Daf 2

1) Cities that are not surrounded by walls read the Megila on the fourteenth. Walled cities read on the fifteenth. R' Akiva says that villages read on the earlier “coming-in day” (i.e., they come into the big city, which was on Mondays and Thursdays). R' Yossi b. Yehuda says that we only allow this during the days of the Mikdash when they established the month through witnesses. Therefore, Beis Din's agents will announce Rosh Chodesh Nissan in all places in Eretz Yisrael. However, nowadays, after they were exiled, everybody associates Pesach with thirty days after the Megila reading, we always have the villagers read Megila thirty days before Pesach (on the fourteenth). R' Yehuda says it applies nowadays, but only to villages that go into the big cities on those days. Otherwise, they all read on the fourteenth since it's not a leniency for the villagers to read on an earlier day.

2) Our Mishna holds that walled cities that had a wall from the days of Yehoshua b. Nun read on the fifteenth, since they learn a Gezeira Shava “Prizi, Prizi” from Yehoshua. However, Shushan reads on the fifteenth although it didn't have a wall from the days of Yehoshua since the miracle happened there. R' Yehoshua b. Korcha holds that it depends if it had a wall from the days of Achashveirosh or not, since they need to be similar to Shushan, since he doesn't hold the above Gezeira Shava.

Daf 3

3) Not only the actual walled city reads on the fifteenth, but even the cities that are close to it (i.e., within a Mil), even if it can't see it, like it's in a deep valley, or if they see it, even if they're not close, like if they're on top of a mountain.

4) The Kohanim by the Avodah, the Leviyim by their Duchen, and the Yisraeilim by their Maamud; they all cancel their part of the service to read the Megila. [Tosfos says: it doesn't mean to cancel them completely, but it means to leave it when it's becoming light, when it's the usual time to do the Avodah, and delay it for later. Although it's possible to do the Avodah first and then read the Megila, but they want to read with the public in order for it to be a bigger publicizing of the miracle.]

5) So, if it cancels Avodah, of course it cancels Torah learning of an individual, which is not as important as the Avodah. However, the Torah learning of the public is greater than the Avodah. Even the honor of Torah, even for an individual Talmid Chachum, is very stringent. As we say During the Moed, women wail lamentations together before burial, but they can't bang. R' Yishmael allows the women closest to the coffin to bang. However, on Chanuka and Purim, they can also bang, but they can't have one lead the lamentations and the others repeat after her. However, you can eulogize a Chachum in front of him even during the Moed, and, of course, during Rosh Chodesh, Chanukah and Purim. [Tosfos adds: If you hear about his death much later, you can consider the day that you heard as if the Chachum is before you, and you can eulogize him on the Moed. Tosfos concludes: therefore you may eulogize for a Talmid Chachum on Purim even if it will cancel the Megila reading.]

6) You can cancel Torah learning [Tosfos: even of the public] for a Meis Mitzvah, [Tosfos: not exactly a Meis Mitzvah, but it means any corpse that needs burial. However, this is only if he learned Torah and Mishnayos.] As we say: you cancel Torah learning for taking out a corpse, and for bringing in a bride.

7) You cancel Avodah for a Meis Mitzvah [Tosfos says: even for someone who didn't learn, or else this would be simple since we can learn it from a Kal V'chomer from canceling public Torah learning]. As we say that you need to bury a Meis Mitzvah even if you're on the way to bring your Korban Pesach, or you’re going to circumcise your son, and by that, you'll cancel the Mitzvah that you were going to do.

8) Also, Meis Mitzvah cancels Megila reading. We don't say that you should read Megila because publicizing the miracle is very important. After all, we say human dignity is so great that it supersedes a Lav from the Torah [Rashi: that an elder doesn't need to fetch a lost object if it's below his dignity].

9) A city that first became inhabited, and they only built the wall afterwards, is not considered as a “walled city.” [Rashi explains this regarding the Halachos of selling a house in a walled city, since this was the topic of the Pasuk brought to learn this. Tosfos says that it's also applicable to reading the Megila on the fifteenth, since we extrapolate it from selling houses, and that's why it's brought here in Mesechta Megila. Granted we'll have an inquiry whether Teveria has the status of a wall city by Megila since it has the sea as the fourth side, even though it's definitely not a walled city regarding selling houses; that's because Megila only depends on if it protects the city from enemies, thus, you can't compare it to selling houses in this aspect. However, we can compare them regarding being inhabited before the wall, since we never find it to be considered to be a walled city. When we say later that we exclude a city that's surrounded by a row of houses from being a walled city, it must be that they built all the houses before they're inhabited, or else it wouldn't be a walled city anyhow.]

