[33a - 56 lines; 33b - 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 33a [line 53]:
"v'Cheivan d'Nafik Lei b'Chada" וכיון דנפיק ליה בחדא
See below, entry #15.
[2] Gemara [last line]:
"Ta'ah b'Zo uv'Zo" טעה בזו ובזו
See Insights to Berachos 33:2:b.
[3] Gemara 33b [line 17]:
The words "Amar Lei, Lav Halachah Itmar, Ela Matin Itmar, d'Itmar" אמר ליה לאו הלכה אתמר אלא מטין אתמר דאתמר
should be "Itmar" אתמר
This is the Girsa in Dikdukei Sofrim #7, which fits the Girsa of our text in the beginning of the Sugya. (See the Hagahos ha'Gra's emendation at the beginning of the Sugya.)
[4] Gemara [line 20]:
The words "Rebbi Yochanan Amar Modim, v'Rebbi Chiya bar Aba Amar Nir'in" רבי יוחנן אמר מודים ורבי חייא בר אבא אמר נראין
should be "Rebbi Yochanan Amar Morin; Itmar, Rav Asi Amar Halachah; Rebbi Chiya bar Aba Amar Nir'in; Rebbi Yosi b'Rebbi Chanina Amar Matin" רבי יוחנן אמר מורין אתמר רב אסי אמר הלכה רבי חייא בר אבא אמר נראין רבי יוסי ברבי חנינא אמר מטין
(a) This is the Girsa of the Aruch, Erech "Tat" (the root of the word Matin). The Dikdukei Sofrim #9 and the Beis Nasan have a similar Girsa. Accordingly, the later Amora'im are arguing as to exactly what Rebbi Yochanan said.
(b) According to our Girsa, Rebbi Chiya bar Aba is arguing with his teacher, Rebbi Yochanan, which is fairly incomprehensible, since Rebbi Zeira comments about our Sugya that Rebbi Chiya bar Aba was extremely careful with regard to what he heard from his teacher. (The notes in the Dikdukei Sofrim (ibid.) also make this point).
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1)[line 11]גוב אריותGOV ARAYOS- a lion's den
2)[line 12]חפירהCHAFIRAH- in a pit
3)[line 12]אגב איצצאAGAV ITZETZA- due of the pressure [of falling on them]
4a)[line 14]ריש תורא בדקולאREISH TORA B'DIKULA- if the head of an ox is in a basket [of fodder]
b)[line 15]סליקSALIK (alt. SAK — Dikdukei Sofrim #1) L'IGRA- go up to the roof
c)[line 15]שדי דרגא מתותךSHADI DARGA MI'TUSACH- throw down the ladder from under you
5)[line 17]ערודAROD- a species of serpent or lizard
6)[line 21]גבורות גשמיםGEVUROS GESHAMIM
During the winter (from Shemini Atzeres until the first day of Pesach) the phrase "Mashiv ha'Ru'ach u'Morid ha'Geshem (alt. ha'Gashem)" - "You cause the wind to blow and the rain to fall" is added into the second, or "Gevuros" Berachah of Shemoneh Esreh. This Berachah is called Gevuros (strengths) since it speaks about many things that HaSh-m does which people would call mighty, the greatest among them being the resurrection of the dead. The praise of HaSh-m for giving rain was added there since (a) giving rain is equivalent to the resurrection of the dead in many ways, as stated in our Gemara (see also MAHARSHA to Ta'anis 2a DH Kesiv Mechin); (b) the word Gevurah is associated with the verses that describe rain (Gemara Ta'anis 2a).
7)[line 22]שאלהSHE'EILAH
(a)The request (She'eilah) for rain is added to the ninth Berachah of Shemoneh Esreh, "Barech Aleinu" (Birkas ha'Shanim) during the winter. The Tana'im argue (Ta'anis 10a) with regard to the first day of the request. The Halachah follows the ruling that we start from the 7th of Marcheshvan until the first day of Pesach in Eretz Yisrael; from December 4th or 5th until the first day of Pesach in Chutz la'Aretz.
(b)Since this Berachah contains our request for sustenance and a livelihood, it was deemed appropriate to ask HaSh-m for rain there (water being the most essential substance for life).
8)[line 22]הבדלהHAVDALAH
The prayer that separates the holy Shabbos (or Yamim Tovim, holidays) from the days of the week is recited in the Shemoneh Esreh of Ma'ariv on Saturday night (or the night after Yom Tov). Our Mishnah records the argument as to where this prayer is inserted.
9)[line 23]הודאהHODA'AH- the Berachah of "Modin Anachnu Lach," which ends with "ha'Tov Shimcha u'Lecha Na'eh l'Hodos"
10)[line 29]בין שתי אותיותBEIN SHTEI OSIYOS- between two names of HaSh-m
11)[line 36]"... הופיע מהר פארן ...""… HOFI'A ME'HAR PARAN …"- "He revealed Himself from the Mountain of Paran" (Devarim 33:2). HaSh-m offered the Torah to the nations of the world before he offered it to Bnei Yisrael. When they did not accept it, he declared their possessions Hefker (ownerless). (Hofi'a in this context means to reveal or expose, which is equivalent to leaving things in the open, i.e. making them Hefker.)
