Point By Point Summary Of TosfosDaf Series

1.

1) TOSFOS DH HUCHSHARU

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1) TOSFOS DH HUCHSHARU

תוספות ד"ה הוכשרו

(SUMMARY: Tosfos explains why Kedushas Kli is necessary.)

וא"ת כי לא קדשו בכלי נמי ליפסל בטבול יום מידי דהוה אחולין שנעשו על טהרת הקודש דמיפסל בטבול יום

(a) Question: Even without Kidush b'Kli, the Menachos should still become invalid if touched by a Tevul Yom, being that they are comparable to Chulin that has the standards of Kodesh which becomes invalid if touched by a Tevul Yom.

כדמוכח בסוף נדה (דף עא: ושם) דתנן היושבת על דם טהור מערה מים לפסח

1. This is apparent from Nidah (71b). The Mishnah discusses a woman who is seeing blood that is ruled pure. (According to Torah law, a woman who sees blood between the seventh day after the birth of a male is ruled pure until the fortieth day after birth. The same applies to a woman who sees blood between the fourteenth day after the birth of a girl and the eightieth day after birth.) The Mishnah says she can pour water that will be used to wash the meat of the Korban Pesach from one vessel to another.

ודייקינן מערה אין נוגעת לא דחולין שנעשו על טהרת קודש כקודש דמו

2. The Gemara deduces that she may pour this water from vessel to vessel, but cannot touch it with her hands. This is because Chulin that has the standards of Kodesh is considered to have the same laws.

וי"ל דתנא דהכא סבר לאו כקודש דמו כחזרו לומר דהתם דהרי הוא כמגע טמא מת בקדשים ולא לחולין

(b) Answer #1: It is possible to answer that our Tana holds that it is not like Kodesh, as holds the second part of the Mishnah (71b). There she is only considered (according to the second opinion in the Mishnah) to be like the touching of an impure person due to coming in contact with a dead body regarding Kodshim, bit not with Chulin.

א"נ הכא מיירי מדאורייתא וה"ה דמקודם לכן מיפסלי מדרבנן

(c) Answer #2: Alternatively, here the discussion is according to Torah law. Indeed, previously they already became impure according to Rabbinic law (due to this problem).

ואם תאמר א"כ מאי פריך לעיל נימא דקדושת דמים היא והא דקתני נפסלת בטבול יום היינו מדרבנן וכמשנה ראשונה דהתם דסברה דכקודש דמו

(d) Question: If this is correct, why did the Gemara ask earlier that we should say this is Kedushas Damim (monetary, not intrinsically for a Korban)? When the Beraisa says that the Ketores becomes invalid by a Tevul Yam (when it goes into the grinder) it is only according to Rabbinic law and the first opinion in the Mishnah there that holds that it is like Kodesh!

וי"ל דאי מטעם דכקודש דמו מיפסלא בטבול יום א"כ אפילו לא נתנה במכתשת נמי דכיון דמדרבנן מיפסלא אפי' אינה ראויה להקרב נמי

(e) Answer: It is possible to answer that if the reason it should be invalid if touched by a Tevul Yom is because it is like Kodesh, even if it was not put in a grinder it should be invalid. Being that it is invalid according to Rabbinic law, this is even if it is not fit to be brought as Ketores.

או שמא קטרת לא מיפסלא משום חולין שנעשו על טהרת קדש דלא שייך בה האי טעמא כיון דלאו בת אכילה היא

1. It is also possible that Ketores will not become invalid (through a Tevul Yom) when it has a status of Chulin that has the standards of Kodesh. The normal reasoning would not apply, being that Ketores is not food (and therefore does not become impure as does food, see Tosfos in Chagigah 23b, DH V'HA D'RABBABAN).

אבל לעיל קאמר שפיר וכ"ת כל קדושת דמים מיפסלא בטבול יום ולא קשה ליה אפי' לא נתנה במכתשת נמי דלא מפסלא קדושת דמים כל זמן שמחוסר מעשה בגופו דהיינו כתישה

2. However, the Gemara earlier understandably asked, "And if you will say that all Kedushas Damim items become impure from a Tevul Yom etc.," and does not have a problem regarding the question that even if one did not put the Ketores in the grinder it should become invalid. This is because items that have Kedushas Damim do not become invalid as long as they lack an action that must be done with them, which in this case is grinding.

