12TH CYCLE SHABBOS 33 - Dedicated by Ari and Aliza Rosenstein of Ramat Beit Shemesh, Israel, in honor of the birth of their son, Menachem Meir, on 8 Iyar 5765. May they and their families see much Nachas from Menachem Meir and watch him grow l'Torah l'Chupah ul'Ma'asim Tovim!

[33a - 40 lines; 33b - 53 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 33a [line 25]:

The words "Son'ei Yisrael Mesim Yesomim v'Almanos Tzo'akim" שונאי ישראל מתים יתומים ואלמנות צועקים

should be "Son'ei Yisrael Mesim, v'Yesomim v'Almanos Tzo'akim" שונאי ישראל מתים ויתומים ואלמנות צועקים

(This is the Girsa in the Oxford manuscript which is cited in the footnotes of Dikdukei Sofrim #70.)

[2] Gemara 33a [line 38]:

"Rava Hu d'Amar Nefishei Ketilei Kedar ..." רבא הוא דאמר נפישי קטילי קדר ...

The Girsa in Dikdukei Sofrim #400 is:

"Rava Hu d'Amar Yadana Bei, v'Iy Mishum Beis ha'Kisei, Nefishei Ketilei Kedar... רבא הוא דאמר ידענא ביה ואי משום בית הכסא נפישי קטילי קדר

This is also Rashi's Girsa.

[3] Gemara 33b [line 20]:

"Tze'i Lach b'Ikvei ha'Tzon ... v'Amrinan Gedayim ha'Memushkanin" צאי לך בעקבי צאן ... ואמרינן גדיים הממושכנין

The word "v'Amrinan" should be removed and does not appear in Dikdukei Sofrim or in the Oxford manuscript. The Gemara's intention is to learn its Derashah from the end of the verse, from the word "Mishkenos," which is similar to the word "Mashkon" (footnotes of Dikdukei Sofrim #7).

[4] Gemara 33b [line 23]:

"Yehudah Ben Gerim" יהודה בן גרים

From Rashi DH v'Siper Divreihem it would appear that his Girsa is "Rebbi Yehudah ben Gerim." This is also the Girsa of Rabeinu Tam in Tosfos DH Hachi Garsinan.

[5] Gemara 33b [line 44]:

"Rebbi Pinchas Ben Ya'ir Chasnei" רבי פנחס בן יאיר חתניה

The Acharonim point out that the Zohar (end of the Idra Rabah in Parshas Naso, in Balak 200b and in Pinchas 240b) states explicitly that Rebbi Pinchas ben Ya'ir was the father-in-law of Rebbi Shimon bar Yochai, in which case our Gemara should read "Chamohi" (Ya'avetz, Rav Elazar Moshe ha'Levi Horowitz, Maharsham, and others).


1)[line 1]אכלן ולא עבדןACHLAN V'LO AVADAN- they are supported by their husbands but do not work. The Gemara in Kesuvos (47b) states that a wife must work in return for her husband's support (Mezonos, food).

2)[line 1]"הכיתי אתכם בשדפון ובירקון הרבות גנותיכם וכרמיכם ותאניכם וזיתיכם יאכל הגזם""HIKEISI ESCHEM BA'SHIDAFON UVA'YERAKON HARBOS GANOSEICHEM V'CHARMEICHEM U'S'EINEICHEM V'ZEISEICHEM YOCHAL HA'GAZAM"- "I have smitten you with the blasting wind and mildew; when your gardens, vineyards, fig trees, and olive trees increased, the cutting locust destroyed them." (Amos 4:9)

3)[line 2]"יתר הגזם אכל הארבה ...""YESER HA'GAZAM ACHAL HA'ARBEH ..."- "That which the cutting locust has left, the swarming locust has eaten; and that which the swarming locust has left, the hopping locust has eaten and that which the hopping locust has left, the destroying locust has eaten." (Yoel 1:4)

4a)[line 3]"ויגזור על ימין ורעב, ויאכל על שמאל ולא שבעו, איש בשר זרועו יאכלו""VA'YIGZOR AL YAMIN V'RA'EV, VA'YOCHAL AL SEMOL V'LO SAVE'U, ISH BESAR ZERO'O YOCHELU"- "And he snatches on the right hand and is hungry, and he eats on the left hand and they are not satiated, every man eats the flesh of his own arm." (Yeshayah 9:19)

b)[line 4]בשר זרועוBESAR ZAR'O- the flesh of his children

5)[line 5]עינוי הדיןINUY HA'DIN- putting off the verdict

6)[line 5]עיוות הדיןIVUS HA'DIN- perversion of the judgment

7)[line 5]קלקול הדיןKILKUL HA'DIN- failure to inspect the facts of the case properly, which in and of itself leads to a faulty judgment

8)[line 6]בצורתBATZORES- a famine

9)[line 8]"בשברי לכם מטה לחם""B'SHIVRI LACHEM MATEH LECHEM ..."- "And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall return your bread by weight, and you shall eat, and not be satisfied." (Vayikra 26:26) - This verse shows two of the curses: eating without being satisfied and "eating bread by weight," which Rashi (Vayikra) explains is due to rotten wheat. When bread is baked with this wheat, it falls apart and the women must divide it by weight.

