1) TOSFOS DH Kan bi'Sefinah Shel Etz Kan bi'Sefinah Shel Cheres (cont.)
úåñôåú ã"ä ëàï áñôéðä ùì òõ ëàï áñôéðä ùì çøñ (äîùê)
åòåã äáéà øáéðå ùîåàì îäà ãúðéà áúåñôúà ãùáéòéú äèåîï àú äìåó áùáéòéú ø''î àåîø èåîðå áòöéõ ëãé ùìà éöîç åàò''ô ùàéï øàéä ìãáø æëø ìãáø (éøîéä ìá) åðúúí áëìé çøñ ìîòï éòîãå éîéí øáéí
(a) Question #4 (Rashbam): It is taught in the Tosefta in Shevi'is (4:1) that if one is Tomen (buries in the ground) onions in Shemitah, R. Meir says, he is Tomen in an Atzitz so it will not sprout. Even though there is not a proof, there is a hint to this - "u'Nesatam bi'Chli Cheres l'Ma'an Ya'amdu Yamim Rabim."
åðøàä ìø''ú ãáùì çøñ îäðéà ð÷éáä àáì áùì òõ àôé' ð÷åá ìà îäðé îéãé
(b) Explanation #2 (R. Tam): Puncturing helps for Cheres, but for wood, even puncturing does not help at all.
åñôéðä ãâéèéï (ãó æ: åùí) áùì çøñ åáð÷åáä åàéï äîéí áàéï áä ùäòôø ðãá÷ åðòùä øâáéí åñåúí àú äð÷á
1. The boat of Gitin (7b) is of Cheres, and it has a hole. The water does not enter, because the earth sticks and becomes mud and seals the hole.
åäà ãìà îùðé äëà âáé ñôéðä ëàï áð÷åáä ëàï áùàéðä ð÷åáä
(c) Implied question: Why didn't he answer here regarding a boat, this has a hole (he brings and recites), and this has no hole (he only brings)?
îùåí ãäééðå ùéðåéà ãòöéõ åøöä ìîöåà áñôéðä çéãåù àçø
(d) Answer #1: It is because that was the answer for an Atzitz, and he wanted to find a Chidush about a boat.
åòåã ãîä ùéëåì ìäòîéã áñôéðä ùì òõ îòîéã îùåí ãñúí ñôéðä ìàå ãçøñ
(e) Answer #2: As much as he can establish the boat to be of wood, he does, for a Stam boat is not of Cheres.
åðéçà äùúà áëì äðäå çîù îãåú áëìé çøñ äåå ëåìäå áçøñ ãåå÷à
(f) Support: Now it is fine the five laws of Kli Cheres. All of them apply only to Cheres;
ãîãä ùì îåöéà îù÷ä åëåðñ îù÷ä àùëçï âáé çøñ ëãúðï áôø÷ áà ñéîï (ðãä îè.) ëì ëìé çøñ ùäåà îëðéñ îåöéà åéù ùäåà îåöéà åàéðå îëðéñ
1. The Shi'urim of [holes of] Motzi Mashkeh (liquid drips out of it) and Kones Mashkeh (if the Kli is put in liquid, it will enter the Kli) we find regarding Cheres, like a Mishnah teaches in Nidah (49a) "every Kli Cheres that is Machnis (Kones) Mashkeh is Motzi, but there is a Kli that is Motzi, and it is not Machnis";
åàîøé' áâîøà îëðéñ ôñåì ìîé çèàú åôñåì îùåí âéñèøà îåöéà ëùø ìîé çèàú åôñåì îùåí âéñèøà
2. We say in the Gemara that [a Kli Cheres with a hole that is] Machnis [Mashkeh] is Pasul for Mei Chatas, and such a shard is Pasul (it is not Mekabel Tum'ah). Kones Mashkeh is Tahor. [A Kli that is] Motzi is Kosher for Mei Chatas, and such a shard is Pasul.
