[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" îîòèå îáôðéí îàøáò
should be "Mema'ato mi'Bifnim me'Arba'ah" îîòèå îáôðéí îàøáòä
[2] Gemara [last line]:
"Ki Asa Ravin ve'Chol Nechusei" ëé àúà øáéï åëì ðçåúé
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" îøáä áø øá äåðà
should be "me'Rav Huna" îøá äåðà (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" å÷øéðï ðåùà
should be "v'Karinan v'Nosei" å÷øéðï åðåùà
[5] Rashi 124b:
DH ked'Ketani Seifah ëã÷úðé ñéôà and DH v'Techavan b'Kisem åúçáï á÷éñí
are really one Dibur and not two
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1)[line 1]òã ùéäà áàøõAD 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]úçìúå àøáòäTECHILASO 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]ùéøéå àøáòäSHEYARAV 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]îùúâîø îìàëúåMISHE'TIGAMER MELACHTO- when it is completed (and becomes a "Kli")
d)[line 20]ùéøéå áøåáåSHEYARAV B'RUBO- a small oven remains Tamei if none of the fragments that remain constitute the majority of the oven
3)[line 23]ãöì÷éä îöì÷D'TZALKEI MITZLAK- if one splits it (the oven) across its width
4)[line 24]ãòáãéä âéñèøàD'AVDEI GISTERA- if one splits it (the oven) lengthwise into two pieces
5)[line 36]îåùá æáMOSHAV 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]öéáTZIV- (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]ùòøä ùëðâãåSAIRAH SHE'KENEGDO- a hair that is opposite the meat
8)[line 43]àôéìå ëúøèà?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]åàôéìå ëðôéà?VA'AFILU K'NAFYA?- Even if it is the size of a sieve?
10)[line 44]ìà öééúðàLO TZAYISNA- I would not have paid attention
11)[last line]ðçåúéNECHUSEI- the groups of people who would go "down" from Eretz Yisrael to Bavel and then return to Eretz Yisrael (see Girsa Section #2)
124b----------------------------------------124b
12)[line 1]îøåããMERUDAD- flattened
13a)[line 2]îàçøéåME'ACHARAV- from the side of the hide (without touching the meat of Neveilah)
b)[line 2]îìôðéåMI'LEFANAV- from the side of the meat (touching the meat)
14)[line 3]éù ðåâò åçåæø åðåâòYESH 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]øáé ò÷éáà àåîø "äðåâò" "åäðåùà"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]àú ùáà ìëìì îâò áà ìëìì îùàES 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]÷åìéú ñúåîäKULIS 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]òåøáà ôøçORVA 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]àðé äéåí "ñÇîÌÀëåÌðÄé áÌÈàÂùÑÄéùÑåÉú"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]åáòà îéðàé îéìúà ãáòé èòîà?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]ëúéá "åðùà" å÷øéðï "åðåùà"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]áîøåããB'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]äîñéèHA'MESIT- one who moves (two half-Zeisim)
22)[line 44]äîñéè áìà ðéùàHA'MESIT B'LO NISA- one who moves [the two half-Zeisim] that are not connected
23)[last line]÷åìéú äîúKULIS 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)