[103a - 54 lines; 103b - 47 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] Mishnah 103a [line 35]:
The words "Mishum Roshem, she'Kach Kosvin" משום רושם שכך כותבין
should be "Mishum Roshem, she'Kach Roshmin" משום רושם שכך רושמין
This is the Girsa of the Beraisa on Daf 103b, the Yerushalmi, and the Mishnah as quoted by the Rif and the Rosh.
[2] Rashi 103a DH Zeradin זרדין:
"Min Kanim Hem" מין קנים הם
The word "Min" should be spelled with a Yud. There are various editions in which the Yud does not appear.
[3] Rashi 103a DH Ha Shtei Osiyos ד"ה הא ב' אותיות:
The words "O Teis mi'Tatnan" או תת מתתנן
should be "O Teis mi'Tatnai" או תת מתתני
("Tatnai" is a name which appears in Ezra 5:3 (Ya'avetz). This is actually the Girsa in the Soncino edition, as cited in Dikdukei Sofrim #7. Apparently, this should also be the Girsa in Rashi on Daf 103b DH Ela 2 Osiyos.)
[4] Ein Mishpat on the Mishnah 103a, #8:
The reference is a mistake, since the Rambam's source is not Rebbi Yosi of our Mishnah; see the Magid Mishneh to Hilchos Shabbos 11:17.
[5] Rashi 103b DH Talmud Lomar Achas ת"ל אחת[at the beginning of the page]:
The words "b'Makom Echad" במקום אחד
should be "b'Makom Acher" במקום אחר
(This is already corrected in a number of current editions.)
[6] Rashi 103b DH Ela Shtei Osiyos ד"ה אלא ב' אותיות:
The words "mi'Sheshbatzar mi'Sheshach she'Shamem" מששבצר מששך ששמם
should be "mi'Sheshbatzar Sheshach she'Shamem" מששבצר ששך ששמם
(In the Soncino edition, the word "mi'Sheshach" does not appear at all — also see above #3.)
[7] Rashi 103b DH Achas she'Hi Henah ד"ה אחת שהיא הנה:
The words "Shegagah Tuva" שגגה טובא
should be "Shegagei Tuva" שגגי טובא
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1)[line 1]מיחזיMECHEZEI- it is considered (i.e. not just "it appears similar to," but rather it actually is)
2)[line 2]חר חורתא לבניינאCHAR CHORTA L'VINYANA- who bores a hole for a building
3)[line 4]דבזעיהD'VAZ'EI- he "bored" it
4)[line 4]רמצא דפרזלאRAMTZA D'FARZELA- a long iron nail
5)[line 4]ושבקיה בגוויהSHAVKEI B'GAVEI- he left the nail in the hole
6)[line 6]חק קפיזא בקבאCHAK KEFIZA B'KAVA- (a) who hollows out a measure that holds three Lugin in a block of wood intended for a Kav measure (four Lugin) (RASHI); (b) who makes a mark at the level of three Lugin in a Kav Measure (RASHBA, citing RAV HAI GA'ON)
7a)[line 9]מאמן את ידוME'AMEN ES YADAV- he practices hammering (lit. he trains his hands)
b)[line 10]חזא אומנתא בשבתא וגמרCHAZA UMNASA B'SHABATA V'GAMAR- if one watched [a craftsman doing] one's craft on Shabbos and thereby learned from it
8)[line 12]מרדדי טסי משכןMERADEDEI TASEI MISHKAN- the ones who made gold leaf and copper leaf (lit. who flattened the metal sheets used) for the Mishkan
9)[line 16]המנכשHA'MENAKESH- one who weeds
10)[line 16]המקרסםHA'MEKARSEM- one who cuts off dry branches
11)[line 16]המזרדHA'MEZARED- one who cuts off (overabundant) fresh branches
12)[line 17]היסקHEISEK- a fire
13)[line 18]ביצה קלהBEITZAH KALAH- a chicken egg, the easiest egg to cook
14)[line 19]כמלא פי הגדיKI'MELO PI HA'GEDI- a kid goat's mouthful
15)[line 20]ביזרא דקראBIZRA D'KARA- a pumpkin seed
16)[line 21]קלחKELACH- stalk
17)[line 23]עולשיןULSHIN- endives
18)[line 23]זרדיםZERADIM- (overabundant) fresh branches
19)[line 27]אגםAGAM- a marsh
20)[line 34]שתי סמניותSHTEI SAMANIYOS- (a) [writing two letters] with two types of inks (RASHI); (b) [writing] two symbols (RASHBA, citing RAV HAI GA'ON, ARUCH)
21a)[line 35]רושםROSHEM- marking
b)[line 36]בן זוגוBEN ZUGO- its mate (the adjacent Keresh)
22)[line 37]שם קטן משם גדולSHEM KATAN MI'SHEM GADOL- a smaller name or word which is the beginning of another name or word
23a)[line 42]אטר ידITER YAD- a left-handed person
b)[line 44]שולט בשתי ידיוSHOLET B'SHTEI YADAV- an ambidextrous person
24a)[line 53]נפהNAPAH- a sieve
