[14a - 37 lines; 14b - 55 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 14a [line 3]:

"u'Faga Bo Rabo O Gadol Heimenu" ופגע בו רבו או גדול הימנו

Some Rishonim (Rashba, Ritva) appears to have had the Girsa:

"u'Faga Bo Aviv O Rabo O Gadol Heimenu" ופגע בו אביו או רבו או גדול הימנו

[2] Gemara [line 26]:

"(Amar Rebbi Yonah Amar Rav Zeira Kol ha'Oseh Chafatzav ... uched'Rav Idi bar Avin d')Amar ... Asur Lo l'Adam La'asos Chafatzav" (אמר רבי יונה אמר רבי זירא כל העושה חפציו קודם שיתפלל כאלו בנה במה אמרו לו במה אמרת אמר להו לא אסור קא אמינא וכדרב אידי בר אבין ד)אמר ... אסור לו לאדם לעשות חפציו [The words in parentheses are enclosed in parentheses in our texts]

(a) The entire beginning of this phrase (Amar Rebbi Yonah... Asur Ka Amina) is clearly the proper Girsa, as is evident from the following sentences in the Gemara. Rashi, also, did not intend to erase it. He merely intended to erase the end of the phrase, i.e. the words uched'Rav Idi bar Avin d'Amar וכדרב אידי בר אבין דאמר, which leaves only the word "Amar [Rav Idi bar Avin]" אמר [רב אידי בר אבין].

(b) The reason why Rashi erases these words is that he has a different Girsa for the rest of the Sugya. Instead of the words "La'asos Chafatzav" לעשות חפציו at the beginning of the phrase, Rashi has the words "she'Yiten Shalom l'Chaveiro" שיתן שלום לחבירו. This is also the Girsa in Dikdukei Sofrim #80, Beis Nasan, and the Behag. Accordingly, the Gemara cannot follow with the words "kede'Amar Rav Idi ..." ... כדאמר רב אידי, since Rav Idi did not speak about Nesinas Shalom l'Chaveiro at all.

(c) Furthermore, at the end of the statement, Rashi's original Girsa was "d'Amar Rav Idi bar Avin ... Asur Lo l'Adam she'Yiten Shalom l'Chaveiro" דאמר רב אידי בר אבין ... אסור לו לאדם שיתן שלום לחבירו, as is found in Dikdukei Sofrim (ibid.). Rashi intended to emend these words to read "la'Asos Chafatzav" לעשות חפציו (the Girsa in our Gemara). The reason for this is that there is no hint in the verse "v'Yasem l'Derech Pe'amav" וישם לדרך פעמיו that it is prohibited to greet a person before the morning prayers. (See also Dikdukei Sofrim #80 for an explanation of the old Girsa.)

[3] Gemara 14b [line 8]:

"Daber El Bnei Yisrael v'Amarta Aleihem Ani HaSh-m" דבר אל בני ישראל ואמרת עליהם אני ה'

(Source: Vayikra 18:2 --see Insights)

[4] Gemara [line 52]:

The words "u'Masni Lan Pirkin u'Manach Tefilin v'Hadar Kari Keri'as Shema" ומתני לן פרקין ומנח תפילין והדר קרי קריאת שמע

should be "u'Masni Lan Pirkin v'Hadar Kari Keri'as Shema" ומתני לן פרקין והדר קרי קריאת שמע

This is the Girsa in Dikdukei Sofrim #40. The words u'Manach Tefilin ומנח תפילין do not belong here and do not appear in the Gemara on Daf 11b (where this statement is cited) nor in Tosfos 5b DH Ela. It is also clear that this is Rashi's Girsa (and therefore the difficulties that the Acharonim have with Rashi's words are immediately resolved, since they arose because the Acharonim were trying to explain Rashi according to our Girsa, see Hagahos ha'Bach and others) as the Meiri and Rashash point out. These words also do not appear in the quotation of our Gemara recorded in the commentaries of the Ritva and the Or Zaru'a. (In Dikdukei Sofrim, the words "v'Hadar Kari Keri'as Shema" והדר קרי קריאת שמע also do not appear.)

[5] Rashi 14b DH Kuch ד"ה כוך:

The words "v'Rachbo 7 Tefachim" ורחבו שבע טפחים

should be "v'Rachbo 6 Tefachim" ורחבו שש טפחים (Rashash, Rav Betzalel Rensburg)


1)[line 11]פרסומי ניסאPIRSUMEI NISA- proclaiming HaSh-m's miracles in public by reciting Hallel and reading the Megilah

2)[line 13]ימים שאין היחיד גומר בהן את ההללYAMIM SHEHA'YACHID GOMER BAHEN ES HA'HALLEL- and the days upon which we (the congregation and the individual — Tosfos DH Yamim) are required to recite the Hallel

3)[line 14]באמצע הפרק אינו פוסקB'EMTZA HA'PEREK EINO POSEK- one may not greet someone else (She'eilas Shalom) in the middle of a section of Hallel for Kavod (as is the Halachah with regard to Keri'as Shema)

4)[line 18]בעי מיניה אשיאןBA'I MINEI ASHI'AN...- (This has nothing to do with the previous Sugya. It is recorded here because it begins with a phrase similar to the one used in the previous Sugya: "Ba'a Minei Echi, Tana d'Vei Rebbi Chiya (who learned in Rebbi Chiya's Beis Midrash), me'Rebbi Chiya...")

