[69a - 53 lines; 69b - 40 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 69a [line 2]:

"u'Mah Li Im Dachu" ומה לי אם דחו

The words "u'Mah Li" ומה לי do not appear in the manuscripts or the early printings until the Lublin edition (5386). They were added based upon the emendation of the Maharshal, but they are not necessary (Dikdukei Sofrim #2).

[2] Gemara 69a [line 5]:

"d'Mah Li Im Dachu" דמה לי אם דחו

The Girsa of the manuscripts is "Mah Li Dachu" מה לי דחו. The Girsa of the early printings until the Lublin edition (5386) is "u'Mah Im Dachu." Our Gemara is based upon the emendation of the Maharshal (Dikdukei Sofrim #4).


1)[line 2]ומה ליU'MAH LI- why should this be?

2)[line 2]מכשירי מצוהMACHSHIREI MITZVAH- actions necessary for the performance of a Mitzvah which are not in actual fulfillment of that Mitzvah

3)[line 3]דאיתעביד ליה מצוהD'IS'AVID LEI MITZVAH- [although] the Mitzvah has already been accomplished

4)[line 5]דמה ליD'MAH LI- why shouldn't it be?

5)[line 7]שהרי דחתה שחיטה את השבתSHE'HAREI DACHSAH SHECHITAH ES HA'SHABBOS- for the slaughtering [of the Korban] has [already] overridden [the prohibition against performing Melachah on] Shabbos [and there is therefore no further reason to prohibit the performance of that which is generally prohibited mid'Rabanan (a Shevus)]

6a)[line 16]בשחיטה השבתניB'SHECHITAH HESHAVTANI- you have answered me [with a sarcastic Kal va'Chomer] regarding Shechitah

b)[line 17]בשחיטה תהא מיתתוB'SHECHITAH TEHEI MISASO- his death (that is, your — Rebbi Akiva's — death) should be through Shechitah

7a)[line 18]אל תכפירניAL TACHPIREINI- (a) do not deny that you taught it to me (RASHI); (b) do not suspect me of denying your teachings (RABEINU CHANANEL)

b)[line 18]בשעת הדיןBI'SHE'AS HA'DIN- at this time that we are dealing with this matter

8)[line 22]הזאה דתרומהHAZA'AH D'TERUMAH- [receiving the] sprinkling of [the Mei Chat'as in order to be able to eat] Terumah [on Shabbos]

9)[line 22]דתרומה גופהTERUMAH GUFAH- the separation of Terumah (see Background to Pesachim 66:15)

10)[line 32]גמריה איתעקר ליהGEMAREI IS'AKAR LEI- his learning was uprooted from him; that is, he forgot it

11)[line 32]לאדכוריL'ADKUREI- to remind him

12)[line 33]לאו אורח ארעאLAV ORACH AR'A- it is not proper conduct (the Aramaic translation of Derech Eretz is Orach Ar'a)

13)[line 43]להברותוL'HAVROSO- to make him strong and healthy

14)[line 47]הכל חולין הן אצל מילהHA'KOL CHOLIN HEN ETZEL MILAH- (lit. everyone is considered sick with regard to Milah) [as long as an infant has not been bathed in hot water,] he is not healthy enough to receive Milah. [Therefore, even Rebbi Eliezer agrees that hot water for a Milah must be prepared from before Shabbos.]

15)[line 50]ערל שלא מלAREL SHE'LO MAL- one who is uncircumcised [after midday of Erev Pesach] and does not circumcise himself [in order to partake of the Korban Pesach]

16)[last line]אין שוחטין וזורקין על טמא שרץEIN SHOCHTIM V'ZORKIN AL TEMEI SHERETZ- we may not slaughter or dash the blood of a Korban Pesach on behalf of one who is Tamei due to contact with a Sheretz. This is because he is currently Tamei, even though he will be Tahor with the advent of nightfall and will then be able to partake of his Korban. So, too, Rebbi Eliezer maintains that we may not slaughter a Korban Pesach for any Tamei who will be Tahor at night — such as one who is on the seventh day of the Taharah process from Tum'as Mes and requires merely Haza'ah and nightfall to be Tahor.


17)[line 9]לא מדינן עלייהוLO MADINAN ALAIHU- we do not sprinkle Mei Chatas (see Background to Pesachim 67:8) upon them

18)[line 10]פטורPATUR- need not receive Haza'ah, but rather may wait until Pesach Sheni. Therefore his Haza'ah will not override Shabbos.

19)[line 12]דהא עבד ליה ציבורא בראשוןD'HA AVID LEI TZIBURA BA'RISHON- An individual never brings a Korban Pesach on Pesach Sheni unless the Tzibur has already done so on Pesach Rishon (RASHI; see Insights).

20)[line 15]ושאר כל הטמאיםU'SHA'AR KOL HA'TEME'IM- and all others who are Tamei [similar to a Temei Sheretz in that they will be Tahor by that night]

21)[line 34]דליכא כרתD'LEIKA KARES- Although transgressing the commandment to circumcise oneself does make one liable for Kares, this is only true if he lives out his lifetime without undergoing Milah. Not performing a Bris Milah on the eighth day following the birth of a baby when it falls on Shabbos, but rather on the ninth day following, does not incur Kares.


(a)The Torah requires that the Korban Pesach be eaten upon a full stomach (Al ha'Sova; see Insights to Pesachim 70:1, 121:1). If so many people share a Korban Pesach that there is not enough meat to provide a full meal for each of them, they offer a Korban Chagigah along with their Pesach. The members of the group then satiate themselves with the Korban Chagigah prior to eating their Korban Pesach.

(b)This Korban Chagigah is not the same as the Korban Chagigah which every Jew must offer during each of the three festivals of Pesach, Shavuos, and Sukos (see Background to Pesachim 70:1).

23)[line 35]ובמועטB'MU'AT- when there [are so many people sharing a Korban Pesach that there] is only a small amount [of meat for each person] (RASHI); alternatively, when there are not many Korbenos Pesach offered that day, and there is therefore enough time to offer a Korban Chagigah as well (RAMBAM in Peirush ha'Mishnayos and Hil. Korban Pesach 10:12).