[57a - 58 lines; 57b - 58 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] Torah Or 57a:
The words "Mishlei 7" משלי ז'
should be "Mishlei 2" משלי ב' (verse 3).
The words "Mishlei 6" משלי ו'
should be "Mishlei 7" משלי ז' (verse 4).
[2] Gemara 57b [line 15]:
"Rebbi Yishmael ben Elisha Yid'ag Min ha'Pur'anus" רבי ישמעאל בן אלישע ידאג מן הפורענות
In Avos d'Rebbi Nasan, the Girsa is Rebbi Akiva רבי עקיבא (Hagahos Rebbi Elazar Landau).
[3] Gemara 57b [line 23]:
"Kol Minei Ofos Yafin l'Chalom Chutz Min Karya v'Kipofa v'Kurperai" כל מיני עופות יפין לחלום חוץ מן קריא וקפופא וקורפראי
The Girsa in Dikdukei Sofrim #8 is "Kol Minei Sheratzim Yafin l'Chalom Chutz mi'Kurperai v'Chol Minei Ofos Yafin l'Chalom Chutz mi'Karya v'Kipofa" כל מיני שרצים יפין לחלום חוץ מקורפראי וכל מיני עופות יפין לחלום חוץ מקריא וקיפופא.
It is clear that this is also Rashi's Girsa, since he translates Kurperai as "talpe," which is a mole. He uses the same Old French word to translate Kurperai in Chulin 63a, where the Gemara classifies Kurperai as a type of Sheretz.
[4] Gemara [line 40]:
The words "Mafrin u'Mavrin" מפרין ומברין
The Girsa in Dikdukei Sofrim #20 and the Aruch is "Mafrin u'Marbin" מפרין ומרבין.
However, in Beis Nasan and the Soncino Printing, the Girsa is
"Mafrin u'Marbin u'Mavrin" מפרין ומרבין ומברין, like the Girsa in the Gemara 40a. This appears to be Rashi's Girsa as well.
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1)[line 1]מסרגMESAREG- (a) saddled; (b) with a halter attached
2)[line 12]לא סייםLO SIYEM- he did not finish [his prayer]
3)[line 25]"[ויגע על פי ויאמר הנה נגע זה על שפתיך] וסר עונך וחטאתך תכפר""[VA'YAGA AL PI VA'YOMER, 'HINEH NAGA ZEH AL SEFASECHA] V'SAR AVONECH V'CHATASCHA TECHUPAR.'" - "[... he (the angel Micha'el) touched it to my mouth and he said, 'Behold this (burning coal) which has touched you on your mouth] your iniquity has departed and your sin has been atoned for." (Yeshayah 6:7) (YESHAYAH'S SIN AND HIS ATONEMENT)
(a)In the previous verse, the Navi describes how one of the Serafim flew to him holding a coal, which he refers to as "Ritzpah" and which he had taken from the Mizbe'ach with a pair of tongs. This followed his first vision, which caused him to fear that he would die because he had seen "the face of the Shechinah," a privilege he considered himself unworthy of because he viewed himself as a "a man of unclean lips," having just spoken Lashon ha'Ra about Klal Yisrael (by referring to them as "a nation of unclean lips"). Likewise, Eliyahu ha'Navi would later be reprimanded for accusing Yisrael of forsaking the Mitzvos. In fact, this is why the verse uses the word "Ritzpah" instead of "Rishpah" by both Yeshayah and Eliyahu, because it is the acronym of "Retzotz Peh," "crush the mouth of the one who speaks Lashon ha'Ra about My children."
(b)Therefore, HaSh-m instructed the angel Micha'el to take a coal from upon the Mizbe'ach, a coal that was too hot even for an angel to take with his bare hands, and to place it on Yeshayah's mouth to atone for his sin. Nevertheless, since Nevi'im are greater than angels, Yeshayah was not harmed by the heat of the coal.
(c)When Yeshayah then heard the voice of HaSh-m asking who was prepared to go and rebuke Yisrael, he declared that he was ready to go. Up to the time of the earthquake that followed King Uziyahu's attempt to usurp the Kehunah Gedolah, the acting Navi had been Amos, who (like Moshe Rabeinu) had a serious speech defect, because of which the people accused HaSh-m of forsaking the world and resting the Shechinah on a man with a defected tongue.
(d)Duly cleansed of his sin, Yeshayah volunteered to take over the prophecy, and so began his distinguished career as a Navi.
4)[line 26]ולשורקהUL'SOREIKAH- and with a branch
5a)[line 28]פרי עסקיהPARI ASAKEI- his wares will be fruitful
b)[line 28]רבי עסקיהRAVEI ASAKEI- his wares will multiply (this is greater than Pari)
6)[line 28]פלגיPALGEI- pieces
7)[line 29]"אשקך מיין הרקח מעסיס רמני""ASHKECHA MI'YAYIN HA'REKACH, ME'ASIS RIMONI"- "I would give you of spiced wine to drink; [and] of the juice of my pomegranate." (Shir ha'Shirim 8:2) - The spiced wine refers to the Torah (see Vilna Ga'on to Mishlei 9:5), and this verse compares it to the juice of pomegranates.