10) It's not considered to be a large city unless it has ten unemployed men in town (to always be available to have a Minyan for Davening). [Tosfos says: only regarding having a big city that it's not considered a village; but a walled city from the days of Yehoshua b. Nun reads on the fifteenth even if it doesn't have ten unemployed people.] We don't say that a large city that has a lot of travelers have this status since, when people travel there, it will have ten unemployed men, since they're not living there permanently.

11) A city that had ten unemployed men, and they didn't have them for a time, and then they came back again, it gets back its status of a large city. [Tosfos says: although all cities that have these ten men have this status, the Chidush is that, even if we saw that they lost the status once, we don't say that we shouldn't give it the status now since it has a good possibility that it will revert to losing it again.]

Daf 4

12) Women are obligated to read the Megila since they were also in the miracle. [Tosfos says: it doesn't seem like Rashbam's explanation that the miracle came from a woman (Esther). After all, that's not the connotation of being 'also' in the miracle, since it connotes them being secondary to the men. Rather, that they were in the same question of being killed like the men. The reason we need the Drasha of the Hekish from Chametz to Matzah to teach us that women are obligated to eat Matzah because they're forbidden to eat Chametz, and we don't say they need to eat it anyway since they were also in the miracle; since that reason is not applicable but by rabbinical Mitzvos. Alternatively, the Ri of Yerushalayim answers: I might have thought they would be exempt without a special Drasha since we have a Gezeira Shava to Sukka.]

13) [Tosfos says: Bahag says that women can only read to Moitzie other women, but not for men. The Tosefta also says that a Tumtum can't be Moitzie another Tumtum, and an Androgenus can only be Moitzie another Androgenus, but not men; and women shouldn't be better than an Androgenus. Although we said that women are obligated in reading the Megila, (and not just in hearing the Megila), and it says that everybody is Kosher to read the Megila, even women; we must say because they're Kosher to read to be Moitzie other women.]

14)[Tosfos gives the following P'sakim: we say Al Hanissim in Modim, and we don't say in it “the same way you saved the Jews then, you should save us.” This is not because you can't ask for anything in the last three Brachos, since you can ask for the public. Rather, since the theme of the Bracha is to thank for the past, we don't break it by asking for the future.]

15) [Tosfos says: on the night of the fourteenth, after Shmona Esrei, you say the full Kadish, read the Megila, (which you make three Brachos before, and one afterwards). Afterwards, you say V'atah Kodesh, (but not U'vah L'tzion, since there is no redemption at night). On Moitzie Shabbos, you start with V'hi Noam. When you read the Megila, you hold the Megila spread out like a letter, and not rolled up like a Sefer Torah.]

16) [Tosfos says: in the morning, after Shmona Esrei, you say half of Kadish, read the Torah the Parsha of Amaliek (despite it only having nine P'sukim). You don't return the Sefer Torah to the Ahron until after the Megila. You don't say Lamnitzeich, since we don't mention “Tzarah” on Purim. We don't say Tachanun since it says “days of party and happiness.” We say for the Shir “Mizmor L'asef” since it talks about the fall of the non-Jews.]

17) We Darshen the Megila when Purim falls on Shabbos, and we don't decree Darshening because they forbid reading. They forbid reading it, as Rabbah says, since you might come to carry it four Amos in a Reshus Harabim.

18) We Darshen about the day on Purim. [Tosfos: from a Kal V'chomer, if you're obligated to Darshen on Yom Tov about that day even though] you were Darshening thirty days beforehand, [so, of course, you need to Darshen on Purim since you weren't Darshening before that. However, this is only when Purim falls out on Shabbos, but you don't need to if it falls during the week. After all, you have the actual reading of the Megila that has more publicizing of the miracle.]

19) Someone is obligated to read the Megila at night, and repeat it in the morning. As the Pasuk says “Hashem, I called by day, and You didn't answer, at night, and there is no respite for me.” [Tosfos says: you make a Bracha of Shehechiyanu by day like you make it by night since the main reading is by day, since the main publicizing of the miracle is by day. Also, the above Pasuk lists the day first. Also, we have a Hekish between remembering to doing; just like the doing of the Mitzvos of Purim (the meal) is by day, so too the main reading is only by day.]

20) The reason the villagers read by the previous “coming-in day:, and doesn't read on Purim; since it's a reward for them for providing the needs of water and food for the city dwellers. Therefore, if they're in a place where they don't come in on Mondays and Thursday, they don't read early, and you don't say that the reason is for them to have more time to provide the needs of the city on Purim.

