1) TOSFOS DH Tefilin Yesh Lahen Bedikah (continued)
úåñôåú ã"ä úôéìéï éù ìäï áãé÷ä
åùîà (äëà áùàø ñôøéí àééøé) [ö"ì îôøù ãäëà áùàø ñôøéí àééøé åãåç÷ - öàï ÷ãùéí]
(a) Answer: Perhaps [Rashi] explains that here we discuss other Seforim. This is difficult.
åðøàä ìôøù úôéìéï éù ìäí áãé÷ä áçñéøåú åéúéøåú åàô''ä àéï ðé÷çéï ùâðàé ìñåúøï àáì ìòéáåã ìùîä ìà çééùéðï ùäëì á÷éàéï áå
(b) Explanation #2: One can check Tefilin for extra or missing letters. Even so, one may buy them [only from an expert] for it is disgraceful to undo [the stitching to open and check] them. However, we are not concerned for tanning Lishmah, for all are expert about this.
åäà )ãúðéà) [ö"ì ãàîø - éùø åèåá] áäîåöà úôéìéï (òéøåáéï ãó öæ.) äìå÷ç úôéìéï (îï äùå÷ áåã÷ä àçú àçú) [ö"ì îîé ùàéðå îåîçä áåã÷ ùúéí ùì øàù åàçú ùì éã àå ùúéí ùì éã åàçú ùì øàù - éùø åèåá]
(c) Implied question: A Beraisa in Eruvin (97a) says that one who buys Tefilin from one who is not an expert [he checks... I.e. one may buy from an amateur!]
áãéòáã àééøé (åìôé' ä÷åðèøñ ðøàä ìé ìôøù ãáãéòáã ìà çééùéðï - éùø åèåá - îåç÷å)
(d) Answer: There it discusses b'Di'eved. )This answers also for Rashi. B'Di'eved we assume that everyone is expert and knows that tanning must be Lishmah. This cannot be checked!)
åäëé úðéà áúåñôúà ãîñëú ò''æ àéï ìå÷çéï úôéìéï àìà îï äîåîçä åàí ì÷ç îîé ùàéðå îåîçä åîöà áéãå ùðéí àå ùìùä öîãéí áåã÷ îîðå úôéìéï àçã ùì éã àå ùì øàù áöîéã äøàùåï åëï ùðé åëï ùìéùé
1. Source (Tosefta, Avodah Zarah 3:2): We buy Tefilin only from an expert. If one bought from one who is not is expert, and he found with him two or three pairs, he checks from [each pair] one, the hand or head Tefilin from the first pair, and similarly from the second and third.
åäà ãúðï (ùí ãó öä.) äîåöà úôéìéï îëðéñï æåâ æåâ àò''ô ùìà áã÷ï
(e) Implied question: A Mishnah (Eruvin 95a) says that one who finds Tefilin [in Reshus ha'Rabim on Shabbos, he wears them and] brings them inside one pair at a time, even though he did not check them!
äúí îùåí ëáåã ãúôéìéï ìà çééùéðï
(f) Answer #1: There, due to Kavod of Tefilin we are not concerned.
à''ð îåöà ùàðé ãøåá îöåééï àöì úôéìéï îåîçéï äï
(g) Answer #2: The case of finding is different, for the majority of people who [make] Tefilin are experts.
åáîëéìúà àéúà ðàîø ëàï éîéîä åðàîø ìäìï (åé÷øà ëä) éîéí úäéä âàåìúå îä ìäìï é''á çãù àó ëàï îâéã ùöøéê ìáãå÷ úôéìéï àçú ìé''á çãù ãáøé á''ä
(h) Citation (Mechilta): It says here (about Tefilin) "Yamimah", and it says there (about one who sold a house in a walled city) "Yamim Tihyeh Ge'ulaso." Just like there (he has the right to redeem it for) 12 months, also here. This teaches that one must check Tefilin once in 12 months. Beis Hillel says so;
á''ù àåîøéí àéï öøéê áãé÷ä ùîàé àåîø àìå úôéìéï ùì àáé àéîà
1. Citation (cont.): Beis Shamai say, he need not check them. Shamai says, these are the Tefilin of my mother's father (they were never checked - Rosh, Sof Hilchos Tefilin).
