[103a - 47 lines; 103b - 38 lines]

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We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any OTHER important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos

[1] Gilyon ha'Shas 103b:

The reference to "Yoma 41a" יומא מא.

should be to "Yoma 81a" יומא פא.

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1)[line 11]ולא אתי איסור אבר חייל אאיסור טרפהV'LO ASI ISUR EVER CHAYIL A'ISUR TEREIFAH (ISUR CHAL AL ISUR)

See Background to Chulin 101:6.

2)[line 27]חייב שתיםCHAYAV SHETAYIM- he is liable to two sets of Malkus (one for eating Chelev and one for eating Tereifah)

3)[line 28]שאני אומר שלשSHE'ANI OMER SHALOSH- since I say that Rebbi Yochanan said that the person is liable to three sets of Malkus

4)[last line]הותר מכללוHUTAR MI'KELALO- since it (Chelev) was sometimes excluded from its general prohibition (the Chelev of a Chayah is permitted to be eaten)

103b----------------------------------------103b

5a)[line 3]חלקו מבחוץCHILKO MI'BACHUTZ- in a case where the sinner split the k'Zayis of Ever Min ha'Chai while it was outside of his mouth

b)[line 4]מבפניםMI'BIFNIM- in a case where the sinner split the k'Zayis of Ever Min ha'Chai while it was inside his mouth, near his throat

6)[line 11]גרומיתא זעירתאGEROMISA ZE'IRTA- a small bone

7)[line 12]מחוסר קריבה לאו כמחוסר מעשהMECHUSAR KEREIVAH LAV K'MECHUSAR MA'ASEH- If the second half-Zayis was eaten separately from the first, it is not viewed as if only one half-Zayis was eaten. (Rather, the two can be joined to make liable the person who ate them for eating a k'Zayis.)

8)[line 17]בין החניכייםBEIN HE'CHANICHAYIM- (lit. between the gums) between the cheek and the gums

9)[line 19]אכל חצי זית והקיאוACHAL CHATZI ZAYIS V'HEIKI'O- the person ate a Chatzi Zayis (of Ever Min ha'Chai) and vomited it

10)[line 23]אי הוי עיכולIY HEVEI IKUL- if it is considered digested (upon swallowing, and consequently when eaten again after vomiting it, it is not considered Ever Min ha'Chai)

11)[line 26]גמריה איעקר ליהGEMAREI I'AKAR LEI- he forgot his learning

12)[line 32]מופת הדור!MOFES HA'DOR!- Sage (lit. wonder) of the generation!

13)[line 36]כל הבשר אסור לבשל בחלבKOL BASAR ASUR L'VASHEL B'CHALAV (BASAR B'CHALAV)

(a)The verse, "Lo Sevashel Gedi ba'Chalev Imo" - "You shall not cook a young lamb in its mother's milk," is written in the Torah three times; in Shemos 23:19, in Shemos 34:26, and in Devarim 14:21.

(b)These three verses prohibit:

1.Cooking meat and milk together,

2.Eating them after they have been cooked together,

3.Deriving any benefit from them after they have been cooked together. By Torah Law it is forbidden to consume milk and meat that was cooked together; the Chachamim instituted that it is forbidden to consume meat and milk together in any fashion.

(c)One reason given for this law is that meat represents death (the slaughter of the animal), while milk represents new life, and it is not proper to mix life and death (REKANATI, TZEROR HAMOR, ZOHAR 2:124b). Another reason given is that eating meat and milk together was an idolatrous practice, especially on festivals (MOREH NEVUCHIM 3:48; RALBAG). Alternately, mixing meat and milk is prohibited because it is causing a detrimental change in nature, just like the prohibitions of Kil'ayim (SEFER HA'CHINUCH #92, #113).

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