21) The Mishna says: if Purim falls out on Friday (and Shushan Purim is on Shabbos, and the walled city can't read on the fifteenth); the villagers read it on Thursday (the come-in day), and the regular cities and walled cities read on Friday. This is like Rebbi and R' Yossi's opinion. As the Pasuk says “every year and year” that all the years should be done similarly. So, every year the regular cities read on the fourteenth, and the walled cities don't read before the regular cities. This is not like the Rabanan who argue with Rebbi who says that regular cities read on Thursday and the walled cities read on Friday. This is just like other years, the regular cities read before the walled cities. This is also not like Rabanan who argue with R' Yossi who says that the walled cities read on Thursday. This is just like all other years the regular cities read on the fourteenth and is read on a separate day than the walled cities. (Even though each opinion has an aspect that it's not like regular years, but since it's impossible to make sure it's exactly that way, we don't care if it's not exact.)

22) Rebbi only holds that you don't make the regular cities to read earlier on the “coming-in day” if they can read it on their day, i.e., on the fourteenth. However, if the fourteenth falls out on Shabbos, you read it on the earlier Thursday because it's the “coming-in day.” (However, the Tanna Kama says that they read it on Friday.)

23) The reason that you can't read the Megila on Shabbos; Rabbah says that you might carry it four Amos in the Reshus Harabim to learn to read, just like we have the same decree by Luluv and Shofar. [Tosfos says: the reason he picked carrying it four Amos in the Reshus Harabim instead of saying that you'll carry out from a Reshus Hayachid to a Reshus Harabim, since it's not so apt to decree for carrying out, since the door frame and walls serve as a distinction to remind you not to carry out. Alternatively, the latter is not always applicable. After all, sometimes you might pick it up originally not to carry out, and then change your mind to carry it out, where you're exempt for carrying it out.]

24) [Tosfos says: they didn't decree not to do a Milah on Shabbos for this reason since it's so important since Hashem made thirteen treaties over it. Alternatively, someone won't attempt to perform a Bris unless he's already an expert in it.]

25) [Tosfos says: the reason we allow to blow the Shofar Moitzie Yom Kippur before Havdala; since it's not a Melacha per se, but a skill, so it's not forbidden from the Torah, so you may do it before Havdala. They didn't decree to forbid it since you might carry it four Amos in a Reshus Harabim since it's only one Tekiah for a remembrance, we're not worried that he'll need to perfect it and carry it to an expert. This is not comparable to blowing on Rosh Hashana that you need thirty blows, and it's a Torah obligation. The Rashbam differentiates between the prohibition of carrying on Shabbos that's from the Torah, and by Moitzie Yom Kippur before Havdalah, which is only rabbinical.]

26) R' Yosef holds the reason we don't read Megila on Shabbos since you can't give the Matanos L'avyonim then, and the poor look forward to the reading since they associate it with their gifts, and they'll be disappointed. Thus, we only read when we can give out the money. [Tosfos says: we must say that R' Yosef agrees to Rabbah, or else why did they make such a decree by Shofar and Luluv? Rather, he's giving another reason, and the practical difference of this new reason, that even in the Mikdash, where there are no rabbinical Shabbos decrees, you still can't read the Megila on Shabbos for R' Yosef's reason.]

27) However, the Simcha that we eat and drink is only on the proper day, even if it falls out on Shabbos.

Daf 5

28) Rav says: when reading in its proper time, you can read individually. You’re only obligated to read it in a Minyan if it's read on a different day since you need to publicize the miracle more then. R' Assi says that you need a Minyan in its proper time too. Rav was careful about R' Assi's opinion.[Tosfos says: even so, the Halacha is like Rav, since R' Assi was his student. Also, an individual reading should make all the Brachos. After all, if it wasn't so, the Gemara should have mentioned it.]

29) If the day of reading the Megila needs to be moved, you only move it to be earlier, but not later since the Pasuk says “you shouldn't pass over it.”

30) {You don't count days to make a year, (i.e., if you vowed not to drink wine for a year on the first of Nissan, you're permitted to drink the following first of Nissan. We don't say that you need to count three hundred and sixty five days like the solar year, but twelve lunar months. Alternatively, even if there are more shorter months that year than usual, you're still permitted on the first.) You don't count hours to make a month, (i.e., if one gives his wife a Get if he doesn't return in a month, and it was a short month and he comes back on the thirtieth day; it's a valid Get and we don't say that the month only ends after twenty nine days and six hours.)}

31) However, Tisha B'av that falls out on Shabbos, you push it off, and don't place it earlier, since you never bring punishments earlier.

32) This is true also regarding the time designated to donate wood, to bring your Chagiga or the time of Hakhel. If they fall out on Shabbos, you push them off the next day, but not earlier, since their time hadn't come yet.

