[119a - 37 lines; 119b - 39 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 119a [line 10]:

The words "Amar Rebbi Shimon ben Lakish" אמר רבי שמעון בן לקיש

should be "v'Amar Rebbi Shimon ben Lakish" ואמר רבי שמעון בן לקיש

[2] Rashbam 119a DH Sisrei Torah ד"ה סתרי תורה:

The words "Zeh ha'Megaleh Devarim she'Kisan Atik Yomin" זה המגלה דברים שכיסן עתיק יומין are the beginning of a new Dibur (MENACHEM MESHIV NEFESH)


1)[line 1]המכיר מקום חבירו בישיבהHA'MAKIR MEKOM CHAVEIRO B'YESHIVAH- he who [is often enough in the Yeshiva that he] knows where his fellows' regular seats are

2)[line 2]המקבל פני חבירו בישיבהHA'MEKABEL PNEI CHAVEIRO B'YESHIVAH- (a) he who forges a fraternity with his fellow Torah scholars, and helps them in their time of need; (b) he who arrives first to the Beis ha'Midrash, and greets those who follow him (MAHARSHA)

3)[line 4]עתיק יומיןATIK YOMIN- lit. Ancient of Days; HaSh-m (based on Daniel 7:9)

4a)[line 4]סתרי תורהSISREI TORAH- the hidden parts of the Torah (such as the secrets of the creation of the world, the explanation of the forty-two letter Name of HaSh-m, and the secrets of the "Chariot" of HaSh-m described by Yeshayah and Yechezkel; see Chagigah 11b)

b)[line 6]טעמי תורהTA'AMEI TORAH- the reasoning of the Torah (i.e., derivations of Halachos from the verses of the Torah)

5)[line 6]אמר רב כהנא משום רבי ישמעאל ברבי יוסיAMAR RAV KAHANA MISHUM REBBI YISHMAEL B'REBBI YOSI- The next two exegeses are brought in our Gemara since they were authored by some of those mentioned by name in the previous Gemara.

6a)[line 7]למנצחLA'MENATZE'ACH- this word can be translated as "to He Who grants victory"

b)[line 7]למי שנוצחין אותו ושמחL'MI SHE'NOTZCHIN OSO V'SAME'ACH- to He Who is happy when defeated (as it were)

7)[line 9]"ויאמר להשמידם, לולי משה בחירו עמד בפרץ לפניו להשיב חמתו מהשחית""VA'YOMER L'HASHMIDAM, LULEI MOSHE VECHIRO AMAD BA'PERETZ LEFANAV L'HASHIV CHAMASO ME'HASHCHIS"- "He expressed [His intention] to finish them, if not for Moshe His chosen one [who] stood in the breach before Him to turn His wrath from destruction" (Tehilim 106:23). HaSh-m referred to Moshe as His "chosen one" since he was successful at discouraging Him from destroying Klal Yisrael; clearly HaSh-m was happy with this outcome.

8)[line 11]"וידי אדם מתחת כנפיהם על ארבעת רבעיהם; ופניהם וכנפיהם לארבעתם""V'YEDEI ADAM MI'TACHAS KANFEIHEM; AL ARBA'AS RIV'EIHEM U'FNEIHEM V'CHANFEIHEM L'ARBA'TAM"- "And human hands were under their wings on their four sides; the faces and wings of all four were alike" (Yechezkel 1:8). The word "v'Yedei" in this verse is written with a Vav as "v'Yado" ("and his hand").

9)[line 12]שפרוסה תחת כנפי החיותPERUSAH TACHAS KANFEI HA'CHAYOS- outstretched under the wings of the angels described in the verse

10)[line 13]כל כסף וזהב שבעולםKOL KESEF V'ZAHAV SHEBA'OLAM- This Gemara deals with great wealth, similar to the Gemara at the end of the preceding Daf.

