1) TOSFOS DH Shiv'ah Kenei Menorah
úåñôåú ã"ä ùáòä ÷ðé îðåøä
(SUMMARY: Tosfos explains why it did not mention designs on the Menorah.)
úéîä ãìà çùéá âáéòéí ôøçéí åëôúåøéí ãîòëáéï æä àú æä ëãàîøéðï áâî'
(a) Question: Why doesn't it list [the forms of] cups, flowers and buttons, which are Me'akev each other, like we say in the Gemara?
åùîà îùåí ãìéúðäå áùàø îéðé îúëåú. î''ø
(b) Answer: Perhaps it is because they do not apply to [a Menorah made of] other metals (not gold). This is from my Rebbi.
2) TOSFOS DH d'Tanya Kikar Zahav Tahor
úåñôåú ã"ä ãúðéà ëëø æäá èäåø
(SUMMARY: Tosfos discusses what we expound from Zahav.)
çîùä æäá ëúéáé ã' áôøùú åé÷çå åçã áôøùú áäòìåúê åäëà ìà ãøéù àìà ùìùä
(a) Implied question: "Zahav" is written five times - four times in Parshas va'Yikchu [Li Terumah] (we normally call it Parshas Terumah), and once in Parshas Beha'aloscha. Here we expound only three!
åùîà àéðê úøé çã ìâåôéä ãîöåä áæäá åçã ìëìì åôøè ãáñîåê
(b) Answer: Perhaps the other two, one is for the simple meaning, that the Mitzvah (l'Chatchilah) is with gold, and one is for the Klal u'Ferat, like below (28b).
åö''ò (åäùúà) [ö"ì ãäùúà - öàï ÷ãùéí] ÷øà ÷îà åòùéú îðåøú æäá àúé ìëìì åôøè ëãáñîåê )åëãëúá) [ö"ì åîãëúéá - éùø åèåá] ëåìä î÷ùä àçú æäá èäåø ãøùéðï áàä æäá áàä ëôúåøéí âáéòéí åôøçéí ãëåìä îùîò ëì äîðåøä
(c) Question: Now, the first verse "v'Asisa Menoras Zahav" comes for the Klal u'Ferat, like below, and since it says "Kulah Mikshah Achas Zahav Tahor", we expound that [only] when it comes from gold, it comes [with] buttons, cups, and flowers, for "Kulah" connotes the entire Menorah;
åìäëé ôøéê ðîé åàéîà áàä æäá áàä ÷ðéí
1. Therefore we ask also "I should say that [only] when it comes from gold, it comes [with] branches!"
åä''ä ãäåä îöé ìîôøê áàä æäá áàä éøéëä åäåä îöé ìùðåéé ãìà àé÷øé îðåøä áìà éøê
2. Observation: Likewise, we could have asked that [only] when it comes from gold, it has Yerech (a base), and we could have answered that it is not called Menorah without a Yerech.
åäãø ëúéá îì÷çéä åîçúåúéä æäá èäåø
3. Summation of question: And after, it is written "Malkacheha u'Machtoseha Zahav Tahor"! (This is not needed, for the next verse says "Kikar Zahav Tahor Ya'aseh Osah Es Kol ha'Kelim ha'Eleh.")
åùîà äàé àúà ìâåôéä ãîöåä áæäá
(d) Answer: Perhaps it comes for this itself, that the Mitzvah is from gold.
åäãø ëúéá ëëø æäá èäåø ããøùéðï áàä æäá áàä ëëø åáôøùú áäòìåúê ëúéá åæä îòùä äîðåøä î÷ùä æäá ãøùéðï áàä æäá áàä î÷ùä
1. After, it is written Kikar Zahav Tahor, We expound that when it comes from gold, it comes a Kikar (the weight of 3000 Kodesh Shekalim), and in Parshas Beha'aloscha it is written "v'Zeh Ma'aseh ha'Menorah Mikshah Zahav". We expound that when it comes from gold, it comes Mikshah (made from one mass of gold).
åëñãø æä (ùôéø) [ö"ì ùôéøùúé - öàï ÷ãùéí] ëúéáé àáì ááøééúà àéï ãåøù ëñãø. î''ø
2. The verses are written in this order that I explained. However, the Beraisa does not expound in order. This is from my Rebbi.
3) TOSFOS DH Mikshah d'Seifa l'Mai Asa v'Chulei
úåñôåú ã"ä î÷ùä ãñéôà ìîàé àúà ëå'
(SUMMARY: Tosfos explains what all the Drashos are used for.)
