[124a - 52 lines; 124b - 45 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 124a [line 3]:

The words "Mema'ato mi'Bifnim me'Arba" ממעטו מבפנים מארבע

should be "Mema'ato mi'Bifnim me'Arba'ah" ממעטו מבפנים מארבעה

[2] Gemara [last line]:

"Ki Asa Ravin ve'Chol Nechusei" כי אתא רבין וכל נחותי

This is the correct Girsa as it appears in Sukah 43b (RASHASH — i.e. the word "Yama" should not be added as the RASHAL recommends)

[3] Gemara 124b [line 28]:

The words "me'Rabah bar Rav Huna" מרבה בר רב הונא

should be "me'Rav Huna" מרב הונא (YA'AVETZ; he also is Gores on line 34 Rabah (with a Heh rather than an Alef) Brei, who is the son of Rav Huna)

[4] Gemara [line 40]:

The words "v'Karinan Nosei" וקרינן נושא

should be "v'Karinan v'Nosei" וקרינן ונושא

[5] Rashi 124b:

DH ked'Ketani Seifah כדקתני סיפא and DH v'Techavan b'Kisem ותחבן בקיסם

are really one Dibur and not two


1)[line 1]עד שיהא בארץAD SHE'YEHEI BA'ARETZ- (lit. until the ground) (a) the plaster around the oven must be removed until ground level (RASHI here DH Ad, RASH to Kelim 5:7); (b) when one breaks the oven into three pieces, the cracks must reach all the way down to the ground. It is not sufficient to crack the oven partially (RASH ibid.); (c) the plaster underneath the oven must be removed until the oven itself rests on the ground, and is no longer attached to the ground with plaster (RAMBAM, Perush ha'Mishnayos to Kelim ibid.) (The VILNA GA'ON to Kelim ibid. adds that the Rambam's explanation best fits the wording of the Mishnah, since the Mishnah states, "Ad she'Yehei ba'Aretz," using the masculine form of "it will be." The word "Tanur" (oven) is masculine, while "Tefeilah" (plaster) is feminine.)

2a)[line 16]תחלתו ארבעהTECHILASO ARBA'AH- at the time that the oven is fashioned, it must be at least four Tefachim tall in order to be considered a "Kli" ("utensil") and in order to receive Tum'ah

b)[line 17]שיריו ארבעהSHEYARAV ARBA'AH- if a large oven became Tamei and was later broken, it becomes Tahor if none of the fragments that remain measure four Tefachim

c)[line 19]משתגמר מלאכתוMISHE'TIGAMER MELACHTO- when it is completed (and becomes a "Kli")

d)[line 20]שיריו ברובוSHEYARAV B'RUBO- a small oven remains Tamei if none of the fragments that remain constitute the majority of the oven

3)[line 23]דצלקיה מצלקD'TZALKEI MITZLAK- if one splits it (the oven) across its width

4)[line 24]דעבדיה גיסטראD'AVDEI GISTERA- if one splits it (the oven) lengthwise into two pieces

5)[line 36]מושב זבMOSHAV ZAV- (O.F. faldestol) folding seat of a Zav (a Zav, who is Metamei anything upon which he sits (see Background to Chulin 123:20), usually carries a folding seat with him)

6)[line 37]ציבTZIV- (a) a strand of flesh protruding from the meat, that is loosely attached to the meat (the Tziv itself does not contain a k'Zayis of meat, but it makes someone who touches it become Tamei because it is attached to the piece of meat that is a k'Zayis) (RASHI); (b) a strand of skin that is on the same side of the hide as the meat (the Mishnah is teaching the novel law that touching a strip of skin located near the meat makes one Tamei as though he touched the meat itself — Y. MONTROSE) (RAMBAM, Peirush ha'Mishnayos, according to the interpretation of the TIFERES YAKOV)

7)[line 37]שערה שכנגדוSAIRAH SHE'KENEGDO- a hair that is opposite the meat

8)[line 43]אפילו כתרטא?AFILU K'TIRTA?- Even if it is the size of (a) a quarter of a Kav? (RASHI, citing his teacher); (b) the pan of a balance scale? (RASHI, 2nd explanation)

9)[line 43]ואפילו כנפיא?VA'AFILU K'NAFYA?- Even if it is the size of a sieve?

