[110a - 35 lines; 110b - 18 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] Tosfos 110b DH d'Tenan ãúðï:
The correction at the bottom left margin "va'Afilu" åàôéìå does not appear to be correct.
[2] Gilyon ha'Shas to Rashi 110b:
The words "Parshas Yisro 18 Pasuk 20" ôøùú éúøå éç:ë
should be "Parshas Yisro 20 Pasuk 1" ôøùú éúøå ë:à
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1)[line 6]øá á÷òä îöà åâãø áä âãøRAV BIK'AH MATZA V'GADAR BAH GEDER- (lit. Rav found a plain of open fields and fenced off an area within it) Rav enacted the decree prohibiting Kechal because he the residents of Tatlafush were being careless with the Isur of Basar b'Chalav
2)[line 12]ôìôåìå ùì øáé çééàPILPULO SHEL REBBI CHIYA- the "sharpness," i.e. intellect, of Rebbi Chiya (the word "Pilpul" literally mean "pepper")
3)[line 16]øáéï úëìàRAVIN TACHLA- Rav Avin, the bereaved (some or all of his children died in his lifetime; see RASHI to Pesachim 70b)
4)[line 19]áé ðùàBEI NASHA- her father's house
5)[line 27]ðåúðéï òìéå çåîøé äî÷åí ùéöà îùí åçåîøé äî÷åí ùäìê ìùíNOSNIN ALAV CHUMREI HA'MAKOM SHE'YATZA MI'SHAM V'CHUMREI HA'MAKOM SHE'HALACH L'SHAM- we give him (i.e. we make him abide by) the stringencies of the place that he left, and the stringencies of the place to which he went
6)[line 29]åáîä èåéúéðäåU'VAMEH TAVISINHU- and with what did you roast them?
7)[line 30]ôåøöðéPURTZANEI- grape seeds
8)[line 30]ééï ðñêYAYIN NESECH
(a)Wine that was poured as an idolatrous libation is Asur b'Hana'ah. This is derived from the verse, "Asher Chelev Zevacheimo Yochelu, Yishtu Yein Nesicham" - "Those who ate the fat of their sacrifices, and drank the wine of their drink-offerings" (Devarim 32:38), which compares the wine of libations to an animal sacrificed for idolatrous purposes.
(b)The Chachamim prohibited the wine of a Nochri that was not poured as a libation ("Stam Yeinam") out of fear that drinking wine together would lead to intermarriage. In order to avoid confusion between Yayin Nesech and Stam Yeinam, the Chachamim instituted that Stam Yeinam is also Asur b'Hana'ah (one of the "Eighteen Decrees" — Shabbos17b). Although this is only an Isur mid'Rabanan, it is a very severe prohibition (see Chochmas Adam 75:1).
(c)Included in the prohibition are any useful by-products of the winemaking process, such as the seeds.
9)[line 31]éàåù áòìéíYE'USH BE'ALIM (YE'USH)
(a)Ye'ush means that the owner gives up hope of ever getting back his object from the thief, and verbally acknowledges that the loss is irretrievable ("Vai Li l'Chisaron Kis" - "Woe unto me because of my loss!")
(b)A thief becomes liable for a stolen item (such that if it is destroyed, he must reimburse the owner) when he makes a Ma'aseh Kinyan on the item (a formal Halachically-binding act denoting a change in ownership). Similarly, when he makes a Ma'aseh Kinyan on the item, he acquires it to the extent that if the owner gives up hope ("Ye'ush") of ever getting it back, and the object becomes "changed" (Shinuy; see Background to Bava Kama 111:5 and to Sukah 30:2) from its original state, he need not return the object itself, but rather its value.
10)[line 32]çéìôéCHILFEI- (O.F. orties) nettles, or similar plants covered with thorns, that grow in ruined buildings and desolate vineyards and fields
110b----------------------------------------110b
11)[line 1]èìéú ùàåìäTALIS SHE'ULAH- a borrowed garment
12)[line 2]ãìà äåä îå÷ø àáåä åàîéäD'LO HAVAH MOKAR AVU'AH V'IMEI- who was not giving the proper respect to his father and mother (see Kidushin 31b)
13)[line 3]ëôúåäåKAFTUHU- they tied him up [to be whipped]
14)[line 4]îúï ùëøä áöãäSHE'MATAN SECHARAH B'TZIDAH- where its reward is [written] at its side (the reward for Kibud Av va'Em is recorded in the verse, "Kabed Es Avicha v'Es Imecha, Lema'an Ya'arichun Yamecha" - "Honor your father and your mother, in order that your days be prolonged." — Shemos 20:12)
15)[line 6]çøéôúCHARIFAS- you are sharp-minded
16)[line 9]ëáãàKAVDA
(a)The Kavda is the liver. It is not possible to render the liver free of blood by performing the procedures of Melichah and Hadachah (see Background to Chulin 121:26). If one attempts to do so, and subsequently cooks the liver with other food, the entire mixture will be prohibited to eat and the pot will need Hechsher (SHULCHAN ARUCH Yoreh De'ah 73:1). The only way to properly Kasher liver is by roasting, which is a more effective procedure for blood removal. Any of the blood that remains in the liver is permitted.
(b)The blood that is in the meaty part of the liver is permitted as long as it remains in the liver. If it leaves the liver it is forbidden mid'Rabanan, even if it is reabsorbed.
(c)In our Sugya, Abaye asked whether or not the blood that is expelled from raw liver when cooked with other meat is blood that is prohibited, in which case the other meat that absorbs the blood will become prohibited during the cooking process.