[33a - 35 lines; 33b - 38 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] Rashi 33a DH she'Im Niskaven Lachtoch Es ha'Talush ד"ה שאם נתכוין לחתוך את התלוש:

"she'Afilu b'Shabbos" שאפילו בשבת

See Insights.

[2] Rashi 33a ibid.:

The words "u'Mihu Shagag b'Shabbos" ומיהו שגג בשבת

should be "u'Mahu Shagag b'Shabbos" ומהו שגג בשבת


1)[line 3]באזהרהB'AZHARAH- he has transgressed a Lav

2)[line 6]ומתקיף לה רב פפאMASKIF BAH RAV PAPA- Rav Papa offered the following refutation of the question asked by Rabah and Rav Sheshes

3)[line 10]מר בריה דרבנא אמר...MAR BREI D'RAVNA AMAR...- The following two answers operate on the understanding that the Girsa in the Beraisa is incorrect, and must be changed.

4)[line 18]כמתעסקMIS'ASEK

(a)If one performs a Melachah on Shabbos in error (that is, he was not aware that it was Shabbos or that the action that he performed was a Melachah prohibited on Shabbos), then he must bring a Korban Chatas. However, one who was Mis'asek (that is, busy with an action entirely different from the one which he ended up performing) incurs no punishment whatsoever. (See Shabbos Chart #14, where the differences between Shogeg and Mis'asek are detailed.)

(b)Rav Nachman bar Yitzchak disagrees with Mar brei d'Ravna and says that one who intended to cut on Shabbos (i.e. "She'ar Mitzvos") — even if his intention was to cut that which is permitted to cut on Shabbos — if he cut that which is forbidden to cut this would be classified as Meleches Machsheves and he would have to bring a Korban Chatas. The difference mentioned in our Beraisa between Me'ilah and other Isurim is that of Mis'asek.

5a)[line 25]"ראשית דגנך תירשך ויצהרך... תתן לו""REISHIS DEGANECHA TIROSHCHA V'YITZHARECHA... TITEN LO"- "The first of your grain, wine, and oil (Terumah)... give to him (the Kohen)." (Devarim 18:4)

b)[line 25]ולא לאורוV'LO L'ORO- and not [if it is only fit] for lighting

6)[line 27]מן הטמאה לטהורהMIN HA'TEME'AH L'TEHORAH- from [Tevel] that is Tamei on [produce] that is Tahor

7)[line 29]שעת הכושרSHE'AS HA'KOSHER- a time when it was fit [to have been Terumah Tehorah]

8)[line 33]"בגזירת עירין פתגמא (ובמאמר) [ומאמר] קדישין שאילתא""BI'GEZERAS IRIN PISGAMA (UV'MEIMAR) [U'MEIMAR] KADISHIN SHE'EILESA" - "This edict is by the decree of the angels (Talmidei Chachamim), and this verdict is by the word of the holy angels (Talmidei Chachamim) [so that all living beings may know that the Supreme One rules over the kingdom of man, giving it to whomever He wishes and appointing the lowliest of men.]" (Daniel 4:14) (NEVUCHADNETZAR'S PERSONAL DREAM)

(a)Nevuchadnetzar, King of Bavel, had a dream which none of his wise men were able to interpret. In his dream, Nevuchadnetzar saw a gigantic tree whose numerous branches spread across the entire land. It bore sufficient fruit to sustain his entire kingdom. Wild beasts rested in its shade and birds dwelt in its branches. He saw an angel descend from the heavens and call out for the tree to be cut down, together with its branches and fruit, scattering all the wild beasts and the birds that found shelter there. However, the roots were to remain intact, and he would be tied to the spot in chains to feed from the herbs and the grass of the field like the beasts of the field for seven years. The king consulted his wise men, but none among them was able to interpret it. He called for Daniel, who had already interpreted one dream for him.

(b)This verse describes Daniel's initial reaction to the dream. He knew that the interpretation of the dream was a bad one, and so he was afraid to convey its meaning to the king for fear of what he would do to him. The king, however, who had already perceived the bad overtones of the dream and anticipated an unpleasant interpretation, reassured Daniel that nothing would happen to him and ordered him to proceed.

