1) TOSFOS DH b'Kodesh ha'Kodoshim Tochalenu... Limed Al Zivchei Shalmei Tzibur...
úåñôåú ã"ä á÷ãù ä÷ãùéí úàëìðå... ìéîã òì æáçé ùìîé öáåø ëå'
(SUMMARY: Tosfos discusses how we learn from here Zivchei Shalmei Tzibur.)
äàé ÷øà áôøùú ÷øç ëúéá
(a) Reference: This verse is in Parshas Korach.
åàò''â ãæáçé ùìîé öáåø ìà ëúéáé äúí
(b) Implied question: Zivchei Shalmei Tzibur are not written there!
ëéåï ãëúéá áäàé ÷øà ÷ãù éäéä ìê åâáé ëáùé òöøú ëúéá áôøùú àîåø àì äëäðéí ÷ãù éäéå ìä' ìëäï îñúáøà ãáãéãä îééøé
(c) Answer #1: Since it is written in this verse "Kodesh Yihyeh Lach", and regarding Kivsei Atzeres it is written in Parshas Emor "Kodesh Yihyu la'Shem la'Kohen", presumably it discusses them.
åòåã éù ìôøù îùåí ãàé÷øå ÷ãù ÷ãùéí ëãéìôéðï áôø÷ àéæäå î÷åîï (æáçéí ðä.) åáô''á ãòøëéï (ãó éà:) îãëúéá òì òåìåúéëí åòì æáçé ùìîéëí îä òåìä ÷ãùé ÷ãùéí àó æáçé ùìîé öáåø ÷ãùé ÷ãùéí
(d) Answer #2: Since [Zivchei Shalmei Tzibur] are called Kodesh Kodoshim, like we learn in Zevachim (55a) and in Erchin (11b), since it says "Al Oloseichem v'Al Zivchei Shalmeichem" - just like Olah is Kodshei Kodoshim, also Zivchei Shalmei Tzibur is Kodshei Kodoshim.
2) TOSFOS DH Ika d'Nafka Lei me'Hacha v'Chulei
úåñôåú ã"ä àéëà ãðô÷à ìéä îäëà ëå'
(SUMMARY: Tosfos points out that there is a third opinion.)
òåã éù úðà ùìéùé áôø÷ àéæäå î÷åîï (æáçéí ðä.) [ãàîø] àìà äé÷ùà ìîàé àúà îä çèàú ìæëøé ëäåðä àó ùìîé öáåø ìæëøé ëäåðä
(a) Reference: There is also a third Tana, in Zevachim (55a), for it says "rather, what does the Hekesh teach? Just like a Chatas, male Kohanim [eat it], and Zivchei Shalmei Tzibur male Kohanim.
åäà ãìà îééúé ìéä äëà
(b) Implied question: Why don't we bring [that Tana] here?
îùåí ãñåâéà ãùîòúà äéà åìà îùëçú ìéä áøééúà áäãéà
(c) Answer: It is because it is [only] a teaching in the Sugya. We do not find an explicit Beraisa that says so.
3) TOSFOS DH Mah Chatas Mekadshah b'Balu'a
úåñôåú ã"ä îä çèàú î÷ãùä ááìåò
(SUMMARY: Tosfos explains that the Gemara in Chulin relies on this Hekesh.)
äà ãàîøé' áôø÷ âéã äðùä (çåìéï öç:) ìà ðöøëä [àìà] ìèòí ëòé÷ø ãá÷ãùéí àñåø åäëà ùøé
(a) Implied question: It says in Chulin (98b) "we need this only for Ta'am k'Ikur. It is forbidden for [other] Kodshim, and here it is permitted" (Eil Nazir is cooked whole. The Zero'a is forbidden to Zarim, but the rest is permitted, even though it absorbs taste of the Zero'a);
[åôøéê] åìéâîø îéðéä âìé øçîðà âáé çèàú åëì àùø éâò ááùøä é÷ãù ëå' åîùîò ãùàø ÷ãùéí ôùéèà ìéä ãéìôéðï îçèàú
1. [The Gemara] asks "we should learn from it [to other Kodshim!", and answers] the Torah revealed about Chatas "v'Chol Asher Yiga bi'Vsarah Yikdash", and it connotes that other Kodshim, obviously we learn from Chatas!
äééðå îäé÷ùà ãäëà
(b) Answer: [It is obvious that we learn other Kodshim from Chatas] from the Hekesh here.