12)[line 38]אנשי כנסת הגדולהANSHEI KENESES HA'GEDOLAH
The Torah leaders and prophets who lived at the beginning of the period of the second Beis ha'Mikdash were called the Anshei Keneses ha'Gedolah (Sages of the Great Assembly). These 120 sages were responsible for setting laws and enforcing them, teaching Torah, enacting decrees to strengthen observance of the Torah and the Mitzvos, and canonizing the prayers. Shimon ha'Tzadik, who lived at the time of Alexander the Great, was "from the remnants of the Anshei Keneses ha'Gedolah" (Avos 1:2). The Mishnah in Avos (1:1) quotes these sages' instructions: "Be patient in judgment; raise up many students; and make a fence [as a guard] for the Torah."
13)[line 47]אנא שמעיתANA SHAM'IS- I heard
14)[line 48]המבדיל על הכוסHA'MAVDIL AL HA'KOS...- That is, if a person says Havdalah before he recites Shemoneh Esreh, must he mention Havdalah in Shemoneh Esreh?
15)[line 53]וכיון דנפיק ליה בחדא אפטרV'KEIVAN D'NAFIK LEI B'CHADA IFTAR- The Amora of this Gemara argues with all of the previous Amoraim. He suggests that after one mentions Havdalah in Shemoneh Esreh one need not repeat it over a cup of wine. (Another two Girsa'os of this Sugya are presented in Dikdukei Sofrim #1, according to which this Gemara is consistent with the previous Sugya. Tosfos to Pesachim 105b DH Shema Minah ha'Mavdil appears to have had that Girsa.)
33b----------------------------------------33b
16a)[line 2]מקדש בצלותאMEKADESH BI'TZLOSA- he sanctifies Shabbos during the Shemoneh Esrei prayer
b)[line 3]מקדש אכסאMEKADESH A'KASA- he sanctifies Shabbos over a cup of wine
17)[line 6]הוה קא שקיל ואזיל ר' חייא בר אבין בתריהHAVAH KA SHAKIL V'AZIL RAV CHIYA BAR AVIN BASREI- Rav Chiya bar Avin was following him (Rebbi Zeira)
18a)[line 18]הלכהHALACHAH- (a) we teach publicly that their ruling is to be followed (RASHI); (b) we teach their ruling publicly. If someone rules according to the contradictory opinion, we revoke the results (TOSFOS to Eruvin 46b DH Rebbi Asi)
b)[line 18]מטיןMATIN- leans, inclines; i.e. (a) we tell an individual to follow the ruling of Rebbi Eliezer, but this is not taught publicly (RASHI); (b) we teach the ruling publicly; however, if someone rules according to the contradictory opinion, we protest his decision, but we do not revoke the results (TOSFOS to Eruvin ibid.)
c)[line 21]נראיןNIR'IN- their words appear correct; i.e. (a) we do not even tell an individual to follow the ruling of Rebbi Eliezer, but we neither rebuke someone who rules according to his opinion nor revoke the results (RASHI); (b) we tell an individual to follow his ruling, but this is not taught publicly. If someone rules according to the contradictory opinion, we do not even protest his decision (TOSFOS to Eruvin ibid., RITVA)
19)[line 22]דייק וגמר שמעתא מפומא דמרה שפירDAYIK V'GAMAR SHEMA'ATA MI'PUMA D'MARAH SHAPIR- he was extremely careful with what he learned from his teacher
20a)[line 25]סטיו כפול היהSTEIV KAFUL HAYAH- was a double colonnade, i.e. there were two rows of columns outside of the walls of the Azarah, and this double colonnade of Har ha'Bayis was covered by roofs from the walls to the first row of columns and then from the first row of columns to the second row of columns
b)[line 25]סטיו לפנים מסטיוSTEIV LI'FNIM MI'STEIV- a colonnade within a colonnade (see previous entry)
21)[line 27]תקינו לן מרגניתא בבבלTAKINU LAN MARGENISA B'BAVEL- they composed for us in Bavel a jewel [of a prayer]
22)[line 33]על קן צפור יגיעו רחמיךAL KAN TZIPOR YAGI'U RACHAMECHA (SHILU'ACH HA'KEN)
It is forbidden to take a mother bird that is sitting on her nest together with the eggs or baby birds; rather, one must first send the mother away as prescribed in Devarim (22:7). One who does not send the mother away transgresses both a positive and a negative commandment (SEFER HA'CHINUCH #544, 545).
23)[line 35]מיחזי כשתי רשויותMEICHEZEI K'SHTEI RESHUYOS- it appears as if there are two omnipotent powers
24)[line 40]לרצויי למריהL'RATZUYEI L'MAREI- to appease his Master
25)[line 40]לחדודי לאביי הוא דבעיL'CHADUDEI L'ABAYE HU D'VA'I- he asked it only to sharpen Abaye's scholarship
26)[line 41]העזוזHA'IZUZ- it is majestic
27)[line 41]היראויHA'YARU'I- it is feared
28)[line 42]הודאיHA'VADAI- it is known, certain
29)[line 46]זוטרתאZUTRESA- minor