33) We learned “Chagiga and all the time for the Chagiga are pushed off for later, and not made earlier.” R' Oshiya defines “Chagiga” that it's pushed off if it falls out on Shabbos, and defines “all the time for the Chagiga” that the Olas Riya is pushed off because of Yom Tov like Beis Shammai. (However, Beis Hillel says that the Olas Riya supersedes Yom Tov.) [Tosfos says: only the Olah for Yom Tov supersedes, but you can't bring voluntary Olos. However, you don't get Malkos if you bring it (since Beis Hillel holds of M'toch, once they permit a Melacha for food preparation, it’s permitted even if it's not for food). However, Beis Shammai doesn't hold of M'toch, so he would say that you get Malkos for bringing Olos. However, he would agree that you don't get Malkos for voluntary Shlomim (since people eat it) and is only an Asei that it needs to be done “Lachem (for you),” and not for Hashem.)]

34) Rava explains: “Chagiga and all the time for the Chagiga” is defined that you can only push off the Chagiga the time of Chagiga, i.e., if you don't bring it the first day, you can only push it off until Shmini Atzeres, and not longer. R' Ashi defines “all the time for the Chagiga” that, even Shvuos that has one day can be made up later, therefore, if it falls on Shabbos, you push off bringing it.

35) R' Elazar quoted R' Chanina: Rebbi washed himself on the seventeenth of Tamuz. [Tosfos explains: he definitely didn't eat. Although we say that if it's not an obligated fast when it's not a time of trouble; but the Jews already accepted to fast on it, so he probably kept it too.] R' Chanina says that Rebbi wanted to cancel Tisha B'av, but the rabbis didn't agree with that. [Tosfos says: although we say that anyone who eats and drinks on Tisha B'av will not see the consolement of Yerushalayim, and also you can't cancel a decree from an earlier Beis Din unless you're greater in wisdom and have a greater amount of students; we must say he didn't want to cancel it completely, but just cancel the extra stringencies it has over other fasts. After all, the decree of Beis Din was that it should be a regular fast. Alternatively, he just wanted to change the date to the tenth since the main burning of the Mikdash was on that day (and we, who fast on the ninth, follow when it started to burn).] R' Abba b. Zvada corrected him that Rebbi didn't want to cancel it regularly but only if it fell on Shabbos. He wanted to say that, once it was pushed off, it should be pushed off completely. On that, the Rabanan disagreed.

36) Rebbi planted a tree on Purim. Either that they only enacted Purim to be a Yom Tov to forbid Melacha on the day that they read the Megila, but not on the other day (i.e., the fourteenth for walled cities, and the fifteenth for regular cities). They only forbade that second day to eulogize and to fast. Alternatively, they didn't accept the attempt to make Purim into a Yom Tov, as the Pasuk only calls it a Yom Tov the first time, but then only calls it a day of partying and Simcha. Although Rav cursed someone who planted flax on Purim, that was only in a place where they're accustomed not to do work, so you're not allowed to be lenient before them. [Tosfos explains: this is only if they're aware that it's really permitted, but they want to be more stringent. However, if they were under the impression that it was truly forbidden, then there is no problem to be lenient before them.] However, Rebbi was in a place where they weren't accustomed to be stringent. Alternatively, even if he was in a place where they were stringent, but he planted a tree of Simcha. (After all, since it's a day of Simcha, they wouldn't have forbid Melachos of Simcha). As we see that, after it passed the thirteen fasts and rain still didn't come; you need to not build Simcha buildings, like a wedding hall, a planting of Simcha, like trees where the royal people spend their leisure time, and lessen your business transactions [Tosfos: of Simcha. However, regular business is permitted like regular building is permitted. Building is like regular business.] Also, you lessen getting married. [Tosfos: it means you can't get married at all. After all, if you could, the Gemara should have given an amount you can still have. This is even more strict than Tisha B'av that we allow Kiddushin to take place.]

37) It says by Purim that “it's days of party,” to forbid eulogies, “and Simcha,” to forbid fasting. [Tosfos quotes Rashi: how can Purim push off Aveilos that's from the Torah to forbid eulogies. Also, it's the custom to eulogize on Purim. We must say that the true text is “to forbid Tachanun.”]

38) Chananya had a Safeik whether to read the Megila in Teveria on the fourteenth or the fifteenth. After all, it doesn't have a wall on one of its sides, but it was open to the sea. Although we see that this is not considered a walled city regarding selling houses in a walled city, (and also that you can't consider it a wall if it's surrounded with a row of attached houses); but Purim may be different since it says 'Pruzim' (open cities). Is this defined as being exposed, and Teveria is exposed on the fourth side, or is it defined as not being protected, and Teveria is protected by the sea. Therefore, he read both days.

