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Amud 12aתוס' ד"ה דילמאPerhaps it is not so - דילמא לא היא Summary: רב פפא maintains התופס לב"ח במקום שחב לאחרים לא קנה (agreeing with רב חסדא). תוס' ד"ה אלאOnly because it states; do not gather for the poor - אלא דכתיב לא תלקט לעני Summary: The עני does not acquire the פאה because of the repetition of לעני וגו' תעזב אתם. We can distinguish between פאה and מציאה regarding המגביה לחבירו. תוס' ד"ה עבדA slave also; when it is not sufficient - עבד נמי בדלא ספיק Summary: The מקשן assumed that (even if the master said צא מעשה ידיך במזונותיך) that he is obligated to feed his slave if the slave works for him (unless we maintain that the master can say עשה עמי ואיני זנך). תוס' ד"ה מאיWhy are cities of refuge different - מאי שנא לערי מקלט Summary: The difference between the מקשן and the תרצן is whether we may have assumed that the פסוק of וחי teaches that the העדפה (in an עיר מקלט) belongs to the slave (the תרצן), or not (the מקשן). תוס' ד"ה מספקתWhy say it, if it is sufficient, etc. - מספקת מאי למימרא כולי Summary: There is a purpose in stating an obvious ruling if we can infer from this ruling a novelty regarding another ruling. תוס' ד"ה ומרAnd this master maintains, he cannot - ומר סבר אינו יכול Summary: הוציאני לחירות merely means that the עבד retains the right to מעשה ידיו. תוס' ד"ה כיIn order that people will see and have mercy - כי היכי דחזו אינשי ומרחמי Summary: On one hand it is more apt to save someone from assimilation than to worry about his sustenance (רשב"ג); on the other hand one is more concerned for dying from hunger than a possible assimilation, especially since feeding is less expensive than redeeming (רבנן). תוס' ד"ה אמררב said one who sanctifies the hands of his slave - אמר רב המקדיש ידי עבדו Summary: If one is מקדיש עבדו he becomes free and joins the עם קדוש; he does not become הקדש regarding his various actions, since the owner made only one general statement of הקדש and (in addition) he did not mention that he is מקדיש him for his work. |
