[26a - 54 lines; 26b - 50 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 26a [line 32]:

Should be corrected as suggested by Shitah Mekubetzes #9

[2] Gemara [line 49]:

Should be corrected as suggested by Shitah Mekubetzes #20

[3] Gemara [line 50]:

"Mai Parchas, Iy Mishum d'Einan b'Shemi'as ha'Kol v'Einan Chayavin... (d'Eino bi'Shemi'as Kol)" מאי פרכת אי משום דאינן בשמיעת הקול ואינן חייבין... (דאינו בשמיעת הקול)

Rashi's Girsa is "Iy Mishum d'Einan b'Shigegas Ma'aseh... d'Yeshno b'Shigegas Ma'aseh" אי משום דאינן בשגגת מעשה... דישנו בשגגת מעשה; the words in parentheses are also included in his Girsa, albeit with the changes indicated here. The words in our Girsa, "d'Einan b'Shemi'as ha'Kol" דאינן בשמיעת הקול, are incomprehensible, since a Nasi is also not liable for refusal to bear testimony. (See Rabeinu Gershom for a third Girsa.)

[4] Rashi 26a DH Safek Nazir ד"ה ספק נזיר:

The words "Yehei Nazir leva'Sof" יהא נזיר לבסוף

should be "Yehei Nezir Nedavah" יהא נזיר נדבה (Rashash)

[5] ibid.:

Should be corrected as suggested by Shitah Mekubetzes #24

[6] Rashi DH kedi'Chesiv Kra ד"ה כדכתיב קרא:

Should be corrected as suggested by Shitah Mekubetzes #25

[7] Rashi DH veka'Parich ha'Shas Hanei ד"ה וקא פריך הש"ס הני:

Should be corrected as suggested by Shitah Mekubetzes #26

[8] Gemara 26b [line 20]:

Should be corrected as suggested by Shitah Mekubetzes #4; this is also the Girsa of Rabeinu Gershom

[9] Gemara [line 28]:

Should be corrected as suggested by Shitah Mekubetzes #7; this is also the way it should appear later on in our Sugya

[10] Rashi 26b DH Lakach Bahen Shnei Eilim : ד"ה לקח בהן שני אילים

(a) "v'Yesh Alav l'Shalem Asham Shel Asarah Zuz" ויש עליו לשלם אשם של עשרה זוז (Source: Me'ilah 9b; see Shitah Mekubetzes #23)

(b) The words "Im Hayah Echad Mehen Yafeh Shtei Sela'im" אם היה אחד מהן יפה שתי סלעים begin a new Dibur ha'Maschil; so does the word "veha'Sheni" והשני and the words "Yekarev l'Me'ilaso" יקרב למעילתו

[11] Rashi DH Echad l'Asham : ד"ה אחד לאשם

Should be corrected as suggested by Shitah Mekubetzes #25

[12] Rashi DH Reisha Kari Gezeilo l'Me'ilaso... : ד"ה רישא קרי גזילו למעילתו

The Dibur ha'Maschil should be "Reisha Kari l'Gezeilo Me'ilaso..." רישא קרי לגזילו מעילתו

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1)[line 12]סימן יולד''ת מצור''ע נזי''ר סוט''ה בעגל''הSIMAN YOLEDES METZORA NAZIR SOTAH B'EGLAH- this is a mnemonic device that stands for a word from the five questions that the Gemara asks to refute Rebbi Elazar's teaching (end of Daf 25b), as follows:

1.Yoledes refers to "Ela me'Atah, Safek Yoledes she'Avar Aleha Yom ha'Kipurim..." (line 12)

2.Metzora refers to "Ela me'Atah, Safek Metzora she'Avar Alav Yom ha'Kipurim..." (line 23)

3.Nazir refers to "Ela me'Atah, Safek Nazir she'Avar Alav Yom ha'Kipurim..." (line 31)

4.Sotah refers to "Ela me'Atah, Safek Sotah she'Avar Aleha Yom ha'Kipurim..." (line 36)

5.b'Eglah refers to "Ela me'Atah, Eglah Arufah she'Avar Aleha Yom ha'Kipurim..." (line 38)

2)[line 29]סימן גג''ג ששל''ץSIMAN GaGaG SHaSHaLaTZ- this is a mnemonic device to remember the seven sins that cause Nega'im (Erchin 16a), as follows:

1.G (the letter "Gimel") refers to Giluy Arayos (sexual immorality)

2.G (the letter "Gimel") refers to Gasus ha'Ru'ach (haughtiness)

3.G (the letter "Gimel") refers to Gezel (robbery)

4.Sh (the letter "Shin") refers to Shevuas Shav (false oaths)

5.Sh (the letter "Shin") refers to Shefichus Damim (bloodshed)

6.L (the letter "Lamed") refers to Lashon ha'Ra (slander)

7.Tz (the letter "Tzadi") refers to Tzarus Ayin (stinginess)

3)[line 36]סוטהSOTAH

See Background to Kerisus 24:6.

4)[line 40]ראויה כפרה זו שתכפר על יוצאי מצריםRE'UYAH KAPARAH ZO SHE'TECHAPER AL YOTZ'EI MITZRAYIM- that is, (a) the Eglah Arufah even provides atonement for the previous generations, if the person that was found dead is from a previous generation (RASHI); alternatively, (b) the Eglah Arufah, which is a calf, provides atonement for the sin of the Golden Calf in the Sinai Desert (which brought death to the world as stated in Gemara Eruvin 54a) (RASHASH)

5)[line 42]חטאתCHATAS (KORBAN CHATAS: CHATAS YACHID)

See Background to Kerisus 22:10.

