1) TOSFOS DH uv'Sha'as ha'Bi'ur (cont.)
úåñôåú ã"ä åáùòú äáéòåø (äîùê)
å÷ùä àîàé ùðé áìéùðà ãøáé éäåãä ÷øé ìéä ùòú äáéòåø ìùòä ùùéú åøáðï ÷øå ìéä îåòã
(a) Question: Why did [the Tana] change the wording? R. Yehudah calls the sixth hour "Sha'as ha'Bi'ur", and Rabanan call it Mo'ed!
ìëê ðøàä ãîåòã îîù ÷àîø úåê éîé äôñç
(b) Explanation #2: It seems that "Mo'ed" is truly the Mo'ed, i.e. during the days of Pesach.
2) TOSFOS DH Kotzrim Beis ha'Shelachim v'Shel Beis ha'Amakim
úåñôåú ã"ä ÷åöøéí áéú äùìçéí åùì áéú äòî÷éí
(SUMMARY: Tosfos discusses the reason why one may reap there.)
ôéøù á÷åðèøñ øòåú äï åàéï òåîø áà îäï åàîøéðï áäàé ôéø÷à îî÷åí ùàúä îáéà àé àúä ÷åöø åîî÷åí ùàé àúä îáéà àúä ÷åöø
(a) Explanation (Rashi): They are bad, and the Omer does not come from them, and we say (below, 71a) that from a place where you may bring [the Omer], you may not reap (before the Omer). From a place where you may not bring, you may reap.
åö''ì ãëéåï ãìëúçéìä ìà éáéà àó òì âá ãàí äáéà ëùø îî÷åí ùàé àúä îáéà ÷øéðà áéä ãäà áéú äùìçéí àí äáéà ëùø
(b) Answer: We must say that since l'Chatchilah he may not bring, even though if he brought it is Kosher, it is called a place from where you may not bring, for Beis ha'Shelachin (a field that must be irrigated), if he brought, it is Kosher;
ëãúðï áôø÷ ëì ä÷øáðåú (ì÷îï ãó ôä.) àéï îáéàéï ìà îáéú äæáìéí åìà îáéú äùìçéí åìà îáéú äàéìï åàí äáéà ëùø
1. Source - Citation (85a - Mishnah): One may not bring from Beis ha'Zevalim (a field that must be fertilized), Beis ha'Shelachin, or a tree field. If he brought, it is Kosher.
åúéîä ãäëà ìà çùéá áéú äæáìéí åáéú äàéìï
(c) Question: Here it does not count Beis ha'Zevalim and a tree field (among places that one may reap before the Omer)!
åáæä éù ìúøõ ãäðé ôñéãé àé ìà ÷öøé ìäå åùøå øáðï àáì äðäå ìà (ôñãé) [ö"ì ôñéãé - éùø åèåá] àé îùäå ìäå òã ìàçø äòåîø åàçîåø áäå øáðï ëé äéëé ãàçîåø äëà áâãéùä
(d) Answer: These (that we permit), there is a loss if one does not harvest them [when the grain is finished], so Rabanan permitted. The others, there is no loss if he delays until after the Omer. Rabanan were stringent, just like they were stringent about piling.
àáì àëúé ÷ùä àîàé ìà çùéá [äúí] áéú äòî÷éí
(e) Question: Still, it is difficult why it did not list there a valley [among places from when we may not bring the Omer]!
åàéú ãâøñé äëà áéú äùìçéí ùáòî÷éí ãääåà àí äáéà ôñåì ãàéëà úøúé åìà ÷øéðà áéä îî÷åí ùàúä îáéà
(f) Answer - Version #2: Some texts say here "Beis ha'Shelachin in a valley." If one brought from there, it is Pasul, for there are two weaknesses. It is not called a place from where you bring;
àáì äéëà ãàí äáéà ëùø àó òì âá ãìëúçéìä ìà éáéà îî÷åí ùàúä îáéà äåà åàñåø ì÷öåø
1. However, a place from which if he brought, it is Kosher, even though l'Chatchilah he may not bring, it is [called] a place from where you bring, and one may not reap.
