1) TOSFOS DH v'Lei'aved Zahav Kol d'Hu
úåñôåú ã"ä åìéòáã æäá ëì ãäå
(SUMMARY: Tosfos derives from this the text above.)
åìà ìéòáã æäá èäåø
(a) Explanation: [We ask that] it should not need to be pure gold.
åìôé æä âøñéðï ìòéì ùéäà ëåìå æäá èäåø
(b) Consequence: According to this, above (88b) the text says "that it must be all pure gold."
åàé âøñéðï äëà åìéòáéã ëì ãäå àúé ùôéø àò''â ãìà âøñé' ìòéì èäåø àìà ùéäå ëåìï æäá
(c) Version #2: If the text here says "we should make it from anything", this is fine, even if above the text does not say "pure", rather, that all must be gold.
2) TOSFOS DH Chad Ribuy Hu
úåñôåú ã"ä çã øéáåé äåà
(SUMMARY: Tosfos asks why this is not considered Ribuy after Ribuy.)
ãçã áùîï ÷àîø ãàéöèøéê ìâåôéä ãèòåï ùîï (áëì) [ö"ì ëëì - éùø åèåá] äîðçåú ììåâ
(a) Explanation: One "Shemen" was said for the simple meaning, that it requires oil, like all Menachos, for a Log.
úéîä ãëé äàé âååðà ÷øé øéáåé àçø øéáåé ìòéì áä÷åîõ øáä (ãó ìã.)
(b) Question: Such a case is called a Ribuy after a Ribuy, above (34a)!
ãúðéà îæåæåú ùåîò àðé îéòåè îæåæåú ùúéí ëùäåà àåîø îæåæåú áôøùä ùðéä ùàéï ú''ì äåé øéáåé àçø øéáåé
1. Citation (34a - Beraisa): I should say that the minimum of "Mezuzos" is two! When it says Mezuzos in the second Parshah, which was not needed, this is a Ribuy after a Ribuy.
3) TOSFOS DH Chetzi Log l'Chol Ner v'Ner
úåñôåú ã"ä çöé ìåâ ìëì ðø åðø
(SUMMARY: Tosfos questions the need to be Mekadesh in a Kli Shares.)
úéîä ìîä äéä öøéê ì÷ãù äùîï áëìé ùøú
(a) Question: Why did he need to be Mekadesh the oil in a Kli Shares? (Tzon Kodoshim - in any case the Menorah will be Mekadesh it. Chazon Ish - Hadlakah is not Avodah. Why should the oil need Kedushas ha'Guf?)
4) TOSFOS DH Ein Lecha Avodah she'Kesherah me'Erev Ad Boker Ela Zu Bilvad
úåñôåú ã"ä àéï ìê òáåãä ùëùøä îòøá åòã áå÷ø àìà æå áìáã
(SUMMARY: Tosfos explains why this is unlike Haktarah of limbs and Terumas ha'Deshen.)
öøéê ìééùá ä÷èøú àáøéï åúøåîú äãùï
(a) Implied question: We must resolve Haktarah of limbs and Terumas ha'Deshen (why these are not considered Avodos Kosher the entire night)!
T6åéù ìôøù ãìà ãîé ãä÷èøú àáøéí îúçìú îáòåã éåí ëãàîø áôø÷ ø' éùîòàì (ìòéì òá.) ãçáéáä îöåä áùòúä åúøåîú äãùï ìà îúçìà îù÷éòú äçîä
(b) Answer: This is different. Haktarah of limbs begins during the day, like it says above (72a) that a Mitzvah is dear in its time (one may burn the limbs during the day on Shabbos, even though they could be burned at night after Shabbos), and Terumas ha'Deshen does not begin from Shki'ah.
1. Note: Also Rashi Kesav Yad wrote that the time of Hadlakah begins at Shki'ah. Gevuras Ari (Yoma 15a) asked that the time for Hadlakah is in the afternoon. This is almost explicit in Shemos 30:8. One cannot be Docheh that "Ha'alas" ha'Neros in the verse is Hatavah, for Pesachim 59a explicitly explains that it is Hadlakah! Why didn't Tosfos explain that no other Avodah must span the entire night? Perhaps he holds that burning Esh Tamid on the Mizbe'ach is also called Avodah. Perhaps Tosfos holds that the Mitzvah is to burn the entire night; we light in the afternoon, so it will be burning already at Shki'ah.
5) TOSFOS DH v'Shi'aru Rabanan Chetzi Log me'Orsah v'Ad Tzafra
úåñôåú ã"ä åùéòøå øáðï çöé ìåâ îàåøúà åòã öôøà
(SUMMARY: Tosfos discusses what happens in short nights of summer.)
åàí îùúééø îï äùîï áú÷åôú úîåæ ìà çééùéðï
(a) Explanation #1: If oil is left over in summer, we are not concerned.
