1) TOSFOS DH she'Son'in Es ha'Bavliyim
úåñôåú ã"ä ùùåðàéï àú äááìééí
(SUMMARY: Tosfos explains why Chachamim looked down on them.)
ëãàùëçðà áô''÷ ãéåîà (ãó è:) )ãàîø à''ì ø''ù áï ì÷éù ìøáé àìòæø àìäà ãéùøàì( [ö"ì ãà"ì ø''ù áï ì÷éù ìæòéøé àìäà - öàï ÷ãùéí] ñðéðà ìëå ìôé ùìà òìå áéîé òæøà
(a) Source: This is like we find in Yoma (9b) that Reish Lakish said to Ze'iri "Hash-m hates you (plural)", for [most of the Bavliyim] did not ascend [to Eretz Yisrael] in the days of Ezra.
åîä ùîæëéøéï àåúí ìâðàé òì ùàåëìéï àú äùòéøéí çééí àò''â ãîöåä ÷òáãé ùìà éáåàå ìéãé ðåúø
(b) Implied question: Why do [Chachamim] mention them derogatorily for eating the goats raw? It is a Mitzvah, lest they become Nosar!
ìôé ùäøâéìå òöîí ëîå ëï ìàåëìí çééí àó áëì äùðéí ãîéçæé ëøòáúðåúà
(c) Answer: It is because they accustomed themselves to do so, i.e. to eat them raw even in other years [when Motza'ei Yom Kipur was not Shabbos, and it could be cooked]. It looks like gluttony.
2) TOSFOS DH Amar Lahem ha'Memuneh
úåñôåú ã"ä àîø ìäí äîîåðä
(SUMMARY: Tosfos concludes that this is not the Segan.)
áéåîà (ãó ëç.) ôéøù á÷åðèøñ ãîîåðä äåà äñâï
(a) Explanation #1 (Rashi in Yoma 28a): The Memuneh is the Segan (who will serve in place of the Kohen Gadol if the Kohen Gadol cannot serve).
å÷ùä ãàí ëï äåä ìéä ìîéçùáéä áäãé ãáøéí ãçùéá áéøåùìîé ãéåîà ùäñâï îùîù àåîø ìå àéùé ë''â äâáä ùîàìê äñâï áéîéðå åøàù áéú àá áùîàìå åäðéó äñâï áñåãøéí åàçæ äñâï áéîéðå åäòìäå ìà äéä îúîðä ìäéåú ëäï âãåì òã ùðòùä ñâï
(b) Question: If so, it should have counted this among the matters that the Yerushalmi lists in Yoma of services of the Segan - he tells him "Kohen Gadol, lift your left hand!", the Segan is at his right, and the Rosh Beis Av is at his left, the Segan waved flags, the Segan held his right hand and raised it, one was not appointed to be Kohen Gadol until he first became Segan!
àìà îîåðä àçø äéä
(c) Explanation #2: Rather, it was a different Memuneh [appointee].
åùîà äéä îîåðä òì äôééñåú ãîé÷øé îîåðä ñúí ëãúðï ôø÷ ùðé ãéåîà (ãó ëá.) àåîø ìäí äöáéòå
(d) Suggestion: Perhaps he was appointed on the lotteries. He is called Stam Memuneh, like the Mishnah says (Yoma 22a) that [the Memuneh] said to them "put out fingers!"
3) TOSFOS DH Matisya ben Shmuel Omer He'ir Pnei ha'Mizrach
úåñôåú ã"ä îúúéà áï ùîåàì àåîø (àí) äàéø ôðé äîæøç
(SUMMARY: Tosfos explains that Matisya was appointed over this.)
îúúéà áï ùîåàì äéä îîåðä òì ëê ëãàîø áù÷ìéí (ãó æ:) îúúéà áï ùîåàì äéä îîåðä òì äôééñåú
(a) Explanation: Matisya ben Shmuel was appointed over this, like it says in Shekalim (7b) Matisya ben Shmuel was appointed on the lotteries;
åäééðå äôééñåú ùëùäàéø äéåí äéå îôééñéï îé ùåçè îé æåø÷ åëùäåà ùåàì àí äâéò æîï àåîø ìàåúå ùòåìä òì äââ àîåø àí äàéø ôðé ëì äîæøç òã ùáçáøåï åäåà àåîø ìå äï
1. These are the lotteries, for when it becomes light, they made a lottery for who will slaughter [the Tamid], who will do Zerikah... and when he asks "did the time come?", he says to the one who ascended to the roof "is the entire eastern sky lit until Chevron?", and he says "yes",
åáúìîåã éøåùìîé ðîöà ùìôéëê àåîø ìå áéåí äëôåøéí òã ùáçáøåï ëãé ìäæëéø éùéðé çáøåï ëê ôé' á÷åðèø'
2. In the Yerushalmi it is found that therefore, he says to him on Yom Kipur "until Chevron" to mention [Zechus Avos, i.e.] those who sleep in Chevron. So Rashi explained.