4) TOSFOS DH Af Kol she'Ein Shefir v'Shilya Kadosh v'Chulei
úåñôåú ã"ä àó ëì ùàéï ùôéø åùìéà ÷ãåù ëå'
(SUMMARY: Tosfos brings two Perushim of what we learn from Asham.)
ôéøù á÷åðè' áæáçéí åàéï çìá åùúé äëìéåú ùì ùìéì ùáîòéäï ÷øéáéï
(a) Explanation #1 (Rashi in Zevachim): Chelev and the two kidneys of a fetus in its womb are not offered.
åîòåìä ìà äåä ìéä ìîéìó
(b) Implied question: Why couldn't we learn from Olah?
ãëìéì äåà àó ëì àéï ùôéø åùìéà ÷ãåù áå ìà îöé ìîéîø ãìà ìòåìåú îãîéú ìäå ùäøé àó ùàø äáùø àéðå ÷øá.
(c) Answer: It is Kalil, and you cannot say "also every [Korban], a fetus or fetal sac inside is not Kadosh", for [other Korbanos] are unlike Olah, for also the rest of the meat is not offered;
[ö"ì åëàï ôéøù - èäøú ä÷åãù] ååìãåú áäîåú ÷ãùéí áäåééúï äí ÷ãåùéí ëùðåìãå äí ÷ãåùéí åìà áîòé àîï ãâîøé îàùí
(d) Explanation #2: Here [Rashi] explained that offspring of Kodesh animals become Kadosh when they are born, and not in their mother's womb, for we learn from Asham. Until here is from Rashi.
åëï îùîò áôø÷ ëéöã îòøéîéï (úîåøä ëä:) ãìîàï ãàéú ìéä áäåééúï äï ÷ãåùéí äï òöîï çåìéï áîòé àîï
(e) Support: It connotes like this in Temurah (25b), that according to the opinion that they become Kadosh when they are born, they themselves are Chulin in their mother's womb.
åäà ãúðéà áøéù áäîä äî÷ùä (çåìéï òä.) îä çìá åùúé ëìéåú äàîåøéï áàùí îåöà îëìì ùìéì àó ëì îåöà îëìì ùìéì
(f) Implied question: A Beraisa in Chulin (75a) teaches that just like Chelev and the two kidneys said regarding Asham do not apply to a fetus, also in every [Korban] they do not apply to a fetus.
ãîùîò ã÷ãåù ëùàø áùø áø îä÷øáä
1. Inference: [The fetus] is Kadosh like other meat, except for offering it!
ääåà úðà ñáø áîòé àîï äï ÷ãåùéí åìëê àéöèøéê ÷øà ìîòè çìá åùúé ëìéåú
(g) Answer: That Tana holds that [Vlados Kodshim] are Kodesh in their mother's womb. Therefore, we need a verse to exclude Chelev and the two kidneys.
5) TOSFOS DH Mah Shelamim Mefaglin v'Chulei
úåñôåú ã"ä îä ùìîéí îôâìéï ëå'
(SUMMARY: Tosfos brings other sources for this.)
áñåó ôø÷ ùðé ãæáçéí (ãó ëç:) àéëà úðà ããøéù ìä îãëúéá åàí äàëì éàëì îáùø æáç ùìîéå îä ùìîéí îôâìéï åîúôâìéï ëå'
(a) Reference: In Zevachim (28b) there is a Tana who expounds this from "v'Im He'achel Ye'achel mi'Besar Zevach ha'Shelamim" - just like Shelamim makes Pigul and becomes Pigul...
åëï áôø÷ á''ù (ùí ãó îã.) ãøéù ìä ðîé îäàé ÷øà îä ùìîéí îéåçãéï ùéù ìäï îúéøéï áéï ìàãí áéï ìîæáç îôâìéï åîúôâìéï ëå'
1. Similarly in Zevachim (44a) we expound this from this verse - just like Shelamim has Matirim both to people and to the Mizbe'ach, it makes Pigul and becomes Pigul...
ôéøù á÷åðèøñ îôâìéï àú äðñëéí àí çéùá áæáç
(b) Explanation #1 (Rashi): It makes the Nesachim Pigul if he intended [Chutz li'Zmano] in the Zevach.
åáçðí ãç÷ ãäåä îöé ìîéîø ùäãí îôâì àú äáùø åáùø òöîå îúôâì
(c) Rebuttal (and Explanation #2): There was no need to give a difficult explanation. We can say that the blood is Mefagel the meat, and the meat itself becomes Pigul!