11)[line 16]וינצלוVA'YENATZLU- and they emptied

12a)[line 17]מצודהMETZUDAH- a bird-hunter's trap (this is a play on the word "va'Yenatzlu")

b)[line 17]מצולהMETZULAH- deep ocean water

13)[line 17]רחבעםRECHAV'AM- the son of Shlomo ha'Melech who ruled after him; the first king of Yehudah following the break-off of Yisrael from the realm

14)[line 19]"ויהי בשנה החמישית למלך רחבעם עלה שישק מלך מצרים על ירושלם. ויקח את אוצרות בית ה' ואת אוצרות בית המלך, [ואת הכל לקח; ויקח את כל מגני הזהב אשר עשה שלמה]""VA'YEHI BA'SHANAH HA'CHAMISHIS LA'MELECH RECHAV'AM ALAH SHISHAK MELECH MITZRAYIM AL YERUSHALAYIM. VA'YIKACH ES OTZROS BEIS HASH-M V'ES OTZROS BEIS HA'MELECH, V'ES HA'KOL LAKACH; [VA'YIKACH ES KOL MAGINEI HA'ZAHAV ASHER ASAH SHLOMO]" - "And it was in the fifth year of King Rechav'am that Shishak king of Egypt attacked Yerushalayim. And he took [all that was in] the treasury of the Beis ha'Mikdash and in the treasury of the king, everything he took; [and he took the golden shields that Shlomo had made]" (Melachim I 14:25-26). (SHISHAK, KING OF EGYPT)

(a)Rechav'am, the son of Shlomo, king of Yehudah, was 41 years old when he became king. For 17 years he reigned in Yerushalayim. His mother was the righteous Na'amah the Amonis.

(b)Sadly, the Kingdom of Yehudah angered HaSh-m with the evil that they perpetrated even more than they did in the days of the Shoftim. They made for themselves Bamos (altars), Matzevos (monuments), and Asheiros (idol trees) "on every high hill and underneath every leafy tree." In addition, they indulged in immorality, imitating "all the abominations that those nations perpetrated whom HaSh-m had expelled [from the Land] before them." As a result of their abominations, HaSh-m sent Shishak to attack them.

(c)The Midrash relates that Shishak was Pharaoh Nechoh, as he is called in other places. He became known as "Shishak" due to the desire ("l'Shokek") that he harbored all his life to obtain Shlomo's famous throne, and it was at this stage that he succeeded in capturing it. In fact, the verse's addition of, "And he took everything," is a reference to the throne, which was by far the most valuable object of booty that he captured. Interestingly, it was while he was ascending the throne that one of the golden lions that adorned it struck him and made him lame (which explains his title "Pharaoh Nechoh" — "Pharaoh the lame").

15)[line 21]אסאASA- righteous king of Yehudah, grandson of Rechav'am

16)[line 21]שיגרו להדרימון בן טברימוןSHIGRO L'HADRIMON BEN TAVRIMON- he sent them to Hadrimon ben Tavrimon [king of Aram, to hire his help in the war against Basha, king of Yisrael]

17)[line 23]יהושפטYEHOSHAFAT- righteous king of Yehudah; son of Asa

18)[line 23]אחזACHAZ- wicked king of Yisrael

19)[line 23]מסנחריבSANCHERIV- see Background to Pesachim 117:31

20)[line 24]חזקיהCHIZKIYAH- see Background to Pesachim 117:31

21)[line 24]צדקיהTZIDKIYAH- the last king of Yehudah, ruled until the destruction of the Beis ha'Mikdash

22)[line 26]מטמוניותMATMONIYOS- hidden treasures

23)[line 27]קרחKORACH- wealthy prince of the tribe of Levi who led a rebellion against Moshe Rabeinu (see Bamidbar 16)

24)[line 27]אנטונינוס בן אסוירוסANTONINUS BEN ASVIROS- a Roman emperor who maintained a close friendship with Rebbi Yehudah ha'Nasi

25)[line 28]גנוזהGENUZAH- hidden away

26)[line 29]"... ואת כל היקום אשר ברגליהם...""… V'ES KOL HA'YEKUM ASHER B'RAGLEIHEM…"- "… and all of the wealth (lit. that which was standing) which was on their feet..." (Devarim 11:6). This verse is written in reference to Korach and his followers.