והשתא נמי ניחא מה שמקשה דאמאי לא פריך מרישא דתנא לעיל מהך דהמנחות כו' דמייתי הכא ובפ"ב דמעילה (דף ט.) שתי הלחם ולחם הפנים מועלין בהם משהוקדשו קרמו בתנור הוכשרו ליפסל בטבול יום קרמו אין לא קרמו לא

3. It is also understandable why the Gemara asks what it asks, and does not ask from the first part of the Mishnah in Meilah (9a) that is quoted here regarding Menachos etc. The Mishnah there says that one transgresses Meilah with the Shtei ha'Lechem and Lechem ha'Panim when they become Hekdesh. Once they become brown (i.e. baked) in the oven, they became able to be made impure by a Tevul Yom. This implies that this is only the case if they become brown in the oven.

ולפי מה שפרישית דקדושת דמים לא מיפסלא בטבול יום כל זמן שמחוסר מעשה בגופו לא ה"מ למיפרך מרישא דאפילו נתנוה בתנור אכתי מחוסר קרימה וכשישחט עליהן הזבח אחר הקרימה שהיא אפייה

4. According to what has been explained, that Kedushas Damim does not become invalid through a Tevul Yom as long as it is lacking an action being done to it, it was not possible to ask from the beginning of the Mishnah. Even if it would have been put in the oven, it is still lacking the action of browning, and the slaughtering of the Korban after it is browned [meaning baked.]

2.

2) TOSFOS DH ELA MEI'ATAH

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2) TOSFOS DH ELA MEI'ATAH

תוספות ד"ה אלא מעתה

(SUMMARY: Tosfos explains that the second Mishnah quoted here does not mean that Ketores becomes invalid through a Tevul Yom only after Kidush b'Kli.)

פירש בקונטרס דדייק מדקתני לעיל גבי מכתשת טבול יום ולא קתני לינה והכא תנא לינה ש"מ דכלי דהכא לאו מכתשת היא

(a) Explanation: Rashi explains that the Gemara makes a deduction from the fact that the Beraisa said earlier that the Ketores in the grinder becomes impure through a Tevul Yom and not through Linah (being kept over night after Kidush b'Kli). The Mishnah here does state Linah as what makes it invalid. This teaches us that the vessel discussed here is not a grinder (but rather a vessel used to offer the Ketores).

אבל אי לאו הך מתניתין דמייתי מברייתא גופה דמכתשת דקתני טבול יום ולא קתני לינה לא מצי למיפרך דאיכא למימר תנא טבול יום וה"ה לינה

1. However, if it would not be for this Mishnah, and the Gemara would quote the Beraisa itself that says regarding the grinder that a Tevul Yom makes it impure and not Linah, there would be no question. It would be possible to say that the Tana said a Tevul Yom, but he also meant Linah.

וא"ת ותקשה ליה מטבול יום גופיה דבברייתא קתני דמכי נתנה למכתשת נפסלה בטבול יום ואילו הכא תנן קדשו בכלי הוכשרו ליפסל בטבול יום דהיינו כלי דבשעת הקטרה אין לא קדשו לא

(b) Question: There should be a question from the cases of Tevul Yom themselves. The Beraisa states that from when it is put in the grinder it can be made invalid by a Tevul Yom. However, the Mishnah says here that if it was made holy in the vessel it can be made invalid by a Tevul Yom. This clearly means that it can be made invalid if it would be made holy in such a vessel, but otherwise it cannot be made invalid. (How can we resolve this apparent contradiction?)

וי"ל דהא לא הוה קשה ליה כולי האי דמצי למימר דבקטרת אפילו לא קדשו בכלי נפסלת בטבול יום

(c) Answer #1: It is possible that this was not so difficult according to our Gemara, as it is possible that even if the Ketores was not made holy in a vessel it can become invalid by being touched by a Tevul Yom.