åôø÷ äîåöà úôéìéï éøåùìîé ðîé úðéà úôéìéï öøéê [áãé÷ä] àçú ìé''á çãù ãáøé øáé øùá''â àåîø àéï öøéê
(i) Citation (Yerushalmi in Eruvin): One must check Tefilin once in 12 months. Rebbi says so. R. Shimon ben Gamliel says, he need not.
åëì äðé ãîöøëé áãé÷ä ñáéøà ìäå áçæ÷ú úôéìéï äëúåá îãáø åìà ÷é''ì äëé
(j) Opinion #1: All those who obligate checking hold that the verse discusses the Chazakah of Tefilin. We do not hold like this.
îéäå áùéîåùà øáä àéëà ùîöøéê ìáã÷ï ôòîééí áùáåò
(k) Opinion #2 (Shimusha Rabah): Some obligate checking Tefilin twice in seven years.
åäðé áãé÷åú ìà äåå îùåí çñéøåú åéúéøåú àìà ùîà áìå åðú÷ì÷ìå
(l) Explanation: These Bedikos are not for missing or extra letters, rather, lest they became worn out and ruined.
åáîæåæä àùëçï áãé÷ä ãàîøéðï áîñ' éåîà (ãó éà.) ùðáã÷ú ôòîééí áùáåò åéù ìçì÷
(m) Remark: We find checking regarding a Mezuzah, for we say in Yoma (11a) that one checks it twice in seven years. [However,] one can distinguish [Tefilin from Mezuzah].
2) TOSFOS DH Ben Arba'im
úåñôåú ã"ä áï àøáòéí
(SUMMARY: Tosfos explained this elsewhere.)
ôéøùúé ôø÷ äàùä áðãä (ãó ñâ.)
(a) Reference: I explained this in Nidah (63a DH Tana. According to this text, it is urine of a 40 day old baby. Some texts in Shabbos (90a) say "until 40 days." One tests with urine emitted between three and 40 days ago.)
3) TOSFOS DH Mai Ein Lah Bedikah Nami deka'Amar a'Te'imah
úåñôåú ã"ä îàé àéï ìä áãé÷ä ðîé ã÷àîø àèòéîä
(SUMMARY: Tosfos explains the case in which the Bedikos help.)
åáãé÷ä ãøá éöç÷ åøá àãà àäðé áìå÷ç îï äîåîçä ùéåãò ãèòéîä ôñåìä àáì ìà éãò î÷ìà àéìï ãàéäå âåôéä ìà éãò
(a) Explanation: The Bedikah of Rav Yitzchak and Rav Ada help for one who bought from an expert who knows that something dyed to test is Pasul, but he does not if it is Kala Ilan, for [the seller] himself did not know. (Yashar v'Tov - he told him that he sells to him Safek Techeles.)
4) TOSFOS DH v'R. Shimon Poter b'Nashim
úåñôåú ã"ä åø''ù ôåèø áðùéí
(SUMMARY: Tosfos discusses why he does not obligate them due to the Semichus.)
àó òì âá ãàîøéðï áøëåú (ãó ë:) âáé ÷éãåù ãðùéí çééáåú ãëì ùéùðå áùîéøä éùðå áæëéøä )åæëåø) [ðøàä ùö"ì ãæëåø] åùîåø áãáåø àçã ðàîøå
(a) Implied question: It says in Brachos (20b) about Kidush that women are obligated, for whoever must guard (not do Melachah on Shabbos) has Zechirah (the Mitzvah to remember Shabbos, i.e. Kidush), and Zechor and Shamur were said at once [to teach this];
åàîøéðï ðîé )áîëéìúéï) [ö"ì áîëéìúà - éôä òéðéí] åáéøåùìîé ãâãéìéí åìà úìáù áãéáåø àçã ðàîøå
1. And we say also in the Mechilta and in the Yerushalmi that "Gedilim" and "Lo Silbash [Sha'atnez]" were said at once! (We should say that just like women are commanded about Sha'atnez, they have the Mitzvah of Gedilim.)
