[15a - 48 lines; 15b - 36 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] Rashi 15a DH d'Tenan ã"ä ãúðï:
The words "Lo Hayu mi'Chlal d'Kra" ìà äéå îëìì ã÷øà
should be "Lo Hayu b'Chlal, mi'Chlal d'Kra" ìà äéå áëìì îëìì ã÷øà
[2] Ibid:
The Hagahos of the Tzon Kodashim #1 and #2 do not appear to be correct; the Girsa written in the margin at the end of the Dibur (b'Muman) áîåîï seems correct, but the words "Makdishin Temimim [b'Muman]" î÷ãéùéï úîéîéí áîåîï should read "Temimim, Makdishin [b'Muman]" úîéîéí î÷ãéùéï áîåîï
[3] Rashi 15a DH Iy Hachi Gabei Chelbo Nami ã"ä àé äëé âáé çìáå ðîé:
The words "Lo Nafkei mi'Toras Kodshim" ìà ðô÷é îúåøú ÷ãùéí
should be "Lo Nafkei mi'Toras Chulin v'Kodshim" ìà ðô÷é îúåøú çåìéï å÷ãùéí
(or "Lo Nafkei mi'Toras Behemah") ìà ðô÷é îúåøú áäîä
[4] Bach 15b #1:
Rashi in Temurah (31a DH Ein Lach) ã"ä àéï ìê appears to have had our Girsa; this appears to be the Girsa of Rabeinu Gershom here as well (except that he omits the word "Achilah" àëéìä)
[5] Rashi 15b DH Vlad Ba'alei Mumin ã"ä åìã áòìé îåîéï:
The word "v'Chulan" åëåìï
should be "v'Chulei" åëåìé
[6] Rashi 15b DH Amar Rebbi Levi ã"ä àîø øáé ìåé:
The words "d'Chi Nafil Bei Muma" ãëé ðôéì áéä îåîà
should be "v'Chi Nafil Bei Muma" åëé ðôéì áéä îåîà
[7] Ibid:
The words "Lo Gazrinan Mishum Milsa d'Lo Shechicha"ìà âæøéðï îùåí îìúà ãìà ùëéçà
should be "Lo Gazrinan Mishum d'Milsa d'Lo Shechicha"ìà âæøéðï îùåí ãîìúà ãìà ùëéçà
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1)[line 4]÷ãùé îæáç ìà äéå áëìì äòîãä åäòøëäKODSHEI MIZBE'ACH LO HAYU BI'CHLAL HA'AMADAH V'HA'ARACHAH- Kodshei Mizbe'ach are not included in the law of Ha'amadah v'Ha'arachah (see Background to Bechoros 14:16), even if they had a blemish before they were consecrated
2)[line 18]çìáïCHELBAN- their fat
3)[line 23]öáé åàéì àéï àåúå åàú áðå ðåäâ áäïTZVI VA'AYAL EIN OSO V'ES BENO NOHEG BAHEN - The prohibition of slaughtering an animal and its child on the same day only applies to Behemos, not to Chayos such as deer and gazelles (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.
15b----------------------------------------15b
4)[line 1]àéï ìê áäï äéúø àëéìä àìà îùòú æáéçä åàéìêEIN LECHA BAHEN HETER ACHILAH ELA MI'SHE'AS ZEVICHAH VA'EILACH- they are permitted to be eaten and used only after they are slaughtered (but not when they are alive)
5)[line 2]àáì ôåãéï àú ä÷ãùéí ìäàëéìï ìëìáéíAVAL PODIN ES HA'KODSHIM L'HA'ACHILAN L'KELAVIM- from this we can derive that it is permissible to redeem Kodshim in order for them to be fed to a person's dogs, since (a) we do not learn anything specific from "v'Achalta," and (b) it is a benefit derived after the animal is dead (see Rashi, Temurah 31a)
6a)[line 15]÷ãùé ìé÷øáKADSHEI LI'KAREV- they are fully consecrated to the extent that they are offered on the Mizbe'ach
b)[line 15]÷ãùé ìøòééäKADSHEI L'RE'IYAH- although they have Kedushas ha'Guf, they cannot be offered on the Mizbe'ach; rather, they graze until they develop a Mum. They are then sold, and, with their value, an animal is bought which is sacrificed
7)[line 16]ëåðñï ìëéôä åäï îúéïKONSAN L'CHIPAH V'HEN MESIN- they are put in a vaulted chamber to die
8)[line 17]îëç ÷ãåùä ãçåéä ÷àúåMI'KO'ACH KEDUSHAH DECHUYAH KA'ASU- they stem from an animal with suspended Kedushah
9)[line 17]ìà àìéîé ìîéúôñ ôãéåðïLO ALIMEI L'MITPAS PIDYONAN- their Kedushah is not powerful enough to take hold on the object with which they are redeemed; therefore, their own Kedushah remains intact
10)[line 18]îúôéñï ìùí àåúå æáçMATPISAN L'SHEM OSO ZEVACH- he consecrates the fetus itself for the same type of Korban as its mother
11)[line 20]èòîà îàéTAIMA MAI?- Why does Rav Huna not say to put them in a vaulted chamber to die, as Rebbi Chanina said? (RASHI, first explanation; see Rashi for two more explanations)
12)[line 26]÷ãùéí ... çééáéï ááëåøä åáîúðåú áéï ìôðé ôãéåðï ... àéðå ñåôâ àú äàøáòéíKODSHIM ... CHAYAVIN B'VECHORAH UV'MATANOS; BEIN LIFNEI PIDYONAN ... EINO SOFEG ES HA'ARBA'IM- Kodshim ... that were redeemed are obligated in the laws of Bechorah and Matanos; one who shears or works with them — whether before their redemption or after — does not receive Malkus; they do not make Temurah — whether before their redemption or after (this is the way the Beraisa is to be read)
13)[line 29]àéï ìê áäí àìà îöåú òìåé áìáãEIN LECHA BAHEM ELA MITZVAS ILUY BILVAD- the only Mitzvah you have in them is to evaluate their worth and to redeem them