והא דנקט קדשו בכלי לענין טבול יום לא נקט אלא משום מנחת כהנים ומנחת כהן משוח השנויים כאן [אבל לעיל דייק שפיר לא קדשו לא אטבול יום דקדשו בכלי קאי אטבול יום ומחוסר כפורים ולינה דאל"כ בחנם נקט ט"י]

1. It only said Kidush Kli in regards to being touched by a Tevul Yom because of the Minchas Kohanim and Minchas Kohen Mashuach that are stated here (which require Kidush Kli to become invalid when touched by a Tevul Yom). [However, earlier the Gemara deduced properly that if the Kidush b'Kli was not done, the Tevul Yom cannot make it impure. This is because Kidush b'Kli (of Menachos, the only thing discussed in that Mishnah) was referring to Tevul Yom, Mechusar Kipurim, and Linah. Otherwise, it said Tevul Yom for nothing!] (This is as opposed to the current Mishnah being quoted which lists many things at once.)

תדע דהא קומץ נמי אפילו לא קדש בכלי נפסל בטבול יום ובמחוסר כפורים ובלינה מכי נתקדשה המנחה בסיסא כדקתני לעיל המנחות מועלין בהן

(d) Proof: This is obviously correct, as even a Kometz that did not have Kidush b'Kli is made invalid by a Tevul Yom, Mechusar Kipurim, and Linah once the Minchah has been made holy in the vessel where it is mixed (see Bach). This is as the Mishnah says earlier that one is Moel in Menachos.

והא דתנא קומץ בהדי הנך משום סיפא דקתני וחייבין משום נותר וטמא דקאי אכולהו

1. The reason why the Kometz is stated together with these other things (that do require Kidush b'Kli to be made invalid by a Tevul Yom) is because of the second part of the Mishnah which says that they make one liable for Nosar and impurity. This is stated regarding all of the topics in the Mishnah.

אבל מלינה פריך שפיר דליכא למימר דהוא הדין לא קדשו ונקט קדשו משום מנחת כהנים וחביריה דא"כ אמאי תנא כלל קטורת בהדייהו

2. However, from Linah there is a good question. It cannot be said that the same applies without Kidush b'Kli, and that the Mishnah only said Kidush Kli because of Minchas Kohanim and the things listed that are similar to it. If so, why does it say Ketores together with these things?

ועוד י"ל דהא פשיטא ליה דאין קטורת נפסלת בלינה משעת נתינה במכתשת שהרי היו עושים אותה בתחלת השנה לצורך כל השנה

(e) Answer #2: It is also possible to answer that it is obvious to the Gemara that Ketores does not become invalid with Linah from the time it is put in the grinder (although it does become invalid if touched by a Tevul Yom). This is evident from the fact that they used to make the Ketores at the beginning of the year for the entire year (and it was not invalid due to Linah).

ולא מייתי מהך מתניתין אלא דשייך פסול לינה בקטורת דאי לאו מתני' ה"א דאין שייך בקטורת פסול לינה כלל

1. The only thing brought from this Mishnah is that it is possible to have Ketores become invalid through Linah. Without our Mishnah, I would think that there is no such thing as Ketores becoming invalid through Linah. (In other words, our Mishnah is not telling us that Ketores becomes invalid if touched by a Tevul Yom from when it has actual Kidush b'Kli. In fact, this would happen well beforehand, from the time it was placed in the grinder. The novel teaching of the Mishnah is that Linah applies to Linah from the time it has Kidush b'Kli.)

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3) TOSFOS DH HO'IL

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3) TOSFOS DH HO'IL

תוספות ד"ה הואיל

(SUMMARY: Rashi and Tosfos argue regarding whether Ketores after Kidush b'Kli can become invalid by Linah according to Torah or Rabbinic law.)

פי' בקונטרס שאין מראיתה משתנה הלכך אע"ג דקדושת הגוף היא לא מיפסלא בלינה

(a) Opinion #1: Rashi explains that its appearance does not change. Accordingly, even though it has Kedushas ha'Guf, it does not become invalid for Linah.

מיהו משקדשה בכלי ליקרב גזור בה רבנן לינה דלמא אתי לאכשורי בשאר קרבנות המתקדשים בכלי ולפי' אי אפשר לה ליפסל אלא מדרבנן

1. However, when the Kidush b'Kli happens in order that it should be brought, the Rabbanan decreed that Linah now applies. This is lest people will come to allow Linah by other offerings that have Kidush b'Kli. It therefore can only be invalid mid'Rabbanan.