5)[line 21]מטעמתMAT'EMES- a taste of food

6)[line 22]רביעתאREVI'ASA- a Revi'is, a quarter of a Log, (approximately 75, 86 or 150 cc, depending upon the differing Halachic opinions)


A Bamah is a raised area used for sacrifices. Before the Beis ha'Mikdash was built, there were times when it was permitted to offer sacrifices on public altars (Bamas Tzibur or Bamah Gedolah) and private altars (Bamas Yachid or Bamah Ketanah — see Insights to Pesachim 91:2), but the usual connotation of the word Bamah refers to idol worship. For a further discussion of Bamos, see Background to Me'ilah 3:5.

8)[line 26]משכים לפתחוMASHKIM L'FISCHO- he specifically went (before praying) to the house of his friend (to greet him)

9)[line 29]"צדק לפניו יהלך וישם לדרך פעמיו""TZEDEK L'FANAV YEHALECH, V'YASEM L'DERECH PE'AMAV"- "Righteousness (prayer) shall go before him, and [then] he will place his steps on his way" (Tehilim 85:14)

10a)[line 32]"ושבע ילין בל יפקד רע""V'SAVE'A YALIN, BAL YIPAKED RA"- "He [who has fear of HaSh-m] shall lie down satiated, and not be visited with evil." (Mishlei 19:23)

b)[line 33]אל תקרי "שבע" אלא "שבע"AL TIKRI "SAVE'A" ELA "SHEVA"- that is, "SHEVA YALIN BAL YIPAKED, RA" ("If one lies down seven nights without being visited by a dream, it is an evil sign") (See Insights to Berachos 14:1)


11)[line 5]כל "אמת אמת" תפסיה להאיKOL "EMES EMES" TAFSEI L'HAI- this person has been seized by the habit of saying "Emes Emes." (Rabah ruled not to say "Emes" twice, and therefore he quipped that this must have been a slip of the tongue. The Maharsha explains that this person probably held the other opinion, that of Rebbi Yochanan. Rebbi Yochanan ruled that one should say Emes twice since the first time refers to the word before it, "HaSh-m Elokeichem," and the second time refers to the words after it, "v'Yatziv, v'Nachon...")

12)[line 21]אמר "אני ה' אלקיכם"AMAR "ANI HASH-M ELOKEICHEM"- that is, if one said the section beginning with "va'Yomer" and ending with "Ani HaSh-m Elokeichem" (RASHI)

13)[line 44]כוךKUCH- a burial chamber hewn in the wall of a cave

14)[line 51]סגיאיןSAGI'IN- many

15)[line 52]מתני לן פרקיןMASNI LAN PIRKIN- he would teach us our lesson

16)[line 52]מאי אסהדתיה?MAI AS'HAD'TEI?- What is his testimony? I.e., What is he teaching us?"

17)[line 53]שלוחא הוא דעויתSHELUCHA HU D'AVIS- the messenger (who was supposed to bring him his Tefilin) was at fault (because he came late)

18)[line 54]כאילו מעיד עדות שקר בעצמוK'ILU ME'ID EDUS SHEKER B'ATZMO- (a) it is as if he bears false testimony about HaSh-m (since he seems to be showing that HaSh-m does not really want us to wear Tefilin) (RASHI); (b) it is as if he bears false testimony about himself (since his deeds contradict his words) (RABEINU YONAH)

19)[last line]מנחהMINCHAH

(a)The Minchas Nesachim is a Korban Minchah that is brought together with a Korban Shelamim or Olah, whether the Korban is offered by the Tzibur (Bamidbar 28:11-15, 20-21) or by an individual (Bamidbar 15:3-16). It is called Minchas "Nesachim" because it is normally brought along with the Nesachim (wine libations) that are offered with these Korbanos.

(b)The mixture of flour and olive oil is salted and completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwestern corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil and wine needed depends upon the animal offered, as specified in Bamidbar (ibid.).

20)[last line]נסכיםNESACHIM

All public and private sacrifices re brought together with wine libations except for Korbenos Chatas and Asham.

(a)The Nesachim are wine libations that are brought together with a Korban Shelamim or Olah, whether the Korban is offered by the Tzibur (Bamidbar 28:11-15, 20-21) or by an individual (Bamidbar 15:3-16). They are brought along with the Minchas Nesachim, a flour offering that is offered with these Korbanos (see Background to Me'ilah 15:5 and Temurah 17:4:b.)

(b)The amounts of wine, flour and oil vary based upon which animal is being offered. (See Background to Kidushin 37:12.)