27)[line 31]שלש מאות פרדות לבנותSHELOSH ME'OS PEREDOS LEVANOS- three hundred white donkeys. (The RASHBAM explains that whenever the Gemara says that there were three hundred of something, it is not meant to be taken literally, but rather it means that there were many of them.)

28a)[line 31]כולהו אקלידיKULHU AKALIDEI- all of the keys

b)[line 31]וקליפיU'KELIPEI- and the clasps [of the saddlebags]

c)[line 31]דגלדאD'GALDA- were made of leather [in order to lighten the load]

29)[line 32] דיא'ש אדי'ש כשד'ך מאוד'ך סימן DYA'SH ADY'SH KSHD'CH ME'ODCHA SIMAN

1.The first three words of this Siman are comprised of the initials, in order, of those who first said each of the verses in Tehilim 118:21-28, as the Gemara goes on to describe.

2.The fourth word, me'Odcha, identifies the verse (118:21) with which the Siman begins.

30)[line 33]עניתניANISANI- you have answered me

31)[line 33]מאסוMA'ASU- despised by

32)[line 33]ראש פנהROSH PINAH- the cornerstone

33)[line 35]ברכנוכםBERACHNUCHEM- we bless you

34)[line 36]ויארVA'YA'ER- and he illuminated

35)[line 36]"... אסרו חג בעבותים, [עד קרנות המזבח]""… ISRU CHAG BA'AVOSIM, [AD KARNOS HA'MIZBE'ACH]"- "… bring many sacrifices in celebration, and place their blood upon the Mizbe'ach." (RASHBAM)


36a)[line 1]לכפולLI'CHFOL- to repeat [the verses of Tehilim 118:21-29 when reciting Halel]

b)[line 1]לפשוטLI'FSHOT- to recite as they are [without repeating them]

37)[line 5]עובר לעשייתןOVER LA'ASIYASAN- prior to their fulfillment

38)[line 7]"['ויהי מה, ארוץ!' ויאמר לו, 'רוץ!'] וירץ אחימעץ דרך הככר ויעבר את הכושי""['VI'YEHI MAH, ARUTZ!' VA'YOMER LO, 'RUTZ!'] VA'YARATZ ACHIMA'ATZ DERECH HA'KIKAR VA'YA'AVOR ES HA'KUSHI" - "['Whatever happens, let me run!' And he said to him, 'Run!'] And Achima'atz ran by way of the plain and he overtook the Kushi" (Shmuel II 18:23) (THE SWIFTNESS OF ACHIMA'ATZ)

(a)When his son Avshalom rebelled against him, David ha'Melech was forced to flee from Yerushalayim. He appointed a number of spies to remain in Yerushalayim, however. Achima'atz, son of Tzadok ha'Kohen, was one of two spies who were to report to David any important matters that might concern him.

(b)When, against the express orders of David ha'Melech, Yo'av killed David's rebellious son Avshalom, Achima'atz, son of Tzadok the Kohen Gadol, assuming that the king would be pleased to hear such good news, asked permission to run and inform the king that HaSh-m had "granted him justice from his enemies." Yo'av however, knowing that such news would only cause David grief, turned down Achima'atz's offer. Instead, he asked a Kushi to run and inform David.

(c)When Achima'atz asked a second time to be allowed to run after the Kushi, Yo'av again turned him down, but when he asked a third time, he granted his request. Achima'atz ran and overtook the Kushi, and was the first to approach David's camp.

(d)When David was informed that a runner was arriving in the camp, and that the runner appeared to be Achima'atz, his initial reaction was that Achima'atz was a good man, and that he therefore must be the harbinger of good news.