åáéøåùìîé àîøéðï ãáéîåú ä÷éõ äéå òåùéï ôúéìä âñä åáéîåú äçåøó ôúéìä ã÷ä
(b) Explanation #2: The Yerushalmi says that in summer they used thick wicks (so all the oil would be consumed in the night), and in winter thin wicks;
åîéäå ëùùéòøå îúçéìä ùéòøå áôúéìä áéðåðéú
1. However, initially they estimate with average wicks.
6) TOSFOS DH Ein Aniyus bi'Mekom Ashirus
úåñôåú ã"ä àéï òðéåú áî÷åí òùéøåú
(SUMMARY: Tosfos explains why they did not estimate with Chulin oil.)
åàó òì ôé ùéëåì ìùòø áùîï ùì çåì
(a) Implied question: They could estimate with Chulin oil! (This is not considered in the place of wealth.)
î''î àéï òðéåú áî÷åí òùéøåú:
(b) Answer: Even so, [since it is for the sake of Hekdesh,] "there is no poverty in the place of wealth" applies.
89b----------------------------------------89b
7) TOSFOS DH Balelan Elu Bifnei Atzman v'Elu Bifnei Atzman v'Nis'arvu Kesheros
úåñôåú ã"ä áììï àìå áôðé òöîï åàìå áôðé òöîï [åðúòøáå] ëùøåú
(SUMMARY: Tosfos points out that this is unlike R. Yehudah.)
ëøáðï ãôìéâé òìéä ãøáé éäåãä áä÷åîõ øáä (ìòéì ëâ.) ãàîøé çøá ùðúòøá ááìåì é÷øá
(a) Explanation: This is like Rabanan who argue with R. Yehudah above (23a). They say that if a Minchah Chareivah became mixed with a Balul (even though it absorbs oil from it), it is offered.
8) TOSFOS DH v'Im Ad she'Lo Balal Nis'arvu Pesulos
úåñôåú ã"ä åàí òã ùìà áìì ðúòøáå ôñåìåú
(SUMMARY: Tosfos explains that this is because it is impossible to mix it.)
ãáòéðï øàåé ìáéìä
(a) Explanation: This is because we require proper to mix. (Now they are improper to mix, for the Minchah for the lamb absorbed extra oil, and that of the bull or ram is lacking oil.)
9) TOSFOS DH v'Ha mideka'Tani Seifa Balelan Elu Bifnei Atzman v'Chulei
úåñôåú ã"ä åäà îã÷úðé ñéôà áììï àìå áôðé òöîï ëå'
(SUMMARY: Tosfos justifies the question.)
úéîä îàé ÷ùéà ãìòåìí àéï îòøáéï àôé' ðúòøáå ðîé ìà åëâåï ùìà áìì
(a) Question: What was the question? Really, we may not mix, and even if they became mixed, also no (it is Pasul b'Di'eved), e.g. if Blilah was not done! (I.e. the Reisha teaches that it is Kosher b'Di'eved, and the Seifa modifies when this applies.)
åðøàä ãìà îééúé ääåà ãàéï îòøáéï àìà îùåí ãñéôà ãáììï àìå áôðé òöîï ëå' òìä ÷àé àðñëé ëáùéí áðñëé ôøéí åàéìéí
(b) Answer: "We may not mix" was brought only because the Seifa, "if Blilah was done to these by themselves..." refers to it, i.e. Nesachim of lambs mixed with those of bulls and rams;
àáì ìà ãéé÷ ëìì àìà îäà ãîã÷úðé ñéôà åðúòøáå áìùåï ãéòáã îëìì ãîòøáéï ãøéùà ìëúçéìä ÷àîø
1. However, the inference is only from what the Seifa taught "and they became mixed" in an expression of b'Di'eved. This implies that "we mix" of the Reisha is l'Chatchilah.
10) TOSFOS DH she'Im Iy Atah Omer Ken Pesalto
úåñôåú ã"ä ùàí àé àúä àåîø ëï ôñìúå
(SUMMARY: Tosfos explains why in other places, what accompanies a Korban is not Me'akev.)
úéîä àí ëï ëáùé òöøú ùùçèï ùìà ìùîï ãúðéà áô' äúëìú (ìòéì îç.) äãí éæø÷ åäáùø éàëì àîàé äà ëéåï ãáòé [ðøàä ùö"ì ãáòå] ìçí åìà ÷ãù äìçí éôñì [ðøàä ùö"ì éôñìå]
(a) Question: If so, Kivsei Atzeres that were slaughtered Lo Lishmah, that a Beraisa says that we do Zerikah and eat the meat - what is the reason? Since they need bread, and the bread is not Kadosh, they should be Pasul!
åëï úåãä ùùçèä ùìà ìùîä úéôñì ëéåï ãìà ÷ãù äìçí
1. And similarly Todah that was slaughtered Lo Lishmah should be Pasul, since the bread is not Kadosh!
åùìîé ðæéø ùùçèï ùìà ëîöåúï ã÷àîø ãàéï èòåðéï ìà ìçí åìà æøåò
2. And Shalmei Nazir that was slaughtered unlike its Mitzvah, which we said that it does not need bread and not Zero'a (to cook the foreleg with it and give it to the Kohen, it should be Pasul)!