Daf 6

39) The Tanna Kama says: if you read the Megila during the first Adar, and then they decided to make it into a leap year; you need to read the Megila again on the second Adar. All Mitzvos of Adar you could be Yoitza on the first Adar except for reading the Megila. (According to one answer in the Gemara; also giving gifts to the poor, since it's dependent on the Megila reading.) However, you're Yoitza reading the four Parshos during the first Adar, even though L'chatchila you should read them on the second Adar. R' Shimon b. Gamliel quotes R' Yossi; you're not even Yoitza B'dieved, and you need to reread those Parshiyos during the second Adar. The reason that you need to read the Megila on the second Adar; since the Pasuk says: “just like every year and year.” Just like the other years you read it in an Adar next to Nissan, so too during a leap year. The reason that we don't Darshen that every other year you read it in an Adar that's next to Shvat; R' Tavi answers that we want to have the two redemptions next to each other (i.e., Purim and Pesach). R' Eliezer answers: since it says “to keep the second letter of Purim,” you follow the second one. However, you still need the Drasha of “just like every year and year” to say that you don't need to read it by both Adars, but you read it once like other years.

40) R' Elazar b. Yaakov says: L'chatchila, you should read the Megila and Parshiyos during the first Adar, but you're Yoitza if you read them during the second Adar. He Darshens “just like every year and year” that it's the Adar next to Shvat. We don't say it should be the Adar next to Nissan like other years since it's logical to say it earlier since we don't pass over Mitzvos. [Tosfos says: even in the case where there is only one Mitzvah, and it's not like you're passing one Mitzvah to get to the other one. The reason that you need a Pasuk to tell us that the Kohein gadol needs to spill out the leftover blood of the Yom Kippur bull and goat in the western Yesod, although that's the first place he passed as he left the Heichel; R' Yehuda answers: we learn from the that it Pasuls B'dieved if he pours it on a second side. Alternatively, I would have thought you can spill it on the whole western side of the Mizbeach, so the Pasuk teaches us that you only pour it where there's a Yesod.]

41) (According to one of the Gemara's answer that the Purim days on the first and second Adar are only the same regarding fasts and eulogies. [Tosfos says: implying that they're not the same regarding partying and Simcha. You can't say that they're dependent on each other, and if you say you can't fast, it means that you should have Simcha. After all, the Gemara should have said then that they're the same regarding Simcha and partying, and I would know for sure that you can't fast and eulogize.])

Daf 7

42) There is an argument whether Megilas Esther is part of Tanach, or not. (The practical difference if the scrolls make one's hand's Tamai for Trumah like all Tanach scrolls, as this is one of Beis Shammai's eighteen enactments.) Even though it was said in Ruach Hakodesh, if it's not part of Tanach, we must say that it was given over to be said orally, but not to be written. [Tosfos says: but they were rabbinically obligated to be written like Tanach, i.e., to be sewn with sinew and to need scratched lines to write over. (This is not like Chanuka and Megilas Taanis, although they allowed writing them, it doesn't need to have the Halachos of a Tanach scroll.) After all, we say that, if you read the Megila orally without a scroll, you're not Yoitza.]

43) There was an argument between Beis Shammai and Beis Hillel if a certain Sefer has the status of being in Tanach. R' Meir says that they both agree that Koheles is not part of Tanach. They argue about Shir Hashirim. R' Yossi says: they both agree that Shir Hashirim is part of Tanach, they argue if Koheles is part of Tanach.

44) Meshalach Manos is sending two portions to one person, and Matanos L'evyonim is one gift to two poor people.

45) Abaya b. Avin and R' Chanina exchanged their meals. [Rashi explains: they switched off each year eating the meal by his friend. One year, one ate from the other, and the next year, the other ate from him.]

46) A person is obligated to get drunk on Purim to the point that he doesn't know the difference between “curse is Haman, and blessed is Mordichai. [Tosfos says: the Yerushalmi adds “curse is Zeresh, blessed is Esther, curse is all the wicked, blessed is all the Jews.”]

47) You're not Yoitza the Purim meal at night.

48) R' Yehuda holds that the Torah by Yom Tov writes “for you,” for all your needs, including what you need to do to facilitate food preparation. However, Rabanan only allow 'it,' i.e., food preparation. R' Yehuda holds that 'it' only excludes facilitating food preparation that was possible from Erev Yom Tov. [Tosfos says: although it seems that actual food preparation is allowed even if it could be done before Yom Tov, it's only if it would get a little worse if done the day before. However, if it doesn't get ruined, but perhaps that it's even better if done before, then it's forbidden, and you'll get Malkos for it. Therefore, you can't milk, make cheese, or take honey out of the hive (and Malkos according to R' Eliezer who holds it's a detachment from the Torah) as the Gemara says in Shabbos.]