6) TOSFOS DH Mah Chatas Einah Ba'ah Ela Min ha'Chulin
úåñôåú ã"ä îä çèàú àéðä áàä àìà îï äçåìéï ëå'
(SUMMARY: Tosfos points out that we expound also another law from "Chatas".)
úøúé ãøéù îçèàú ãëáø ãøéù ðîé îä çèàú ááìåò î÷ãùú
(a) Observation: We expound two laws from "Chatas", for we already expounded "just like Chatas forbids what absorbs it..."
7) TOSFOS DH Kedi Nisbah
úåñôåú ã"ä ëãé ðñáä
(SUMMARY: Tosfos explains why elsewhere a different answer is given.)
áñåó ãí çèàú (æáçéí ãó öç. åùí) îñé÷ åàéáòéú àéîà ñáø ìä ëø''ù ãàîø àöáò ìà áòéà ëäåðä ëäåðä áòéà àöáò
(a) Reference: In Zevachim (98a) it concludes "alternatively [the Tana] holds like R. Shimon, who says that [if only] Etzba [is written, this mandates the right hand; it] does not need [the Torah to write also] Kehunah. Kehunah needs Etzba. (If only Kehunah is written, this does not mandate the right hand.)
àáì áô''÷ ãçåìéï (ãó ëá. åùí) ìà îñé÷ àìà ääåà ùéðåéà ìçåãéä
(b) Implied question: In Chulin (22a) it concludes only that answer alone!
åðøàä ãìî''ã (æáçéí ãó ð.) ãáø äìîã áâ''ù àéðå çåæø åîìîã áäé÷ùà öøéê ìåîø ëãé ðñáä ãàöáò ãçèàú âåôéä éìéó áâæéøä ùåä îîöåøò ãäééðå éîéï ìòéì áô''÷ (ãó é.) åáôø÷ ùðé ãæáçéí (ãó ëã:) åàí ëï ìà îöé ìîéìó îäé÷ù ùàø ÷øáðåú îçèàú
(c) Answer: According to the opinion (Zevachim 50a) that something learned from a Gezeirah Shavah does not return to teach through a Hekesh, we must say that it was taught without need, for Etzba of Chatas itself we learn from a Gezeirah Shavah from Metzora, that it is the right [hand], above (10a) and in Zevachim (24b). If so, we cannot learn other Korbanos from a Hekesh from Chatas.
8) TOSFOS DH Mah Asham Atzmosav Mutarin
úåñôåú ã"ä îä àùí òöîåúéå îåúøéï
(SUMMARY: Tosfos discusses why the law is more obvious regarding Asham.)
ìòùåú îäï ëìéí àðé ùîòúé ùäøé ðàëì ìëäðéí åðåúø áòöîåú ìà ùééê àìà áãáø äðàëì àó ëì åàôéìå òåìä
(a) Explanation #1: [Its bones are permitted] to make Kelim from them. I heard that this is because Kohanim eat [Asham], and Nosar does not apply to bones, only to something eaten. Every [Korban] is like this, and even Olah.
åîáòé ìéä äà ðîé îçèàú äåä îöé ìîéìó
(b) Question (Rashi): He could learn this also from Chatas!
åðøàä áòéðé ãîìå éäéä éúéøà ðô÷à ìéä áàùí ãëúéá áéä (ìëäï) [ö"ì äëäï - éùø åèåá] àùø éëôø áå ìå éäéä ëê ôé' á÷åðèøñ áñåó ãí çèàú (æáçéí ãó öç.)
(c) Answer: He learns from an extra "Lo Yihyeh." It says about Asham "ha'Kohen Asher Yechaper Bo Lo Yihyeh." So Rashi explained in Zevachim (98a).
å÷ùéà ãáääåà ÷øà ëúéáé çèàú åàùí áôøùú öå àú àäøï ëçèàú ëàùí úåøä àçú ìäí äëäï àùø éëôø áå ìå éäéä
(d) Question: Chatas and Asham are written in that verse in Parshas Tzav! "Ka'Chatas ka'Asham Torah Achas Lahem ha'Kohen Asher Yechaper Bo Lo Yihyeh";
åáòåìä ðîé ëúéá á÷øà ãáúøéä òåø äòåìä àùø ä÷øéá ìëäï ìå éäéä (åé÷øà å)