וקשה דבפרק הוציאו לו (יומא דף מח. ושם) בעי רב פפא חישב בחפינת קטורת מהו ופשיט לה מהא דאמר ר"ע הסלת והלבונה והגחלים והקטורת שאם נגע טבול יום במקצתן פסל את כולן ומדפסיל טבול יום פסלה נמי לינה ומדפסלה לינה פסלה נמי מחשבה

(b) Question: This is difficult. In Yoma (48a), Rav Papa asked whether or not a thought that he will offer the Ketores tomorrow instead of today during filling his fist with Ketores makes the Ketores invalid. The Gemara answers the question based on Rebbi Akiva's statement that the flour, frankincense, coals, and Ketores that were partially touched by a Tevul Yom make the entire amount invalid. If a Tevul Yom makes these things invalid, so does Linah. If Linah does this, so does having a thought of offering it the next day.

והקשה בקונטרס שם דאמאי לא מייתי ראיה מהכא דפסלה לינה וליכא למימר דהתם מייתי ראיה דמדאורייתא פסלה לינה ומהכא ליכא לאוכוחי דפסלה מדאורייתא דהא לפ"ה דהכא ע"כ לא פסלה אלא מדרבנן

1. Rashi asks there why the Gemara does not bring a proof from here that Linah makes Ketores invalid. One cannot say that there the Gemara is bringing proof that it is invalid according to Torah law, while our Gemara is not proof that it is invalid according to Torah law. This is because according to Rashi here, Ketores is only invalid through Linah according to Rabbinic law (there as well).

לכ"נ לפרש שאני קטורת הואיל וצורתה כל השנה כולה שעיקר מצותה בכך לעשותה כולה בתחלת השנה ולאחר קידוש כף אפשר דמיפסלא מדאורייתא כשאר קרבנות

(c) Opinion #2: It therefore appears that Ketores is different, being that it is in its form the entire year. This is because the main Mitzvah of Ketores is to make it in the beginning of the year. After Kidush b'Kaf (i.e. b'Kli), it is possible that it will become invalid according to Torah law, as do other Korbanos.

ועוד כיון דיש שיעור להקרבת קטורת פרס שחרית ופרס ערבית אין כלי שרת מקדשה שלא מדעת כדמשמע בס"פ לולב וערבה (סוכה דף נ.)

1. Additionally, being that there is an amount of how much Ketores one brings, a Pras (approximately ten ounces) in the morning and a Pras in the afternoon, a Kli Shares only makes it holy if it is supposed to be there, as is implied in Sukah (50a). [This is an added reason why Ketores would not become invalid before it is supposed to be brought, as is the reason immediately below.]

אי נמי אין כלי שרת מקדשים אלא בזמנן אפילו ליפסל כדמוכח בס"פ שתי הלחם (מנחות דף ק.)

2. Alternatively, Kli Shares are only Mekadesh when the Korban is supposed to be brought, even regarding making the contents of the Kli invalid, as is apparent from the Gemara in Menachos (100a).

אע"ג דבס"פ לולב וערבה

(d) Implied Question: This is despite the fact that the Gemara in Sukah (50a) implies otherwise (when it says that this applies to water filled up before Shabbos for libations that will be done on Shabbos). (How can we reconcile this apparent contradiction?)

צריך לומר דמילוי ערב שבת חשיב בזמנן לפי שא"א למלאות בשבת גבי מכתשת חשיב אפשר והשתא אתי שפיר דלא מצי למידק מהכא דפסלה לינה מדאורייתא

(e) Answer: It must be that filling up the water on Erev Shabbos is considered its proper time, as one cannot do it on Shabbos. However, regarding putting Ketores in a grinder, it is considered possible to do later (on the day it must be brought). It is now understandable why one cannot deduce from here that Linah invalidates according to Torah law.

אבל מההיא מוכח שפיר דפסלה מדאורייתא מידי דהוה אטבול יום דפסל מדאורייתא מדפסל אפילו ע"י צירוף כלי

1. However, from Rebbi Akiva's law it is clear that the invalidation is according to Torah law, similar to Tevul Yom which makes things invalid according to Torah law. This is evident from the fact that the invalidation is through it being in the same vessel with something that was touched by a Tevul Yom (which is a method that Tosfos holds must only be used to make something impure according to Torah law).