åäùúà öøéëé ëåìäå çã ìîöåä åçã ìòéëåáà ìôñåì âøåèàåú åçã áàä æäá áàä î÷ùä åçã ìîòåèé çöåöøåú. î''ø
(a) Explanation: Now we need all of them - one for Mitzvah, and one to be Me'akev to disqualify [from] small pieces, and one that when it comes from gold, it comes Mikshah, and one to exclude trumpets. This is from my Rebbi.
4) TOSFOS DH Chatzotzeros Hayu Ba'im Min ha'Eshes Min ha'Kesef
úåñôåú ã"ä çöåöøåú äéå áàéí îï äòùú îï äëñó
(SUMMARY: Tosfos resolves this with sources that they can be animal horns.)
úéîä ãáô' ëì äöìîéí (ò''æ ãó îæ.) îùîò ãáàåú ùìà îï äëñó ãáòé øîé áø çîà äîùúçåä ìáäîä ÷øðéä îäå ìçöåöøåú
(a) Question: In Avodah Zarah (47a) it connotes that they can come not from silver, for Rami bar Chama asked "if one bowed to an animal, may he use its horns for Chatzotzeros?
åúðï ðîé áîñëú ÷éðéï (ô''â î''å) æä äåà ùàîøå ëùäåà çé ÷åìå àçã åëùäåà îú ÷åìå ùáòä ÷øðéå ìçöåöøåú
1. Also a Mishnah in Kinim (3:6) says "this is what was taught, when it is alive, it has one voice. When it is dead, it has seven voices" - it horns are for Chatzotzeros...
åîäê ùîòúéï àéï ÷ùä ëì ëê ãäëà áùì îùä ùìà äéå ëùøåú ìãåøåú ëãáñîåê
(b) Answer #1: From our Sugya it is not so difficult. Here it discusses [the Chatzotzeros] of Moshe, which were not Kosher for Doros, like it says below.
àáì ÷ùä ãáîñëú úîéã (ãó ìâ:) úðï åùúé çöåöøåú ùì ëñó áéãí îùîò ãàó ìãåøåú ùì ëñó
(c) Question: However, in Tamid (33b), a Mishnah says "there were two Chatzotzeros of silver in their hands." This implies that also for Doros, they are of silver!
åúéøõ ø''ú ãùúé çöåöøåú äéå ìëäðéí áùì ëñó åäìåéí ùì ÷øðé áäîä ìëìé ùéø
(d) Answer #2 (R. Tam): The Kohanim had two Chatzotzeros of silver, and the Leviyim had [Chatzotzeros] of animals' horns.
åòåã [ö"ì é"ì - éùø åèåá] ãçöåöøåú ã÷éðéí åãò''æ äééðå ùåôø ëãàîøéðï áñåó áîä îãìé÷éï (ùáú ãó ìå.) åáìåìá äâæåì (ñåëä ãó ìã.) ãàéùúðé ùîééäå çöåöøúà ùéôåøà ùéôåøà çöåöøúà
(e) Answer #3: The Chatzotzeros mentioned in Kinim and in Avodah Zarah refer to a Shofar, like we say in Shabbos (36a) and in Sukah (34a) that the names changed - what was initially called Chatzotzeros is now called Shofar, and what was initially called Shofar is now called Chatzotzeros.
åáñåó áîä îãìé÷éï àéëà áøééúà ã÷øà ìçöåöøåú ùåôø
1. In Shabbos (35a), a Beraisa calls Chatzotzeros "Shofar".
åîéäå ÷ùä ãáîñëú ò''æ (ãó îæ.) îééøé áîëùéøé ÷øáï ëã÷àîø äúí åòì ä÷øáï ìà äéå úå÷òéí áùåôø àìà áçöåöøåú ëãëúéá (áîãáø é) åú÷òúí áçöåöøåú òì òåìåúéëí åâå'. î''ø:
(f) Question: In Avodah Zarah (47a), it discusses what is needed for the Korban, like it says there "for the Korban they did not blow the Shofar, rather, Chatzotzeros, like it is written "u'Skatem ba'Chatzotzeros Al Oloseichem..."! (This shows that the names did not switch.) This is from my Rebbi.
28b----------------------------------------28b
5) TOSFOS DH Achsadra Tavnis Ulam
úåñôåú ã"ä àëñãøä úáðéú àåìí
(SUMMARY: Tosfos points out that the Ulam was not an Achsadra.)