åëï îãåú ãîåöéà æéú åîåöéà øîåï úðï áîñëú ëìéí âáé ëìé çøñ àáì ùì òõ ùéòåøå ìòåìí ëøéîåðéí ëãúðï (ôé''æ î''à) ëì ëìé áòìé áúéí ùéòåøï áøéîåðéí
3. Similarly, the Shi'urim that olives can leave, and pomegranates can leave, were taught in Kelim regarding Klei Cheres, but for Klei Etz, the Shi'ur is always pomegranates, like a Mishnah (17:1) teaches that all Kelim of a Ba'al ha'Bayis, the Shi'ur is pomegranates.
åîéäå ìôé' æä ðîé ìà äåé ãåîéà ãàéðê ùéðåéé ãð÷éè áøéùà ääåà ãîáéà å÷åøà
(g) Question: However, also according to this, it is unlike the other answers, in which first it mentions the case in which he brings and recites!
åúçéìä äéä øâéì ø''ú ìôøù ãáùì òõ àôé' ð÷éáä ìà áòé ãîúìçìç îï ä÷ø÷ò éåúø îùì çøñ
(h) Answer - Explanation #3: Initially, R. Tam used to explain that of wood, even a hole is not needed, for it absorbs moisture from the ground more than Cheres;
åð÷éè äùúà áøéùà ääåà ãîáéà å÷åøà ëîå áàéðê
1. Now, first it mentions the case in which he brings and recites, like the other [answers].
åìëåìäå ìéùðé ãôøéùéú äéä éëåì ìúøõ ëàï ñôéðä àñôéðä ìà ÷ùéà äà øáé éäåãä äà øáðï àé ðîé ëàï áâåùùú ëàï áùàéðä âåùùú
(i) Observation: According to all the versions that I explained, it could have answered "here there is no contradiction about a boat - this is [like] R. Yehudah, and this is Rabanan. Alternatively, here [the boat] is Gosheshes, and here it is not Gosheshes.
åäúí áâéèéï ãôøéê úðé çãà äîáéà âè áñôéðä ëîáéà áà''é åúðéà àéãê ëîáéà áçåöä ìàøõ åîùðé äà øáé éäåãä åäà øáðï
(j) Implied question: There in Gitin it asks that one Beraisa says that [a Shali'ach] who brings a Get in a boat is like one who brings in Eretz Yisrael (he need not declare that it was written and signed in front of him), and another Beraisa says that he is like one who brings in Chutz la'Aretz. It answers that this is [like] R. Yehudah, and this is Rabanan;
äåä îöé ìùðåéé ëàï áùì òõ ëàï áùì çøñ à''ð ëàï áð÷åáä ëàï áùàéðä ð÷åáä
1. It could have answered that here it is of wood, and here it is of Cheres! Alternatively, here it has a hole, and here it does not have a hole.
åùîà éù ìçì÷ ãäúí ðäé ãäéëà ãàéðä âåùùú ìøáé éäåãä îãçùéáà çåöä ìàøõ ìòðéï îòùø (åãçùéáà) [ö"ì çùéáà - öàï ÷ãùéí] ðîé çåöä ìàøõ ìòðéï âè
(k) Answer: Perhaps we can distinguish. There, granted when it is not Gosheshes, according to R. Yehudah, since he considers it like Chutz la'Aretz regarding Ma'aser, it is considered Chutz la'Aretz also regarding Get...