(e)Arriving first, Achima'atz informed the king of the victory and the quelling of the rebellion, but when the king asked him about Avshalom, he pretended not to know; he told the king that the Kushi had been given all of the details. Indeed, when the Kushi arrived and told David what had happened, the king was grief-stricken, despite the victory.

39)[line 10]כופל בה דבריםKOFEL BAH DEVARIM- would repeat [the verses of Tehilim 118:25-29 — from "Ana HaSh-m" and onwards — when reciting Halel]

40)[line 15]"ויגדל הילד ויגמל...""VA'YIGDAL HA'YELED VA'YIGAMAL…"- "And the child grew and he was weaned..." (Bereishis 21:8). This verse refers to the weaning of Yitzchak; however, the word "va'Yigamal" is written in the future tense, implying a future event.

41)[line 16]שיגמל חסדוSHE'YIGMOL CHASDO- that He extends His kindness

42)[line 20]טולTOL- take

43)[line 28]"נון בנו יהושע בנו""NUN BENO YEHOSHUA BENO"- "His son was Nun, and his son was Yehoshua" (Divrei ha'Yamim I 7:27). In detailing the lineage of Efrayim, nowhere does the Torah record that Yehoshua had any sons.

44)[line 29]נאהNA'EH- fitting

45a)[line 30]אין מפטירין אחר הפסחEIN MAFTIRIN ACHAR HA'PESACH- we do not conclude [the meal featuring] the Korban Pesach with

b)[line 30]אפיקומןAFIKOMAN- (a) According to the opinion of Rav in the Gemara, "Remove your utensils in order to continue eating with a different Chaburah!" Afikoman is a contraction of the two Aramaic words "APIKu MANaichu" — "bring out your utensils"; (b) According to the opinion of Shmuel, Rav Chanina bar Shila, and Rebbi Yochanan, "Bring out types of sweet treats!" Afikoman is a contraction of the Aramaic words "APIKu MINei Mesikah" — "bring out types of sweets" (RASHBAM; for a more in depth treatment of the various opinions in how to translate the word Afikoman, see Insights.)

46a)[line 32]אורדילאי ליURDILA'EI LI- (a) mushrooms, morels, and truffles (RASHBAM); (b) meat of fowl (RAN), for me

b)[line 32]וגוזלייא לאבאGOZALAYA L'ABA- young birds, for Rav (whose real name was Aba)

47)[line 32]כגון תמרים, קליות, ואגוזיםKEGON TEMARIM, KELAYOS, V'EGOZIM- such as dates, roasted wheat kernels, and nuts. (a) Rebbi Yochanan agrees with Shmuel, and he is bringing further examples of dessert foods which may not be eaten after the Pesach (RASHBAM). (b) Rebbi Yochanan rules that even foods other than meat may not be consumed following the Korban Pesach, as opposed to Shmuel who prohibits only meats (RAN).

48)[line 35]מצהMATZAH- Although the Berachah of "Al Achilas Matzah" is recited over a k'Zayis of Matzah eaten prior to the meal, this is because it is not proper to eat Matzah on Seder night before fulfilling one's obligation to do so (as Rav Chisda argued in reference to Maror at the beginning of 115a). The final k'Zayis of Matzah consumed at the end of the meal, which is from the broken Matzah — the "Lechem Oni" of the verse, parallels that which was eaten together with the Korban Pesach. It is this k'Zayis, which is commonly known as the Afikoman, after which Rav Yehudah in the name of Shmuel does not allow one to consume "Afikoman," in remembrance of the law applicable to the actual Korban Pesach (RASHBAM).

49)[line 37]לא נפיש טעמייהוLO NAFISH TA'AMAIHU- their taste is not strong

50)[line 37]ולא מצי עבוריהLO MATZI ABUREI- it is not possible to remove it

51a)[line 38]הסופגניןHA'SUFGANIN- bread or cake made from a spongy dough

b)[line 38]הדובשניןHA'DUVSHANIN- bread or cake fried in honey

c)[line 38]האיסקריטיןHA'ISKARITIN- wafers made from a very soft dough