1. And in the next verse it says "Ohr ha'Olah Asher Hikriv la'Kohen Lo Yihyeh"!
åòåã ãøùéðï áôø÷ äîæáç î÷ãù (ùí ôå.) ðàîø ìå éäéä áòåìä åðàîø ìå éäéä áàùí îä àùí òöîåúéå îåúøéï àó òåìä òöîåúéä îåúøéï
2. Also, we expound in Zevachim (86a) that it says Lo Yihyeh about Olah, and it says Lo Yihyeh about Asham. Just like bones of Asham are permitted, also Olah, its bones are permitted;
å÷àîøéðï äúí îåôðé ãàé ìà îåôðé ëå' àìîà [ö"ì ìà - öàï ÷ãùéí] îîùîòåú ìå éäéä ãøéù åìà îéúåøà
3. And we say there that it is Mufneh, for if it were not Mufneh... This shows that we do not expound from the connotation of Lo Yihyeh, and not because it is extra (for if we did, we would expound regarding Olah itself. We would not need to learn from Asham!)
åùí ôé' á÷åðè' ãôùéèà ìéä áàùí îùåí ãàó áùøå îåúø
4. There Rashi explained that Asham is obvious because even its meat is permitted.
åàé îùåí ðåúø ãáùøéôä
(e) Implied question: [The bones] should be forbidden due to Nosar, which must be burned!
ìà ùééê ðåúø àìà áîéãé ãáø àëéìä ëãëúéá (åé÷øà æ) åäðåúø îáùø äæáç åáôø÷ ëéöã öåìéï (ôñçéí ãó ôâ.) îåëç áäãéà ãàéï ðåúø áòöîåú
(f) Answer: Nosar applies only to something eaten, like it says "veha'Nosar mi'Besar ha'Zevach." In Pesachim (83a) it is proven that Nosar does not apply to bones.
åëàï ôé' á÷åðè' ãäà ãôùéèà ìéä áàùí èôé îùàø ÷øáðåú äðàëìéï îùåí ãëúéá áàùí äåà ìàçø ä÷èøú àéîåøéï ãîùîò äåà àùí åàéï òöîåúéå àùí
(g) Explanation #2 (Rashi here): Asham is more obvious than other Korbanos that are eaten, because it is written about Asham "Hu" after Haktaras Eimurim. This connotes that it is Asham, but its bones are not Asham.
åöøéê ìã÷ã÷ ìîä ìé úøé ÷øàé ìòöîåú äé÷ùà ãäëà åâæéøä ùåä ãìå éäéä áôø÷ äîæáç î÷ãù (æáçéí ãó ôå.):
(h) Question: We must be meticulous [to explain] why we need two verses for bones - the Hekesh here and the Gezeirah Shavah "Lo Yihyeh" in Zevachim (86a)?
83b----------------------------------------83b
9) TOSFOS DH u'Shelamim ha'Ba'im Machmas Pesach l'Chol Mitzvas Shelamim
úåñôåú ã"ä åùìîéí äáàéí îçîú ôñç ìëì îöåú ùìîéí
(SUMMARY: Tosfos discusses what is Shelamim that comes due to Pesach.)
ôé' á÷åðèøñ (áæáçéí ãó è.) çâéâú àøáòä òùø
(a) Explanation #1 (Rashi, Zevachim 9a): It is Chagigah of the 14th (a Shelamim that one eats in order to be satiated before eating Pesach).
åëï áñåó ëì äôñåìéï (ùí ãó ìå.) âáé úåãä ùðàëìú ìéåí åìéìä ÷àîøéðï îðéï ìøáåú ùìîé ðæéø åùìîé ôñç úìîåã ìåîø ùìîéå åôé' á÷åðèøñ ùìîé ôñç çâéâú àøáòä òùø
1. Also in Zevachim (36a), regarding Todah is eaten for one day and a night, we say "what is the source to include Shalmei Nazir and Shalmei Pesach? It says "Shelamav", and Rashi explained that Shalmei Pesach is Chagigah of the 14th.
å÷ùä ãáôñçéí ôø÷ àìå ãáøéí (ãó òà:) ãøéù î÷øà áäãéà ãçâéâú àøáòä òùø ðàëìú ìá' éîéí åìéìä à' (åäà ãëúéá áôøùä (åé÷øà æ) åáùø úåãú æáç ùìîéå îøáé) [ö"ì åëï áú"ë áôøùú öå àú àäøï îøáä çâéâú é''ã ìùðé éîéí åìéìä àçã - éùø åèåá]
(b) Question: In Pesachim (71b), we expound from a verse explicitly that Chagigah of the 14th is eaten for two days and a night! And similarly in Toras Kohanim Parshas Tzav, it includes Chagigah of the 14th for two days and a night;
(åùìîéí) [ö"ì åäà ãëúéá åáùø æáç úåãú ùìîéå ãøéù ìùìîéí - éùø åèåá] äáàéï îçîú ôñç ìéåí åìéìä
1. And what is written "u'Besar Zevach Todas Shelamav" we expound for Shelamim that comes due to Pesach for one day and a night!