äééðå îùåí ãëéåï ãùí çåöä ìàøõ òì äî÷åí öøéê ìåîø áôðé ðëúá åáôðé ðçúí åàò''â ãùëéçé åâîéøé ëãé ùìà úçìå÷ áîãéðú äéí
1. This is because since the place is called Chutz la'Aretz, one must say Befanai Nichtav u'Befanai Nechtam, and even though [people who recognize the signatures] are available, and people know [the law that a Get must be Lishmah, so the reasons for the enactment do not apply], for we should not distinguish [the law] in Chutz la'Aretz;
àáì ëùäéà âåùùú ìøáé éäåãä àå ìúðà ÷îà àôéìå áùàéðä âåùùú ëéåï ãùí àøõ éùøàì òì äî÷åí àò''ô ùîçîú ùàéï äëìé ðé÷á (ëîå ñôéðä) àéðå çééá áîòùø ìà éçùá áùáéì ëê ëçåöä ìàøõ ìòðéï âè
2. However, when it is Gosheshes according to R. Yehudah, or even not Gosheshes according to Rabanan, since the place is called Eretz Yisrael, even though what grows in the Kli is not obligated in Ma'aser, since it has no hole, it is not obligated in Ma'aser, due to this it is not considered like Chutz la'Aretz regarding a Get.
2) TOSFOS DH Tanai Hi
úåñôåú ã"ä úðàé äéà
(SUMMARY: Tosfos asks that this does not answer fully for R. Yochanan.)
úéîä àëúé ÷ùéà ìø' éåçðï îââ åçåøáä
(a) Question: Still, it is difficult for R. Yochanan from a roof and a ruin!
åàéï ìåîø ãââ åçåøáä ìà ãîéà ìîúðéúéï
1. Implied suggestion: A roof and a ruin are unlike our Mishnah.
ãäà áëåìä ùîòúéï îùîò ãîââ åçåøáä ðîé ôøéê îã÷àîø ÷úðé îéäà ùáââ åùáçåøáä ëå' åòåã ÷àîø áùìîà ìø''ù áï ì÷éù ââ àââ ìà ÷ùéà îùîò àáì ìø' éåçðï ÷ùéà
2. Rejection: In our entire Sugya, it connotes that we ask also from a roof and a ruin, since it says "granted, according to Reish Lakish, the contradiction about a roof and a ruin is not difficult." This connotes that according to R. Yochanan it is difficult! (Cheshek Shlomo brings from Teshuvas ha'Rosh (2) that there was no question against R. Yochanan from a roof and a ruin. Their Peros are better, and he agrees that they can become Bikurim. We challenged him only from an Atzitz and boat. Their Peros are inferior, like mountain dates and canyon fruits.)
3) TOSFOS DH Ein Mevi'in v'Chulei
úåñôåú ã"ä àéï îáéàéï ëå'
(SUMMARY: Tosfos discusses whether this is for all Menachos, or only for the Omer.)
áëì äîðçåú ÷àîøéðï
(a) Explanation #1: We say so about all Menachos (they do not come from these places).
àò''â ãæåøòä ÷åãí ìôñç ùáòéí éåí
1. Implied question: He seeds it before Pesach 70 days. (This is only for the Omer!)
äééðå îùåí òåîø
2. Answer: That is due to the Omer (but the rest of the Mishnah discusses all Menachos).
ãäà ÷úðé ëéöã áåã÷ äâæáø îëðéñ éãå ìúåëä àé áòåîø ãåå÷à äåä ìéä ìîéîø ùìåçé á''ã
(b) Proof: It taught "how does the Gizbar check? He enters his hand into it... If it was only the Omer, it should have said Sheluchim of Beis Din!
ìëê àîøéðï áâîøà àó çéèé ëøæééí åëôø àçéí îùîò çéèé îîù åäééðå áîðçåú
(c) Support: This is why we say in the Gemara "even wheat of Karziyim and Kefar Achim." This connotes actual wheat, i.e. Menachos (the Omer is of barley).
àó òì âá ãîñééí áä ìôé ùàéï îáéàéï àú äòåîø
(d) Implied question: It concludes "because we bring the Omer only..."!
äëé ÷àîøéðï ëé äéëé ãòåîø àéï îáéàéï ëê áîðçåú éù ìçæø àçø äñîåê ìéøåùìéí
(e) Answer: It means just like we do not bring the Omer only [from what is close]..., so for Menachos we pursue what is close to Yerushalayim.
