[33a - 43 lines; 33b - 46 lines]

*********************GIRSA SECTION*********************

We recommend using the textual changes suggested by the Bach, the Tzon Kodashim 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 33b [line 31]:

Should be corrected as suggested by Shitah Mekubetzes #8

[2] Rashi 33b DH v'Rebbi Elazar b'Rebbi Shimon " :

the words "u'Mishum Hai Ravcha d'Hekdesh"

are the beginning of a new Dibur

[3] Rashi DH b'Ma'arava Amrei

Should be corrected as suggested by Shitah Mekubetzes #17

[4] Rashi DH Kol Mum Lo Yiheyeh Vo " :

Should be corrected as suggested by Shitah Mekubetzes #29

(and the word with vowels in the Shitah should read "Yehayeh")

*******************************************************

1)[line 3] KODSHIM KALIM

Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser Behemah, Pesach and Bechor, which have a lesser degree of sanctity. They may be slaughtered in the entire Azarah (and not only in its northern part) and may be eaten in the entire city of Yerushalayim by men or women. A Bechor that is offered on the Mizbe'ach may be eaten only by Kohanim and their families; the other types of Kodshim Kalim can be eaten by any Jew.

2)[line 5] HUTAR MI'CHELALO B'AVODAS TZIBUR- a person who is Tamei was excluded from the general prohibition to do the Avodah in the Beis ha'Mikdash, when there is no one who is Tahor to bring the public sacrifices

3)[line 28]MARGILIN- one who skins an animal in order to make a water-sac cuts the skin by the feet and proceeds to peel back the skin towards the head, instead of peeling back the skin from the head to the feet

4)[line 30] D'LO CHAZI LEI- the skin is not fit for him to use today

5)[line 38] , IM MI'SHENIZRAK DAMAH SHEL TEMIMAH, ASURAH- the animal with the Mum is forbidden if it was slaughtered after the blood of the other animal was put on the Mizbe'ach, since it is a Chatas she'Kipru Be'aleha b'Acher (a Chatas with a Mum whose owner brought a different Chatas for his atonement) (Temurah 21b)

33b----------------------------------------33b

6)[line 4] LO ALIM L'MITFAS PIDYONO- it does not have enough Kedushah to take hold on the object with which it is redeemed

7)[line 10] SHE'NIR'EH K'OVED AVODAH- it appears as if he is doing work with animals designated as offerings, since the hide is sold to be made into a bellows before the animal is redeemed

8)[line 12] SHE'ACHAZO DAM- (O.F. enfondre) that an animal that turned red because of a sudden surge of blood

9)[line 13]' AFILU MES- even if it will die if we do not let its blood

10)[line 13] EIN MEKIZIN LO- we do not perform blood-letting for it

11)[line 14], YAKIZ, U'VILVAD SHE'LO YA'ASEH BO MUM- he should perform the blood-letting, but not near a limb in which a cut will render it a Ba'al Mum (Tosfos 34a DH Ileima)

12)[line 15] '' YAKIZ AF AL PI SHE'OSEH BO MUM- he may perform the blood-letting even near a limb in which a cut will render it a Ba'al Mum, as long as he does not intend to make a Mum

13)[line 19] DIVREI REBBI MEIR- Rebbi Meir's opinion is the same as that of the Rabanan in the Mishnah. The Rabanan of the Beraisa, though, permit making a Mum in the animal intentionally (in a situation where the animal will die if its blood is not let).

14)[line 21]'' REBBI SHIMON OMER AF NISHCHAT AL OSO HA'MUM- Rebbi Shimon agrees to the Rabanan of the Beraisa, who permit making a Mum intentionally since the animal under discussion will die if its blood is not let. This is not the situation Rebbi Shimon is discussing in the Mishnah (Tosfos 34a DH Ileima).

15)[line 24] KACH MACHLOKES B'CHAVIS SHEL TERUMAH- the reason that this Halachah is similar to the Halachah of the animal that will die if its blood is not let is because in both situations Terumah or Kodshim is being destroyed, and the only way to save it is by doing an act that in some way damages it.

16)[line 27] MAKOM HA'TURFAH- an exposed and unprotected place

17)[line 27] MAKOM HA'MUTZNAH- a hidden, concealed place

18)[line 38] MECHAMETZ ACHAR MECHAMETZ

(a)There is a prohibition to cause the dough of Menachos (either the Kometz or the Shirayim, the part that the Kohanim eat) to become leavened, as it states, "Kol ha'Minchah... Lo Se'aseh Chametz" (Vayikra 2:11). An additional verse, "Lo Se'afeh Chametz" (Vayikra 6:10), specifically prohibits baking leavened Menachos.

(b)This extra verse is used to teach that once the dough of a Minchah offering is leavened, each and every subsequent process involved in preparing a baked Minchah offering is also prohibited ("Mechametz Achar Mechametz"). For example, if one person leavens the dough and another bakes it, they both transgress a Lav (Shabbos 111a, Menachos 55b).

19)[line 39] MESARES ACHAR MESARES - castrating after castrating (SEIRUS: MESARES ACHAR MESARES)

(a)It is prohibited to castrate animals, as the Torah states, "[You shall not offer to HaSh-m an animal that has its testicles bruised or crushed, broken or cut;] neither shall you do this in your land" (Vayikra 22:24). A person who performs castration receives Malkus (SEFER HA'CHINUCH #291).

(b)A person who adds to the mutilation of the genitals of animal caused by another person is also liable for Malkus.

20a)[line 40]"""U'MA'UCH"- "or an animal whose testicles were crushed by hand" (Vayikra 22:24)

b)[line 40]"""V'CHASUS"- "or an animal whose testicles were crushed with an instrument" (ibid.)

c)[line 40]"""V'NASUK"- "or an animal whose testicles were pulled loose (and completely detached from the body)" (ibid.) (RASHI to Menachos 56b); (b) "or severed (but remaining in their sac)" (TOSFOS to Menachos 56b DH l'Havi, according to the Girsa of the TZON KODASHIM)

d)[line 40]"""V'CHARUS"- "or severed (but remaining in their sac)" (ibid.) (RASHI to Menachos 56b); (b) "or dislodged from their original position (but not severed)" (TOSFOS to Menachos 56b DH l'Havi, according to the Girsa of the TZON KODASHIM)

21)[line 44] DIKLA B'ALMA HU- it merely has the status of a palm tree; i.e. since it had a Mum before it was sanctified and was never fit to be brought as a Korban, it is equivalent to a palm tree that one sanctified for the purpose of using its value to buy a Korban, to which the prohibition of inflicting a Mum does not apply

OTHER D.A.F. RESOURCES
ON THIS DAF