that this is Levi. We never find Levi mentioned in a Beraisa!

åòåã ëé àéï æå ùéèä ùéáéà øàéä ìãáøé ìåé îìåé òöîå

(b)

Support: Also, this is not the [Gemara's] style to bring a proof for Levi from Levi himself.

7)

TOSFOS DH Lo Karvah Chataso

úåñôåú ã"ä ìà ÷øáä çèàúå

(SUMMARY: Tosfos concludes that he comes to pay before it was offered.)

àéï ìôøù ëãîùîò ùðåãò ìå ùîòì ÷åãí ù÷øáä çèàú

(a)

Implied suggestion: This connotes that he found out that he was Mo'el before the Chatas was offered.

ãàí ëï áñîåê ã÷àîø ëáø ÷øáä çèàúå éìëå ìéí äîìç ðöèøê ìôøù ëîå ëï ã÷øáä çèàú ÷åãí ùðåãò ìå

(b)

Rejection: If so, below, that it says that if the Chatas was already offered, [the coins] go to Yam ha'Melach, we must explain similarly, that the Chatas was offered before he found out;

åàé àôùø ìåîø ëï ãäà øáä ÷àîø áñîåê ãàí ðåãò ìå ìàçø ëôøä éôìå ìðãáä

1.

One cannot say so, for Rabah said below that if he found out after Kaparah, [the coins] fall to Nedavah!

àìà äëé ôéøåùå äëà ìà ÷øáä çèàú ùáà ìùìí ÷åãí ù÷øáä çèàúå éåñéó åéáéà çèàú ëìåîø éåñéó äãîéí ùäåà çééá î÷øï åçåîù òì çèàúå ùéù ìå ìé÷øá åéáéàðä ùîðä

(c)

Explanation: Rather, it means as follows. If the Chatas was not offered, that he comes to pay before the Chatas was offered, he adds and brings a Chatas. I.e. he adds money that he is obligated from principal and Chomesh onto the Chatas that he must offer, and brings a fat (expensive) animal;

àáì ìà àééøé ëìì ááøééúà îï äàùí ùì îòéìä

1.

However, the Beraisa does not discuss at all the Asham of Me'ilah.

8)

TOSFOS DH Yosif v'Yavi Ashamo

úåñôåú ã"ä éåñéó åéáéà àùîå

(SUMMARY: Tosfos explains that he brings a more expensive animal.)

ôéøåù àùí ùîðä ëãôøéùéú âáé çèàú

(a)

Explanation: He brings a fat Asham, like I explained about Chatas.

9)

TOSFOS DH Kevar Karvah Chataso

úåñôåú ã"ä ëáø ÷øáä çèàúå

(SUMMARY: Tosfos explains why the coins go to Yam ha'Melach.)

ôéøåù ùðåãò ìå ÷åãí ÷øéáú çèàúå ëãôéøùðå ìòéì àê ìà áà ìùìí äîòéìä òã (ùé÷øá) [ðøàä ùö"ì ù÷øáä] çèàúå

(a)

Explanation: It became known to him before he offered his Chatas, like I explained above, but he did not come to pay for the Me'ilah until he offered his Chatas;

éìëå ìéí äîìç ùäøé àí (äéä) [ö"ì äéå äîòåú - ùéèä î÷åáöú] çèàú äéúä îúä ëéåï ùðúëôø áàçø äéìëê òúä ùäí îòåú éìëå ìéí äîìç

1.

They go to Yam ha'Melach, for if [the coins] were a Chatas, it would die, since he atoned through another. Therefore, now that they are coins, they go to Yam ha'Melach.

10)

TOSFOS DH Kevar Karav Ashamo Yiplu li'Nedavah

úåñôåú ã"ä ëáø ÷øá àùîå éôìå ìðãáä

(SUMMARY: Tosfos explains why this is unlike benefit from money for a Chatas.)

ùàí äéä àùí äéä øåòä ãëì ùáçèàú îúä áàùí øåòä (úîåøä ãó éç.)

(a)

Explanation: If it was an Asham, it would graze, for any case in which a Chatas dies, an Asham grazes.

11)

TOSFOS DH Kol Korban ha'Mizbe'ach l'Mizbe'ach

úåñôåú ã"ä ëì ÷øáï äîæáç ìîæáç

(SUMMARY: Tosfos explains that this is even after Kaparah.)

åàôéìå ðúëôøå áòìéí áàçøéí åáñîåê ôøéê îøéùà ìñéôà

(a)

Remark: This is even if the owner atoned through others. Below, we ask [a contradiction] between the Reisha and the Seifa.

12)

TOSFOS DH Korbanos Bedek ha'Bayis

úåñôåú ã"ä ÷øáðåú áã÷ äáéú

(SUMMARY: Tosfos explains that this is even after he died.)

ëâåï àí îòì á÷ãùé áã÷ äáéú åäáéà ÷øï åçåîù äí ìáã÷ äáéú åàôéìå îúå äáòìéí ùäáéàå ùàéï ùí áòìéí òìéå

(a)

Explanation: E.g. if one transgressed Me'ilah with Kodshei Bedek ha'Bayis and he brought principal and Chomesh, they are for Bedek ha'Bayis, and even if the [transgresser] who brought them died, for his name is not on them. (Chidushei Basra - one might have thought that once he died, he already received Kaparah, and there is no need for the payment to Bedek ha'Bayis.)

13)

TOSFOS DH Korbanos Tzibur l'Tzibur

úåñôåú ã"ä ÷øáðåú öáåø ìöáåø

(SUMMARY: Tosfos explains that this is even after the generation died.)

ôéøåù àó àí îúå àåúå äãåø ùì òåìú [öáåø] öáåø ÷ééîà ëé ãåø äåìê åãåø áà (÷äìú à):

(a)

Explanation: Even if that generation of an Olas Tzibur died, the Tzibur persists, for a generation passes and a generation comes.

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