[51a - 52 lines; 51b - 57 lines]

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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 and Rashi.

[1] Gemara 51b [line 30]:

"Yesh she'Yesh Lo Shevi'is, v'Ein Lo Bi'ur" éù ùéù ìå ùáéòéú åàéï ìà áéòåø

These words should be preceded and followed by a colon.

[2] Gemara [line 41]:

"Yesh she'Yesh Lo Senapir, v'Ein Lo Kaskeses" éù ùéù ìà ñðôéø åàéï ìà ÷ù÷ùú

These words should be preceded and followed by a colon.

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1a)[line 13]ãäëùø ùøõ ìà áòéàD'HECHSHER SHERETZ LO BAYA- that they are automatically Tamei without touching a Sheretz or any other source of Tum'ah

b)[line 14]äëùø îéí áòéàHECHSHER MAYIM BAYA- they have to touch water to enable them to receive Tum'ah

2a)[line 17]"[åëé éôì îðáìúí] òì ëì æøò æøåò àùø éæøò [èäåø äåà]""[V'CHI YIPOL MI'NIVLASAM] AL KOL ZERA ZERU'A ASHER YIZARE'A, [TAHOR HU.]"- "[If their dead bodies (the dead bodies of the Sheratzim) fall] on any planted seeds that are to be planted, [the seeds remain Tahor.]" (Vayikra 11:37)

b)[line 22]òì ëì æøò æøåò àùøAL KOL ZERA ZERU'A ASHER (HECHSHER / KI YUTAN)

See Background to Nidah 50:33.

3)[line 21]ñåôä ìèîà èåîàä çîåøäSOFAH L'TAMEI TUM'AH CHAMURAH- that eventually, after it dies, it will be Metamei a stringent Tum'ah, i.e. the Of Tahor will be Metamei Tum'as Nivlas Of Tahor (see Background to Nidah 50:32)

4a)[line 27]äñéàäHA'SI'AH- (O.F. poliol) the pennyroyal, a kind of mint

b)[line 27]äàæåáHA'EZOV- the hyssop

c)[line 27]ä÷åøðéúHA'KORANIS- (O.F. sadree) the savory

5)[line 33]äëé ÷àîø àí äçöø îùîøú ôéøåúéäHACHI KA'AMAR, IM HE'CHATZER MESHAMERES PEIROSEHA...- That is, the Chatzer was not guarded by a person specifically; rather, its fruit was guarded by the Chatzer's walls and gate.

6)[line 40]øàùéú äâæREISHIS HA'GEZ

(a)Every time a flock of sheep is shorn, it is a Mitzvas Aseh to give the first shearings to a Kohen, as stated in Devarim (18:4), "v'Reishis Gez Tzoncha Titen Lo." Although the Mishnah (Chulin 135a) states that this Mitzvah applies both in Eretz Yisrael and in Chutz la'Aretz, the Halachah follows the ruling of Rebbi Ila'i (ibid. 136b, Berachos 22a) who rules that the Mitzvah applies only in Eretz Yisrael (Rambam Hilchos Bikurim 10:1).

(b)The owner is obligated to give the first shearings to the Kohen only when a minimum amount of fleece is shorn from a minimum number of sheep. The minimum number of sheep is two according to Beis Shamai and five according to Beis Hillel. The Halachah follows Beis Hillel (Chulin 135a). The minimum amount of fleece that must be shorn from each of the five sheep is the amount of fleece that weighs a "Maneh u'Feras" (a Maneh and a half) according to Rebbi Dosa ben Harkinas (ibid.). (A Maneh equals one hundred silver Dinerin, each one of which occupies the volume of 96 grains of barley — Kidushin 12a.) As such, the total minimum amount of fleece that must be shorn according to Rebbi Dosa is 750 silver Dinerin. According to the Rabanan, the weight of twelve Sela'im must be shorn from each sheep, for a total of 60 Sela'im (i.e. 240 Dinerin), according to Shmuel; the Halachah follows his opinion — Chulin 137b. Rav argues with regard to the opinion of the Rabanan, claiming that even a total weight of 150 Dinerin of wool from all five animals is obligated in Reishis ha'Gez.

(c)After all of one's sheep are shorn, one must give to the Kohen one-sixtieth of all of the shearings, whether it is a lot or a little (as long as the minimum required amount is fulfilled, as mentioned above). When one gives the wool to the Kohanim, he must not give less than the weight of five Shekalim (ten Dinerin) of wool to each Kohen, which is the amount that suffices for the wool of an Avnet, the belt of the Bigdei Kehunah (Chulin 138a — see there).

7)[line 40]îúðåúMATANOS - with the gifts of Zero'a, Lechayayim and Keivah which are given to Kohanim (MATNOS KEHUNAH: ZERO'A LECHAYAYIM V'KEIVAH)

(a)Whenever a person slaughters cattle, sheep or goats (that are not Kodesh), he must give to a Kohen the Zero'a, Lechayayim and Keivah (the foreleg, the [lower] jaw, and the maw or abomasum [the last of a cow's four stomachs] (Devarim 18:3). 1. The ZERO'A consists of the two upper sections of the right foreleg, until the shoulder blade; 2. The LECHAYAYIM consists of the lower jaw, from the joint where it is attached to the upper jaw until the thyroid cartilage, including the tongue; 3. The KEIVAH consists of the maw together with its Chelev and the curdled milk that it contains, but the Minhag of the Kohanim is to let the animal's owner keep the Chelev and the curdled milk (Chulin 134b, SEFER HA'CHINUCH #506).

