Amud 16b

תוס' ד"ה ר' אלעזר

רבי אלעזר אומר בזמן שהן בני תרבות אינן מועדים – Rabbi אלעזר states when they are domesticated they are not מועדים

Summary: There is a dispute between ר' אלעזר of our משנה who maintains that wild animals can be domesticated and ר' אליעזר in מס' סנהדרין who maintains that wild animals cannot be domesticated and may therefore be killed even before they killed others. ר' אליעזר, the רבי of ר"ע preceded ר' אלעזר who lived after ר"מ. Concerning ר"ל who maintains that even a נחש can be domesticated (seemingly contradicting the משנה here), we can either say that ר"ל is referring to a situation where they are chained; or that ר"ל is merely restricting the right to kill them, however they may still be obligated to pay as a מועד.

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תוס' ד"ה והוא

והוא דלא כרע במודים – Provided he did not kneel by מודים

Summary: After one kneels by מודים, he should rise like a snake; therefore one who disregarded and did not kneel by מודים, his spine will be tuned into a snake which will cause him embarrassment. [However it cannot mean that since his spine [including the עצם לוז] became a snake that he will not merit תחיית המתים (for such a minor transgression), since כל ישראל יש להם חלק לעוה"ב.

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תוס' ד"ה דרס

דרס ואכל – It clawed and ate

Summary: דרס ואכל means that it eats its prey while it is still alive.

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תוס' ד"ה והתניא

והתניא וכן חיה – But we have learnt; ‘and similarly an animal’

Summary: The ברייתא of 'וכן חיה' cannot be referring exclusively to a זאב for the word חיה is inclusive (of lions as well). This ברייתא is taught in conjunction with the laws of שן (not קרן).

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תוס' ד"ה כי

כי תניא מתניתא בארי תרבות ואליבא דרבי אלעזר – this ברייתא was taught in a case of a domesticated lion and according to ר"א

Summary: The בריייתא may follow the view of ר"א ורבנן and he is חייב a נ"ש since אייעד; or the ברייתא follows only the view of ר"א; however according to the רבנן there is no need for אייעד. A domesticated זאב who was אייעד לטרוף reverts to his original status, and if he was טרף it is considered שן.

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תוס' ד"ה שחשדוהו

שחשדוהו בזונה – They suspected him of a relationship with a harlot

Summary: ירמיה הנביא was a כהן and therefore a זונה was אסורה עליו.

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תוס' ד"ה אפילו

אפילו בשעה שעושין צדקה – Even at the time when they give charity

Summary: ירמיה was beseeching השם to be severe with the people of ענתות who wished to harm ירמיה; not with כלל ישראל.

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תוס' ד"ה לפניך

לפניך זו צדקה – ‘Before You’; this refers to צדקה

Summary: The word לפניך refers to צדקה.

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תוס' ד"ה שהושיבו

שהושיבו ישיבה על קברו – For they established an academy (on) [by] his gravesite

Summary: They gave חזקיה the special honor of having a ישיבה על קברו since he was מרבה תורה; there was no concern of לועג לרש since it was ד' אמות distant from his קבר.

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