[82a - 39 lines; 82b - 36 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] Tosfos 82a DH ba'Kodesh Hayesah בקודש היתה:

The words "me'Achol Tochlenu Osah ba'Kodesh" מאכול תאכלנו אותה בקודש

should be "me'Achol Tochlu Osah ba'Kodesh" מאכול תאכלו אותה בקודש

[2] Gemara 82b [line 6]:

"(v'Chol) ba'Kodesh ba'Esh Tisaref" (וכל) בקדש באש תשרף

The word "v'Chol" is part of the Gemara and should not be enclosed is parentheses (Be'er Sheva).

[3] Gemara 82b [line 8]:

The words "Pesulo ba'Kodesh" פסולו בקודש

should be "Pesulei d'Kodesh" פסולי דקודש (RASHASH; this is also the Girsa in the manuscripts.)


1a)[line 2]אכסנאיACHSENA'I- a guest [who has no firewood of his own]

b)[line 3]בעל הביתBA'AL HA'BAYIS- a homeowner [in Yerushalayim]

2)[line 4]החזיק בדרךHICHZIK B'DERECH- he was well on his way

3)[line 13]פיישן מינייהוPAISHAN MINAIHU- some of them will be left over

4)[line 16]מפני החשדMIPNEI HA'CHESHAD- so that he will not be suspected [of taking Atzei ha'Ma'arachah when he takes the remaining wood]

5)[line 17]קני וחריותאKANEI (V'CHARYUSA) V'CHERVASA- reeds and palm branches

6)[line 18]ראש המעמדROSH HA'MA'AMAD- the Kohen designated for the job [of standing the Kohanim of that day's Beis Av who were Tamei at the Eastern gate]

7)[line 21]מפני החשדMIPNEI HA'CHESHAD- so that they will not be suspected [of shirking the Avodah in order to ply their trade]

8a)[line 22]מפנקיMEFANKEI- delicate (i.e., wealthy) people [who do not work]

b)[line 22]דקא גדיל שישוראD'KA GADIL SHISHURA- one who braids rope [which is not an especially lucrative enterprise]

9)[line 23]מידMIYAD- immediately [on the fourteenth; Yotzei may not be burned on Yom Tov]

10)[line 24]תעובר צורתוTE'UBAR TZURASO

(a)When a Korban or part of a Korban receives an extrinsic Pesul (i.e., one that has occurred to the owner or the blood of the Korban, as opposed to a Pesul b'Guf ha'Korban), it must remain overnight so that Ibur Tzurah will occur. This literally means that the appearance of the Korban should become disfigured. After this happens, the parts of the Korban are burned.

(b)There is a Machlokes Rishonim as to how to understand what the implications of Ibur Tzurah are. Rashi (73b) explains that it must be left until the following morning at which point it will be Nosar (see Background to Pesachim 81:26), and therefore ineligible to be offered upon the Mizbe'ach. Rabeinu Chananel (73b and 34b) and the Rambam (Peirush ha'Mishnayos 7:9) understand that the intention of leaving it overnight is that it must be left until it has begun to decay somewhat.

11)[line 28]"הן לא הובא את דמה אל הקדש פנימה...""HEN LO HUVA ES DAMAH EL HA'KODESH PENIMAH…"- "Behold! Its blood has not been brought inside, to the Kodesh ha'Kodashim..." (Vayikra 10:18) - Moshe Rabeinu became upset with the remaining two sons of Aharon, Elazar and Isamar, when they burned the Sa'ir brought as part of the Korban Musaf of Rosh Chodesh. This Sa'ir is a Korban Chatas (see Background to Pesachim 76:33).

12)[line 37]בקדשים קלים... בקדשי קדשיםKODSHIM KALIM / KODSHEI KODASHIM

(a)The category of Kodshim Kalim — "light" Korbanos — includes Korbenos Shelamim, Todah, Ma'asar Behemah, Pesach and Bechor. These may be slaughtered anywhere in the Azarah, and may afterwards be eaten anywhere in Yerushalayim by any member of Klal Yisrael, men and women, as long as they are Tahor.

(b)The category of Kodshei Kodashim — especially consecrated Korbanos — includes Korbenos Olah, Chatas and Asham, as well as Menachos. These may be slaughtered only in the northern part of the Azarah, and those parts of these Korbanos which may be consumed may be eaten only in the Azarah, and only by Kohanim.

(c)The verse which teaches us that any part of a Korban which becomes Tamei must be burned is written regarding a Korban Shelamim, which is Kodshim Kalim.

13)[last line]לן דמהLAN DAMAH (LINAS HA'DAM)

If the blood of a Korban is not dashed upon the Mizbe'ach before sunset of the day upon which it is slaughtered, the Zerikas ha'Dam may no longer be and the Korban is disqualified. This is derived from the verse which states, "b'Yom Hakrivo Es Zivcho..." - "On the day upon which he has offered his Korban..." (Vayikra 7:16). From this we learn that all of the Avodos of a Korban must be performed on the same day that the Korban is offered.


