[91a - 43 lines; 91b - 45 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 91a DH k'Grogeres ד"ה כגרוגרת:

The words "Ika Shi'ura l'Achilah ul'Hotza'ah" איכא שיעורא לאכילה ולהוצאה

should be "Ika Shi'ura l'Hotza'ah l'Achilah" איכא שיעורא להוצאה לאכילה (M. KORNFELD; see "Shabbos Shel Mi," who labors to explain our Girsa in Rashi.)

[2] Rashi 91b DH Chutz l'Chomas ד"ה חוץ לחומת:

The words "l'Ezras Nashim she'Hi ba'Cheil" לעזרת נשים שהיא בחיל

should be "l'Ezras Nashim she'Hi ba'Chol" לעזרת נשים שהיא בחול (Chidushei Chasam Sofer; see also his further discussion of this topic.)

[3] Rashi 91b DH Peshita ד"ה פשיטא:

"Keivan d'Lo Zar'ei Batlei" כיון דלא זרעיה בטליה

(a) Rashi implies that even if he had not explicitly concluded in his mind not to plant it, since he returned the seed to the storehouse without expressing his intent, it is assumed that he changed his mind and decided not to plant it. This is difficult to understand, because in the following comment of Rashi (DH Amar Abaye), it is clear that one must explicitly express his change of intent. Rashi on the Mishnah (90b, DH Chazar v'Hichniso) also implies that he must explicitly express his change of intent.

(b) Perhaps the text in Rashi here should read "Keivan d'Nimlach d'Lo l'Zar'ei Batlei." (M. KORNFELD)


1)[line 6]גרוגרתGROGERES- the size of a dry fig

2)[line 22]תפחהTAFCHAH- it swelled

3)[line 35]יש דיחוי לענין שבתYESH DICHUY L'INYAN SHABBOS- since there was a time in which the piece of food he carried out was smaller than the size needed to be liable for carrying out a quantity of food, the liability for punishment for breaking Shabbos by carrying out this piece of food is withdrawn from that point onward

4)[line 40]כביצה אוכלין בעינןK'VEITZAH OCHLIN BA'INAN

(a)See Background to Me'ilah 17:13, "The Different Levels of Tum'ah."

(b)All foods become Tamei if they touch a source of Tum'ah, but only after they first become wet. Making foods wet in a manner that enables them to become Teme'im is called "Hechsher." From then on, even after they dry, they can still become Tamei. Seven liquids can enable foods to become Tamei: water, dew, oil, wine, milk, blood, and bee's honey. Once food becomes Tamei, it cannot become Tahor by immersing it in a Mikvah.

(c)The food can become Tamei only if the owner of the food was pleased that his food became wet. This is learned from the verse, "v'Chi Yutan Mayim Al Zera..." - "If water has been placed on seed and then the dead body [of a Sheretz] fell upon it, the seed is Tamei" (Vayikra 11:38). The word "Yutan" in the verse is written without a Vav, just like the word "Yiten" — "he places." However, according to the Mesorah, it is read "Yutan" — "it was placed." From this we learn that when water or other liquids fall on the food it is considered Hechsher only if their presence is desirable to the owner of the food (i.e. it is as though he himself applied them).

(d)It is necessary only for the owner to desire the liquid; he need not desire that the liquid come into contact with the food. That is, even if the owner desires the liquid for an entirely different purpose, if the liquid later comes into contact with food it will enable the food to become Tamei. On the other hand, if the owner only intended to dispose of the liquid it does not enable the food to become Tamei, since only liquids that are significant can cause Hechsher.

(e)According to Torah law, the minimum amount of food that is able to become Tamei and make other foods Tamei is a k'Beitzah (but see Insights to Chulin 25:1). The modern equivalent of a Beitzah is 0.05, 0.0576 or 0.1 liter, depending upon the differing Halachic opinions.

5)[line 41]מדמצטרף לענין טומאה מיחייבMID'MITZTAREF L'INYAN TUM'AH, MICHAYEV- That is, since when the Terumah lands it becomes a k'Beitzah and can be Mekabel Tum'as Ochlin, it is considered a "sizable amount," and it is enough to obligate the person for Hotza'ah on Shabbos. (See Insights.)

