1) TOSFOS DH MAI TA'AMA KATALTEIH LA'AMASA

תוספות ד"ה מאי טעמא קטלתיה לעמשא

(SUMMARY: Tosfos discusses how Yo'av could receive the death-sentence, seeing as he had not been warned, and dismisses the possibility that he did not require a warning, since he was a Chaver, and according to some opinions, a Chaver does not require a Hasra'ah).

ואם תאמר, היאך נתחייב יואב במאי דקטליה לעמשא, הא בעי התראה?

(a) Question (Part 1): Seeing as there was no warning, on what basis was Yo'av sentenced to death?

ואפילו למ"ד חבר אינו צריך התראה.

(b) Suggested Answer: Perhaps it was because he was a Chaver, and a Chaver does not require Hasra'ah?

הכא לא היה חבר בדבר זה שהיה חושבו מורד במלכות, וה"ל שוגג?

(c) Refutal: The fact is that in this instance, Yo'av could not be considered a Chaver, since David treated him as a Mored be'Malchus, in which case he had the Din of a regular Shogeg.

וי"ל, דלא נתחייב אלא משום הוא גופיה דהוה מורד במלכות.

(d) Answer: The actual death sentence was for rebelling against the king (Moreid be'Malchus), which does not require Hasra'ah.

2) TOSFOS DH AMAR RAVA AMAR RAV SECHORAH AMAR RAV HUNA

תוספות ד"ה אמר רבא אמר רב סחורא אמר רב הונא

(SUMMARY: Tosfos reconciles this coolection of names with the Gemara in 'Eilu Metzi'os' , which implies that what Rava quotes Rav Sechorah there as having taught him was the only thing that he ever taught him).

בכמה דוכתי איכא הכי.

(a) Statement: We find this collection of Amora'im a number of times in Shas.

והא דאמר רבא בס"פ אלו מציאות (ב"מ דף לג.) 'כגון רב סחורא דאסברן זוהמ' ליסטרין'?

(b) Implied Question: Then why, at the end of 'Eilu Metzi'os, did Rava state 'Like Rav Sechorah, who taught me the meaning of 'Zuhama Lis'teron' (a kind of ladle), as if that was all that he ever taught im?

משמיה דנפשיה לא אגמריה טפי.

(c) Answer #1: That was indeed the only thing that he (Rav Sechorah) ever taught him off his own bat.

א"נ ה"ק, אפילו לא למד מרבו אלא דבר זה בלבד נחשב רבו בכך.

(d) Answer #2: Alternatively, what Rava means is that even if this was the only thing he ever learned from his Rebbe, that would suffice ... .

א"נ בההיא שעתא אכתי לא גמר מיניה טפי.

(e) Answer #3: Or perhaps at that moment, that was all he had learned from him (and the rest he learned only later).

3) TOSFOS DH MA'AVIRIN AL HA'KESEM

תוספות ד"ה מעבירין על הכתם

פ"ה לבודקו אם דם נדה הוא.

(a) Explanation #1 (Rashi): Rashi explains that the test was ascertain whether or not it was the blood of Nidus or not.

ור"ת מפרש דאפילו דם נדה ודאי, אע"ג דמטמא לח ויבש, כיון דאין עובר על ידי ז' סממנים בטל וטהור;

(b) Explanation #2: Rabeinu Tam however, maintains that it applies even to blood that is definitely Dam Nidus ...

דתני ר' חייא 'דם נדה ודאי, מעביר עליו שבעה סממנין ומבטלו'.

(c) Proof: Like the Beraisa cited by R. Chiya - 'If a garment contains the blood of Vaday Nidusm, one washes it with the seven (specified) dyes and negates it (the blood).

4) TOSFOS DH KOL MA'ASEH YOM HA'KIPURIM

תוספות ד"ה כל מעשה יום הכפורים

למ"ד (יומא דף ס:) 'לא נאמר חוקה אלא בדברים הנעשים בבגדי לבן בפנים', לא איירי בדברים שנעשים בבגדי זהב בחוץ.

(a) Clarification: According to the those who hold that the Torah only writes Chukah with regard to the things that were performed inside (the Kodesh Kodshim) wearing the white garments, it is not speaking about the things that were performed outside, wearing the golden garments.

5) TOSFOS DH AF SEIDER TAMID

תוספות ד"ה אף סדר תמיד

תימה, דלא קאמר 'אף סדר ברכות', דתנן בפרק בתרא דר"ה (ד' לב.) 'סדר ברכות אבות וגבורות וקדושת השם'?

(a) Question #1: Why does the Gemara not also include 'Seider B'rachos', seeing as the Mishnah in Rosh Hashanah says about them 'Seider B'rachos Avos, u'Gevuros u'Kedushas Hashem'?

עוד תנן התם (ד' לג:) 'סדר תקיעות ג'?

(b) Question #2: And by the same token, why does it not include the order of the Teki'os (as stated in the Mishnah there?