åëï îåëç áúåñôúà (ô''é) ã÷úðé àò''ô ùàîøå àéï ÷åöøéï îáéú äùìçéï ùáäøéí åîáéú äáòì ùáòî÷éí àáì ÷åöøéí îôðé äðèéòåú ùáå
(g) Proof: The Tosefta (10:7) proves like this. It teaches that even though they said that one may not reap Beis ha'Shelachin in mountains or Beis ha'Ba'al in a valley, one may reap due to young trees in it.
(åäà) [ö"ì åàúé ùôéø äà - öàï ÷ãùéí] ãìà úðé áéú äòî÷éí áôø÷ ëì ä÷øáðåú (â''æ ùí) ãáéú äòî÷éí ãìàå áéú äùìçéï ôéøåú èåáéí äï åìëúçéìä éáéà
(h) Support: Now it is fine that it did not teach a valley below (85a), for a valley that is not a Beis ha'Shelachin, its Peros are good, and l'Chatchilah one may bring them.
å÷öú úéîä ìôéøåù æä ãìà îéùúîéè úðà áùåí î÷åí åìéúðé áéú äùìçéï ùáòî÷éí ìà éáéà åàí äáéà ôñåì
(i) Question #1: According to this, why was it not taught anywhere that Beis ha'Shelachin in a valley, one may not bring, and if he brought, it is Pasul?
åòåã úéîä ãáú''ë ãøùéðï å÷öøúí àú ÷öéøä ùúäà úçéìä ìëì äð÷öøéí éëåì àó ùì áéú äùìçéí åùì áéú äòî÷éí ëå' ú''ì ÷öéøëí ùì ëåìëí àîøúé åìà ùì áéú äùìçéí åùì áéú äòî÷éí
(j) Question #2: In Toras Kohanim we expound "u'Ktzartem Es Ketzirah" - it is the first of everything harvested. Perhaps even Beis ha'Shelachin and a valley [may not be reaped before it]? It says Ketzirchem - of all of you, and not of Beis ha'Shelachin or a valley;
åäùúà ìîä ìï ääéà ãøùà äåä ìéä ìîéîø îèòîà ãîî÷åí ùàé àúä îáéà àúä ÷åöø
1. Why do we need that Drashah? It should say [that it is permitted] due to the reason "from a place where you may not bring, you may reap"!
åðøàä ìôøù ãåãàé âøñéðï áë''î áéú äùìçéí ùáòî÷éí ëàï åáú''ë åáéú äùìçéí åáéú äæáìéí åáéú äàéìï îãàåøééúà ùøå ãëéåï ãìëúçéìä ìà éáéà ìàå îî÷åí ùàúä îáéà äåà
(k) Answer: Surely, the text says everywhere "Beis ha'Shelachin in a valley", here and in Toras Kohanim, and Beis ha'Shelachin and Beis ha'Zevalim and a tree field are permitted [to reap] mid'Oraisa. Since l'Chatchilah one may not bring, it is not [called] a place from where you bring;
àìà îãøáðï àñéøé åàñîëåä à÷øà ãëúéá áú''ë
1. Rather, mid'Rabanan it is forbidden. There is an Asmachta (hint of support) for the decree from the verse in Toras Kohanim.
àáì áéú äùìçéí ùáòî÷éí ãàéëà äôñã âãåì éåúø îãàé ìà äòîéãå çëîéí ãáøéäí ìôé ùîîäøéí áéåúø ìäúáùì ìôðé äàçøéí åìäôñã îøåáä çùùå
2. However, a Beis ha'Shelachin in a valley, for which the loss is too big, Chachamim did not uphold their words, because they hasten to ripen too much before others, and Chachamim were concerned for a big loss;
åäééðå ã÷àîø áú''ë ÷öéøëí ùì ëåìëí àîøúé ëìåîø àåúå ùøâéì ìäéåú ð÷öø áæîï ùäëì ÷åöøéï
3. This is why it says in Toras Kohanim "Ketzirchem of all of you I said" - i.e. the one that is common to be reaped at a time when all reap.
åîéäå òãééï ÷ùä ãäéëé îöéðà ìîéîø ãìà çùéá áéú äòî÷éí áäãé ìà éáéàí îùåí ãôéøåú èåáéí äí
(l) Question: However, it is still difficult. How can we say that the reason it does not list a valley among those that may not bring, is because the Peros are good? (I.e. a Beis ha'Ba'al in a valley has good Peros, which are Kosher l'Chatchilah.)