ìàå îéìúà äéà ãäúí ìà àéúîø áãáåø àçã àìà ìàùîåòéðï äà
(b) Answer: This is not [difficult]. There (regarding Shabbos), they were said at once only to teach this (that women are obligated in Kidush);
àáì äëà àéúîø ëé äéëé ãìà ðéñúøå àäããé
1. However, here, [Kil'ayim and Tzitzis] were said [at once] lest they contradict each other (here Kil'ayim is permitted, and elsewhere it is forbidden. We do not additionally learn that whoever is commanded... for the Klal is, women are exempt from Mitzvas Aseh sheha'Zman Gerama.)
åäëé ðîé àéï ìä÷ùåú ãðéãøåù ëé äéëé ãîøáéðï (ôñçéí îâ:) âáé àëéìú îöä
(c) Implied question: Likewise, we can ask that we should expound [to obligate women] just like we include [women] for eating Matzah (since they are forbidden to eat Chametz, even though this is unlike the Klal)!
ãäúí ùàðé ãëúéáé áçã ÷øà:
(d) Answer: There is different, for they are written in one verse.
43b----------------------------------------43b
5) TOSFOS DH v'R. Shimon me'Asher Nafka
úåñôåú ã"ä åøáé ùîòåï îàùø [ðô÷à]
(SUMMARY: Tosfos concludes that the text is correct.)
ø''ú ìà âøéñ ìéä ãà''ë ëåìäå îøáå áòìú çîù åô''á ãæáçéí (ãó éç:) úðéà àøáò åìà ùìù àøáò åìà çîù åîå÷é ìä ëø''ù
(a) Correction: R. Tam's text does not say so, for if so all [Tana'im] include a five-cornered garment, and in Zevachim (18b) a Beraisa teaches "four, and not three. Four, and not five", and we establish it like R. Shimon.
åîéäå òì ëøçéï ð''ì ãúìú úðàé äåå åàìéáà ãø''ù ôìéâé äúí
(b) Rebuttal: We are forced to say that there are three opinions among the Tana'im, and [Tana'im] argue about R. Shimon's opinion there!
ãäà ÷ééîà ìï äìëä ëø''ù áëñåú ìéìä ëîå ùäåëçúé ìîòìä (ãó î:) å÷ééîà ìï ðîé ãáòìú çîù çééáú ìòéì (ãó ìæ:) âáé äàé îàï (ãçééèéä) [ö"ì ãáöøä] ìâìéîéä ìà òáã ëìåí ãùåéä áòìú çîù åàðï ëîàï
1. Source: We hold like R. Shimon regarding a night garment, like I proved above (40b DH Mishum), and we hold also that a five-cornered garment is obligated, above (37b) regarding one who cut off (on a diagonal) one of the corners. He did nothing (it is not exempted from Tzitzis), for he made it five-cornered! Like whom do we hold?!
àìà òì ëøçéï âéøñà ðëåðä äéà
(c) Conclusion: We are forced to say that the text is correct.
åäà ãô' áéú ùîàé (æáçéí ãó î.) ìà ãøéù ø''ù àùø
(d) Implied question: In Zevachim (40a) R. Shimon does not expound "Asher"!
äééðå ìääéà ãøùà åëé äàé âååðà äåé èåáà
(e) Answer: He does not expound it for that Drashah. There are many cases like this.
6) TOSFOS DH v'Eizeh Zo Zo Kri'as Shma
úåñôåú ã"ä åàéæå æå æå ÷øéú ùîò
(SUMMARY: Tosfos explains that this is only an Asmachta.)
àñîëúà áòìîà ã÷øéú ùîò ãøáðï
(a) Explanation: This is a mere Asmachta, for Kri'as Shma is mid'Rabanan.
7) TOSFOS DH Bein Techeles l'Lavan
úåñôåú ã"ä áéï úëìú ììáï
(SUMMARY: Tosfos concludes that this is between Techeles and white in Tzitzis.)
ááøëåú (ãó è:) àîøéðï áéï úëìú [ùáä] ììáï ùáä
(a) Citation: In Brachos (9b) it says "between the Techeles in it and the white in it."
ôéøù á÷åðèøñ áéï öîø ù÷ìè öáò úëìú ìöîø ùìà ÷ìè
(b) Explanation #1 (Rashi): [One can distinguish] between the wool that absorbed the Techeles dye, and wool that did not absorb it.