6)[line 42]תניתוהTANISUHA- we have learned a Beraisa from which we can derive the answer

7)[last line]שתי הלחםSHTEI HA'LECHEM

The Shtei ha'Lechem is an offering of two loaves of bread (that are Chametz) which is brought on Shavuos. It is baked from the newly grown wheat (Vayikra 23:17). One loaf is given to the Kohen Gadol and the other is divided among the rest of the Kohanim in the Mikdash at the time. They are eaten on the day of Shavuos and the night afterwards, until midnight.

8)[last line]לחם הפניםLECHEM HA'PANIM

(a)The Lechem ha'Panim (showbread) is an offering of 12 loaves (that are Matzah), which are arranged in two Sedarim (stacks), six loaves to each Seder, on the Shulchan ha'Zahav (Golden Table) of the Mishkan or Beis ha'Mikdash. Fresh loaves are arranged on the Shulchan every Shabbos and are left there until the following Shabbos. The Kohanim eat the loaves that are removed (Vayikra 24:5-9), half being given to the Kohen Gadol (learned from the word "l'Aharon") and half to the other Kohanim (from "l'Vanav"). A Kometz of Levonah is placed alongside each stack in a Bazach (bowl). After the loaves are removed, the Levonah is salted and burned on the Mizbe'ach. The offering of the Levonah permits the loaves to be eaten.

(b)Each loaf of the Lechem ha'Panim is ten Tefachim long, and its length is laid along the width of the Shulchan. The Tana'im (Menachos 96a) argue as to whether the measurements of the Shulchan (two Amos long by one Amah wide by one and one half Amos high — Shemos 25:23) were measured with five-Tefach Amos or six-Tefach Amos. As such, the extra length of the loaves was either four Tefachim or five Tefachim, where four Tefachim necessitated folding two Tefachim on each side of each loaf, and five Tefachim necessitated folding two and one half Tefachim on each side of each loaf. (See Graphics to Menachos 94b for pictures and discussion of the Lechem ha'Panim.)



Yotzei is the term used when any parts of the Korbanos went out of their allotted boundaries (such as the Azarah for Kodshei Kodashim or Yerushalayim for Kodshim Kalim). Korbanos that were removed from these boundaries after they were slaughtered but before they were offered are forbidden to be offered on the Mizbe'ach. The Torah requires that all Yotzei be burned, as is learned from the verse in Vayikra (7:17) regarding Nosar (RAMBAM Hilchos Pesulei ha'Mukdashin 19:1).

10)[line 7]לאוצרL'OTZAR- for a storehouse

11)[line 7]מקומו ניכרMEKOMO NIKAR- it is recognizable

12)[line 10]האסקופהHA'ISKUFAH- the threshold, lower door-sill

13)[line 23]פלטיאPELATYA- a wide, open plaza

14)[line 23]סטיוSTAV- stoa, an ancient Greek portico; i.e. a raised platform or porch

15)[line 25]קישואיןKISHU'IN- cucumbers

16)[line 25]דלועיןDELU'IN- gourds

17)[line 26]חרדלCHARDAL- mustard seed

18)[line 26]אגד כלי לא שמיה אגדEGED KELI LO SHMEI EGED

(a)There is a dispute among the Amora'im in a case where a person started to transfer a container from Reshus ha'Yachid to Reshus ha'Rabim but stopped before Reshus ha'Rabim, placing the container down on the border. The container contains small objects, some of which are completely over the border.

(b)Chizkiyah rules that the fact that the entire container has not completely left Reshus ha'Yachid does not concern us. The person is Chayav for taking out the objects in the container that have crossed the border (Eged Keli, Lo Shmei Eged). Rebbi Yochanan argues, claiming that we still consider everything inside the container as not having left Reshus ha'Yachid until the entire container crosses the border, and he is Patur (Eged Keli, Shmei Eged).

19)[line 39]קופת הרוכליןKUPAS HA'ROCHLIN- a spice-dealer's basket

20)[line 40]צרריTZAREREI- [ground spices tied up in] small parcels

21)[line 41]אורנסיURNESEI- bundles of long stalks

22)[line 42]היה מגרר ויוצאHAYAH MEGARER V'YOTZEI- if he was dragging it out

23a)[line 44]דרך פיוDERECH PIV- with the opening of the purse coming out first

b)[last line]דרך שוליוDERECH SHULAV- with the bottom of the purse coming out first

24)[last line]מקום חלמהMEKOM CHALAMAH- the place where the purse is joined together [(O.F. soldedure) seam]