ואע"ג דטבול יום חמיר דפסיל משנתנה למכתשת

(f) Implied Question: This is despite the fact that a Tevul Yom is in a certain sense more stringent, being that he can make the Ketores invalid after it is put in the grinder. (Accordingly, how can one prove when Linah will make Ketores impure based on Tevul Yom which clearly makes Ketores impure sooner than Linah?)

קידוש כף חשיב לגבי לינה כנתינה למכתשת לטבול יום

(g) Answer #1: Kidush Kaf is considered regarding Linah as being similar to putting the Ketores in a grinder and being touched by a Tevul Yom.

ועי"ל דלאו מדפסול טבול יום דייק פסול לינה אלא כלומר מדפסול ע"י צירוף כלי אלמא צריך הקטרה לכלי דכשאין צריך לכלי אין כלי מצרפו

(h) Answer #2: It is also possible to answer that Linah is not being derived from Tevul Yom. Rather, the Gemara is saying that being that having the objects together in the same vessel makes the other part (that was not touched) impure as well, it must be that the vessel brings the Ketores together to be burned. (This is why the vessel makes it considered as if all of the pieces are together.) If the vessel did not serve a significant purpose for the Ketores, it would not bring it together. (It is therefore clear that this is only when there is actual Kidush b'Kli.)

ואפי' הוי צירוף כלי מדרבנן לא תקון אלא בצריך לכלי מדאורייתא וכיון דבעי כלי א"כ פסלה לינה כדדייקי' בפרק התכלת (שם דף נא.) על מחבת מלמד שטעונה כלי דאי אפי לה מאתמול מיפסלא בלינה

1. Even if being impure through being together in the same vessel is only a Rabbinic law, it only applies when the object needs to be in this vessel according to Torah law. Being that it needs the Kli, Linah will make it invalid. This is similar to the deduction in Menachos (51a) from "Al Machavas" that a Kli is required, and if it is baked the day before it becomes Pasul through Linah.

אבל קשה דתפשוט מסיפא דהכא דפסלה דאורייתא דקתני וחייבין עליהן משום נותר דמשמע דקאי נמי אקטורת

(i) Question #1: However, this is difficult, as we should deduce from the second part of the Mishnah that it is indeed invalid according to Torah law. The Mishnah in Meilah (10a) says, "And one is liable for Nosar for them." This implies that it includes Ketores (being invalid due to Linah).

ועוד דקתני ופיגול אין בהן לפי שאין להם מתירין ואי לא מיפסלא מחשבה תיפוק ליה דלא פסלה מחשבה

(j) Question #2: Additionally, it says that they do not have Pigul, as they have no Matirin (things that make them become permitted, such as a Kemitzah that allows it to be eaten etc.). If a thought would not make it invalid according to Torah law (which is clear from the fact that it cannot become Pigul), we should derive from here that thoughts can never make them invalid.

4.

4) TOSFOS DH MI'KOL MAKOM

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4) TOSFOS DH MI'KOL MAKOM

תוספות ד"ה מכל מקום

(SUMMARY: Tosfos discusses whether or not the grinder was a Kli Shares.)

תימה אי מכתשת מיקדשא קדושת הגוף א"כ היכי אמר בערכין (דף י:) גבי מכתשת שניקבה ונשברה ושלחו אומנין מאלכסנדריא של מצרים ותקנוה האמר בזבחים (דף פח.) כלי שרת שנשברו אין מתקנין אותן ושניקבה אין מתיכין לתוכה אבר דאין עניות במקום עשירות

(a) Question: This is difficult. If a grinder makes the Ketores have Kedushas ha'Guf, how can the Gemara say in Erchin (10b) that workers from Alexandria in Egypt repaired a grinder in the Beis Hamikdash that was pierced and broken? The Gemara in Zevachim (88a) says that if a Kli Shares broke, we do not fix it. If a Kli Shares is pierced, we do not put lead over the hole. This is because there is no show of poverty (i.e. repairs) in a place of riches (Beis Hamikdash).