åëï îôøéù îòåú ìðæéøåúå åîú ãàîø áô' ÷îà (ìòéì ã:) ãîé ùìîéí éáéà áäï ùìîéí åàéï èòåðéí ìçí
3. And similarly one who separated coins for [Korbanos of] his Nezirus, and he died, that it says above (4b) that the brings Shelamim from the money for Shelamim, and it does not need bread [it should be Pasul]!
åìøáà ðéçà ãîùðé áùìîà äðê òåìåú ðéðäå àé ìà çæå ìòåìú çåáä çæå ìòåìú ðãáä äëà ðîé ùìîéí ðéðäå àé ìà çæå ìùìîé çåáä çæå ìùìîé ðãáä àìà ìàáéé ÷ùéà
(b) Partial Answer #1: This is fine for Rava. He answers that granted, these are Olos. If they are not proper for Olas Chovah, they are proper for Olas Nedavah. Also here, [all of] these are Shelamim. If they are not proper for Shalmei Chovah, they are proper for Shalmei Nedavah. However, for Abaye it is difficult!
åàôé' ìøáà ðîé ÷ùä ãäà öéáåø ìà îééúå ùìîé ðãáä
(c) Question: And even for Rava [the first question] is difficult, for the Tzibur does not bring Shalmei Nedavah!
åéù ìåîø ãìçí ìà ãîé ìðñëéí ãðñëéí çùéáé èôé ëâåó ä÷øáï îùåí ã÷øáé ìîæáç àáì ìçí ìà çùéá ëâåó ä÷øáï îùåí ãàéï áå ìîæáç
(d) Answer: Bread is unlike Nesachim. Nesachim are considered more part of the Korban itself, since they are offered on the Mizbe'ach. Bread is not considered part of the Korban itself, for none goes to the Mizbe'ach.
åæøåò áùéìä ðîé àó òì âá ãâåôà ãæéáçà äåà
(e) Implied question: The cooked Zero'a is part of the Korban (Eil Nazir)!
àéï ìçåù áëê ãùìîé ðæéø âåôééäå àôé' ìà äéä î÷ééí áäï îöåú æøåò áùéìä ìà äéå ôñåìéï áëê äåàéì åðòùå äòáåãåú ëîöåúï
(f) Answer: We are not concerned for this, for Shalmei Nazir itself, even if one would not fulfill the Mitzvah of the cooked Zero'a, would not be Pasul due to this, since the Avodos were done properly.
11) TOSFOS DH Tamid Shel Shachar Ta'un Shnei Gezirin
úåñôåú ã"ä úîéã ùì ùçø èòåï ùðé âæéøéï
(SUMMARY: Tosfos proves that one Kohen brings the two logs in the morning.)
áëäï àçã àçø ñéãåø ëì äîòøëä åùì áéï äòøáéí áùðé ëäðéí åùðé âæéøéï ëãîôøù áôø÷ á' ãîñëú éåîà (ãó ëå:) ëê ôéøù á÷åðèøñ
(a) Explanation (Rashi): One Kohen [must bring two logs on the Mizbe'ach] after arranging the entire Ma'arachah, and the afternoon Tamid requires two Kohanim to bring two logs, like it explains in Yoma (26b).
åäëé úðï äúí áôø÷ á' (â''æ ùí) ãúîéã ÷øá áúùòä áòùøä áàçã òùø ìà ôçåú åìà éåúø òöîå áúùòä áçâ áéã àçã öìåçéú ùì îéí äøé ëàï òùøä áéï äòøáéí áé''à òöîå áúùòä åùðéí áéãï ùðé âæéøé òöéí
1. A Mishnah there teaches that the Tamid is offered through nine Kohanim, 10 or 11 - it cannot be less, and not more. It itself is offered through nine. During Sukos, one [Kohen] has in his hand a flask of water [for Nisuch ha'Mayim], so there are 10. In the afternoon, there are 11 - nine offer it, and two have in their hands two logs.
åäùúà úéîä àé âæéøé òöéí ãúîéã ùì ùçø áëäï àçã äåä ìéä òöîå áòùøä àå áàçã òùø àé èòåðéí ùðé ëäðéí
(b) Question: If the logs of the morning Tamid are through one Kohen, [the morning Tamid] itself is with 10, or through 11 if two Kohanim are needed [for the logs]!
åöøéê ìåîø ãìà çùéáà (îëàï îãó äáà) ùðé âæéøéï ùì ùçøéú îùåí ãìôðé ùçéèú úîéã äùçø äï îùëéîéï ìñãø äîòøëä (ìà) [ö"ì åìà - ùéèä î÷åáöú ëúá éã] çùéá àìà äòåñ÷éï áùòú äúîéã
(c) Answer: We must say that it does not count the two logs of the morning, for before the Shechitah of the morning Tamid they rise early to arrange the Ma'arachah, and we count only those engaged at the time of the Tamid;