äà úðï áô''÷ ãáéëåøéí åîééúé ìä áî÷åí ùðäâå (ôñçéí ðâ.) åì÷îï áô' ëì ä÷øáðåú (ãó ôã.) àéï îáéàéï áéëåøéí çåõ îæ' äîéðéï åìà îã÷ìéí ùáäøéí åìà îôéøåú ùáòî÷éí
1. A Mishnah in Bikurim (1:3), and it is brought in Pesachim (53a) and below (84a), says that we do not bring Bikurim from other than the seven species, and not from date trees in the mountain, and not from Peros in a valley;
åîãìà çæå ìáéëåøéí ë''ù ìîðçåú ãìâáåä
i. Since they are not proper for Bikurim [which Kohanim totally eat], all the more so for Menachos, which are [at least partially offered] to Hash-m!
åùîà ùàðé áéëåøéí ãëúéá (ãáøéí ëå) àùø úáéà îàøöê ãîùîò îùáçä ùì àøõ éùøàì
(m) Answer #1: Perhaps Bikurim are different, for it says "Asher Tavi me'Artzecha", which connotes from the Shevach (praise, i.e. best part) of Eretz Yisrael;
)åîäùúà àé ìàå ääéà ãúåñôúà àéï ìçåù àé âøñé' ùì áéú äùìçéí åùì áéú äòî÷éí åçã èòîà ìúøåééäå - éùø åèåá îåç÷å îëàï åâåøñå ìîèä) åîéäå ìà éúëï ãìà îùåí îåáçø ÷øé ìéä ùáçä ì÷îï áô' ëì ÷øáðåú àìà àæ' äîéðéï ÷àé ãîùúáç áäå ÷øà (ãáøéí ç) àøõ çèä
(n) Rejection #1: This cannot be, for below (84b) it is not called Shevach because it is best. Rather, it refers to the seven species, for which the verse praises Eretz Yisrael "Eretz Chitah..."
åáúåñôúà ãøéù îãëúéá îáçø ðãøéëí
(o) Rejection #2: The Tosefta (9:2) expounds [that Menachos, the Omer and Shtei ha'Lechem must come from the best] from "Mivchar Nidreichem"!
åàé äåä àîøé' ãáéú äòî÷éí àí äáéà ôñåì äåä ðéçà äà ãìà úðé ìäå áäãé äðäå ãìà éáéà ãäúí àí äáéà ëùø
(p) Answer #2: If we would say that if one brought from a valley, it is Pasul, it would be fine that it was not listed among those that if he brought, it is Kosher.
[ö"ì åîäùúà àé ìàå ääéà ãúåñôúà àéï ìçåù àé âøñé' ùì áéú äùìçéí åùì áéú äòî÷éí åçã èòîà ìúøåééäå - éùø åèåá]
(q) Remark: Now, if not for the Tosefta (10:7, which forbids reaping Beis ha'Shelachin in mountains or Beis ha'Ba'al in a valley, except for young trees in it) there would be no concern if the text said "of Beis ha'Shelachin and of a valley", and there would be one reason for both of them (one may not bring them l'Chatchilah).
àé ðîé àôéìå ìëúçéìä ëùø ìùàø îðçåú åãåå÷à ìòåîø äåà ãôñåì àôé' áãéòáã îãøùà ãú''ë ãáòé' ÷öéøëí ùì ëåìëí ôøè ìáéú äùìçéí åáéú äòî÷éí ùîîäøéí ìäúáùì
(r) Answer #3: Even l'Chatchilah [Peros of a valley] is Kosher for other Menachos. Only for the Omer it is Pasul due to the Drashah of Toras Kohanim, that we require "Ketzirchem of all of you", to exclude Beis ha'Shelachin and a valley, which hasten to ripen.
àáì ÷ùä ãà''ë äåä ìéä ìàéúåéé ì÷îï àîúðéúéï ã÷åöøéï áéú äùìçéï
(s) Question: If so, he should have brought [the Drashah of Toras Kohanim] below on our Mishnah of "we may reap Beis ha'Shelachin"!
åáâî' àîø òìä úðéà ø' áðéîéï àåîø ëúåá àçã àåîø å÷öøúí àú ÷öéøä åëúéá øàùéú ÷öéøëí äà ëéöã îî÷åí ùàúä îáéà ëå'
1. Strengthening of question: And in the Gemara it brings about it a Beraisa "R. Binyamin says, one verse says "u'Ktzartem Es Ketzirah", and it says "Reishis Ketzirchem." How do we fulfill both? From a place where you may bring...