åúãò îã÷úðé åîòîø åãù åáòåîø ìà ùééëà ãéùä ãäà úðï (ìòéì ãó ñå.) á÷ðéí åá÷åìçåú çåáèéï àåúå ëãé ùìà éúîòê
(f) Proof: It taught "he piles and threshes..." and threshing does not apply to the Omer, for a Mishnah (above 66a) teaches "they beat it with reeds and cabbage stalks [which are soft], lest it be mashed."
åîéäå ÷öú ðøàä (áçéèé) [ö"ì ãçéèé - éùø åèåá] ëøæééí ìàå çéèé îîù àìà òéø àçú ùùîä çéèé ëøæééí åîùåí òåîø ãìà îéùúîéè áùåí ãåëúà ãìéáòé áîðçåú îï ä÷øåá ìéøåùìéí
(g) Explanation #2: However, it seems somewhat that "Chiti Karziyim" is not actual wheat. Rather, it is a city called Chiti Karziyim, and [they brought from there] for the Omer, for it was not taught anywhere that Menachos must be from close to Yerushalayim.
4) TOSFOS DH Murdamos
úåñôåú ã"ä îåãøîåú
(SUMMARY: Tosfos prefers to explain that they are sloped to the south.)
ôé' á÷åðèøñ áãøåîä ùì éøåùìéí
(a) Explanation #1 (Rashi): This is south of Yerushalayim.
åðøàä ìôøù ãîééøé áîùåôòåú ìöã ãøåí ùàæ çîä æåøçú áäï éåúø åàéï ìçåù áàéæå øåç ùì éøåùìéí
(b) Explanation #2: It seems that we discuss [fields] sloped to the south, for then the sun shines on them. There is no concern for which direction of Yerushalayim (they are in).
5) TOSFOS DH v'Zor'ah Kodem l'Pesach Shiv'im Yom
úåñôåú ã"ä åæåøòä ÷åãí ìôñç ùáòéí éåí
(SUMMARY: Tosfos resolves this with the Gemara in Bava Metzi'a.)
úéîä ãáôø÷ äî÷áì (á''î ÷å: åùí ã''ä å÷ééîà) úðéà ø' îàéø àåîø çöé úùøé îøçùåï åçöé ëñìéå æøò [ëå'] ø' éäåãä äéä îåðä îúùøé ø''ù äéä îåðä îîøçùåï
(a) Question: In Bava Metzi'a (106b), R. Meir says in a Beraisa that [the latter] half of Tishrei, Cheshvan, and [the first] half of Kislev is Zera (the time to seed). R. Yehudah counts [the two months starting] from Tishrei. R. Shimon counts from Cheshvan;
åäùúà îàï îé÷ì áëåìäå úðàé ø''ù åëåìé äàé ìà îé÷ì ãìà îùéê æîï æøò òã ùáè
1. Who is the most lenient [to allow seeding late]? It is R. Shimon, and he is not so lenient [until 70 days before Pesach], for he holds that the time to seed lasts only until [the start of] Shevat!
åé''ì ãä''î çéèéï àáì ùòåøéï îùåê æîï æøéòúí òã àãø ëãîåëç äúí
(b) Answer: That is for wheat, but barley, the time to seed it is until Adar, like is proven there;
ãôøéê îäðê úðàé àø''ù áï ì÷éù ãàîø æøòä åìà öîçä [ö"ì îöé àîø áòì ä÷ø÷ò - áàøåú äîéí] ëì òéãï æøéòä æøò ìä åàæéì åòã ëîä àîø øá ôôà òã ãàúå àøéñé îãáøà å÷ééîà ëéîä ìäãé øéùééäå
1. From the other Tana'im, it challenges Reish Lakish, who says that if [a sharecropper] seeded it and it did not sprout, the owner of the land can tell him the entire time of seeding "seed it [again]." Until when? Rav Papa said, until a sharecropper comes from the field and the Mazel (constellation) Kimah is at his head.