וי"ל דמכתשת של משה שאני שהיתה מפטמת ביותר

(b) Answer #1: It is possible to answer that the grinder of Moshe was an exception to this rule, as it was excellent at preparing the Ketores.

וי"מ דודאי לא היתה כלי שרת אלא שהקטורת היה קדוש קדושת הגוף בדבורו שהיה אומר יהא זה קטורת היה חל עליה קדושת הגוף אחר כתישה במכתשת

(c) Answer #2: The grinder itself was not a Kli Shares. Rather, the Ketores achieved Kedushas ha'Guf through the person's speech, as he would say, "This should be Ketores." It would then achieve Kedushas ha'Guf" after grinding it in a grinder.

שהיה ראוי להקטיר כמו הבהמה שהיא קדושה כשאומר יהא זה לעולה יהא זה לחטאת

1. This became fit to offer like an animal that is holy when a person says, "This should be an Olah/Chatas."

וכי משני לעיל שאני קטורת דקדושת דמים היא

(d) Implied Question: This is despite the fact that the Gemara earlier answers that Ketores is different because it only has Kedushas Damim. (How can we say it does have Kedushas ha'Guf?)

ה"ק דכשאומר יהא זה לקטורת לא חייל עלה קדושת הגוף

(e) Answer: This is what the Gemara means. When he says, "This should be Ketores" Kedushas ha'Guf does not take effect (it still only has Kedushas Damim until he grinds it with a grinder).

5.

5) TOSFOS DH PAR

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6.

6) TOSFOS DH V'CHEIN

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7.

7) TOSFOS DH EE HACHI

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7) TOSFOS DH EE HACHI

תוספות ד"ה אי הכי

(SUMMARY: Tosfos explains Abaye's questions on Rabah.)

תימה דמשמע דאי קדשי מזבח היא ניחא והא רבי יוחנן אית ליה בפרק בתרא דתמורה (דף לב: ושם) דאחד זה ואחד זה היו בכלל העמדה והערכה

(a) Question: This is difficult. This implies that if they are Kodshei Mizbe'ach (dedicated to be brought as a Korban), this is understandable. However, Rebbi Yochanan holds in Temurah (32b) that both Kodshei Mizbe'ach and Kodshei Bedek ha'Bayis (dedicated as a monetary asset of the Beis Hamikdash) can be stood up and evaluated! (According to him, how is this an answer?)

ומיהו יש לומר הך סוגיא אתיא כר"ל דאמר לרבנן קדשי מזבח לא היו בכלל העמדה והערכה

(b) Answer: It is possible to answer that this discussion of the Gemara is according to Reish Lakish who says that the Rabbanan hold that Kodshei Bedek ha'Bayis are not included (i.e. are forbidden to be) in being stood up and evaluated.

אבל קשה דמעיקרא פריך אביי דלא אמר לב ב"ד מתנה עליהן ולבסוף פריך דאפילו במידי דלא שכיח אמר לב ב"ד מתנה עליהן

(c) Question #1: However, this is difficult. Originally Abaye asked why the Beraisa did not say that Beis Din makes a condition (implying that this is generally not said). In the end, Abaye asks that even regarding something that is uncommon we say that Beis Din makes a condition! (These are opposite extremes!)

ועוד דסבר דפרה קדשי מזבח היא וכן במסקנא ובכל דוכתין מסקינן שאני פרה דקדשי בדק הבית היא

(d) Question #2: Additionally, Abaye's question is based on the assumption that the Parah Adumah is Kodshei Mizbe'ach. This is also his conclusion. However, everywhere else we say that a Parah Adumah is Kodshei Bedek ha'Bayis.

וסתמא דהש"ס בפ"ק דחולין (דף יא. ושם) מפרש דטרפות פוסל בפרה משום דחטאת קרייה רחמנא

1. This is also the implication of the Gemara in Chulin (11a), as the Gemara says there that the Parah Adumah becomes invalid if it is a Treifah as the Torah calls it a Chatas (even though it actually does not have the status of a Chatas).

לכן נראה דאביי ידע שפיר דפרה קדשי בדק הבית היא ומ"מ סבר דאין נפדית אלא מחמת לב ב"ד מתנה עליהן

(e) Answer: It therefore seems that Abaye indeed knew that the Parah Adumah was Kodshei Bedek ha'Bayis. Even so, he held it is only able to be redeemed because Beis Din makes a condition that it can be redeemed.

