[4a - 14 lines; 4b - 26 lines]

*********************GIRSA SECTION*********************

We recommend using the textual changes suggested by the Bach, the Tzon Kodashim 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] Rashi 4a [at the top of the page] DH v'Ha ד"ה והא:

(a) The emendations of the Tzon Kodashim in the right margin do not seem to be correct

(b) The words "ha'Shirayim li'Yedei Me'ilah"לידי מעילה השיריים

should be "ha'Shirayim li'Yedei Pigul" השיריים לידי פגול (both times that it appears) (Rashash)

[2] Rashi DH Amar Lach Rav Gidal ד"ה אמר לך רב גידל:

The words "Ela l'Chi Zarik... Iy b'Shtei Avodos" אלא לכי זריק ... אי בשתי עבודות are a new Dibur ha'Maschil

[3] Rashi DH Iy Hachi ד"ה אי הכי:

(a) The Girsa of the Tzon Kodashim in the right margin does not appear to be correct; see Rabeinu Gershom

(b) The words "Tikshi Lei Nami deka'Amar" תיקשי ליה נמי דקאמר

should be "Tikshi Lei l'Mai deka'Amar" תיקשי ליה למאי דקאמר

[4] Gemara 4b [line 5]:

"Seifa Lav Vadai Mesayei'a Lei" סיפא לאו ודאי מסייע ליה

This Girsa is apparently correct, and does not need to be erased as suggested by the Rashak

[5] Gemara [line 16]:

"Kodshim Kalim Pesika Lei קדשים קלים פסיקא ליה

Rashi's Girsa was "Amar Lei, Reisha Vadai Lo Tesayei'a Lei, Kodshim Kalim Pesika Lei" אמר ליה רישא ודאי לא תסייע ליה קדשים קלים פסיקא ליה

[6] Rashi 4b DH Re'ei Mah Atah Sho'aleni ד"ה ראה מה אתה שואלני:

The words "Sha'al Lo" שאל לו

should be "Kelomar, Sim Daitcha she'Tish'aleni k'Hogen, v'Sha'al Lo"כלומר שים דעתך שתשאלני כהוגן ושאל לו (this is the way it should appear in Shitah Mekubetzes #12, which is the Girsa that is found in Rabeinu Gershom and Perush Kadmon)

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1a)[line 5]סימן ראשוןSIMAN RISHON- the Veshet (esophagus), which is cut before the trachea during Shechitah

b)[line 5]סימן שניSIMAN SHENI- and the Kaneh (trachea, windpipe)

2)[line 9]אי הכי גבי תודה נמי עד דזריקIY HACHI, GABEI TODAH NAMI, AD D'ZARIK- that is, we have now proven that Machsheves Pigul during Shechitah does make a Korban become Pigul (retroactively, after Zerikah was performed with Machsheves Pigul). If so, why does the Mishnah that is quoted on Daf 3b tell us that the Shechitah of a Todah with Machsheves Pigul makes its loaves Kodesh even after Zerikah with Machsheves Pigul is performed. (The Gemara is suddenly changing direction and assuming that in the case of Lachmei Todah, the Zerikah was also performed with Machsheves Pigul and not just the Shechitah. See Insights #1 for an explanation as to why the Gemara suddenly takes this stance.)

4b----------------------------------------4b

3)[line 12]בקדשים קלים אין מועלין בוB'KODSHIM KALIM EIN MO'ALIM- that is, even after Zerikah (since there never is Me'ilah before Zerikah with regard to Kodshim Kalim — see Insights to Me'ilah 6:1)

4)[line 14]ההוא ודאי מסייע ליהHA'HU VADAI MESAYEI'A LEI- this is a second proof for Rav Gidal. That is, first of all, the Reisha seems to be discussing Kodshei Kodashim after Zerikas Pigul and yet there is no Me'ilah, just like Rav Gidal said. Besides that, the Seifa clearly maintains that there is no Me'ilah for Kodshim Kalim after Zerikas Pigul, in support of Rav Gidal's second statement.

5)[line 17]הכא לא פסיקא ליהHACHA LO PESIKA LEI- that is, to the first proof (cited in the previous note), we may answer "Lo Pesika Lei." To the second proof, we simply retort that the laws of Kodshei Kodashim and Kodshim Kalim are not related — see Girsa #5.

6)[line 25]ראה מה אתה שואלני למחרRE'EI MAH ATAH SHO'ALENI L'MACHAR- "Ask me a good question tomorrow" (RASHI, see Girsa section #6); alternatively, "Ask me about this subject tomorrow" (TOSFOS)

7)[last line]היתר שחיטהHETER SHECHITAH- the point in time at which it was permitted by Shechitah; i.e. it had a proper Shechitah

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