åôé' ùí á÷åðèøñ ãäééðå ìàçø úùòä ùòåú áéåí ÷øåá ìñåó äòùéøéú ãëéîä ùäéà áæðá äèìä ëãàîøé' áô' äøåàä (áøëåú ãó ðç:) ÷ééîà ìäãé øéùééäå áøàù ëì àãí
(c) Explanation #1 (Rashi there): This is after nine hours of the day, close to the end of 10th, for Kimah is at the tail (the end of Mazel) Teleh, like we say in Brachos (58b) "it is at their heads, everyone's head";
ãäééðå áàîöò äø÷éò ùðøàä ìëì àãí ëàéìå òì øàùå äåà åäï éåîé àãø ùâìâì ÷áåòéí áå é''á îæìåú åñãøï èù''ú ñà''á îò''÷ âã''ã
1. Explanation: This is in the middle of the sky. It appears to everyone as if it is over his head. These are the days of Adar, for 12 Mazalos are fixed in the Galgal (a sphere that revolves around the world every day). Their order is Tashat Sa'av Ma'ak Gedad (an acronym for Teleh, Shor, Te'umim, Sartan, Aryeh, Besulah, Moznayim, Akrav, Kimah, Gedi, Dli, Dagim);
åìòåìí ùùä òåìéï åùùä éåøãéï áðéñï ìòåìí áúçéìú òîåã äùçø èìä îúçéì ìòìåú åîàæðéí ìù÷åò åá' ùòåú äîæì ùåää ìòìåú ìàçø á' ùòåú äòåìä âîø òìééúå (îëàï îòîåã á) åäùå÷ò âîø ù÷éòúå
i. Always, six ascend and six descend in Nisan, and always at dawn Teleh begins to ascend and Moznayim sets. The Mazel delays two hours to ascend, and after two hours the ascending [Mazel] finished its ascent and the one setting finished setting;
85b----------------------------------------85b
ðîöàå ùùä òåìéï áùúéí òùøä ùòåú ùì éåí åùùä áìéìä ëì éîé ðéñï øàù èìä îúçéì ìöàú åáàééø ùåø åáñéåï úàåîéí åëï äñãø
ii. It turns out that six ascend in the 12 hours of the day, and six at night. All the days of Nisan, Teleh begins to leave (ascend); in Iyar, Shor [is first]; in Sivan, Te'umim, and so is the order.
ðîöà áàãø îæì ãâéí îúçéì ìòìåú ááå÷ø åìñåó ùúé ùòåú èìä îúçéì ìòìåú åìñåó àøáò âîø òìééúå åùåø òåìä ìñåó ùù âîø ùåø åîúçéì úàåîéí åìñåó ùîåðä âîø úàåîéí åîúçéì ñøèï
iii. It turns out that in Adar, Mazel Dagim begins to ascend in the morning, and at the end of two hours Teleh begins to rise, and at the end of four hours it finishes its ascent and Shor rises. At the end of six Shor finishes and Te'umim begins. At the end of eight Te'umim finishes and Sartan begins;
ðîöà øàù èìä áàîöò äø÷éò ùäøé òáøå ùù ùòåú îùäúçéì ìòìåú åáùù ùòåú øàùå îâéò ìàîöò äø÷éò ùäøé îúçìú òìééú äîæì òã úçìú ùé÷åòå é''á ùòåú
iv. It turns out that the head of Teleh is in the middle of the sky, for six hours passed from when it began to rise, and in six hours it reaches the middle of the sky, for from the beginning of the ascent of the Mazal until the start of its setting is 12 hours;
ðîöà ùîùòä ùîúçéì ìòìåú òã å' ùòåú îâéò ìàîöò äø÷éò åìñåó ç' ùòåú îùòìä äåé æðáå áàîöò äø÷éò ðîöà æðá èìä áàãø áñåó ùòä òùéøéú áàîöò äø÷éò
v. It turns out that from when it begins to rise until six hours it reaches the middle of the sky, and at the end of eight from when it rose, its tail is in the middle of the sky. It turns out that in Adar, the tail of Teleh at the end of 10 hours is in the middle of the sky.