åîä ùëúåá áñôøéí áô' àîø ìäï äîîåðä (éåîà ãó ëç:) îúúéà áï ùîåàì àåîø îîåðä òì äôééñåú àåîø ëå'
(b) Citation: It says in Seforim in Yoma (28b) "Matisya ben Shmuel says, the appointee over the lotteries says..."
ìéúà àìà àåîø ä''ø îàéø ãä''â îúúéà áï ùîåàì îîåðä òì äôééñåú àåîø ùäåà òöîå îîåðä òì ëê åäúí îôøù îé àåîø (ëï) [ö"ì äï - éùø åèåá]
(c) Rejection: This is wrong. Rather, Rabbeinu Meir says that the text says "Matisya ben Shmuel, the appointee over the lotteries, says...", for he himself was appointed over this. There it explains who says "yes" (it could be the one on the roof, or the one on the ground).
4) TOSFOS DH Ela Afilu Olas ha'Of she'Nimlekah u'Minchah she'Nikmetzah
úåñôåú ã"ä àìà àôé' òåìú äòåó ùðîì÷ä åîðçä ùð÷îöä
(SUMMARY: Tosfos discusses why they are Pasul.)
øáåúà äéà îäðé àò''â ãìàå áëìì áéåí æáçëí ðéðäå ÷î''ì ãðô÷é îáéåí öååúå ëãîôøù áîâéìä (ãó ë:)
(a) Explanation: These are a bigger Chidush. Even though they are not included in "b'Yom Zivchachem", we learn from "b'Yom Tzavoso", like it explains in Megilah (20b).
åîùåí ÷åãí äúîéã ìà îéôñìà
(b) Implied question: Why isn't [Avodah at night] Pasul because it preceded the Tamid?
ãäééðå ìîöåä áòìîà ëãàîøé' áô' äúëìú (ìòéì ãó îè:)
(c) Answer: It is a mere Mitzvah [that other Avodah may not precede the Tamid], like we said above (49b). (There, Tosfos (DH Talmud) said that alternatively, since Zman ha'Tamid did not yet come, the verse that disqualifies does not discuss this.)
åîùåí ôñåì ìéðä ðîé ìà
(d) Implied suggestion: Perhaps it is Pasul due to Linah!
ãìàìúø ùøôå àôé' ÷åãí òîåã äùçø
(e) Rejection: [When they slaughtered the Tamid too early], they burned it immediately, even before dawn.
åîéäå àé àôùø ìåîø ëï ãäà ôøéê ðéäãø ÷åîõ ìãåëúéä åì÷îöéä áéîîà åîùðé ëìé ùøú î÷ãùéï ùìà áæîðï åîéôñéì îùåí ìéðä
(f) Retraction (and affirmation of Suggestion): One cannot say so, for we ask "he should return the Kometz to its place, and do Kemitzah during the day!", and answer that Klei Shares are Mekadesh not in their time, and it becomes Pasul due to Linah;
àìîà ìà îéôñéì ÷îéöä åàé àôùø ìùøåó òã àçø òîåã äùçø ùéôñì áìéðä
1. Inference: The Kemitzah is not Pasul, and one may not burn it until after dawn, when it is Pasul through Linah!
åð÷îöä ìàå ãå÷à àìà àôéìå ìà ð÷îöä ðîé ëãúðï áôø÷ ùðé ãîòéìä (ãó è.)
2. And "he did Kemitzah" is not precise. Rather, even if Kemitzah was not taken (it will be Pasul after dawn), like a Mishnah in Me'ilah (9a) teaches.
5) TOSFOS DH b'Laylah
úåñôåú ã"ä áìéìä
(SUMMARY: Tosfos discusses what may be offered at night.)