(b)Although one must give the Zero'a, Lechayayim and Keivah to a Kohen, they may be eaten by a non-Kohen.

8)[line 42]èøôäTEREIFAH

(a)A Tereifah is an animal or bird that has acquired or was born with a fatal defect that will result in its death within a year. (There are some who maintain that a Tereifah can live for more than a year, as mentioned in the Gemara — Chulin 42a.) The signs of the Tereifos do not have logical reasons; rather, they are Halachos l'Moshe mi'Sinai (RASHI to Chulin 42a DH Naflah; see Insights ibid.).

(b)For a further discussion of the eighteen signs of Tereifos, see Background to Chulin 42:3.

9)[line 46]áöøåBATZRO- he harvested his grapes

10a)[line 47]ôøèPERET

Peret refers to individual (one or two) grapes that fall during the harvest. They may not be gathered by the owner of the vine but must be left for the poor, as stated in Vayikra (19:10), "... u'Feret Karmecha Lo Selaket, le'Ani vela'Ger Ta'azov Osam" - "... nor shall you gather the fallen grapes of your vineyard; you shall leave them (the gifts of Pe'ah, Leket, Olelos and Peret) for the poor and the stranger."

b)[line 47]òåììåúOLELOS

Olelos are incompletely-formed grape clusters, in which no grapes hang from the tip of the central stem, and the grapes on the side-stems that part from the central stem do not lie on one another. These clusters must be left behind on the vine for the poor, as stated in Vayikra (19:10), "v'Charmecha Lo Se'olel... le'Ani vela'Ger Ta'azov Osam" - "And you shall not glean your vineyard... you shall leave them (the gifts of Pe'ah, Leket, Olelos and Peret) for the poor and the stranger."

c)[line 47]ùëçäSHIKCHAH

If one or two bundles of grain were forgotten in the field when the other bundles were collected, they must be left for the poor, as described in Devarim (24:19). Also, one may not backtrack to harvest a row previously overlooked.

11a)[line 51]ùáúSHEVES- (O.F. aneid) dill

b)[line 51]çøãìCHARDAL- mustard

51b----------------------------------------51b

12)[line 4]òáéã ìèòîàAVID L'TA'AMA- is used as a spice

13)[line 6]ä÷åùèHA'KOSHT- costus, the root of an herb that grows in modern-day Kashmir

14)[line 6]çéîåíCHIMUM- (O.F. piretre) the pyrethrum, a type of chrysanthemum

15)[line 7]úéàäTI'AH- (O.F. tore) the aconite, a plant with a poisonous root

16)[line 7]çìúéúCHILTIS- the assa foetida, an umbelliferous plant used as a resin, or whose leaves are used as a spice and for medicinal purposes

17)[line 7]ôìôìéíPILPELIM- the peppers (peppercorns, from which the spice is ground, as opposed to bell peppers)

18)[line 7]çìú çøéòCHALAS CHARI'A- a lozenge made of saffron or safflower (O.F. crog)

19)[line 8]ëñó îòùøKESEF MA'ASER - the money from the redemption of Ma'aser Sheni (MA'ASER SHENI)

See Background to Nidah 50:15.

20)[line 15]ëîêKAMACH- a Persian dairy sauce

21)[line 28]áéòåøBI'UR (SHEVI'IS: BI'UR)

(a)See next entry.

(b)When each type of produce of Shevi'is is no longer available in the fields, there is an obligation to perform Bi'ur on it and on all of the items for which it was exchanged (Pesachim 52a). The Rishonim argue with regard to the definition of Bi'ur:

1.The RAMBAN (to Vayikra 25:7) writes that one is obligated to remove the items from his house and declare them Hefker (ownerless) such that they may be taken by any passerby. (One may later reacquire ownership of the produce.) If Bi'ur was not done at the right time, the produce becomes Asur b'Hana'ah mid'Rabanan.

2.According to the RAMBAM (Hilchos Shemitah 7:3), Bi'ur means to destroy the produce completely. At the time that it is no longer available in the fields, eating it becomes prohibited.

3.The RA'AVAD (ibid.) rules that there are two types of Bi'ur. At the time that an item of produce becomes unavailable in the fields in a certain place, one must declare it Hefker (like the opinion of the Ramban). At the time that it becomes unavailable in all of Eretz Yisrael, one must destroy the produce completely (like the opinion of the Rambam).

(c)The laws of Bi'ur also apply to money received in exchange for Shevi'is fruit (i.e. the money must be used to buy food which must then be eaten before the time of Bi'ur passes).

