[15a - 49 lines; 15b - 52 lines]
*********************GIRSA SECTION*********************
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] Gemara 15a [line 8]:
The words "Aval Hacha d'Ein Gufin Muchlakin" àáì äëà ãàéï âåôéï îåçì÷éï
should be "Aval Hacha Ein Gufin Muchlakin" àáì äëà àéï âåôéï îåçì÷éï (this is Rashi's Girsa; see Girsa #3, and Background entry #2 below)
[2] Rashi 15a DH v'Achar Kach Shachat Es Bitah ã"ä åàçø ëê ùçè àú áúä:
Should be corrected as suggested by Shitah Mekubetzes #25
[3] Rashi DH d'Gufin Muchlakin ã"ä ãâåôéï îåçì÷éï:
"Aval Hacha Ein Gufin Muchlakin, Dilma ked'Rebbi Avahu" àáì äëà àéï âåôéï îåçì÷éï ãìîà ëãøáé àáäå
(a) These words begin a new Dibur ha'Maschil. Apparently, Ein àéï (and not d'Ein ãàéï) is Rashi's Girsa in the Gemara (see above, Girsa #1) (Olas Shlomo)
(b) The words "v'Ein Gufin Muchlakin Bah" åàéï âåôéï îåçì÷éï áä
should be "Ein Gufin Muchlakin Bah" àéï âåôéï îåçì÷éï áä
[4] Rashi DH v'Hen Chamishah Ha'alamos ã"ä åäï çîéùä äòìîåú:
(a) The words "Hu Eino Chayav Ela Achas" äåà àéðå çééá àìà àçú begin a new Dibur ha'Maschil
(b) The words "v'Hi Al Kol Achas v'Achas" åäéà òì ëì àçú åàçú begin a new Dibur ha'Maschil
[5] Rashi DH di'Chevasah ã"ä ãëååúä:
Should be corrected as suggested by Shitah Mekubetzes #32
[6] Gemara 15b [line 11]:
Should be corrected as suggested by Shitah Mekubetzes #6
[7] Gemara [line 18]:
Should be corrected as suggested by Shitah Mekubetzes #9; this is also Rashi's Girsa
[8] Rashi 15b DH me'Chamishah Zevachim ã"ä îçîéùä æáçéí:
The words "k'Rebbi Akiva d'Masnisan d'Rebbi Shimon"ëøáé ò÷éáà ãîúðéúï ãøáé ùîòåï
should be "k'Rebbi Akiva d'Masnisan v'Aliba d'Rebbi Shimon"ëøáé ò÷éáà ãîúðéúï åàìéáà ãøáé ùîòåï (Rashash; unlike the Bach #2)
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1)[line 1]ùçèä åàú áú áúäSHACHATAH V'ES BAS BITAH - he slaughtered it and its daughter's daughter (OSO V'ES BENO)
(a)It is forbidden to slaughter a cow, female sheep or female goat and her offspring on the same day, as it states in Vayikra 22:28, "v'Shor O Seh, Oso v'Es Beno Lo Sishchatu b'Yom Echad."
(b)At certain times of year (as enumerated in the Mishnah, Chulin 83a), it is assumed that one who buys an animal buys it in order to slaughter it immediately and use its meat. Therefore, the seller must inform the buyer if he sold the animal's mother (or offspring) on that day, so that the buyer will not transgress the prohibition of slaughtering the offspring (or the mother) on the same day that the mother (or the offspring) was slaughtered.
2)[line 8]âáé àåúå åàú áðå ãâåôéï îåçì÷éïGABEI OSO V'ES BENO D'GUFIN MUCHLAKIN- with regard to the prohibition of Osos v'Es Beno, since the two animals are two different bodies... That is, the two Isurim of Oso v'Es Beno are caused by the slaughter of two different animals (i.e. the mother and the grandchild). The three Isurim of the mother-in-law, on the other hand, involved a forbidden relation with only one woman (RABEINU GERSHOM). Alternatively, his mother-in-law, even though her three Isurim stem from three marriages, is considered by the Torah to be Guf Achas, because of Rebbi Avahu's law. (RASHI, according to ARUCH LA'NER and OLAS SHLOMO — see Girsa section #1, #3)
3)[line 11]áàéèìéñ ùì òéîàåíB'ITLIS SHEL IMA'UM- the bazaar or marketplace of Ima'um (possibly Ammaus, a large Roman city in the area of today's Canada Park in central Israel)
4a)[line 15]ùîåú îåçì÷éïSHEMOS MUCHLAKIN- different prohibitions
b)[line 16]âåôéï îåçì÷éïGUFIN MUCHLAKIN- different people
5)[line 30]äåàéì åäåà âøí ìäïHO'IL V'HU GARAM LAHEM- since he caused them [to bring Korbanos]
6)[line 33]îä ìé àîø øáé àìéòæø?MAH LI AMAR REBBI ELIEZER?- What would Rebbi Eliezer say?