ôé' á÷åðèøñ ëâåï îðçú ðñëéí
(a) Explanation #1 (Rashi): E.g. Minchas Nesachim [can be offered even at night].
åéù îôøùéí äèáú ðøåú
(b) Explanation #2: Fixing the Neros (can be done at night).
ìà ùééê òì æä ìùåï ÷øá:
(c) Rebuttal: The expression "Karav" (offered) does not apply to this!
100b----------------------------------------100b
6) TOSFOS DH k'Mi she'Sidrah ha'Kuf
úåñôåú ã"ä ëîé ùñéãøå ä÷åó
(SUMMARY: Tosfos explains why we do not say so about Nisuch ha'Mayim.)
äà ãàîøéðï áñåó ìåìá åòøáä (ñåëä ãó ð.) ãìà äéä îîìà áî÷åãùú îùåí ôñåì ìéðä åìà àîøéðï ãðòùä ëîé ùîìàäå ä÷åó
(a) Implied question: We say in Sukah (50a) that he did not fill water [for Nisuch ha'Mayim] in a Mekudash Kli, due to Pesul Linah. We do not say that it is as if a monkey filled it!
ùàðé äúí ãìà áòé ëäï ááâãé ëäåðä áîéìåé
(b) Answer: There is different, for we do not require a Kohen in Bigdei Kehunah to fill it.
7) TOSFOS DH Shnei Yamim Tovim Shel Rosh Hashanah
úåñôåú ã"ä ùðé éîéí èåáéí ùì øàù äùðä
(SUMMARY: Tosfos justifies that it is never eaten after 11 days.)
÷åãí ìùáú ðàôä áøáéòé åðàëì ìùáú ùðéä ìàçã òùø
(a) Explanation: [Lechem ha'Panim] is baked before Shabbos, on Wednesday (Erev Rosh Hashanah), and eaten the following Shabbos, on [day] 11.
åàé ÷ùéà ùðéí òùø ðéðäå ãäà àéï ðàëìåú òã îåöàé ùáú ãáàåúä ùáú äåé éåí äëôåøéí
(b) Question: It is eaten on the 12th day, for it is not eaten until Motza'ei Shabbos, for that Shabbos is Yom Kipur!
äà ìà ÷ùéà ãìòðéï àëéìú ÷ãùéí ìéìä äåìëú àçø äéåí ùòáø ëãàîø áàåúå åàú áðå (çåìéï ãó ôâ.) äéìëê îé÷øé àçã òùø ëê ôéøù á÷åðèøñ
(c) Answer #1: Regarding eating Kodshim, the night is considered like the day that passed, like it says in Chulin (83a). Therefore, [Motza'ei Shabbos] is called the 11th. So Rashi explained.
åðøàä ãìà ÷ùéà îéãé ãàí áàå òãéí îï äîðçä åìîòìä ãðåäâéï àåúå äéåí ÷åãù åìîçø ÷åãù (ø''ä ãó ì:) éåí ùðé òé÷ø åîðéðï îéðéä éåä''ë åéçåì àçø äùáú
(d) Answer #2: The question was not difficult at all. If witnesses [who saw the new moon] came after Minchah (on Thursday, Elul 30), we consider that day Kadosh and the next day Kadosh. The second day is primary, and we count from it; Yom Kipur will be [nine days later] on Motza'ei Shabbos. (Since we do not accept the witnesses, Rosh Hashanah is Friday. The same applies if witnesses did not come at all.)
åãðåäâéï àåúå äéåí ÷åãù
1. Implied question: [If so,] why do we treat [Thursday] with Kedushah (even after Minchah, when we know that tomorrow will be Rosh Hashanah)?
çåîøà áòìîà ãìà ìéæìæìå áéä ìùðä äáàä
2. Answer: This is a mere stringency, lest next year people disgrace [Elul 30, i.e. do Melachah on it. Perhaps witnesses will come in time, and it will be Rosh Hashanah!]
åàí ÷åãí îðçä áàå òãéí ìà òáãéðï àìà çã éåîà åîçøúå ãäåà òøá ùáú çåì
(e) Answer #2 (cont.): If witnesses came before Minchah, we make only one day [Kadosh], and the next day, i.e. Friday, is Chol;
àò''ô ùëáø àôå ìçí äôðéí îòøá éå''è çåæøéï åòåùéï àçøéí ì÷ééí ìçí çåí ëîå ùðåëì éåúø åøàùåï ðàëì áôãéåï
1. Even though they already baked Lechem ha'Panim on Wednesday (lest both days be Kadosh), we return and bake new [bread], to fulfill "Lechem Chom" as much as we can [without relying on a miracle]. The first bread is eaten through redemption.