49) The Rabanan say that you're only exempt from a weaker punishment when done along with a sin that causes a greater punishment if that greater one is meted out by Beis Din, but we don't say it by Kareis. R' Chanunya b. Hakaneh holds that he's also exempt by Kareis.

50) Chananya b. Gamliel held that one's exempt from Kareis if he receives Malkos for that sin. R' Yitzchok holds that you can't give Malkos for sins that have Kareis.

Daf 8

51) The differences between someone who makes a vow from having pleasure from his friend, and vows that forbid food from him is; taking a shortcut through his property (even though the owner doesn't care if people take shortcuts through his property, it's like R' Eliezer who forbids using his property even for things that owners automatically allow other people to do) [Tosfos: i.e., that anyone can take a shortcut through his valley, and he doesn't care if his partner goes through their joint courtyard.] Also, if you can borrow utensils that don't make food that can't be rented for a Prutah [or else it would help you buy food with the Prutah you saved. If it makes food, then it's forbidden even if it can't make a Prutah worth of food.]

52) There's no difference between a 'gift' voluntary Korban and a 'vowed' voluntary Korban [Tosfos: when the Korban was already picked], besides that a gift one, which he said “this is upon me to bring,” he’s not obligated to replace it if anything happens to the animal, and the vowed one, which he said “it's upon me to bring,” he’s obligated to replace it. [Tosfos says: however, if it wasn't picked yet, there's another difference, that you can separate an animal bought from Maasar Sheini for a gift one, but not for a vowed one. Since the obligation started before the separation, it must come from Chulin.]

53) A Zav that emitted twice has the Tumah that will make what he sits and lays on Tamai. He needs to count seven clean days before he becomes Tahor. If he emits a third time, he's obligated to bring Korbanos.

54) A Zav who's a Metzorah can become Tahor from his Ziva (and thus make him not make earthenware utensils Tamai by moving them), although he's still Tamai because of Metzorah. [Tosfos says: there's a contradiction in Gemaras if a Metzorah makes what he sits and lays on Tamai, or not. Rashi in Pesachim reconciles: they only have a weaker Tumah, to make food and drink Tamai, but not the stronger Tumah, like a Zav makes, to make people and utensils Tamai.]

55) There is no difference between a definite Metzorah, and one that was quarantined, but that the definite one needs to grow his hair and rip his clothes. (However, they both have the same Tumah and need to be sent out of the camp.) There is no difference between their Tahara but that the definite one needs to bring birds and shave off his hair.

56) If a Zav Toiveled on his seventh day and then emitted later in the same day, it retroactively makes him Tamai except that he doesn't retroactively make Tamai earthenware that he moved between the Teveila and emitting. Similarly, a Metzorah who became Tahor, and then the Tzaras spread to make him Tamai (and he's retroactively Tamai), he's not retroactively Tamai regarding entering a house, that he doesn't make the utensils inside Tamai.

57) There's no difference between Sefarim and Tefilin V’Mezuzos but that the Sefarim can be written in all languages, and Tefilin and Mezuzos can only be written in Hebrew with the Ashuros letters. As the Pasuk says “as it is” that it must be left in its original form. However, they're the same regarding sewing with sinew and that they make hands Tamai.

58) R' Shimon b. Gamliel holds that they can only write Sefarim in Greek. As the Pasuk says “the beauty of Yefes should be in the tents of Sheim.” However, it's only Greek and not Gomer of Magog, since you can only have the beauty of Yefes, and Greek was the most beautiful..

59) Although a Braisa says: if the Hebrew parts are written in Aramaic, or the Aramaic parts are written in Hebrew; or if it's written in the Ivri letters, it doesn't make one's hands Tamai until it's written in Ashuros letters; that only refers to Megila, where the Pasuk says “like their writ and language,” (and you can't change them). [Tosfos says: even though they permit someone who speaks a foreign language to read the Megila in that language; but it's only for those who understand that language. However, you're Yoitza Ashuros even if you don't understand it. Therefore, it's the only one that's considered a true Sefer and is the only one that makes one's hands Tamai.]

Daf 9

60) [Tosfos says: the Gemara needed to say that the Braisa is like R' Shimon b. Gamliel, (or else, if it's according to the Rabanan, they should have listed Megila with Tefilin and Mezuzos that you can't write it in any language.) Therefore, you must say that R' Shimon b. Gamliel holds that Megila can't be written in Greek. However, Rav and Shmuel later disagree with this Gemara and say that R' Shimon b. Gamliel allows a Megila in Greek. We must say that they explain this Braisa like R' Ashi (soon) does.]

