1) TOSFOS DH Even Haysah Lifnei ha'Menorah
úåñôåú ã"ä àáï äéúä ìôðé äîðåøä
(SUMMARY: Tosfos cites where this Mishnah is taught.)
îùðä äéà áîñëú úîéã (ô''â î''è). î''ø
(a) Reference: This is a Mishnah in Tamid (3:9). This is from my Rebbi.
2) TOSFOS DH Siluko k'Siduro
úåñôåú ã"ä ñéìå÷å ëñéãåøå
(SUMMARY: Tosfos explains that one opinion explains that it was not hot.)
åìî''ã àéï úðåø î÷ãù (ì÷îï ãó öä:) ìà äéä çí áùòú ñéãåøå àìà ëìåîø øê. î''ø
(a) Explanation: According to the opinion that the oven is not Mekadesh, it was not hot at the time of arranging it. Rather, it means that it is soft. This is from my Rebbi.
3) TOSFOS DH Hacha Kesiv k'Mishpato v'Hasam Kesiv b'Savnisam
úåñôåú ã"ä äëà ëúéá ëîùôèå åäúí ëúéá (ëúáðéúí) [ö"ì áúáðéúí]
(SUMMARY: Tosfos explains why we do not say so about the Mishkan.)
åàí úàîø âáé îùëï ðîé ëúéá ëëì àùø àðé îøàä àåúê àú úáðéú äîùëï åàú úáðéú ëì ëìéå
(a) Question: Also [here] regarding the Mishkan it is written (Shemos 25:9) "k'Chol Asher Ani Mar'eh Oscha Es Tavnis ha'Mishkan v'Es Tavnis Kol Kelav"!
åé''ì ãäëà ìà ëúéá áäø åäúí ëúéá áäø ãîùîò ùîï äùîéí éøãå ìîùä òì ääø. î''ø
(b) Answer: Here (in this verse 25:9) it is not written "b'Har", and there (25:40, regarding the Menorah) it is written "b'Har", which connotes that from Shamayim they descended to Moshe on the mountain. This is from my Rebbi.
4) TOSFOS DH Sheloshah Devarim Hayu Kashin Lo l'Moshe v'Chulei
úåñôåú ã"ä ùìùä ãáøéí äéå ÷ùéï ìå ìîùä ëå'
(SUMMARY: Tosfos explains why other matters were not listed.)
åàí úàîø åìéçùåá ðîé ääéà ãàìå èøéôåú (çåìéï ãó îá.) ãàîø åæàú äçéä àùø úàëìå îìîã ùúôñ ä÷á''ä ëì îéï åîéï åäøàä ìå ìîùä åàîø ìå æàú àëåì åæàú ìà úàëì
(a) Question: We should count also what it says in Chulin (42a). It says "v'Zos ha'Chayah Asher Tochlu", which teaches that Hash-m held every species and showed it to Moshe and said "this you may eat, and this you may not eat"!
åéù ìåîø ãìà çùéá àìà äê ãëúéá æä
(b) Answer: It counts only this, about which it is written "Zeh". (Shi'urei R. Y. M. Feinstein explains that when it says "Zeh", it depends on the form. There are no Simanim for the Tamei Sheratzim. "Zos" depends only on the species.)
åéù ìúîåä ãìà çùéá îçöéú äù÷ì ãëúéá æä éúðå åàîøéðï (ù÷ìéí ãó ã: åî''ø) ëîéï îèáò ùì àù äøàäå ìîùä
(c) Question: Why doesn't it count Machatzis ha'Shekel? It is written "Zeh Yitnu", and we say (Shekalim 4b, and Bamidbar Rabah 12:13) that [Hash-m] showed Moshe like a coin of fire!
åéù ìåîø ãìà ùééê äúí ðú÷ùä àìà îùåí ãìà äåä éãò (áùåí òðéï) [ö"ì àéæä îèáò éáéàå - ùéèä î÷åáöú] àí ìà äéä îøàäå. î''ø
(d) Answer: (Here we discuss matters that were difficult for Moshe.) There, we cannot say that it was difficult to him, just he would not know which coin they should bring had [Hash-m] not shown him. This is from my Rebbi.