(c)Daniel informed the king that the mighty tree was none other than the king himself, an indication of his tremendous success in building up his kingdom. HaSh-m decreed, however, that he would be banished from mankind, to live for seven years among the animals of the field, to share their habitat and their food. This was in order to convince him that HaSh-m is the ultimate Sovereign, and that He designates sovereignty to whoever He wishes.

(d)When the seven-year period terminates, Daniel assured him, he would be returned to his throne as before. Finally, Daniel gave him a piece of advice. Having seen how many of his impoverished brethren were going from door to door begging, he suggested that Nevuchadnetzar redeem himself by giving Tzedakah generously, which he did, delaying the fulfillment of his dream by one year.


9)[line 1]ראשית ששיריה ניכריןREISHIS SHE'SHEYAREHA NIKARIN- [Terumah must be] a "first [portion]," [which means] that something must remain after it which a Yisrael may consume. This is a reference to the verse which states, "Reishis Deganecha Tiroshecha v'Yitzharecha... Titen Lo" - "The first of your grain, wine, and oil... give to him (the Kohen)" (Devarim 18:4). (See Insights to Pesachim 33:2.)

10)[line 2]יתיב רב אחא בר רב עויאYASIV RAV ACHA BAR RAV AVYA- This Sugya is mentioned here because the Gemara tries to bring a proof to the main point under discussion from the Beraisa brought earlier (22a) regarding Terumah taken from berries.

11)[line 5]דורכןDORCHAN- one may press them

12)[line 6]מיפקד פקידיMIFKAD PEKIDEI- are collected [within the grapes], as opposed to being considered part of one unit together with the grape skins. Therefore the juice within does not become Tamei when the skins do.

13)[line 7]ליתיה לשיעוריהLEISEI L'SHI'UREI (TUM'AS OCHLIN: K'BEITZAH)

(a)Food becomes Tamei when it comes into contact with a source of Tum'ah — but only if it first comes into contact with one of the seven liquids which enable food to become Tamei. This is called Hechsher. From then on, even after it dries, it can still become Tamei. The seven liquids which enable food to become Tamei are water, dew, oil, wine, milk, blood, and bee's honey.

(b)The minimum amount of food which can become Tamei is a k'Beitzah (RASHI). The modern equivalent of a Beitzah is 0.05, 0.0576 or 0.1 liter, depending upon the differing Halachic opinions.

14)[line 8]טמא מת שסחטTEMEI MES SHE'NISCHAT- one who is Tamei due to the fact that he came into contact with a corpse — or any other Tum'ah other than a Zav, who imparts Tum'ah to objects through moving them (see Background to Eruvin 27:5) — who squeezes grapes through a wooden utensil which will not impart Tum'ah. If the Temei Mes touches the liquid directly, any amount will become Tamei.

15)[line 9]מכוונתMECHUVENES- precise

16)[line 10]טהוריןTEHORIN- Since there was an exact k'Beitzah to begin with, the juice squeezed is by definition less than a k'Beitzah, as the skins are left behind.

17)[line 14]מיבלע בליעיMIVLA BELI'EI- are absorbed [in the grapes] (and therefore automatically become Tamei when any part of the grape touches a source of Tum'ah)

18)[line 22]כי סחיט להו בציר להו שיעוראKI SACHIT LEHU BATZIR LEHU SHI'URA- When the person who is Temei Mes squeezes the grapes through the wooden utensil and then pushes them off (making sure to touch only the dry part of the grape skins), there is no k'Beitzah together which could would become Tamei.

19)[line 28]דילמא אתי בהו לידי תקלהDILMA ASI BEHU L'YEDEI TAKALAH- perhaps he will come to a transgression [of eating the grapes of Terumah which are Tamei as he squeezes them]

20)[line 35]לא שנו אלא פתLO SHANU ELA PAS...- only bread, once thrown into firewood, is too disgusting to eat; wheat kernels may still be cleaned off and used for food