àó òì âá ãàåìí äéä áå ã' îçéöåú ëãúðï áîñëú îãåú (ô''ã î''å) åáøéù âîøà ãòéøåáéï (ãó á.) îééúé ìä ôúçå ùì àåìí âåáäå î' àîä åøçáå òùøéí àîä åçîù àîìúøàåú ùì (îéìà) [ö"ì îéìú] äéå òì âáéå
(a) Implied question: The Ulam had four Mechitzos, like a Mishnah in Midos (6:4) and at the beginning of Eruvin (2a) bring that the opening of the Ulam was 40 Amos tall and 20 Amos wide, and there were five beams of Milas (oak or cedar) wood on top of it. (This connotes that only one side had an opening, and it was not fully open, for the beams rested on walls on each side of the opening.)
åàëñãøä àéï ìä àìà â' ãôðåú ëãîåëç áñîåê îôðé îä ðáøà äòåìí áä' îôðé ùãåîä ìàëñãøä
1. An Achsadra has only three walls, like is proven below (29b! It says) "why was the world created with the letter Hei? It is because it resembles an Achsadra."
åòåã àîøéðï áô' ìà éçôåø (á''á ëä.) òåìí ìàëñãøä äåà ãåîä åøåç öôåðéú àéðä îñåááú
2. Also we say in Bava Basra (25a) that the world resembles an Achsadra - the north side is not surrounded [by a wall].
î''î îçîú ùôúç àåìí øçá åâáåä îàã åìà äéå ìå ãìúåú ãåîä ìàëñãøä ùðøàä ëôøåõ áöã àçã. î''ø
(b) Answer: In any case, since Pesach ha'Ulam was very wide and tall, and it did not have doors, [the Ulam] resembled an Achsadra, for it appeared [totally] breached on one side.
6) TOSFOS DH Shefudim Shel Barzel
úåñôåú ã"ä ùôåãéí ùì áøæì
(SUMMARY: Tosfos explains why the shafts are called "Shefudim".)
÷øé ìäå ùôåãéí îôðé ùìà äéå áä âáéòéí ëôúåøéí åôøçéí ëãàîøé' ìòéì áàä æäá áàä âáéòéí ëôúåøéí åôøçéí. î''ø
(a) Explanation: [The Tana] calls them "spits", because they did not have cups, buttons and flowers, like we said above that when it comes from gold, it comes [with] cups, buttons and flowers. This is from my Rebbi.
7) TOSFOS DH Govhah Shel Menorah Yud-Ches Tefachim
úåñôåú ã"ä âåáää ùì îðåøä é''ç èôçéí
(SUMMARY: Tosfos rejects an explanation said in the name of R. Tam.)
éù àåîøéí áùí ø''ú ãðô÷à ìéä ìñáà îñðéôéï ùàöì äùåìçï ìöåøê ìçí äôðéí ùäéå âåáäï é''ç èôçéí åäîðåøä äéúä ìäàéø òì äùåìçï
(a) Explanation: Some say in the name of R. Tam that the elder (who taught this) learns from the Senifim that were at the Shulchan for [holding up] the Lechem ha'Panim. [The Senifim] were 18 Tefachim tall, and the Menorah was to illuminate the Shulchan.
åðøàä ãìà àîø ø''ú ãáø æä îòåìí ãäà ñðéôéí ëðâã ìçí äôðéí åì÷îï áô' ùúé äìçí (ãó öå.) àîøéðï ãìø' îàéø î÷ãù ùåìçï é''á èôçéí ìîòìä åìø' éäåãä è''å ìáã (îøâìé) äùåìçï àîä åçöé. î''ø
(b) Rebuttal: R. Tam never said this, for the Senifim are even with the Lechem ha'Panim, and below (96a) we say that according to R. Meir, the Shulchan was Mekadesh 12 Tefachim above its top, and according to R. Yehudah, it was Mekadesh 15 [Tefachim], and this excludes the height of the Shulchan, which was one and a half Amos (i.e. nine Tefachim according to R. Meir; the bottom of the top loaf was 19 Tefachim above the ground. According to R. Yehudah, the Shulchan was seven and a half tall, and the top loaf was 20 Tefachim above the ground.) This is from my Rebbi.
8) TOSFOS DH v'Tefach she'Bo Hayah Gavi'a Kaftor v'Ferach
úåñôåú ã"ä åèôç ùáå äéä âáéò ëôúåø åôøç
(SUMMARY: Tosfos questions why here was unlike the rest of the Menorah.)
éù úéîä ìîä äéä îùåðä îùàø âáéòéí ëôúåøéí åôøçéí ùäéä ìëì àçã èôç åìâ' àìå ìà äéä ëé àí èôç. î''ø:
(a) Question: Why was this different than the other cups, buttons and flowers, each of which occupied a Tefach by itself, and these three were all in one Tefach? This is from my Rebbi.