PESACHIM 27 (10 Av) - Dedicated by Mrs. Gitti Kornfeld in memory of her father, Reb Yisrael Shimon ben Shlomo ha'Levi Turkel, whose Yahrzeit is on 10 Av.

[27a - 39 lines; 27b - 44 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, Rashi and Tosfos.

[1] Gemara 27a [line 18]:

The words "Amar Abaye, Im Timtzi Lomar Zeh v'Zeh Gorem Asur" אמר אביי אם תמצי לומר זה וזה גורם אסור

should be "Amar Abaye, Im Timtzi Lomar Kasavar Rebbi Zeh v'Zeh Gorem Asur" אמר אביי אם מתצי לומר קסבר רבי זה וזה גורם אסור (Dikdukei Sofrim #7).

[2] Rashi 27a DH Amar Abaye, Im Timtzi Lomar ד"ה אמר אביי אם תמצי לומר:

The word "Lomar" לומר is superfluous and does not appear in Dikdukei Sofrim ibid.

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1)[line 16]אמאן תרמייהA'MAN TERAMYEI- (lit. upon whom can you throw it?) whose opinion can it possibly follow [if not Rebbi Eliezer's]?

2)[line 20]ואם תמצי לומר זה וזה גורם מותרV'IM TIMTZI LOMAR ZEH V'ZEH GOREM MUTAR- The Gemara is trying to pinpoint the difference between whether or not we say "Zeh v'Zeh Gorem Asur." It therefore begins by stating that if Rebbi indeed holds that Zeh v'Zeh Gorem is Asur, then he and Rebbi Eliezer, who also says Zeh v'Zeh Gorem Asur, agree fully. If, however, Rebbi does not agree with Rebbi Eliezer's statement that Zeh v'Zeh Gorem Asur, and he holds it is Mutar, then the practical difference between the opinions of Rebbi and Rebbi Eliezer will only be with regard to a furnace or pot; silverware and cups are prohibited in any case because of the law of Yesh Shevach Etzim b'Pas.

3)[line 26]קבלה בישולאKIBLAH BISHULA- it has already served as a receptacle for the food that will be cooked in it

4)[line 33]הלכה כרבי מחבירו ולא מחביריוHALACHAH K'REBBI ME'CHAVEIRO V'LO ME'CHAVEIRAV- the Halachah follows Rebbi's opinion when he is arguing with one sage, but not when he is arguing with many sages

5)[line 34]וסבר אתנייה איפכאV'SAVAR ASNEYEI IPCHA- and he reasoned, "I must teach it with the opinions switched"

6)[line 36]גחלים עוממותGECHALIM OMEMOS- coals that are almost extinguished (RABEINU CHANANEL)

7)[line 36]גחלים לוחשותGECHALIM LOCHASHOS- glowing coals

8)[last line]כשאבוקה כנגדוKESHE'AVUKAH KENEGDO- when there is a flame coming out of the burning coals of Isur, while the bread is being baked

27b----------------------------------------27b

9)[line 3]בשרשיפאSHARSHIFA- a chair or footstool

10)[line 5]דשרו בקמייתאD'SHARU B'KAMAISA- that permitted the bread in the first case (Daf 26b) where the oven was heated with Orlah and Kil'ei ha'Kerem

11)[line 9]מעלMA'AL

See Background to Eruvin 26:5.

12)[line 9]המסיקHA'MESIK- the one who burns the wood

13)[line 24]נותרNOSAR

(a)If any meat of an animal of Kodshim remains after the time that was allotted for it to be eaten, it must be burned, as it states in Vayikra (19:6), "b'Yom Zivchachem Ye'achel umi'Macharas, veha'Nosar Ad Yom ha'Shelishi ba'Esh Yisaref" - "It shall be eaten the same day that you slaughter it and on the next day, and anything that remains until the third day shall be burned in fire."

(b)If someone eats Nosar intentionally, he is Chayav Kares. If he eats it unintentionally, he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 215)

14)[line 35]הפרשHEFRESH- there is a difference

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