להכי פריך והרי פרה דלא שכיח פירוש שימצאו נאה ממנה אפילו הכי מסקי דעתייהו ואמר לב ב"ד מתנה עליהם משום דקדשי בדק הבית היא

1. This is why he asks that a Parah Adumah is not common. In other words, it is uncommon that they would find a nicer Parah Adumah. Even so, the Gemara concludes that Beis Din makes a condition that it can be redeemed because it is Kodshei Bedek ha'Bayis.

א"כ בקדשי מזבח נמי אי אמר לב ב"ד מתנה עליהן אית לן למימר אפילו במילתא דלא שכיח ומשני שאני פרה דקדשי בדק הבית היא ואין צריך ללב ב"ד מתנה

2. If so, the same should apply to Kodshei Mizbe'ach. If we say that Beis Din makes a condition, we should say that this even applies to an uncommon case! The Gemara answers that the Parah Adumah is different specifically because it is Kodshei Bedek ha'Bayis. It therefore does not even need Beis Din to make a condition to enable it to be redeemed.

והשתא פריך אי הכי נשחטה תפדה אא"ב דמכח לב ב"ד נפדית כן דעתם להתנות ואי לאו תהא לדמי נסכים והוי כבעל מום מעיקרו דמודי ביה ר' יוחנן דלא בעי העמדה והערכה שפיר

3. Abaye now asks that if so, if it is slaughtered it should still be able to be redeemed! If you say that Beis Din makes a condition, it is understandable that they have in mind to always be able to redeem it (even after it is slaughtered). If not, the money should go to libations and it should be like an animal that originally received a blemish (before being slaughtered), as Rebbi Yochanan agrees that it does not require standing up and being evaluated.

וא"ת ואי קדשי בדק הבית היא היכי פריך בסמוך וכי פודין את הקדשים להאכילם לכלבים הא של בדק הבית ודאי פודין

(f) Question: If the Parah Adumah is considered Kodshei Bedek ha'Bayis, how can the Gemara ask later, "Do we redeem Kodshim in order to feed it to dogs?!" We indeed do redeem Kodshei Bedek ha'Bayis (even to feed it to dogs)!

דהא דאין פודין נפקא לן מואכלת ולא לכלביך (דברים יב) דכתיב בפסולי המוקדשים של מזבח כדמוכח בפרק ב' דבכורות (דף טו. ושם) דמההוא קרא נפקא לן גיזה וחלב של קדשי בדק הבית מותרים ואפילו קדם הקדישן למומן תנן התם דמותרין לאחר פדיונן בגיזה ועבודה ובהדיא קתני התם אם מתו יפדו

1. The law that we do not redeem such Kodshim comes from the Pasuk, "And you will eat" implying "and not for your dogs." This is stated regarding Pesulei ha'Mukdashim that are dedicated to be Korbanos, as is apparent from the Gemara in Bechoros (15a). We derive from this Pasuk that the shearings and milk of Kodshei Bedek ha'Bayis are permitted. Even if they were dedicated to be Hekdesh before they received their blemish, the Mishnah there says that they are permitted after their redemption to be used for shearings and work. The Mishnah explicitly says there that if they died they should be redeemed.

יש לומר דמדרבנן אסור כדמוכח בפרק כל שעה (פסחים דף לב) גבי חמץ של הקדש

(g) Answer: It is possible to say that mid'Rabbanan it is prohibited, as is apparent from the Gemara's discussion in Pesachim (29a, not 32a) regarding Chametz belonging to Hekdesh. it means according to Torah law (not according to Rabbinic law).

והא דקתני אם מתו יפדו

(h) Implied Question: The Mishnah there says, "If they die they should be redeemed." (This implies that it is permitted to be redeemed, not a Rabbinic prohibition!)

היינו מדאורייתא

(i) Answer: This means according to Torah law it is permitted (not according to Rabbinic law).

8.

8) TOSFOS DH PARAH

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9.

9) TOSFOS DH V'CHI PODIN

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10.

10) TOSFOS DH MI'SHOOM

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11.

11) TOSFOS DH REBBI SHIMON

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