61) R' Ashi says that the Braisa is like R' Yehuda who holds that R' Shimon b. Gamliel only permits with Greek by a Sefer Torah because that was what was translated by Talmi, but not by any other Sefarim in Nach. [Tosfos asks: R' Yehuda only disallows a different language, but how does R' Ashi know that R' Yehuda would consider it not a Sefer without the Ashuros letters? After all, R' Ashi himself in Shabbos explains that only Megila needs Ashuros and the regular ink, but not by other Sefarim in Tanach. So, how does he know that R' Yehuda would argue and Pasul them if we don't find anyone arguing on those points? Tosfos answers: that doesn't refer to the Kashrus of the Sefarim, but only to saving it from a fire. Therefore, you just don't save a Megila that doesn't have any of Hashem's names unless it's written correctly, but you may save other Sefarim, even if they're not written correctly, because they contain Hashem's name.]

62) [Tosfos says: we needed to say that a Sefer Torah that the few words of Aramaic that's written in Hebrew is Kosher, even though the Gemara in Gitten anyhow says that you don't Pasul a Sefer Torah unless a whole parchment leaf is missing (and a few words wrong shouldn’t ruin it); Rashi answers that it's worse when you have something written there that shouldn't be than if it's missing. Tosfos answers: even if it doesn't Pasul it, but if it's not written correctly, it should be corrected.]

63) Everyone holds that the Kohein Gadol that's appointed by wearing the eight Bigadim is the same as one appointed with the Shemen Hamishcha regarding bringing the Yom Kippur bull, and bringing the tenth of an Eipha Mincha daily. However, regarding bringing a Kohein Gadol bull [Tosfos: when he sins] is an argument. R' Meir holds that the one who's appointed by wearing the extra clothing brings the bull, and the Chachumim say that he doesn't. [Tosfos says: but he definitely can sacrifice the bull that Beis Din brings for Paskining wrong.]

64) According to R' Meir, there is no difference between the present Kohein Gadol, and one that once substituted when he became unfit, (but reverted back to being the Kohein Gadol when he became fit again), except for bringing a bull on Yom Kippur and the tenth of an Eipha Mincha daily. However, they're equal in all other ways. However, R' Yossi says the substitute can't be a Kohein Gadol or Kohein Hedyot. He can't act as a Kohein Gadol since it will lead to animosity from the current Kohein Gadol. He can't be a Kohein Hedyot since we only ascend in holiness, and we don't descend. [Tosfos says: although we should say he can't be a Kohein Hedyot, since he's technically a Kohein Gadol, and he'll be serving with less Bigadim than he needs to and Pasul the Avodah; however, he can be demoted to a Kohein Hedyot by the king and his Kohanim colleagues, and then he’ll be able to serve with the four Begadim. So, we say that they never demoted him since we only ascend in holiness etc.]

65) [Tosfos says: there's another practical difference between them when the Kohein Gadol is still unfit. The Yerushalmi says that the Yom Kippur bull is bought by the regular Kohein Gadol, even though the substitute is doing the Avodah.]

66) R' Shimon holds that you only bring on the big public Bama obligations that need to be brought on a certain day, like Pesachim, Tamid and Musaf. However, if it doesn't have a set time, like Beis Din's bull brought for a sin, you can't bring it. On a small private Bama, you can only bring voluntary Korbanos [Tosfos: that can be brought also on the big Bama. This excludes the Korbanos of Nazir that, although it's voluntary, since it's not brought on the big Bama, it can't be brought on the small Bama.]

67) There's no difference between Shilo and Yerushalayim except that, in Shilo you can eat Kodshim Kalim in a place where you can see the Mishkon, and in Yerushalayim, you can eat it anyplace within the city's walls. However, for Kodshei Kodshim, you may only eat it in both places within the walls of the Mishkon/Mikdash.

68) The Kedusha of Shilo ended after its destruction, therefore, there was a Heter to build a Bama afterwards. However, there was no Heter to build a Bama after the destruction of the Mikdash.

Daf 10

69) R' Yitzchok originally thought that you can bring Korbanos nowadays in Beis Chonyav since he understood that it wasn't made to serve idols, but for the sake of heaven. However, R' Mari disproved him from the Mishnayos that say that there's no Heter of a Bama after Yerushalayim. [Tosfos says: granted that R' Yitzchok knew about the Mishnayos [Mahrsha- but we'll see that it's a Tannaic argument, as we'll see later.] However, R' Yitzchok couldn't defend himself that he held like the opinion there that Yerushalayim loses its Kedusha; that's because we can push it off that, even according to the one who says it lost its Kedusha, it means that you can't bring Korbanos these days in the place of the Mizbeach, but agrees that it’s forbidden to make a Bama someplace else.]