îùîò áäãéà ãîäúí ðô÷à ìï åääéà ãú''ë àñîëúà
2. This explicitly connotes that we learn from there, and the Toras Kohanim is an Asmachta!
3) TOSFOS DH Aval Lo Godshin
úåñôåú ã"ä àáì ìà âåãùéï
(SUMMARY: Tosfos explains why in some cases Chachamim did not decree.)
îùåí ãáâãéùä ìéëà ôñéãà àé ùá÷éðà òã àçø äòåîø
(a) Explanation: There is no loss if one delays making piles until after the Omer.
åäà ãùøé ø' éäåãä ÷îç å÷ìé áîúðé'
(b) Implied question: Why does R. Yehudah permit flour and parched grain in our Mishnah?
îùåí òåìé øâìéí äúéøå
(c) Answer: [Chachamim] we are lenient due to Olei Regalim (so there will be food for them).
åà''ú ãáîúðé' âæø ø''î á÷îç å÷ìé ãàîø ùìà áøöåï çëîéí åì÷îï âáé àðùé éøéçå (ãó òà.) ÷àîø ø''î ÷åöøéï áøöåï çëîéí
(d) Question: In our Mishnah, R. Meir decreed about flour and parched grain. He says that Chachamim disapproved, and below (71a) regarding people of Yericho, R. Meir says that Chachamim approved that they reap!
åé''ì ã÷öéøä ùàðé îùåí ôñéãà ëãôøéùéú
(e) Answer: Reaping is different, due to a loss, like I explained.
åà''ú à''ë îàé ÷ùéà ìéä î÷öéøä àçîõ ìø' éäåãä ùàðé ÷öéøä ãàéëà ôñéãà
(f) Question: If so, what was difficult for him from reaping against Chametz, according to R. Yehudah? Reaping is different, due to a loss!
åé''ì ãë''ù ãàéï ìâæåø áî÷åí îöåú áéòåø
(g) Answer: All the more so we should not decree about Bi'ur (since he seeks to destroy the Chametz, there is no concern lest he eat it).
4) TOSFOS DH v'Ha Kesiv Ad Havi'achem l'Mitzvah
úåñôåú ã"ä åäà ëúéá òã äáéàëí ìîöåä
(SUMMARY: Tosfos infers that there is a Torah Isur, and questions this.)
îùîò ãàéëà òùä ãàåøééúà àìà ãìéëà ìàå
(a) Inference: There is an Aseh mid'Oraisa, but there is no Lav.
åäà ããçé÷ îùåí îöåä ìé÷å åìéâæåø àò''â ãàéëà àéñåøà ãàåøééúà
(b) Implied question: Why do we say with difficulty below (Amud B) "for a [mere] Mitzvah [to wait until the Omer is offered], would we decree?!" There is a Torah Isur!
àéï ñáøà ìâæåø åìäçîéø ëéåï ãìéëà ìàå
(c) Answer: It is unreasonable to decree and be stringent, since there is no Lav.
åúéîä îé âøò îáéöä ãàñøéðï îäàé èòîà áô''÷ ãáéöä (ãó ä:)
(d) Question #1: Is this any less than an egg, which we forbid due to this reason (may the Mikdash be built...) in Beitzah (5b)?!
ãàîø àó îú÷ðú øáï éåçðï áï æëàé åàéìê áéöä àñåøä îàé èòîà îäøä éáðä ëå'
1. It says that even after the enactment of R. Yochanan ben Zakai (to accept testimony to make Rosh Chodesh the entire day), an egg [laid on the first day of Rosh Hashanah] is forbidden [on the second day, even though it cannot be that both days are Kadosh]. What is the reason? May the Mikdash be built speedily (and the initial decree will return, not to accept testimony after Minchah, and when witnesses come after this, both days will be Kadosh)!