10)[line 44]לא צייתנאLO TZAYISNA- I would not have paid attention

11)[last line]נחותיNECHUSEI- the groups of people who would go "down" from Eretz Yisrael to Bavel and then return to Eretz Yisrael (see Girsa Section #2)


12)[line 1]מרודדMERUDAD- flattened

13a)[line 2]מאחריוME'ACHARAV- from the side of the hide (without touching the meat of Neveilah)

b)[line 2]מלפניוMI'LEFANAV- from the side of the meat (touching the meat)

14)[line 3]יש נוגע וחוזר ונוגעYESH NOGE'A V'CHOZER V'NOGE'A- a person becomes Tamei by touching in succession two pieces of Neveilah (that are each less than a k'Zayis) if they comprise a k'Zayis together

15a)[line 21]רבי עקיבא אומר "הנוגע" "והנושא"REBBI AKIVA OMER "HA'NOGE'A" "VEHA'NOSEI"- Rebbi Akiva quotes the verses, "One who touches" (Vayikra 11:39) and "And one who carries" (ibid. 11:40)

b)[line 22]את שבא לכלל מגע בא לכלל משאES SHE'BA LI'CHLAL MAGA BA LI'CHLAL MASA- only what can become Tamei through Maga can become Tamei through Masa. (Even though Rebbi Akiva rules in the Mishnah that the hide is Mevatel the small pieces of Neveilah that remain stuck to it, and as such, he does not need these verses as proof, Rebbi Akiva was explaining why Rebbi Yishmael should make the hide Tahor. Rebbi Akiva himself would make the hide Tahor even without this reasoning, since the pieces stuck to the hide are Batel — TOSFOS DH Rebbi Akiva)

16)[line 28]קולית סתומהKULIS SESUMAH- a thigh bone (which is filled with marrow) that is completely whole (so that there is no access to the marrow)

17)[line 33]עורבא פרחORVA PARACH- "there is a raven flying" ((Rabah bar) Rav Huna said this to change the subject because he did not want to answer the question of Rav Avia Sava)

18a)[line 36]אני היום "סַמְּכוּנִי בָּאֲשִׁישׁוֹת"ANI HA'YOM "SAMECHUNI BA'ASHISHOS"- To me, today, the words of the verse (Shir ha'Shirim 2:5) apply: "Samechuni ba'Ashishos" - "support me with jugs of wine," since I have no remaining strength after having delivered the Derashah of the Shabbos of Yom Tov

b)[line 37]ובעא מינאי מילתא דבעי טעמא?U'VA'A MINA'I MILSA D'BA'I TAIMA?- and he asks of me a question that needs reasoning [for which I have no strength]?

19)[line 39]כתיב "ונשא" וקרינן "ונושא"KESIV "V'NISA" V'KARINAN "V'NOSEI"- the word that is read "veha'Nosei" (Vayikra 11:40) is written in a way that it could have been read as "veha'Nisa" (since it is written without vowels), indicating that in order to be Metamei, a k'Zayis of Neveilah must be able to be carried by itself without any other handle or skewer to connect the pieces

20)[line 41]במרודדB'MERUDAD- we are dealing with a case in which a flattened strip of meat is connecting the two half-Zeisim of Neveilah (RASHI)

21)[line 43]המסיטHA'MESIT- one who moves (two half-Zeisim)

22)[line 44]המסיט בלא נישאHA'MESIT B'LO NISA- one who moves [the two half-Zeisim] that are not connected

23)[last line]קולית המתKULIS HA'MES- the thigh-bone of a corpse (which is Metamei with Maga or Masa if it is the size of a Se'orah, a barleycorn — see Background to Chulin 125:4)