åîùðé äúí äà áçøôé äà áàôìé åôéøù ùí á÷åðè' áçøôé çèéï åùéôåï äðæøòéí áúçìú äçåøó áàôìé ùòåøéí å÷èðéåú äðæøòéí áàãø
2. [The Gemara] answers that this refers to Charfei (what develops early), and this refers to Aflei (what is late). Rashi explained that Charfei is wheat and rye, which are seeded at the beginning of winter. Aflei is barley and legumes, which are seeded in Adar.
åîéäå ÷ùéà ìôéøåù ä÷åðèøñ ãáé' ùòåú áéåí àéï ëåëáéí ðøàéï åîæì ëéîä ðøàä
(d) Question #1 (against Explanation #1): At 10 hours of the day, stars are not visible. Is Mazel Kimah seen?!
åòåã åëé ãøê ôåòìéí ìöàú îîìàëúí áòùøä ùòåú äà àîøéðï áøéù äôåòìéí (á''î ãó ôâ:) ãôåòì áëðéñúå ìáéúå îùìå ãäééðå áìéìä
(e) Question #2: Do workers leave work at 10 hours of the day? We say that in Bava Metzi'a (83b) that a worker goes home from his time, i.e. at night (a Stam worker is hired to work from morning until night)!
òì ëï ðøàä ãäééðå áùáè ùîæì ãìé îúçéì ìòìåú áá÷ø åðîöà ã÷ééîà ëéîä àøéùééäå áñåó äéåí
(f) Explanation #2: It is in Shevat, when Mazel Dli begins to rise in the morning. It turns out that Kimah is at the heads [of people] at the end of the day. (Above, Tosfos said that the time to seed barley is until Adar. Now he must say that it is until the end of Shevat, i.e. as long as Kimah is at the heads...)
6) TOSFOS DH Ba'i Rava Hikdishu Mahu she'Yilkeh
úåñôåú ã"ä áòé øáà ä÷ãéùå îäå ùéì÷ä
(SUMMARY: Tosfos suggests that there was a need to ask this every time.)
ùîà éù ùåí öøéëåúà äà ãàæéì åîéáòéà ìéä àëì çã åçã
(a) Suggestion: Perhaps there is some Tzerichusa (need to teach all of them) why he asked this about each one (substandard Soles, wood, oil (86a) and wine (87a)).
åðøàä ãáòéà ãòöéí àìéáà ãøáé ìòéì áä÷åîõ øáä (ãó ë:) ãòöéí ÷øáï âîåø äåà åùééê áäï ìà ú÷øéáå
(b) Assertion: It seems that the question about wood is according to Rebbi above (20b), who says that wood is a total Korban, and "Lo Sakrivu" applies to it.
7) TOSFOS DH Halach l'Tzur
úåñôåú ã"ä äìê ìöåø
(SUMMARY: Tosfos points out that this is not the Tzur of Yeshayahu 23:8.)
àéï æä öåø äîòèéøä àìà öåø àçøú ùäéúä áàøõ éùøàì
(a) Explanation: This is not "Tzur ha'Ma'atirah" (the glorified city that makes people rich). Rather, it is a different Tzur in Eretz Yisrael.
8) TOSFOS DH Ozek
úåñôåú ã"ä òåæ÷
(SUMMARY: Tosfos explains that he digs and casts away rocks.)
éù îôøùéí ëîå (éùòéä ä) åéòæ÷äå òåùä âãø ñáéá æéúéå
(a) Explanation #1: Some explain this like "va'Y'azkehu". He makes a fence around his olive trees.
åìà éúëï ãäà úðéà òåæ÷ úçú æéúéå
(b) Rebuttal: This cannot be, for the Beraisa teaches "Ozek under his olive trees"!
åáòøåê ôéøù çåôø åîùìéê àáðéí ëãôøéùéú áøéù ôéø÷éï:
(c) Explanation #2 (Aruch): He digs and casts away rocks, like I explained above (84a DH Shomrei).