8)[line 30]"כפלח הרמון רקתך""K'FELACH HA'RIMON RAKASECH"- "your forehead is like a piece of pomegranate" (Shir ha'Shirim 4:3)
9)[line 38]שנאמר "חכמות בחוץ תרונה"SHE'NE'EMAR "CHOCHMOS BA'CHUTZ TARONAH"- That is, a goose makes a loud cry in the wild, which corresponds to this verse, "Wisdom cries aloud outside" (Mishlei 1:20)
10)[line 40]תרביצה נאה וגילהTARBITZAH NA'AH V'GILAH- (a) a pleasant garden which brings joy (RASHI); (b) pleasant Batei Midrash which bring joy (ARUCH)
11)[line 44]דמדליה דלוייD'MEDALYEI DELUYEI- which is riding on the crest [of the waves of the sea]
12)[line 44]הנפנהHA'NIFNEH- one who defecates
13)[line 47]הנתפש לסרדיוטHA'NITPAS L'SERADYOT- one who is arrested by a [Roman] officer
14)[line 47]קולרKOLAR- [Roman] prisoner's metal collar
15)[line 49]ראש לבני כלהROSH LI'VNEI CHALAH- the best student in the Yeshiva, who was appointed to answer any questions pertaining to the classes of the Rosh Yeshiva
16)[line 52]תלי טבלאTALA'I TAVLAH- and I was wearing a bell around my neck
17)[line 52]נבחי בה נבוחיNAVCHI BAH NEVUCHEI- I rang it loudly
18)[line 53]סדורין לימחלSEDURIN LIMACHEL- [his sins] are arranged (ready) to be forgiven
19)[line 54]הרגו, אבדה פרנסתוHARGO, AVDAH PARNESASO- if he kills it (the snake), he will loose his livelihood
20)[line 55]חויאCHIVYA- a snake
57b----------------------------------------57b
21)[line 16]הרואה בן עזאי בחלוםHA'RO'EH BEN AZAI B'CHALOM- Ben Azai connotes Chasidus, as is evident from the Gemara Chagigah 14b (RASHASH)
22)[line 18]קפודKIPOD- (O.F. martrine) a marten; alt. a long-tailed ape
23a)[line 19]מרMAR- (O.F. fosoir) hoe; pick-ax
b)[line 19]פסלPASAL- (O.F. doledoire) adze; chisel
c)[line 19]קרדוםKARDOM- and a spade
24)[line 20]בקתייהוB'KATAIHU- equipped with their handles
25)[line 20]פגי תמרהPAGEI TEMARAH- underdeveloped dates
26)[line 21]ראשי לפתותROSHEI LEFATOS- turnip tops
27)[line 22]בכנייהוB'KANAIHU- while they were still attached to the ground (lit. in their base)
28)[line 23]קריאKARYA- (O.F. javanz) tawny-owl
29)[line 23]קפופאKIPOFA- (O.F. cuete) an owl
30)[line 24]קורפראיKURPERAI- (O.F. talpe) a mole (see Girsa section #3)
31)[line 25]גודגדניותGUDGANIYOS- (O.F. cerises) cherries
32)[line 25]כפניותKAFNIYOS- poor-quality dates
33a)[line 28]משיבין דעתוMESHIVIN DAITO- (lit. they return his peace of mind) The Vilna Ga'on explains that these things help a depressed person come back to himself
b)[line 29]מרחיבין דעתוMARCHIVIN DAITO- (lit. to broaden his peace of mind) The Vilna Ga'on explains that these things add an element of expansion even to a person who is in broad spirits already
34)[line 34]עטושITUSH- (O.F. esternuder) sneeze
35)[line 34]שלשולSHILSHUL- diarrhea
36a)[line 39]כרובKRUV- cabbage
b)[line 39]תרדיןTERADIN- (O.F. blez) beets
c)[line 39]סיסין יבשיןSISIN YEVEISHIN- (O.F. poliol) pennyroyal; a type of mint
d)[line 39]קיבהKEIVAH- the stomach
e)[line 39]הרתHARAS- (O.F. vedelure) the womb of an animal
f)[line 39]יותרת הכבדYOSERES HA'KAVED- (O.F. ebres) the diaphragm muscle
37)[line 40]מפרין ומבריןMAFRIN U'MAVRIN- cause people to have children and to make them healthy (see Girsa section #4)
38)[line 41]ושחליםV'SHECHALAYIM- and a type of cress
39)[line 45]מת בביתMES B'BAYIS- That is, he dreams that he sees a dead person in his house. The Gemara now returns to the subject at the top of the page, namely dreams. When the Gemara above mentioned the interpretations of dreams in groups of three, it went on to list other groups of three, such as the three things that enter the body, the three things that do not enter the body, etc. Afterwards the Gemara recorded groups of five, six, and ten, until this point, when it returns to dream interpretation. (MAHARATZ CHAYOS)
40a)[line 46]מסאנאMESANA- a shoe
b)[line 46]סנדלאSANDELA- a sandal
41)[line 47]חרדלאCHARDELA- a mustard seed, which is granular like Afra (dirt or sand). Accordingly, it is also an inauspicious omen predicting burial.
42)[line 56]חמרי דשקלי עפראCHAMAREI D'SHAKLEI AFRA- donkeys that were carrying dirt
43)[line 56]טריף להו ידא על גבייהוTARIF LEHU YADA AL GABAIHU- he would slap them (the donkeys) on the back with his hand
44)[line 56]רהוטוREHUTU- run
45)[last line]"וטאטאתיה במטאטא השמד""V'TEITEISIHA B'MAT'ATEI HASHMEID"- "and I will sweep it with the broom of destruction" (Yeshayah 14:23)