BECHOROS 60 - Dedicated by Eddie and Esther Turkel in honor of the birth of Dovid Boaz Kornfeld.

[60a - 30 lines; 60b - 43 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] Rashi 60a DH Zakai " :

The words "d'Ha d'Ka'amar"

should be "d'Hu d'Ka'amar" (RASHASH)

[2] Rashi DH Teshi'i " :

The words "ked'Kelaman"

should be "ked'Lekaman"

[3] ibid:

The words "O la'Teshi'i"

should be "vela'Teshi'i"

[4] ibid:

The words "v'Ika l'Meimar d'Ferushei"

should be "d'Ika l'Meimar d'Ferushei"

[5] Annotations of the Tzon Kodashim underneath the text of Rashi [#2]:

It appears that the words "Mekulkalin d'Lo Chal"

should be "Mekulkalim, Peirush Acher, Havyan Mekulkalin d'Lo Chal"

[6] Rashi 60b DH v'Karyei Achad Asar " :

The words "a'Tarvaihu

should be "l'Tarvaihu"


1)[line 8]B'RIGLA- at the time of the public discussion of the laws of the festival

2)[line 9] B'DIR SHE'YESH BO SHNEI PESACHIM ASKINAN- we are discussing [in the Beraisa] a case of a corral with two doors that has 19 animals, and nine animals went out from each door. Since the 19th animal could then choose to go out of either door, both groups of nine are exempt.

3)[line 10] KARI CHAD ME'REISHA- he called it the first animal, starting to count again from the beginning

4)[line 12] ZAKAI IMEI D'RAV HUNA BAR SECHORAH- meritorious is the mother of Rav Huna bar Sechorah

5)[line 14] TESHI'I VA'ASIRI MEKULKALIN- both the ninth and tenth are corrupt. That is, (a) neither the ninth nor the tenth is what he thinks it is; (b) neither one is Chulin; or (c) neither one may be brought as a sacrifice (RASHI)

6)[line 20] KINTERAN KINTERAN- one hundred at a time

7)[line 26] LA'TESHI'I TESHI'I KA KARI LEI- he calls the ninth one the "ninth." That is, it is as if he called the ninth one the "ninth."

8)[last line] B'MINYANA PARSA'AH- with the Persian method of counting (a decimal count)


9)[line 8] EINO MEKUDASH ELA B'SAMUCH- the tenth animal is always "near" the tenth animal (since no animal can be nearer to it than itself)

10)[line 10] MAH HU MEYUCHAD- just as it (the Ma'aser) is distinguished

11)[line 17] EIN MEIMAR V'CHOZER U'MEIMAR- a person cannot make two Temurahs from one animal

12)[line 20] , KERA'AN ASIRI, ASIRI U'TESHI'I ME'URAVIN ZEH BA'ZEH- That is, if the ninth and tenth animals went out together, and he called them both the "tenth," we consider them both to be Kadosh

13)[line 22] ASIRI V'ACHAD ASAR ME'URAVIN- That is, if the tenth and eleventh animals went out together, and he called them both the "tenth," we consider them both to be Kadosh

14)[line 27] , B'ZEH ACHAR ZEH, B'HEDYA KETANI LAH- the case of two animals that were each called the "tenth" one after the other (and not at the same time) is explicitly taught in the Mishnah! (The words "Zeh ha'Klal" would not have been needed to tell us the Halachah in the case of "Zeh Achar Zeh.")

15)[line 37] CHAD ISURA KA'AMAR- he said "one group of ten"


(a)Every Korban has specific Halachos with regard to when, where and by whom it may be eaten. Some Korbanos are eaten on the day that they are slaughtered and the following night, while others are eaten for two days and the night in between. Some may be eaten in all of Yerushalayim, while others must be eaten only in the Azarah (courtyard of the Beis ha'Mikdash). Some may be eaten by any Jew, while others may be eaten only by the Kohanim. According to those who rule Ein Mevi'in Kodshim l'Veis ha'Pesul, it is prohibited to bring a Korban in a way which will limit the amount of time, places or people with which the Korban is eaten. Doing so may cause part of the Korban to not be eaten and to become Nosar.

(b)When the tenth and eleventh animals emerge from the corral together, both are Kadosh, but there is a doubt which animal is Ma'asar Behemah; one is considered Ma'asar Behemah, and the other is offered as a Korban Shelamim. However, the Chazeh v'Shok of Ma'aser is permitted to Zarim (non-Kohanim), but that of Shelamim must be eaten by Kohanim. Since we do not know which is Shelamim, the Chazeh v'Shok of both animals must be eaten by Kohanim, thereby limiting its consumption.