åòåã úéîä ãàé àéëà àéñåøà ãàåøééúà äéëé îùðéðï áô''÷ (ìòéì ãó ä:) èòîà ãø''ù áï ì÷éù ãàîø îðçú äòåîø ù÷îöä ùìà ìùîä ëùøä ãäåé îï äîåúø ìéùøàì îùåí ã÷ñáø äàéø äîæøç îúéø î''î àñåø îãàåøééúà:
(e) Question #2: If there is an Isur Torah, how did we answer above (5b) that the reason for Reish Lakish, who says that if Kemitzah of Minchas ha'Omer was Lo Lishmah it is Kosher, for it is permitted to Yisrael, for he holds that dawn permits? There is still an Isur Torah! (Above (5b), Tosfos (DH He'ir) concluded that there is no Isur. It is merely the ideal Mitzvah not to eat Chadash until after the Omer is offered.)
68b----------------------------------------68b
5) TOSFOS DH b'Shitas R. Yehudah Amrah
úåñôåú ã"ä áùéèú øáé éäåãä àîøä
(SUMMARY: Tosfos explains what forced him to give this answer.)
ãàîø îï äúåøä äéà ãàñåøä îãåç÷ ÷åùéà àçøú úéøõ ëï øá ðçîï
(a) Explanation: [R. Yehudah] says that it is forbidden mid'Oraisa. Rav Nachman was forced to give this answer due to another question;
ãáñåó ìåìá äâæåì (ñåëä îà.) ãôøéê äúí îçöåú äéåí åìäìï ìéùúøé
1. In Sukah (41a), it asks "from midday and onwards, it should be permitted!"
åòåã îùðé äúí ãàéáðé áìéìéà àå ñîåê ìù÷éòú äçîä åøáé éåçðï åøáé ùîòåï áï ì÷éù ãäëà ìà îöå ñáøé ëääåà ùéðåéà
(b) Observation: It also answers there that it was built at night, or shortly before Shki'ah. R. Yochanan and Reish Lakish here [who hold that dawn permits even when the Mikdash stands] cannot hold like that answer. (They must answer like Rav Nachman.)
åúéîä îðà ìäå ìøáé éåçðï åìøáé ùîòåï áï ì÷éù ãôìéâ ùåí úðà òìéä ãøáé éäåãä ã÷àîøé àó áæîï ùáéú äî÷ãù ÷ééí äàéø äîæøç îúéø
(c) Question: What is the source of R. Yochanan and Reish Lakish that any Tana argues with R. Yehudah, that they say that even when the Mikdash stands, dawn permits? (Some answer that we know that some Tana'im hold "Ad", v'Lo Ad bi'Chlal. Taharas ha'Kodesh rejects this. Perhaps all agree that the verse discusses only when there is no Mikdash!)
6) TOSFOS DH ka'Savar Chadash b'Chutz la'Aretz d'Rabanan
úåñôåú ã"ä ÷ñáø çãù áçåöä ìàøõ ãøáðï
(SUMMARY: Tosfos references an argument about this.)
ãôìéâé úðàé áñô''÷ ã÷éãåùéï (ãó ìæ.)
(a) Explanation: Tana'im argue [about this] in Kidushin (37a).
7) TOSFOS DH Lo Im Amrat Kodem la'Omer v'Chulei
úåñôåú ã"ä ìà àí àîøú ÷åãí ìòåîø åëå'
(SUMMARY: Tosfos explains why he did not distinguish based on "mi'Mashkeh Yisrael".)
úéîä ãð÷è äàé ìéùðà ãäåä ìéä ìîéîø ÷åãí ìòåîø àñåø îùåí ãáòéðï îîù÷ä éùøàì (éçæ÷àì îä)
(a) Question: Why did he say like this? He should have said that before the Omer is forbidden because we require "mi'Mashkeh Yisrael" (what is permitted to Yisraelim)!
åðøàä ãøáé èøôåï ðîé ìà àéùúîéèúéä äàé èòîà àìà ã÷ùéà ìéä îä áéï ÷åãí ìòåîø ì÷åãí ùúé äìçí åðéìó ÷åãí ìùúé äìçí î÷åãí ìòåîø
(b) Answer: Also R. Tarfon did not overlook this reason. Rather, it was difficult to him, what is the difference between before the Omer and before Shtei ha'Lechem? We should learn before Shtei ha'Lechem from before the Omer!
åìäëé îäãø ìéä áäàé ìéùðà ìà àí àîøú ÷åãí ìòåîø ùëï ìà äåúø îëììå
1. Therefore, he answered in these words. No, if you will say that before the Omer, that it was not Hutrah mi'Chlalo...