70) We can't say if the Kedusha remains always, or not, depends on the following argument between R' Eliezer and R' Yehoshua regarding how they brought Korbanos when they came back from exile and before the Mikdash was completely finished. R' Eliezer said that they had curtains around the area of the Heichel and Azarah. They built the wall of the Heichel on the outside of the curtain, and the wall of the Azarah on the inside of the curtain. (We assume now that the reason that we need partitions for Kodshim, or, otherwise, it wouldn't have Kedusha.) R' Yehoshua says that they brought Korbanos without curtains. After all, we can say that even R' Eliezer held that the Kedusha remained without the curtains, but they only had it for privacy.

71) [However, you can't bring a proof from the Gemara in Chagiga that R' Eleiezer holds that it's not Kodesh forever. As he says: they didn't sanctify the land of Amon and Moav of the Transjordan (to be part of Eretz Yisrael) when they came up the second time around (to build the second Beis Hamikdash) so that the poor should be able to have support during Shvious. Therefore, (since they decreed to take off Trumah and Maasar there), they need to separate Maasar Ani for that year. This is like we learned that the people going up from Bavel didn't sanctify many cities that those who came up from Egypt sanctified in order for the poor to be supported during Shvious. After all; we can say that this was the land of Amon and Moav that Sichon never took over and was never incorporated into Eretz Yisrael. Although the Gemara there says that people going up from Bavel didn't sanctify many cities that those who came up from Egypt sanctified; implying that the first Kedusha didn't last; we must say that the Gemara's comparing what the opinions that say that the Kedusha is not forever held why they didn't sanctify what was once Kodesh, and we should compare that to R' Eliezer’s opinion to say that, of course, they didn't sanctify areas that were never Kodesh so that the poor can rely on the produce there during Shvious.]

72) [Tosfos says: you can't bring a proof from the Gemara in Beitza that R' Eliezer wanted, (after the Churban), to make his Revai fruit Hefker to the poor since he didn't want to carry it up to Yerushalayim that, which the poor gain to bring the fruit to Yerushalayim after the Churban (to fulfill an enactment that you should carry it up to Yerushalayim, and not to redeem it, if you're within a day's travel from Yerushalayim), that R' Eliezer must have held that its Kedusha lasted after the Churban and you may eat the fruit there. After all, we may say that, even if they're not allowed to eat it, they can L'chatchila redeem a Manah's worth of fruit on a Prutah nowadays when there is no loss to Hekdesh.]

73) Rather, we can say that it depends on a Tannaic argument to what was R' Yishmael b. R' Yossi’s opinion. As one Braisa quotes him to explain why the Chachumim only list some of the walled cities when they went up from Bavel; since they only Mekadesh those and not the other ones. This Tanna must have held that the original Kedusha was canceled. A second Braisa quotes him that they only listed them as examples, but the other ones were also Kodesh, as he must have held that the Kedusha remains. [Tosfos says: the Gemara in Yevamos brings the argument if the Kedusha fell off regarding the end of the second Mikdash. Tosfos asks: since here, it's only an argument if it didn't fall off after the first Mikdash, why don't we bring the argument in Yevamos for our Tanaic argument? Tosfos answers: we must say the argument in Yevamos is only regarding Trumah, but in all other regards, the Kedusha fell off.]

Daf 14

74) You don't need to judge someone who rebelled against the king. [Tosfos says: i.e., that it doesn't need the same restrictions as other capitol cases. After all, you can finish the judgment that day, and you don't need to sleep over a guilty verdict. Also, the king could sit in the Beis Din. After all, it's not a problem for his honor that everyone else will speak and not him, since the judgment is about him, it's honorable for him to be quiet and listen to others.]

Daf 16

75) The ten sons of Haman and the word 'Aseres' need to be said in one breath since they died at the same moment. [Tosfos says: you're B'dieved Yoitza if you didn't say them all in one breath.]

76) You need to write a large Vuv for Vayzasa since they were all hung in one long poll.

77) All Shiros in Tanach are written like small bricks on larger bricks; i.e., like the way you build a wall. However, the ten sons of Haman and the Canan kings are written as a small brick on a small brick, and a large brick on a large brick so that there should be no getting up after their fall.

78) A Megilah needs to have scratched lines like a Sefer Torah.

79) Learning Torah is greater than honoring parents.