5) TOSFOS DH Kotzo Shel Yud
úåñôåú ã"ä ÷åöå ùì éå''ã
(SUMMARY: Tosfos concludes that this is its bent head.)
ôéøù á÷åðèøñ øâì éîéðé
(a) Explanation #1 (Rashi): This is the right leg [of the Yud].
å÷ùä ãäà ôùéèà ãàéï æä àåú
(b) Objection: Obviously (if it is missing the leg) this is not a letter!
åîôøù ø''ú ãäåà øàùå ëôåó ëãàîøéðï áñîåê îôðé îä ëôåó øàùå
(c) Explanation #2 (R. Tam): It is the bent head [of the Yud], like we say below (29b) "why is its head bent?"
åàí úàîø ãàîøéðï áäâãú çì÷ (ñðäãøéï ãó öä:) åðòø éëúáí ãäééðå éå''ã ùàí äùìéê ðòø àáï á÷éø åòåùä øåùí òåùä éå''ã
(d) Question: We say in Sanhedrin (95b) "v'Na'ar Yichtevem" - a child can write it. This is Yud, for if a child threw a rock at a wall and made an impression, he makes a Yud! (It does not have a Kotz according to either explanation.)
åéù ìåîø ãëòéï éå''ã ÷àîø åìà éå''ã îîù:
(e) Answer: It means [that he makes] like a Yud, but not literally a Yud.
29b----------------------------------------29b
6) TOSFOS DH Aisi Yenuka d'Lo Chachim v'Lo Tpiesh v'Chulei
úåñôåú ã"ä æéì àééúé éðå÷à ãìà çëéí åìà èôù ëå'
(SUMMARY: Tosfos brings an episode in which they relied on this for a Get.)
îòùä äéä áâè ùäéä ãìé''ú ùì ëãú îùä ÷èðä ëîòè ëîå éå''ã åäáéà øáé àìéäå éðå÷à ãìà çëéí åìà èéôù å÷øà áå ëãú åäëùéøå îäê ãùîòúéï. î''ø
(a) Pesak: A case occurred with a Get in which the Dalet of "k'Das" was small, almost like a Yud, and R. Eliyahu brought a child who is not too sharp and not too foolish, and he read "k'Das", and R. Eliyahu was Machshir it, based on our Gemara. This is from my Rebbi.
7) TOSFOS DH v'Iy Lo Yehareg Hu v'Pasul
úåñôåú ã"ä åàé ìà éäøâ äåà åôñåì
(SUMMARY: Tosfos infers that "va'Yaharog" has no Vov after the Reish.)
éù ìã÷ã÷ îëàï ãëúéá åéäøâ çñø áìà åé''å. î''ø
(a) Inference: We may infer from here that it "va'Yaharog" is written Chaser, without a [second] Vov. This is from my Rebbi.
8) TOSFOS DH Sha'atnez Gatz
úåñôåú ã"ä ùòèðæ âõ
(SUMMARY: Tosfos brings three opinions about where the crowns are.)
éù îôøùéí â' æéåðéí äùðéí ìöã ùîàì àçã îìîòìä åàçã îìîèä åäàçã ìöã éîéï ëæä ùòèð''æ â''õ
(a) Explanation #1: Some say that there are three crowns - two are on the left side, i.e. one above and one below, and one is on the right side, like this - Sha'atnez Gatz (presumably, Tosfos made the crowns on all these letters. In our Gemaros it is only for the letter Zayin.)
åáôé' ùáú ëúéáú éã øáé' ù''é öééø àçã îéîéï åàçã îùîàì åàçã îìîòìä ëæä
(b) Explanation #2: In a handwritten manuscript of Rashi's Perush on Shabbos, there is illustrated one on the right side, one on the left and one above, like this.
òåã ôé' ùéù ùòåùéï ùìùúï ìîòìä ëæä î''ø.
(c) Explanation #3: He also explained that some make all three above, like this. This is from my Rebbi.