åàò''ô ãàîø áôø÷ äîðçåú åäðñëéí (ì÷îï ãó ÷à.) ëì äøàåé ìîæáç àéðå éåöà îéãé îæáç ìòåìí
(f) Implied question: It says below (101a) that anything proper for the Mizbe'ach, it never leaves the Mizbe'ach! (E.g. when redeeming a Tam animal of Bedek ha'Bayis, we sell it to one who will offer it for a Korban. Here, we should leave the first bread to be Lechem ha'Panim!)
äéëà ãàéëà ú÷ðä ìà àîø îùåí ìçí çåí áéåí äì÷çå ëãàîøé' áôø÷ äúëìú (ìòéì ãó îæ:) âáé ùðé ëáùéí ùùçèï òì àøáò çìåú åúåãä ùùçèä òì ùîåðéí çìåú
(g) Answer: This was not said when there is a solution [through Pidyon] for "Lechem Chom b'Yom Hilakcho", like it says above (47b) regarding two lambs (Kivsei Atzeres) slaughtered for four loaves, and Todah slaughtered for 80 loaves. (The only way to use the proper amount of loaves for its intended Korban is through redeeming the animals, so we do so.)
åîéäå ÷ùä äéëé çééì éåí äëôåøéí áàçã áùáú äà îùîò áôø÷ äçìéì (ñåëä ãó ðã:) ãìà îé÷ìò áàçã áùáú àìà ìàçøéí ùòåùéï ìòåìí àçã îìà åàçã çñø
(h) Question: How can Yom Kipur fall on Sunday? It connotes in Sukah (54b) that it can fall on Sunday only according to Acherim, who always make one month full (30 days) and [the next] month Chaser (29 days). (Rashash asks that our Mishnah cannot be like Acherim, for they hold that Rosh Hashanah is only one day, for there is no Safek!)
åîùðä æå ùðåéä áô''á ãòøëéï (ãó ç:) å÷úðé øéùà àéï ôåçúéï (îùùä) [ö"ì îàøáòä - öàï ÷ãùéí] çãùéí äîòåáøéï áùðä åìà ðøàä ìòáø éåúø òì ùîðä åîùîò äúí ãàúéà ãìà ëàçøéí
1. This Mishnah is taught in Erchin (8b), and the Reisha teaches "we do not have less than four full months in a year, and it is improper to make more than eight." It connotes there that it is unlike Acherim!
2. Note: Rashi (Pesachim 58b DH b'Sheni) said that all agree that Yom Kipur could fall on Sunday when they were Mekadesh Rosh Chodesh based on witnesses. Tosfos there (DH k'Ilu) refuted this from Sukah and elsewhere. It says that according to Rabanan, Yom Kipur cannot fall on Sunday, even though they were Mekadesh through witnesses then. The calendar was not fixed until the era of the Amora'im! I would answer that our Mishnah is like Rabanan, but before Chachamim enacted that Yom Kipur not fall on Sunday! - PF)
8) TOSFOS DH v'Eino Docheh Es Yom Tzom
úåñôåú ã"ä åàéðå ãåçä àú éåí öåí
(SUMMARY: Tosfos brings the question in Pesachim, and the resolution.)
áôø÷ àìå òåáøéï (ôñçéí ãó îæ.) ôøéê îäëà ãùúé äìçí ìîàï ãàîø îãàåøééúà öåøëé ùáú ðòùéï áéå''è ãäëà ÷úðé (åàôéìå) [ö"ì ãàôéìå - áàøåú äîéí] ãéå''è áéå''è ìà òáãé
(a) Citation: In Pesachim (47a) we ask from here about Shtei ha'Lechem, according to the opinion that mid'Oraisa one may do needs of Shabbos on Yom Tov, for here it teaches that even needs of Yom Tov are not done on Yom Tov;
åîùðé ùàðé äúí ãàîø ÷øà ìëí åìà ìâáåä
1. It answers that there is different, for the verse says "Lachem", and not for Hash-m. (Even though Kohanim eat Shtei ha'Lechem, it is primary made for the sake of Avodah.)