10)[line 9]"יען וביען ...""YA'AN UV'YA'AN ..."- "because, even because they despised my judgments, and because their soul abhorred my statutes." (Vayikra 26:43) - This verse appears at the end of the Tochachah (the chapter of Vayikra which contains many curses). It accuses Bnei Yisrael of despising and abhorring the laws of judgment, which our Sugya quotes as the reason for the curses mentioned.

11a)[line 10]ובהמה כלהBEHEMAH KALAH- the cattle is destroyed

b)[line 11]משתוממיןMISHTOMEMIN- become deserted

12)[line 24]נבלות פהNAVLUS PEH- obscene talk

13)[line 25]בחורי שונאי ישראלBACHUREI SON'EI YISRAEL- the lads of Bnei Yisrael (lit. the lads of the enemies of Bnei Yisrael, which is a euphemism)

14)[line 26]"על כן על בחוריו ... כי כלו חנף ומרע וכל פה דובר נבלה ... ועוד ידו נטויה""AL KEN, AL BACHURAV ... KI CHULO CHANEF U'MERA, V'CHOL PEH DOVER NEVALAH ... V'OD YADO NETUYAH"- "Therefore HaSh-m shall have no joy with their young men, and He will not have mercy on their orphans and widows, for everyone is a flatterer and an evildoer, and every mouth speaks obscene talk; for all this His anger is not turned away, but His hand is still stretched out." (Yeshayah 9:16)

15)[line 31]"שוחה עמוקה פי זרות; זעום ה' יפל שם""SHUCHAH AMUKAH PI ZAROS; ZE'UM HASH-M YIPOL SHAM"- "The mouth that speaks foreign talk is a deep pit; he who is abhorred by HaSh-m dwells there." (Mishlei 22:14)

16)[line 32]כל הממרק עצמו לעבירהKOL HA'MEMAREK ATZMO L'AVEIRAH- anyone who clears his mind of all other matters and diverts his attention to doing a sin

17)[line 33]חבורות ופצעין יוצאין בוCHABUROS U'FETZA'IN YOTZ'IN BO- bruises and wounds break out upon him

18)[line 33]"חבורות פצע תמרוק ברע; ומכות חדרי בטן""CHABUROS PETZA TAMRUK B'RA; U'MAKOS CHADREI VATEN"- "Bruises and wounds come for diverting all of one's attention to bad; and lashes to the inner parts of the stomach." (Mishlei 20:30)

19a)[line 34]בהדרוקןHIDROKAN- a swelling and sickness of the stomach

b)[line 35]סימן לעבירה הדרוקןSIMAN LA'AVEIRAH HIDROKAN- Hidrokan is a sign that a person is a transgressor

20)[line 35]של עבירה עבהSHEL AVEIRAH, AVAH- if it comes because of sin, the flesh becomes thick and hard

21)[line 35]של רעב תפוחSHEL RA'AV, TAFU'ACH- if it comes because of hunger, the person's skin swells and water collects between the flesh and the skin

22)[line 36]של כשפים דקSHEL KESHAFIM, DAK- if it comes because of witchcraft, the flesh is thin and lean

23)[line 36]רבונו של עולם! מי מפיס?RIBONO SHEL OLAM! MI MEFIS?- Master of the world! Who will cast lots to find out that it was not caused by sin?

24)[line 36]איתסיITSI- he was cured

25)[line 37]מכפין נפשיהMACHPIN NAFSHEI- he starves himself

26)[line 38]נפישי קטילי קדר מנפיחי כפןNEFISHEI KETILEI KEDAR MI'NEFICHEI CHAFAN- those who are killed by malfunction of the bowels are more than those who are killed by hunger. This showed that Rava was aware of the danger in holding himself back from moving his bowels.