22)[line 28]ùáéòéúSHEVI'IS

(a)The Torah requires that farmers desist from working the land every seventh year, as described in Vayikra 25:1-7. The fruits that grow during the seventh (Shevi'is) year are holy to the extent that: 1. they must be considered ownerless; anyone may come into any field and pick the fruit that he intends to eat. 2. The fruits may not be bought and sold in a normal fashion (see Insights to Sukah 39:2). 3. The Torah requires that the fruits of Shevi'is be used only for eating or drinking (in the normal manner of eating for that type of fruit) or for burning to provide light (in the case of oil). They may not be wasted or used for medicinal purposes or animal fodder, etc.

(b)One may not do any work with the land or with trees growing from the land that makes improvements.

(c)When one sells fruit of Shevi'is, the Kedushah of the fruit is transferred to the money paid in exchange for it (the fruit itself remains Kadosh as well).

(d)The Shemitah year is meant to teach the Jewish people to rely on HaSh-m for their sustenance, a fact that is not always clear to them during the six years in which they work their own fields.

23)[line 30]òìä äìåó ùåèäALEH HA'LUF SHOTEH- the leaves of the wild Luf (a type of onion, similar to colocasia, with edible leaves, roots, and beans)

24)[line 30]ãðãðäDANDANAH- mint

25)[line 31]òé÷ø äìåó ùåèäIKAR HA'LUF SHOTEH- the root of the wild Luf

26)[line 32]"åìáäîúê åìçéä àùø áàøöê úäéä ëì úáåàúä ìàëåì""VELI'VHEMTECHA VELA'CHAYAH ASHER B'ARTZECHA TIHEYEH CHOL TEVU'ASAH LE'ECHOL."- "And [the produce of the Shemitah year] shall be food for your domestic animals, and for the wild animals in your land." (Vayikra 25:7)

27a)[line 35]ëìä ìçéä îï äùãäKALAH L'CHAYAH MIN HA'SADEH- when a type of produce is no longer available to the wild animals that are in the field

b)[line 35]ëìä ìáäîúê ùááéúKALEH L'VEHEMTECHA SHEBA'BAYIS- remove from your house that [Shemitah produce] with which you feed your animals

28)[line 37]÷ù÷ùúKASKESES- (O.F. esjarde) scales

29)[line 37]ñðôéøSNAPIR- fins

30)[line 39]èìôéíTELAFIM- [cloven] hooves

31)[line 48]"[åëåáò ðçùú òì øàùå] åùøéåï ÷ù÷ùéí äåà ìáåù [åîù÷ì äùøéåï çîùú àìôéí ù÷ìéí ðçùú]""[V'KOVA NECHOSHES AL ROSHO], V'SHIRYON KASKASIM HU LAVUSH; [U'MISHKAL HA'SHIRYON CHAMESHES ALAFIM SHEKALIM NECHOSHES]" - "[He wore a copper helmet on his head], and he was dressed in a suit of scale armor; [and the suit of armor weighed five thousand copper Shekalim]" (Shmuel I 17:5) (THE ARMOR OF GOLYAS)

(a)This verse describes Golyas before his defeat by David. The verse goes on to relate how, besides wearing a copper shield on his legs and a neck-guard between his shoulders, the handle of Golyas' spear was as thick as a weaver's beam, and its blade weighed 600 iron Shekalim.

(b)When David, incensed at the insults that this Rasha was hurling at HaSh-m and Yisrael, volunteered to fight Golyas, Shaul attempted to dissuade him from taking on such an impossible task. David replied that it was not in vain that he had recently attacked a lion and a bear that had taken a lamb from his flock, and he had killed them both. He saw that as a preparation for the current challenge and a clear sign from Heaven that he would win.

(c)So Shaul dressed David in his clothes, placed a copper helmet on his head, and dressed him in a suit of armor. David discarded it, preferring to attack the giant wearing his ordinary clothes and armed with nothing more than a sling and a few stones. He discarded the armor, he explained to Shaul, because he was simply not used to it and found it too cumbersome, although the real reason may have been because of the Ayin ha'Ra that Shaul gave him. Chazal, however, explain that even though Shaul was a full head taller than any other man in the country, his clothes fit David, because David had been anointed king in Shaul's place. When Shaul realized this, he gave David an Ayin ha'Ra, which David noticed. Presumably, this was the real reason why David felt safer not wearing Shaul's clothes and armor.

32)[line 50]"éâãéì úåøä åéàãéø""YAGDIL TORAH V'YADIR."- "He will magnify the Torah and make it glorious." (Yeshayah 42:21) - The Torah adds the extra words so that we will understand the correct meaning of "Kaskeses," even though it is obvious from the verse in Shmuel I (YOSEF DA'AS to Chulin 66b, citing the Rishonim)

33)[line 53]ìàúåéé îàéL'ASUYEI MAI- to include what? This refers to the Seifa of the Mishnah ("Yesh she'Ta'un Berachah Lefanav v'Ein Ta'un Berachah l'Acharav").

34)[line 56]áðé îòøáàBNEI MA'ARAVA- the people of Eretz Yisrael (which is located to the west of Bavel)

35)[line 56]áúø ãñìé÷å úôéìééäåBASAR D'SALIKU TEFILAIHU- after they take off their Tefilin

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