åìøùá''â ãàîø îùåí ø''ù áï äñâï ãåçä àú éå''è åàéðå ãåçä àú éåí öåí îà''ì ñ''ì ëàáà ùàåì
2. And according to R. Shimon ben Gamliel, who says that in the name of R. Shimon ben ha'Segan, it is Docheh Yom Tov, but it is not Docheh Yom Kipur, he holds like Aba Sha'ul [who expounds "Lachem", and not for Nochrim].
åîåç÷ ùí á÷åðèøñ éåí öåí (îùîò) [îùåí] ãìà ùééê éåí öåí âáé ùúé äìçí
(b) Correction: Rashi erased "Yom Kipur" from the text, for it is not relevant to Shtei ha'Lechem.
åáçðí îç÷å ãîéìúà ãøùá''â îéúðéà áúø äðê úøúé ááé ãùúé äìçí åìçí äôðéí åàúøåééäå ôìéâ øùá''â åð÷è éåí öåí îùåí ìçí äôðéí:
(c) Rebuttal: He erased it without need. R. Shimon ben Gamliel's words are taught after these two clauses of Shtei ha'Lechem and Lechem ha'Panim, and R. Shimon ben Gamliel argues with both of them. He mentioned Yom Kipur due to Lechem ha'Panim.
9) TOSFOS DH ha'Menachos veha'Nesachim she'Nitme'u
úåñôåú ã"ä äîðçåú åäðñëéí ùðèîàå
(SUMMARY: Tosfos brings that there is an argument about this.)
áâîøà ôìéâé àé ðèîàå ãå÷à àå àôéìå èäåøéï
(a) Reference: In the Gemara, there is an argument if this is only if they became Tamei, or even if they are Tehorim.
10) TOSFOS DH ha'Ofos
úåñôåú ã"ä äòåôåú
(SUMMARY: Tosfos explains that sometimes even these can be redeemed.)
áù÷ãí ä÷ãéùï ìîåîï îééøé àáì ÷ãí îåîï ìä÷ãéùï ðôãéï ëãúðéà áúåñôúà
(a) Limitation: We discuss when they were Hukdash before they were blemished, but if they were blemished before they were Hukdash, they can be redeemed, like a Tosefta teaches;
åáôø÷ áúøà ãúîåøä (ãó ìâ.) ãúðé ìåé äëì äéå áëìì äòîãä åäòøëä åàôéìå áòì îåí îòé÷øå åëï úðé ìåé áîúðéúéä àôéìå çéä åàôéìå òåôåú
1. In Temurah (33a), Levi taught that Ha'amadah and Ha'a'rachah (evaluation of an animal for Pidyon) applies to everything, even a Ba'al Mum from the beginning (before it was Hukdash), and so Levi taught in his Mishnah, even a Chayah and even birds.
11) TOSFOS DH v'Klei Shares
úåñôåú ã"ä åëìé ùøú
(SUMMARY: Tosfos explains that all Tana'im can agree to this.)
ìøáé ðçîéä ãàîø ôø÷ äðäðä (îòéìä ãó éè:) ãéù îåòì àçø îåòì ãàí àçøéí îáéàéï ìéãé îòéìä äåà òöîå ìà ëì ùëï ðéçà ãàéï ìäí ôãéåï
(a) Observation: According to R. Nechemyah, who holds in Me'ilah (19b) that there is Me'ilah after Me'ilah [for a Kli Shares], for since it brings others to Me'ilah (it is Mekadesh what is put inside it), all the more it itself [has Me'ilah after Me'ilah, our Mishnah] is fine, for it cannot be redeemed;
åàùëçï ìøáðï ðîé ãàéï îåòì àçø îåòì ãîãøáðï àéï ðôãéï
1. And we find also according to Rabanan, who hold that there is no Me'ilah after Me'ilah [for a Kli Shares], that mid'Rabanan it cannot be redeemed.
åáâîøà îùîò ðîé ãäåé ãøáðï áòìîà ãîôøù ëìé ùøú åìáåðä îùåí ãìà ùëéçé:
2. Support: Also the Gemara connotes that it is only mid'Rabanan [that it cannot be redeemed], for it explains [the reason for] Klei Shares and Levonah, because they are not common.