[103a - 47 lines; 103b - 38 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] Gilyon ha'Shas 103b:
The reference to "Yoma 41a" éåîà îà.
should be to "Yoma 81a" éåîà ôà.
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1)[line 11]åìà àúé àéñåø àáø çééì ààéñåø èøôäV'LO ASI ISUR EVER CHAYIL A'ISUR TEREIFAH (ISUR CHAL AL ISUR)
See Background to Chulin 101:6.
2)[line 27]çééá ùúéíCHAYAV SHETAYIM- he is liable to two sets of Malkus (one for eating Chelev and one for eating Tereifah)
3)[line 28]ùàðé àåîø ùìùSHE'ANI OMER SHALOSH- since I say that Rebbi Yochanan said that the person is liable to three sets of Malkus
4)[last line]äåúø îëììåHUTAR MI'KELALO- since it (Chelev) was sometimes excluded from its general prohibition (the Chelev of a Chayah is permitted to be eaten)
103b----------------------------------------103b
5a)[line 3]çì÷å îáçåõCHILKO MI'BACHUTZ- in a case where the sinner split the k'Zayis of Ever Min ha'Chai while it was outside of his mouth
b)[line 4]îáôðéíMI'BIFNIM- in a case where the sinner split the k'Zayis of Ever Min ha'Chai while it was inside his mouth, near his throat
6)[line 11]âøåîéúà æòéøúàGEROMISA ZE'IRTA- a small bone
7)[line 12]îçåñø ÷øéáä ìàå ëîçåñø îòùäMECHUSAR KEREIVAH LAV K'MECHUSAR MA'ASEH- If the second half-Zayis was eaten separately from the first, it is not viewed as if only one half-Zayis was eaten. (Rather, the two can be joined to make liable the person who ate them for eating a k'Zayis.)
8)[line 17]áéï äçðéëééíBEIN HE'CHANICHAYIM- (lit. between the gums) between the cheek and the gums
9)[line 19]àëì çöé æéú åä÷éàåACHAL CHATZI ZAYIS V'HEIKI'O- the person ate a Chatzi Zayis (of Ever Min ha'Chai) and vomited it
10)[line 23]àé äåé òéëåìIY HEVEI IKUL- if it is considered digested (upon swallowing, and consequently when eaten again after vomiting it, it is not considered Ever Min ha'Chai)
11)[line 26]âîøéä àéò÷ø ìéäGEMAREI I'AKAR LEI- he forgot his learning
12)[line 32]îåôú äãåø!MOFES HA'DOR!- Sage (lit. wonder) of the generation!
13)[line 36]ëì äáùø àñåø ìáùì áçìáKOL BASAR ASUR L'VASHEL B'CHALAV (BASAR B'CHALAV)
(a)The verse, "Lo Sevashel Gedi ba'Chalev Imo" - "You shall not cook a young lamb in its mother's milk," is written in the Torah three times; in Shemos 23:19, in Shemos 34:26, and in Devarim 14:21.
(b)These three verses prohibit:
1.Cooking meat and milk together,
2.Eating them after they have been cooked together,
3.Deriving any benefit from them after they have been cooked together. By Torah Law it is forbidden to consume milk and meat that was cooked together; the Chachamim instituted that it is forbidden to consume meat and milk together in any fashion.
(c)One reason given for this law is that meat represents death (the slaughter of the animal), while milk represents new life, and it is not proper to mix life and death (REKANATI, TZEROR HAMOR, ZOHAR 2:124b). Another reason given is that eating meat and milk together was an idolatrous practice, especially on festivals (MOREH NEVUCHIM 3:48; RALBAG). Alternately, mixing meat and milk is prohibited because it is causing a detrimental change in nature, just like the prohibitions of Kil'ayim (SEFER HA'CHINUCH #92, #113).