7)[line 34]àîèåì ìäëéAMTUL L'HACHI- because of this. (In many editions of the Gemara, this phrase is written "Amtu l'Hachi," but early manuscripts read "Amtul Hachi" — see The Practical Talmud Dictionary by Rabbi Yitzchak Frank (The Ariel Institute, Yerushalayim, 2nd edition, 1994, p. 32). Our Gemara contains one of the rare occurrences of "Amtul l'Hachi.")
8)[line 37]âøåâøúGROGERES- a large dried fig
9)[line 42]äà àá åàá ááú àçú ôèåøHA AV V'AV B'VAS ACHAS, PATUR- that is, if he repeated the same Av twice, he will not have to bring two Chata'os
10)[line 44]ãìéú äîåãìéú òì âáé úàéðäDALIS HA'MUDLEIS AL GABEI TE'EINAH- a grapevine that is suspended on a fig tree
11)[line 48]àáø äîãåìãìúEVER HA'MEDULDELES - a limb of an animal, the majority of which is detached (lit. is hanging) from the animal (EVER MIN HA'CHAI)
(a)Ever Min ha'Chai refers to a limb that is detached from an animal when it is alive, whether the limb contains only flesh (such as the tongue or heart) or whether it contains bone, flesh and sinews (such as a hand or foot). Basar Min ha'Chai refers to flesh detached from an animal when it is alive. Both are forbidden to be eaten by the Torah (RAMBAM Hilchos Ma'achalos Asuros 5:1).
(b)The Gemara (Chulin 128b) brings a source from the verses to show that Ever Min ha'Chai is Metamei like a limb of a Neveilah. A Neveilah is a carcass of a Kosher animal that died without a Halachic slaughtering (or that was slaughtered improperly). A k'Zayis or more of a Neveilah makes a person or an object Tamei through Maga (contact). It is Metamei a Kli Cheres (an earthenware utensil) if it enters the utensil's interior and is Metamei a person with Tum'as Masa (by carrying it) to cause him, in turn, to be Metamei the clothes that he is wearing (RAMBAM Hilchos She'ar Avos ha'Tum'ah 1:1).
(c)For a further discussion of Ever Min ha'Chai, see Background to Chulin 127:19.
(d)Rebbi Akiva asked whether an Ever Meduldeles, a limb that is almost completely severed, but is still attached to the animal, is Metamei like an Ever Min ha'Chai or not.
15b----------------------------------------15b
12)[line 1]îåëé ùçéïMUKEI SHECHIN- people afflicted with leprosy (whose limbs fall off)
13)[line 3]úåçáå áñéøàTOCHVO B'SIRA- he sticks it onto a thorn (that is large enough to keep hold of the limb)
14)[line 5]äîåç÷ àú äëøéùäHA'MOCHEK ES HA'KEREISHAH- one who crushes a leek (O.F. porels)
15)[line 13]áðéúæéï áëì ëçïB'NITAZIN B'CHOL KOCHO- when they are pulled off with great force
16)[line 22]æáçéí áçåõZEVACHIM BA'CHUTZ (SHECHUTEI CHUTZ)
The Torah obligates a person to bring to the Beis ha'Mikdash all Kodshim that are fit to be offered as sacrifices, as it states in Vayikra 17:1-7. Besides the Mitzvas Aseh, there is a Lav prohibiting slaughtering them outside of the Azarah ("Shechutei Chutz") and burning them or parts of them outside of the Azarah ("Ha'ala'as Chutz"). In addition, the Tana'im learn (Sanhedrin 34b) that Zerikas ha'Dam (casting the blood) of a sacrifice outside of the Azarah is also prohibited. The punishment for transgressing these prohibitions is Kares (ibid. 17:9; SEFER HA'CHINUCH #186), and the animal remains Asur b'Hana'ah (i.e. it is prohibited to derive any benefit from it).
17)[line 25]úîçåééïTAMCHUYIN- dishes, plates (the Gemara Daf 16a will describe what classifies separate Tamchuyin) (see also Background to Kerisus 12:9)
18)[line 47]àùí úìåéASHAM TALUY
If a person is in doubt whether or not he committed a transgression for which he must bring a Korban Chatas, he brings a Korban Asham Taluy, which is a ram worth two Sela'im (Vayikra 5:17-19). If he later discovers that he did indeed sin, he must offer a Korban Chatas; the Asham Taluy only provides temporary atonement during the period of doubt (see further details in Background to Chulin 133:49).
19)[line 47]îä' æáçéí áäòìí àçúMI'CHAMISHAH ZEVACHIM B'HE'ELEM ACHAS- that is, Nosar from five Korbanos