[26a - 41 lines; 26b - 31 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 26a [line 3]:

The words "d'Havas Seni'ah Lah l'Chalasah" דהות סניאה לה לכלתה

should be "d'Havas Sanyah Lah l'Chalasah" דהות סניה לה לכלתה

(That is, the mother-in-law plotted against her daughter-in-law, and not the other way around. This is the Girsa in Dikdukei Sofrim #100 and the Oxford manuscript.)

[2] Tosfos 26b DH Asi v'Kal va'Chomer [at the end] : ד"ה אתי בקל וחומר

"v'Yesh l'Yashev d'Itzterich ..." ויש לישב דאצטריך

(It would appear that this is an addition from Tosfos Yeshanim; see 27a, Tosfos DH she'Ken Metamei b'Cha'adashah. -M. KORNFELD)


1)[line 1]הוא עףHU AF- it is volatile

2)[line 3]חמתאCHAMASA- mother-in-law

3)[line 3]דהות (סניאה) [סניה] לה לכלתהD'HAVAS (SENI'AH) [SANYA] LAH L'CHALASAH- that hated her daughter-in-law

4)[line 4]איקשיטIKSHIT- adorn yourself

5)[line 4]משחא דאפרסמאMISHCHA D'AFARSEMA- (Gk. balsamon) with balsam oil

6)[line 5]איתלי שרגאITLI SHERAGA- light a candle

7)[line 6]אינפח בה נוראINPACH BAH NURA- she caught fire

8)[line 7]"ומדלות הארץ השאיר נבוזראדן רב טבחים לכרמים וליגבים""UMI'DALOS HA'ARETZ HISH'IR NEVUZAR'ADAN RAV TABACHIM L'CHORMIM UL'YOGVIM" - "And Nevuzar'adan, the head of the slaughteres, left some of the poor of the land as vineyard workers and field workers." (Yirmeyahu 52:16) (NEVUZAR'ADAN LEAVES SOME PEOPLE IN YERUSHALAYIM)

(a)Following the destruction and ransacking of Yerushalayim, Nevuzar'adan exiled the majority of the inhabitants of Yerushalayim. Nevertheless, he allowed some of the poor people to remain to tend to the vineyards and the fields.

(b)Chazal explain that he left them there to gather Afarsemon oil and Chilazon fish, both of which were extremely valuable, and which presumably would make him a handsome profit back in Bavel.

9)[line 9]עין גדיEIN GEDI- an oasis in the Judean Desert which is famous for its fruits and spices (see Shir ha'Shirim 1:14). It once contained a large orchard of balsam trees.

10)[line 10]רמתאRAMASA- a city in the hills of Binyamin or Efrayim, north of Yerushalayim

11)[line 10]חלזוןCHILAZON- a sea creature from which Techeles, an indigo dye, is made

12)[line 10]סולמות של צורSULAMOS SHEL TZOR- [(O.F. pui) hill, height] the Ladder of Tyre (Scala Tyriorum), a promontory south of Tyre on the southern coast of Lebanon

13)[line 13]נפט לבןNEFT LAVAN- white naphtha. Naphtha is any of several volatile mixtures of hydrocarbons obtained by distilling coal, tar, or petroleum and used as fuels.

14)[line 23]שרף מעצי הקטףSERAF ME'ATZEI HA'KETAF- sap that is extracted from the balsam tree, Commiphora opobalsamum, which grows wild in Yemen and around Mecca

15)[line 31]אלכסנדריאALEKSANDERIA- Alexandria, Egypt

16)[line 32]קפוטקיאKAPUTKIA- a district of Asia Minor

17)[last line]מסככין בוMESACHECHIN BO (SUKAH)

(a)Jewish males above the age of thirteen are commanded to sit in a Sukah (a small hut or booth) for the seven days of the holiday of Sukos, as it states, "ba'Sukos Teishevu Shiv'as Yamim" - "You shall sit in Sukos for seven days" (Vayikra 23:42). Women are exempt because it is a Mitzvas Aseh sheha'Zeman Gerama. Sleeping, eating meals and all respectable daily tasks must be done in the Sukah instead of in one's house. Eating snacks and doing temporary duties are permissible outside of the Sukah.

(b)The main part of the Sukah is the roof, or Sechach, for which the Sukah is named. The Sechach is taken from materials that once grew in the ground such as cut branches, wood, or bamboo. They must be detached at the time that the Sukah is built, and they cannot be Mekabel Tum'ah (receive Tum'ah). If they have any Beis Kibul (a part that acts as a container), they are invalid, since utensils are Mekabel Tum'ah. Clothing and cloths made from flax or hemp that are useful are also Mekabel Tum'ah. A cloth that is too small to be useful may be used as Sechach.

18)[last line]שלש על שלשSHALOSH AL SHALOSH

See Introduction to this Sugya in Insights to the Daf.


19)[line 11]מיטמא בנגעיםMITAMEI B'NEGA'IM (NIG'EI BEGADIM)

(a)The marks of Tzara'as for clothes consist of intense green or intense red marks that are at least the size of one Gris (a Cilician bean, approximately the size of a dime) (Nega'im 11:4).

(b)If Tzara'as is found on a garment, it is put into Hesger (quarantine) by a Kohen for a week. If the marks remained the same size, the garment is washed and put into quarantine for yet another week (ibid. 11:5).

(c)If, either when the Kohen first sees them or at the end of one week, the marks are seen to have increased in size, the garment is termed "Muchlat" and the entire garment is burned.

(d)If after the second week the Tzara'as has either remained the same or spread, the garment becomes "Muchlat" and the entire garment is burned. If the marks of Tzara'as remain but have faded somewhat, then only the part of the garment that bears the marks of Tzara'as is cut out from the garment and burned, and the rest of the garment is Tahor. A patch is sewn in place of the part that was removed. If Tzara'as returns to either the garment or the patch after the original Tzara'as has been removed, the entire garment is burned.

(e)Garments that are Muchlat (i.e. that contain Tzara'as that must be burned) are Asur b'Hana'ah.

20)[line 14]שתי וערבSHESI VA'EREV (NEGA'IM)

The Torah relates the laws of Tzara'as of clothing in Vayikra 13:47-59. Included is the law that marks of Tzara'as may appear on strings of Shesi and Erev. Shesi are the threads of the loom that run lengthwise, or the warp. Erev are the threads that run from side to side across the loom, or the woof, which are thicker than the threads of the warp.

21)[line 22]בגד צמר ופשתיםBEGED TZEMER U'FISHTIM

See Chart #5.