27)[line 38]אנסי ליה רבנן בעידניהANSI LEI RABANAN B'IDNEI- his students force him to hold himself back when it is time to learn with them

28)[last line]ירקוןYERAKON- jaundice

29)[last line]אסכרהASKERAH- (O.F. bon malant) quinsy, a severe development of heat, pain, redness and swelling in the throat; choking


30)[line 3]""והמלך ... כי יסכר פי דוברי שקר"VEHA'MELECH ... KI YISACHER PI DOVREI SHAKER"- "But the king shall be glad with HaSh-m, glorified will be everyone who swears by Him, for the mouth of falsifiers will be sealed (choked)." (Tehilim 63:12)

31a)[line 9]נשאלה שאלה זו בפניהםNISH'ALAH SHE'ELAH ZO BI'FNEIHEM- (The reason that the Tana'im discussed the causes of Askerah on the day that the new Beis ha'Midrash opened was probably in order to lead into Rebbi Shimon bar Yochai's statement that it is caused by Bitul Torah (neglect of Torah learning.) The Tana'im wanted to emphasize the greatness of Talmud Torah when the Yeshiva was opened, as we find in Berachos 63b. -M. KORNFELD)

b)[line 10]וגומרת בפהV'GOMERES B'PEH- the question of the Tana'im is why the disease had to end in the throat, rather than in the intestines where it begins

32)[line 10]נענהNA'ANEH- he raised his voice to speak

33)[line 11]ראש המדברים בכל מקוםROSH HA'MEDABRIM B'CHOL MAKOM- the first speaker on all occasions

34)[line 12]כליות יועצותKELAYOS YO'ATZOS- the kidneys give advice

35)[line 12]לשון מחתךLASHON MECHATECH- the tongue forms the words

36)[line 13]דברים טמאיןDEVARIM TEME'IN- (lit. impure things) non-Kosher animals

37)[line 18]צדיקים נתפסים על הדורTZADIKIM NISPASIM AL HA'DOR- the righteous die to atone for the sins of the generation

38)[line 20]"אם לא ... בעקבי הצאן ורעי את גדיתיך על משכנות הרעים""IM LO ... B'IKVEI HA'TZON U'R'I ES GEDIYOSAYICH AL MISHKENOS HA'RO'IM"- "If you do not know [how to keep the Mitzvos], most beautiful of women, go out and seek [mercy in the merit of] the footsteps of the sheep (the forefathers are the feet or foundation of the people), and graze your tender kids by the dwelling of the shepherds." (Shir ha'Shirim 1:8) - Allegorically this means, "and graze your kids in the merit of the forefathers so that they should not be taken as a Mashkon (collateral) for the sin of the generation, instead of the leaders and providers of the generation."

39)[line 27]עילהILAH- that he elevated (praised the Roman government)

40)[line 28]גינהGINAH- that he disgraced

41)[line 28]טשו בי מדרשאTASHU BEI MIDRASHAH- they hid in the Beis ha'Midrash

42)[line 29]כוזא דמיאKUZA D'MAYA- an earthenware jug of water

43)[line 29]כרכיKARCHEI- they broke [bread], i.e. they ate their meals in that Beis ha'Midrash

44)[line 29]כי תקיף גזירתאKI TAKIF GEZERTA- when the Roman decree became very forceful

45)[line 31]איתרחיש ניסאISRACHISH NISA- a miracle happened

46)[line 31]איברי להו חרובאIVRI LEHU CHARUVA- a carob tree was created for them

47)[line 31]עינא דמיאEINA D'MAYA- a spring of water

48)[line 32]הוו משלחי מנייהוHAVU MESHALCHEI MANAIHU- they would take off their clothes

49)[line 32]חלאCHALA- sand

50)[line 33]מיכסוMICHSU- they would cover their heads

51)[line 33]לא ליבלוLO LI'VLU- they should not wear out

52)[line 34]איתבוEISVU- they dwelled

53)[line 34]מאן לודעיה ...?MAN LOD'EI …?- who will inform …?

54)[line 35]כרביKARVEI- plow

55a)[line 39]מחיMACHEI- damage, destroy

b)[line 40]מסיMASEI- repair

56)[line 40]בהדי פניא דמעלי שבתאBA'HADEI PANYA D'MA'ALEI SHABATA- towards evening on Erev Shabbos

57)[line 41]מדאני אסאMEDANEI ASA- myrtle branches

58)[line 41]רהיטRAHIT- was running

59)[line 44]חתניהCHASNEI- his son-in-law (see Girsa section #5)

60)[line 44]בי בניהVEI VENEI- the bathhouse

61)[line 45]הוה קא אריך ליה לבישריהHAVAH KA ARICH LEI L'VISREI- Rebbi Pinchas ben Ya'ir was smoothing and massaging Rebbi Shimon bar Yochai's [wounded] flesh

62)[line 45]פיליPILEI- cracks

63)[line 46]נתרוNASRU- fell [on his wounds]

64)[line 46]קמצוחא ליהKAMETAZAVCHA LEI- they pained him

65)[line 48]פירוקיPEIRUKEI- answers