åìéúà ãà''ë îàé øàéä æå
(c) Rebuttal: This is wrong. If so, what is this Re'iyah? (Tosfos Brachos 9b - it does not depend on seeing Tzitzis. Alternatively, sometimes one can distinguish them even at night!)
åáòøåê ôé' áéï çåìéà ùì úëìú ìçåìéà ùì ìáï
(d) Explanation #2 (Aruch): [One can distinguish] between a Chuliyah of Techeles and a Chuliyah of white.
åô''÷ ãáøëåú éøåùìîé ëéðé îúðéúéï áéï úëìú ùáöéöéú ììáï ùáä )åøàéúí àåúå îï äñîåê ø''à) [ö"ì åî"è ãøáðï åøàéúí àåúå îï äñîåê ìå åî"è ãø''à - öàï ÷ãùéí] ãàîø ëãé ùéëéø áéï úëìú ìëøúé åøàéúí àåúå ùéäà ðéëø áéï äöáåòéí
(e) Citation (Yerushalmi in Brachos): Our Mishnah means between the Techeles in Tzitzis and the white in it. What is Rabanan's reason? "U'Re'isem Oso" - what is next to it. What is R. Eliezer's reason, who says in order to distinguish between Techeles and Karti (leeks)? "U'Re'isem Oso" - that one can distinguish colors.
8) TOSFOS DH Hachi Garsinan Raki'a Domeh l'Sapir
úåñôåú ã"ä ä''â ø÷éò ãåîä ìñôéø
(SUMMARY: Tosfos affirms that this is the correct text.)
ãäëé ëúéá ÷øà åä''ð âøñé' ôø÷ ëñåé äãí (çåìéï ãó ôè.)
(a) Explanation: This is the correct text, for so says the verse (Yechezkel 1:26 - "umi'Ma'al la'Raki'a... k'Mar'eh Even Sapir"), and so is the text in Chulin (89a).
åìà ëñôøéí ãâøñé ø÷éò ãåîä ìëñà äëáåã
1. The text is not like Seforim that say "the Raki'a resembles the Kisei ha'Kavod."
9) TOSFOS DH Chosam Shel Tit
úåñôåú ã"ä çåúí ùì èéè
(SUMMARY: Tosfos explains why this parable was given.)
îä ùîãîä çåúí ùì èéè ìöéöéú
(a) Implied question: Why does it compare a signet of mud to Tzitzis?
ùëï òåùéï ìòáãéí åäöéöéú îòéã òì éùøàì ùäí òáãé ä÷á''ä
(b) Answer: People [normally] make a signet of mud for slaves, and Tzitzis testifies about Yisrael that they are Hash-m's slaves;
ëãàéúà ôø÷ áîä àùä (ùáú ãó ðæ:) ëáìà ãòáãà úðï
1. This is like it says in Shabbos (57b, that a woman may not go out with Kavul) "our Mishnah teaches about Kavla (a signet) of slaves."
10) TOSFOS DH Sho'el mi'Imach
úåñôåú ã"ä ùåàì îòîê
(SUMMARY: Tosfos gives four explanations how the verse hints to 100.)
ôé' ø''ú ãäåé îìà åéù îàä àåúéåú áôñå÷
(a) Explanation #1 (R. Tam): [The word Sho'el] is written full (with a Vov) and there are 100 letters in the verse.
åé''î ãîä òåìä áà''ú á''ù îàä
(b) Explanation #2: [The Gematriya of] Mah is 100 in At Bash (each letter is switched to the corresponding letter counting back from Tav. Mem Hei, the 14th and fifth letters, become Tzadi Yud, the 14th and fifth letters from the end. Their Gematriyos are 90 and 10.)
åá÷åðèøñ ôéøù àì ú÷øé îä àìà îàä ëìåîø ùçééá ÷' áøëåú
(c) Explanation #3 (Rashi): Do not read Mah, rather, Me'ah, i.e. one is obligated 100 Brachos.
åé''î ëãé ìäùìéí îàä áàåúéåúéä åëé ÷øéú îàä äøé ëåìï:
(d) Explanation #4: [We read it Me'ah] in order to complete 100 letters in the verse. When you read Me'ah (with an Aleph), you have all (100 letters. This opinion holds like R. Tam, but it holds that Sho'el is written Chaser.)