åðøàä ãåãàé ùìîé ôñç ãëì äôñåìéï äééðå îåúø äôñç ëé ääåà ãúåøú ëäðéí åáôñçéí áôø÷ äàùä (ãó ôè.) âáé çîùä ùðúòøáå [ö"ì òåøåú - öàï ÷ãùéí] ôñçéäí ã÷àîøéðï åðééúé îåúø äôñç ãðàëì ìéåí åìéìä
(c) Explanation #2: Surely, Shalmei Pesach in Zevachim (36a) is Mosar Pesach, like the case in Toras Kohanim and in Pesachim (89a) regarding the skins of the Pesachim of five groups that became mixed. [The Gemara] says "they should bring a Mosar Pesach, which is eaten for a day and a night!
åáô''÷ ãøàù äùðä (ãó ä.) ÷øé ìîåúø äôñç ùìîé äôñç ãçùéá ôñç âáé áì úàçø
1. And in Rosh Hashanah (5a) Mosar Pesach is called Shalmei Pesach, for it is considered Pesach regarding Bal Te'acher;
åôøéê ôñç æéîðà ÷áéòà ìéä ëå' åîùðé îàé ôñç ùìîé ôñç (ùìîé ôñç) ñ''ã àîéðà äåàéì åîçîú ôñç ÷àúå ëå'
2. It asks "Pesach has a fixed time!", and answers that "Pesach" refers to Shalmei Pesach. One might have thought that since it comes due to Pesach...
åòì ëøçéï ìàå äééðå çâéâú àøáòä òùø ãëéåï ã÷úðé ôñç ìà ùáé÷ îåúø äôñç ãîé÷øé ôñç èôé ãäééðå ôñç îîù åîå÷é ìä áçâéâú àøáòä òùø
3. You are forced to say that this is not Chagigah of the 14th, for since it taught Pesach, it would not abandon Mosar Pesach, which is called Pesach more, i.e. truly Pesach, and establish it to be Chagigah of the 14th.
åîéäå ùìîéí äáàéï îçîú ôñç ãùîòúéï òì ëøçéï ìàå äééðå îåúø äôñç ãëáø úðà ìéä
(d) Distinction: However, "Shelamim that comes due to Pesach" of our Sugya, you are forced to say that it is not Mosar Pesach, for it was already taught.
åáôø÷ îé ùäéä èîà (ôñçéí ãó öå:) ôé' á÷åðèøñ ãäééðå úîåøú ôñç òöîå
(e) Explanation #3: In Pesachim (96b) Rashi explained that it is Temuras Pesach itself.
åàò''â ããøùéðï äúí äåà ÷øá åàéï úîåøúå ÷øéáä
(f) Implied question: We expound there "[Pesach] is offered, and its Temurah is not offered"!
äà îåëç äúí ãëì äéëà ãôñç ÷øá âí úîåøúå ÷øá åáøéù á''ù áæáçéí (ãó ìæ:) ã÷ã÷úé
(g) Answer: It is proven there that whenever Pesach is offered, also its Temurah is offered. In Zevachim (37b) I was precise [to explain this].
10) TOSFOS DH Chad l'Avrah Shenaso u'Zmano
úåñôåú ã"ä çã ìòáøä ùðúå åæîðå
(SUMMARY: Tosfos points out that also if only its year passed, it gets Kedushas Shelamim.)
äåà äãéï ùðúå áìà æîðå åàò''ô ùáùòä ùä÷ãéùå ìà äéä øàåé ìôñç ãëùéâéò æîðå úòáåø ùðúå
(a) Explanation: The same applies if its year [passed] without its time (Pesach did not pass), and even though when he was Makdish it, it was not proper for Pesach, for when its time (Pesach) will come, its year will have passed!