6)[line 42]נשיאNASI (KORBAN CHATAS: CHATAS NASI)

(a)The Chatas Nasi is the male goat brought by a king as a Korban Chatas when he transgresses an Isur Kares thinking that the Torah did not prohibit such an act. (The goat is brought for the same sins that a Par He'elem Davar is brought when the people commit transgressions upon being misled by Beis Din in a Halachic matter — see next entry.)

(b)Some of the blood of the goat is applied to the four Keranos (protruding corners) of the Mizbe'ach ha'Chitzon and the Sheyarei ha'Dam (the remainder of the blood) is poured on the Southern Yesod (foundation) of the Mizbe'ach. The Eimurim (the fats and other parts of the Korban that are burned on the Mizbe'ach) of the goat are offered on the Mizbe'ach. The meat is eaten by male Kohanim on the day that the Korban is offered and the on the following night.

(c)Rebbi Eliezer (Horayos 9a) rules that a king brings a male goat as a Korban Chatas even for the sins that an ordinary Jew brings a Korban Oleh v'Yored (see Background to Kerisus 22:11).

7)[line 42]צבורTZIBUR (KORBAN CHATAS: PAR HE'ELEM DAVAR SHEL TZIBUR)

(a)The Sanhedrin (the Jewish Supreme Court) is obligated to bring a Korban in the following instance. If they issued a mistaken ruling permitting an act that carries a Chiyuv Kares, instructed the Jewish people to act according to their ruling and the people in Eretz Yisrael (the majority of the people or the majority of the tribes) conducted themselves based upon this ruling. The sages bring twelve young bulls as Korbenos Chatas, one on behalf of each of the tribes. The people are exempt, since they relied upon the Beis Din ha'Gadol. If the sin committed was idolatry, the sages bring young bulls as Korbenos Olah and goats as Korbenos Chatas, one of each for each tribe. Each of these bulls is called a Par He'elem Davar Shel Tzibur (RAMBAM Hilchos Shegagos 12:1).

(b)The blood of these bulls (and the goats) is sprinkled seven times on the Paroches, and is applied to the Keranos (raised corners) of the Mizbe'ach ha'Ketores in the Heichal. The Sheyarei ha'Dam (the remainder of the blood) is poured on the Western Yesod (foundation) of the Mizbe'ach while the Eimurim (the fats and other parts of the Korban that are burned on the Mizbe'ach) are offered on the Mizbe'ach ha'Chitzon.

(c)The remains of the bulls (and the goats) (including the meat and parts that are not sacrificed) are burned outside of the city of Yerushalayim (Vayikra 4:3-21, Bamidbar 15:22-26). Those who carry the carcass out of the Azarah are Metamei Begadim. (According to Rebbi Shimon, Yoma 67b, those who are involved in burning the meat are Metamei Begadim.)

8)[line 44]שמיעת קולSHEMI'AS KOL (SHEVU'AS HA'EDUS)

See Background to Kerisus 12:7.

9)[line 46]העלם דבר עם שגגת מעשהHE'ELEM DAVAR IM SHIGEGAS MA'ASEH- the Mitzvah was forgotten by the Sanhedrin (i.e. they ruled that a certain sin is permitted) and the congregation acted in accordance with their ruling (see above, entry #7)

26b----------------------------------------26b

10)[line 16]מיתה ממרקתMISAH MEMAREKES- death cleanses [him from sin]

11)[line 19]שאינה משתמרתSHE'EINAH MISHTAMERES- it was not watched properly, which invalidates it because of Hesech ha'Da'as (See Pesachim 34a)

12)[line 20]קמנטר להKA'MENATER LAH- that is, a Kohen can certainly be trusted to keep the Chatas ha'Of Tahor, since Kohanim are Zerizim (alacritous, diligent) (RABEINU GERSHOM)

13a)[line 27]מזה דמה ומוצה דמהMAZEH DAMAH U'MOTZEI DAMAH- he sprinkles its blood and he presses out its blood, i.e. he completes the offering of the Chatas ha'Of (see next entry)

b)[line 27]מזה דמה ומוצה דמהMAZEH DAMAH U'MOTZEI DAMAH (CHATAS HA'OF)

(a)The offering of the Chatas ha'Of (which is brought by a Zav, Zavah, Yoledes and Nazir Tamei, and by a Metzora who is poor, and by a poor person who was Nishba l'Sheker, or who transgressed Shevu'as ha'Edus, or was Metamei Mikdash v'Kodashav; see Background to Kinim 22:9:b for references) consists of three procedures (see, for example, Vayikra 5:8-9): Melikah, Hazayah, and Mitzuy.

1.MELIKAH - Standing on the floor of the Azarah near the southwestern corner of the Mizbe'ach, the Kohen cuts the back of the neck of the bird with his right thumbnail. He makes sure to cut one Siman (either the trachea or the esophagus), but does not sever both Simanim ("v'Lo Yavdil" - Vayikra 5:8).

2.HAZAYAH - The Kohen sprinkles its blood on the Mizbe'ach (directly from the neck of the bird), below the Chut ha'Sikra (red line) that is located halfway up the Mizbe'ach.

3.MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach and squeezes its remaining blood onto the Mizbe'ach.

(b)The Chatas ha'Of is eaten by the Kohanim, in the Azarah, on the day that it is offered and the following night. No part of it was burned on the Mizbe'ach ("Ein Mimenu la'Ishim").

14)[line 41]עשרהזוזA SARAH ZUZ- 2 1/2 Shekels

15)[line 41]מעילתוME'ILASO - for his theft [from Hekdesh] (ME'ILAH)

(a)See Background to Kerisus 22:6.

(b)If a person benefited from money that he had set aside to buy a Korban Chatas or Asham, he must set aside an equal amount of money and add a fifth to it, and use the total to purchase a more expensive Chatas or Asham. (See Me'ilah 9b.)

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