[72a - 21 lines; 72b - 34 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] Rashi 72a DH b'Ma'aseh del'Achar ד"ה במעשה דלאחר:

The words "Aval b'Yedi'ah d'Kodem Afilu" אבל בידיעה דקודם אפילו

should be "Aval b'Yedi'ah d'Kodem Hafrashah, Afilu" אבל בידיעה דקודם הפרשה אפילו

[2] Gilyon ha'Shas 72a:

The words "l'Minkat b'Be'ulah" למינקט בבעולה

should be "l'Minkat Ha d'Ula" למינקט הא דעולא

[3] Rashi 72b DH Harei Libo ד"ה הרי לבו:

The words "v'Hishtachaveh Bo la'Shamayim" והשתחוה בו לשמים

should be "v'Hishtachaveh Lah la'Shamayim" והשתחוה לה לשמים


1)[line 1]בשפחה חרופהSHIFCHAH CHARUFAH

(a)According to Rebbi Akiva (Kerisus 11a), a Shifchah Charufah is a Nochri woman who is half Shifchah (maidservant) and half free (e.g. she was owned by two partners and freed by one of them) who is Mekudeshes (betrothed) to a Jewish slave. Since she is half Shifchah her Kidushin is not complete, and if a man has relations with her they do not incur the death penalty. Rather, the man brings a Korban "Asham Shifchah Charufah," whether he sinned b'Mezid or b'Shogeg, and the Shifchah is punished with Malkus (Vayikra 19:20-22).

(b)Other Tana'im (ibid.) define Shifchah Charufah as a full-fledged Shifchah who is married to either a Jewish slave (Rebbi Yishmael, see RASHI to Yevamos 55b) or a Nochri slave (Acherim).

2)[line 5]מעשה דלאחר הפרשהMA'ASEH D'LE'ACHAR HAFRASHAH- a sin that was performed after a Korban was separated for a previous sin

3)[line 11]ופליגי ר' יוחנן ורבי שמעון בן לקישU'FELIGI REBBI YOCHANAN V'REBBI SHIMON BEN LAKISH- That is, even if he remembers the sin between Be'ilos, he is only Chayav one. (This is normally referred to as Ha'alamos, and is not the subject of the argument between Rebbi Yochanan and Reish Lakish. The two argue over Yedi'os, which is when the person sinned both sins without remembering the prohibition in between, but he remembered afterwards each of the sins that he had sinned on different occasions. However, the Gemara compares Ha'alamos of a Shifchah Charufah to Yedi'os of a normal sin, as Rashi explains (see especially Rashi DH b'Ma'aseh).


4)[line 24]זיבחZIBEI'ACH- if a person slaughtered an animal for Avodah Zarah

5)[line 24]קיטרKITER- if a person offered incense to Avodah Zarah

6)[line 24]ניסךNISECH- if a person poured a wine libation to Avodah Zarah

7)[line 30]חזי אנדרטאCHAZI ANDARTA- he saw a sculpture made in honor of the king (possibly the likeness of the king)

8)[line 30]סגיד להSAGID LAH- he bowed down to it

9)[line 32]מאהבהME'AHAVAH- [he bowed down to the Avodah Zarah] out of love [for the king, and not with the intention to serve Avodah Zarah]

10)[line 32]מיראהME'YIR'AH- [he bowed down to the Avodah Zarah] out of fear [of the king, and not with the intention to serve Avodah Zarah]

11)[line 33]אומר מותרOMER MUTAR- he thinks that it is permitted

12)[last line]אלא אי לחיובי חדאELA IY L'CHIYUVEI CHADA- That is, according to most Amora'im there is no doubt that a person would be exempt from a Korban in the instance of Omer Mutar. However, there is indeed such an opinion among the Amora'im — that of Rebbi Yochanan and Reish Lakish who exempt a Tinok she'Nishbah from a Korban (68a).