åàôéìå îôøéù ð÷áä ìôñçå àå æëø áï ùúé ùðéí úåøú ùìîéí òìéå ëãúðà áîé ùäéä èîà (ôñçéí ãó öæ:) éøòä òã ùéñúàá åéîëø åéáéà áãîéå ùìîéí:
1. And even if one separated a female for his Pesach, or a second year male, the law of Shelamim applies to it, like a Beraisa teaches in Pesachim (97b). It grazes until it becomes blemished. It is sold, and he buys Shelamim with the money. (It does not have full Kedushas ha'Guf to offer it itself, but he may not redeem it without a Mum. However, if it was initially proper for Pesach, and he did not overtly reject it, it itself is offered for Shelamim.)
11) TOSFOS DH Kol Korbanos: Min ha'Chadash u'Min ha'Yashan
úåñôåú ã"ä ëì ÷øáðåú: îï äçãù åîï äéùï
(SUMMARY: Tosfos proves that our Mishnah discusses only Menachos.)
ôé' á÷åðèøñ áîðçåú ÷àîø
(a) Explanation (Rashi): [Chadash and Yashan] apply to Menachos.
åðøàä ãùééê ðîé áæáçéí ëãàùëçï áîòùø áäîä
(b) Implied question: They apply also to Zevachim, like we find regarding Ma'aser Behemah!
àìà ãäåä ìéä ìîéúðé çåõ îáëåø åîòùø ãàéï áàéï îçåöä ìàøõ ëãúðï áúîåøä ôø÷ àìå ÷ãùéí (ãó ëà.)
(c) Answer: [If it discussed Zevachim], it should have taught "except for Bechor and Ma'aser, which do not come from Chutz la'Aretz", like a Mishnah in Temurah (21a) teaches;
åáúåñôúà (øô''è) úðéà ëì ÷øáðå' äöéáåø åäéçéã áàéï îàøõ åçåöä ìàøõ àôéìå îáéï äòåáãé ëåëáéí çåõ îáëåø åîòùø ùàéï áàéï àìà îï äàøõ åàéï áàéï àìà îéùøàì
1. And in the Tosefta (9:1) it taught that all Korbanos of the Tzibur and a Yachid come from Eretz Yisrael and Chutz la'Aretz, even from among Nochrim, except for Bechor and Ma'aser, which come only from Eretz Yisrael, and only from Yisrael.
åáääéà ááà ìà úðé çãù åéùï àáì áúø äëé úðé ëì äîðçåú áàåú îàøõ åîçåöä ìàøõ åîï äçãù åîï äéùï çåõ îï äòåîø åùúé äìçí ùàéï áàéï àìà îï äçãù åîï äàøõ
2. And in that clause it did not teach Chadash and Yashan. Rather, afterwards it teaches that all Menachos come from Eretz Yisrael and Chutz la'Aretz, from Chadash and Yashan, except for the Omer and Shtei ha'Lechem, which come only from Chadash, and only from Eretz Yisrael;
åëåìï àéï áàéï àìà îï äîåáçø ùðàîø (ãáøéí éá) åëì îáçø ðãøéëí
3. And all of them come only from the best, for it says "v'Chol Mivchar Nidreichem."
12) TOSFOS DH Afriyim
úåñôåú ã"ä òôøééí
(SUMMARY: Tosfos points out that this is mentioned in Tanach.)
òéø äéà áãáøé äéîéí (á' éâ) åéìëåã àáéä àú (òôøééí) [ö"ì òôøåï - éùø åèåá]
(a) Explanation: This is a city in Divrei ha'Yamim (2:13:19) "va'Yilkod [Aviyah] Es Efrayin."
13) TOSFOS DH Masnisin d'Lo Ki Hai Tana
úåñôåú ã"ä îúðé' ãìà ëé äàé úðà
(SUMMARY: Tosfos explains why our Mishnah is unlike the Beraisa.)
ãàéðï áàéï ìàå ìëúçéìä îùîò çåõ îäðê ãúðéà ìà éáéà åàí äáéà ëùø
(a) Explanation: "They do not come" does not connote [only] l'Chatchilah, except for those that were taught "he may not bring, and if he brought, it is Kosher."
14) TOSFOS DH v'Ha Kesiv Chadashah
úåñôåú ã"ä åäà ëúéá çãùä
(SUMMARY: Tosfos explains why we cannot say that it is only l'Chatchilah.)
àìîà ùðä ìòëá åìëê ìà îùðé äëà ìîöåä ëãîùðé âáé øàùéú:
(a) Explanation: [We ask that] this was repeated to make it Me'akev. Therefore, we do not answer "this is a Mitzvah [l'Chatchilah]", like we answered about "Reishis".