14)[line 1]חוץ לקלעיםCHUTZ L'KELA'IM- the area outside of the curtains (the "curtains" are a reference to the Mishkan, in which curtains separated the Azarah from the area outside of the Mishkan)

15)[line 3]"[וכל חטאת אשר יובא מדמה אל אהל מועד לכפר] בקדש [לא תאכל] באש תשרף""[V'CHOL CHATAS ASHER YUVA MI'DAMAH EL OHEL MO'ED L'CHAPER] BA'KODESH [LO SE'ACHEL]; BA'ESH TISAREF"- "[And any Chatas whose blood is brought into the Ohel Mo'ed in order to atone] in the sanctuary [may not be eaten]; it must be burned in fire" (Vayikra 6:23).

16)[line 7]קדשים קליםKODSHIM KALIM- Kodshim Kalim [which acquires any other Pesul]

17)[line 9]גמרא גמירי להGEMARA GEMIRI LAH- we learned as a Halachah l'Moshe mi'Sinai

18)[line 10]משום מעשה שהיה כך היהMISHUM MA'ASEH SHE'HAYAH KACH HAYAH- that is, this story is retold simply in order to relate what transpired, and not in order to teach lessons relevant to all Korbenos Chatas.

19)[line 12]פיגולPIGUL

(a)If one slaughters a sacrifice with the intention to offer or eat it after the time within which it must be offered or eaten, it is disqualified. Such a Korban may not be eaten, as the Torah states, "v'Im He'achol Ye'achel mi'Besar Zevach Shelamav ba'Yom ha'Shelishi Lo Yeratzeh, ha'Makriv Oso Lo Yechashev Lo, Pigul Yiheyeh" - "If [the person offering the Korban plans] to eat it on the third day, [the sacrifice] will not be accepted. It is considered Pigul (putrid; rejected), and it will not be counted in his favor" (Vayikra 7:18).

(b)If a person intentionally consumes at least a k'Zayis of Pigul he is Chayav Kares. If he eats it unintentionally he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 144)

20)[line 15]הוראת שעה היתהHORA'AS SHA'AH HAYESAH- it was a ruling applicable to that specific instance only (see Insights)

21)[line 22]נשחטה בלילהNISHCHETAH B'LAILAH

(a)The Torah requires that certain Avodos be performed at specific times. For example, the Lechem ha'Panim (see Background to 76:31) must be placed on the Shulchan in the Beis ha'Mikdash specifically on Shabbos. If Korbanos are offered at a time other than that specified by the Torah, they do not become sanctified since they are "Mechuserei Zeman" — they are missing the necessary element of having been offered at the proper time.

(b)The slaughter and offering of all Korbanos, as well as the Kemitzah of the Korban Minchah (see Background to Menachos 2:1), are permitted only during the daytime. If a Kohen slaughters an animal or performs Melikah on a bird (see Background to Pesachim 59:6) at night, it is considered Mechusar Zeman, and is therefore Pasul.

22)[line 35]מפני אנינות נשרפה זוMIPNEI ANINUS NISREFAH ZU (ANINUS)

(a)On the day upon which one of a person's seven closest relatives for whom he is required to arrange burial (father, mother, brother, sister, son, daughter, and spouse) passes away, he has the status of an Onen according to Torah law. An Onen who is a Kohen may not perform the Avodah in the Beis ha'Mikdash unless he is the Kohen Gadol (Vayikra 10:7, 21:1-4). Moreover, an Onen may not partake of Kodshim, Bikurim, or Ma'aser Sheni.

(b)Rebbi Nechemyah understands that it was due to the fact that Aharon ha'Kohen and his sons had the status of Onenim that they were unable to eat the Sa'ir of Rosh Chodesh (Vayikra 10:16-20). Nadav and Avihu, the sons of Aharon, had just died earlier that day (Vayikra 10:1-5).

23)[last line]"... [ותקראנה אתי] כאלה...""… [VA'TIKRENAH OSI] KA'ELEH…"- "… If I were to do such a thing..." (Vayikra 10:19). Aharon ha'Kohen said these words in self-defense to Moshe Rabeinu, when giving his explanation of why he did not partake of the Chatas. The word "ka'Eleh" is difficult to understand in the simple translation of the words. Rebbi Nechemyah explains these words as follows: "If it were to happen to me such as these;" that is, if any of my seven closest relatives were to pass away I would be forbidden to eat Kodshim.

24)[last line]והא אנינות כלאחר זריקה הויאV'HA ANINUS KIL'ACHAR ZERIKAH HAVYA- Even if Nadav and Avihu had died prior to the Zerikas ha'Dam of the Sa'ir ha'Chatas, it would be the equivalent of an owner of a Korban Pesach who became Tamei after the Zerikas ha'Dam of his Korban. This is because a Chatas need not be consumed like a Korban Pesach; as long as it is offered it provides atonement. Therefore, since Aharon in his capacity as Kohen Gadol was able to offer the Sa'ir even though he was an Onen, the Aninus prevented only the Achilah, similar to the owner of a Pesach who becomes Tamei following the Zerikas ha'Dam. Even so, the Chatas was burned immediately, without the need for Ibur Tzurah. From Rebbi Yochanan's comparison of the opinion of Rebbi Yochanan ben Berokah with that of Rebbi Nechemyah, we see that he maintains that the Machlokes in our Mishnah applies even to a case in which the Owner of the Pesach became Tamei following the Zerikas ha'Dam.