[3a - 57 lines; 3b - 61 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 3a [line 12]:
Rashi's text did not include the words in parentheses
[2] Gemara [line 46]:
Should be corrected as suggested by Shitah Mekubetzes #24
[3] Gemara [last line]:
"Hanicha l'Abaye d'Amar Chayav" äðéçà ìàáéé ãàîø çééá (Source: Sanhedrin 61b, Makos 9a)
[4] Rashi 3a DH d'Amar Rebbi Avahu ã"ä ãàîø øáé àáäå:
"d'Ihi Nami Mis'hanya mi'Shechivah" ãàéäé ðîé îéúäðééà îùëéáä (Source: Bava Kama 32a)
[5] Rashi ibid. (at the end):
"Ein (Zachur) [Zenus] li'Vehemah" àéï æðåú ìáäîä (Source: Temurah 30b)
[6] Rashi DH v'Shigegas Melachos ã"ä åùââú îìàëåú:
"Kegon d'Yada she'Asur la'Tzeis Chutz la'Techum" ëâåï ãéãò ùàñåø ìöàú çåõ ìúçåí (Source: Shabbos 69a)
[7] Gemara 3b [line 41]:
The words "Amar Lei, d'Ha Pelugta d'Rebbi Yochanan v'Reish Lakish" àîø ìéä ãäà ôìåâúà ãøáé éåçðï åøéù ì÷éù
should be "Amar Lei, Ha Pelugta d'Rebbi Yochanan v'Reish Lakish" àîø ìéä äà ôìåâúà ãøáé éåçðï åøéù ì÷éù
(This is the Girsa of Rashi and Rabeinu Gershom)
[8] Gemara 3b [line 60]:
Should be corrected as suggested by Shitah Mekubetzes #28
[9] Rashi 3b DH Rav Papa Amar ã"ä øá ôôà àîø:
Should be corrected as suggested by Shitah Mekubetzes #32
[10] Rashi 3b DH Ha Pelugta d'Rebbi Yochanan v'Reish Lakish : ã"ä äà ôìåâúà ãøáé éåçðï åøéù ì÷éù
Should be corrected as suggested by Shitah Mekubetzes #36
[11] Rashi 3b DH v'Yeshno b'Lev : ã"ä åéùðå áìá
The words "Yada l'Mi Gidef" éãò ìîé âéãó
should be "d'Yada l'Mi Gidef" ãéãò ìîé âãó (Melo ha'Ro'im)
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1)[line 9]ëøú ãàçåúå ãëúá øçîðà ì''ì?KARES D'ACHOSO D'CHASAV RACHMANA LAMA LI?- what does "Kares" that is written with regard to Achoso teach us? That is, the prohibitions of a person's sister and his father's sister or mother's sister are each separate Lavim, and thus why is it necessary to learn from the verse of "Achoso" that he is Chayav three Chata'os for having relations with a woman who is his sister, his father's sister and his mother's sister all at once? This law should have been derived from the fact that they are separate Lavim. This is the Gemara's question, as Rashi explains. The Gemara also could have pointed out that it is no longer necessary to learn from the verse, "v'El Ishah b'Nidas Tum'asah," that a person is Chayav multiple Chata'os for having forbidden relations with a number of women, each of whom is forbidden by a different Isur Ervah (as the Gemara concluded on 2b). Since each Ervah is included in a separate Lav, it should be obvious that one is Chayav a separate Chatas for each. (RASHI and TOSFOS to Makos 14b, 15a. The verse "v'El Ishah b'Nidas Tum'asah" nevertheless is necessary to teach that one is Chayav multiple Chata'os for having forbidden relations with different women who are forbidden by the same Isur Ervah, since in such a case all of the women are prohibited by the same Lav; see RITVA Makos 15a.)
2)[line 20]áîéöòàB'MITZ'A- in middle
3)[line 24]ðéúðäå àéôåêNISNEHU IPUCH- let the Mishnah reverse their order
4)[line 44]äáéà áäîä òìéåHEVI BEHEMAH ALAV- a man who had relations with a male animal
5)[line 44]àó ìø' éùîòàì àéðå çééá àìà àçúAF L'REBBI YISHMAEL EINO CHAYAV ELA ACHAS- even according to Rebbi Yishmael, he is Chayav only one Chatas. This phrase is misleading, for it implies that a man would be Chayav to bring one Chatas for having relations with a male animal. In truth, since "Ein Zenus li'Vehemah" (RASHI, according to Bach #3, Temurah 30b), it would appear that he is not even Chayav a single Chatas for this act when it is not accompanied by an act of "true" Zenus.
6)[line 46]ìñéåîéðäå áëøéúåúL'SIYUMINHU BI'KERISOS- to complete the list of Chayavei Kares
7)[line 51]äðä ùäéà àçúHENAH SHE'HI ACHAS- the word "they" (referring to multiple transgressions) which is one (that is, for which one is obligated to bring only one Korban)
8)[line 53]àçú ùäéà äðäACHAS SHE'HI HENAH- one transgression for which one is obligated to bring multiple Korbanos
9)[line 56]ãçæà àðãøèàD'CHAZA ANDARTA- he saw a sculpture (bust?) [made in honor of the king]
10)[line 56]ñâéã ìäSAGID LAH- and he bowed down to it
11a)[last line]îàäáäME'AHAVAH- out of love for the king, and not with the intention to serve Avodah Zarah
b)[last line]îéøàäMI'YIR'AH- and out of fear of the king, and not with the intention to serve Avodah Zarah
3b----------------------------------------3b
12)[line 1]áàåîø îåúøB'OMER MUTAR- when he says (thinks) that it is permitted
13a)[line 23]àáøé ôðéíEIVAREI PENIM- limbs of an animal of Kodesh that was slaughtered in the Mikdash
b)[line 23]àáøé çåõEIVAREI CHUTZ- limbs of an animal of Kodesh that was slaughtered outside of the Mikdash (Mishnah, Zevachim 106a)
14a)[line 44]áòì àåáBA'AL OV
The Gemara (Sanhedrin 65b) defines a Ba'al Ov as someone who attempts to communicate with the dead by bringing up a deceased person through sorcery and having it speak. To get it to speak, the diviner would put a certain bone in his armpit and flap his arms or move around in various ways.
b)[line 44]éãòåðéYID'ONI (YIDONI)
This form of witchcraft was accomplished by placing a bone from the Yidu'a or Adnei ha'Sadeh creature (Kil'ayim 8:5) in the mouth of the diviner in order to communicate with the dead.
15)[line 50]ä÷ùú æøåòåúéåHAKASHAS ZERO'OSAV- the flapping of his arms
16)[line 51]ò÷éîú ùôúéåAKIMAS SEFASAV- the movement of his lips
17)[line 58]áî÷èø ìùãB'MEKATER L'SHED- in offering incense to a demon
18)[line 59]ò''î ìçáøåAL MENAS L'CHABRO- in order to bring them together [using a charm]
19)[line 60]äãéï äåàHADEIN HU- how is it?
20a)[line 60]çåáø âãåìCHOVER GADOL- he brings together large animals
b)[line 60]çåáø ÷èïCHOVER KATAN- he brings together small animals
21)[last line]äàé îàï ãáòé ìîéöîã æéáåøà åò÷øáàHAI MAN D'BA'I L'MITZAMAD ZIBURA V'AKRABA- a person who wants to bring together a bee (wasp) and a scorpion (to kill each other) (RABEINU GERSHOM)