ëúéá áùéîåùà øáä ãîùîò èè ãìèèôåú öøéëä â' â' æéåðéï
(d) Pesak (Shimusha Rabah, i.e. a collection of Hilchos Tefilin): "Tat" (the two letters Tes) in Totafos require three crowns each.
åø''ú ëúá áúé÷åï ñ''ú ùìå ùäåà ùéáåù. î''ø
(e) Rebuttal (R. Tam's laws of Sefer Torah): This is totally wrong. This is from my Rebbi.
9) TOSFOS DH d'Chatrei l'Gagei d'Ches
úåñôåú ã"ä ãçèøéä ìââéä ãçé''ú
(SUMMARY: Tosfos favors the opinion that there is a hump in the middle.)
ôé' á÷åðèøñ ùäâáéä øâì ùîàìå ùì ç' òã ìîòìä ëæä
(a) Explanation #1 (Rashi): He raised the left leg of the Ches to the top, like this.
åø''ú ôéøù áàîöò ââå ùì çéú âáåä îòè ëîå çèøúà ãâîìà ãáàîöò ëæä
(b) Explanation #2 (R. Tam): The middle of the roof of the Ches was a little higher, like the hump of a camel in the middle, like this.
åìôé' ä÷åðèøñ ìà éúééùá ëì ëê äà ãàîøéðï áñåó äáåðä (ùáú ãó ÷ã:) ëâåï ùðèìå ìââå ùì çéú åòùàå ùðé æééðéï
(c) Question: According to Rashi, it is not resolved so well what it says in Shabbos (104b) "e.g. he removed the roof of the Ches, and made it two Zayin's."
10) TOSFOS DH u'Mai Taima Eis Lei Taga
úåñôåú ã"ä åîàé èòîà àéú ìéä úâà
(SUMMARY: Tosfos favors the opinion that the crown is on the left side.)
ôé' á÷åðèøñ áñåó ä''é ëæä
(a) Explanation #1 (Rashi): [There is a crown] at the end of the Hei, like this.
åøáéðå úí îôøù áúçéìä ëæä ëîå úâà ãã' áòéøåáéï (ãó éâ.) åáñåèä (ãó ë.)
(b) Explanation #2 (R. Tam): [The crown] is at the beginning, like this, like the crown [at the right end] of a Dalet, in Eruvin (13a) and Sotah (20a).
åëôéøåù ä÷åðèøñ ðøàä ùäëúø ìöã ôúç äúùåáä
(c) Support #1 (for Explanation #1): It seems that Rashi is correct. The crown is at the side of the opening for Teshuvah.
åúâà ã÷åó ëéåöà áå ãàîø áô' äáåðä (ùáú ãó ÷ã.) î''è îäãø úâà ã÷åó ìâáé øé''ù àîø ä÷á''ä øùò àí àúä çåæø áê àðé àòùä ìê ëúø ëîåúé. î''ø
(d) Support #2: The crown of the Kuf is similar to this, for it says in Shabbos (104a) "why does the crown of the Kuf face the Reish? Hash-m said "Rasha - if you repent, I will make for you a crown like Mine." This is from my Rebbi.
11) TOSFOS DH v'Tanya Tiyuvta
úåñôåú ã"ä åúðéà úéåáúà
(SUMMARY: Tosfos points out that only one is a proper refutation.)
áçãà ìàå úéåáúà âîåøä äéà àìà ãáãåç÷ îéúøöà. î''ø
(a) Observation: One is not an absolute refutation, but it is answered with difficulty. This is from my Rebbi.
12) TOSFOS DH Tana Im Yesh Bo Daf Echad v'Chulei
úåñôåú ã"ä úðà àí éù áå ãó àçã ëå'
(SUMMARY: Tosfos explains that it must already have a Daf with only three mistakes.)
åãå÷à îòé÷øà ãàé éëåì ìú÷ï áîä ùéçæåø åéëúåá ãó ùìí àîàé éâðæ. î''ø:
(a) Explanation: This is only initially, for if he can fix [the Sefer] through returning to write a full Daf, why should he put it in Genizah?! This is from my Rebbi.