b)[last line]בית אחדBAYIS ECHAD- one row
103b----------------------------------------103b
25)[line 4]שתי אותיות והן שם אחדSHTEI OSIYOS V'HEN SHEM ECHAD- two identical letters which are the first two letters of the larger word that he intended to write, that form a word in their own right
26)[line 9]שריטהSERITAH- a scratch
27)[line 9]נסריןNESARIN- boards
28)[line 25]גלטורי בעלמאGALTUREI B'ALMA- [(O.F. calateres) letters used for sorcery] fabricated words that are use in charms
29)[line 26]המגררHA'MEGARER- one who planes boards or smoothes out parchment
30)[line 27]המעבדHA'ME'ABED- one who tans hides
31)[line 27]הצרHA'TZAR- if a person draws a figure on a vessel. (Even those who argue on Rebbi Yosi and exempt Roshem from a Korban agree that one who draws a complete figure on a vessel is Chayav for the Melachah of Makeh b'Patish, as the Gemara says on 75b — see Rambam Shabbos 10:16.)
32a)[line 31]"[נפש כי תחטאה בשגגה מכל מצות ה' אשר לא תעשינה] ועשה [מ]אחת מהנה""[NEFESH KI SECHETA BI'SHGAGAH MI'KOL MITZVOS HASH-M ASHER LO SE'ASENAH,] V'ASAH [ME']ACHAS [ME'HENAH]"- "If an individual sins inadvertently by violating any of the negative commandments of Hash-m,] and he does any one (lit. from any one) of these (lit. from these)" (Vayikra 4:2)
b)[line 33]אחת מאחת, הנה מהנהACHAS ME'ACHAS, HENAH ME'HENAH- the Torah could have written "Achas" ("one") but instead wrote "me'Achas" ("from one"). Similarly, the Torah could have written "Henah" ("these") but instead wrote "me'Henah" ("from these"). We can learn certain laws from these additions. We learn that a person is Chayav for transgressing Achas (one Melachah) or me'Achas (part of an intended Melachah), and Henah (the Avos Melachos themselves) or me'Henah (Toldos, which are derived and come from the Avos)
c)[line 33]אחת שהיא הנה, והנה שהיא אחתACHAS SHE'HI HENAH, HENAH SHE'HI ACHAS- That is, the Beraisa finds six teachings in the verse: (a) the word "Achas," (b) the Mem that precedes it, (c) the fact that it is associated in the verse with the word "Henah" (TOSFOS 70a DH Mai) — and then the same three inferences, but this time from the word "Henah."
33)[line 35]זדון שבת ושגגת מלאכותZADON SHABBOS V'SHIGEGAS MELACHOS- the person knew that the day was Shabbos but did not know that the action that he was doing was a Melachah of Shabbos
34)[line 35]שגגת שבת וזדון מלאכותSHIGEGAS SHABBOS V'ZADON MELACHOS- the person knew that the action that he was doing was a Melachah of Shabbos but did not know that the day was Shabbos
35)[line 38]אלפין עייניןALFIN AYININ- (a) since they sound similar, one may make a mistake when writing them (RASHI); (b) if the lower leg of the Alef becomes detached, the upper part of the letter looks like a backwards Ayin (RAMBAN, RASHBA, RITVA, RAN) — see Graphic #6
36)[line 39]גמין צדיןGAMIN TZADIN- (a) if the top of the Gimel is very thin and the right leg is too wide and does not extend to a point lower than the left leg, the Gimel will look like an upside-down Tzadi Sofis (SEFER HA'TERUMAH, at the end of Hilchos Tefilin); (b) if the top of the Gimel is made very wide and the right leg turns away from the left leg, the Gimel will look like an upside-down Tzadi (RITVA, in the name of his Rebbi) — see Graphic #6
37)[line 40]טיתין פיפיןTESIN PEIFIN- (a) if the left side of the Tes is detached from the right side, the right side will look like a Pei (RAMBAN); (b) if the right side of the letter is extended too low inside the Tes, the letter will look like a sideways Pei (RISHONIM); (c) if the right side of the letter extends too much to the right inside the Tes, the right side will look like a Pei (MIKDASH ME'AT) — see Graphic #6
38a)[line 42]פרשה פתוחהPARSHAH PESUCHAH- a paragraph in the Torah which ends with a space that extends to the end of the line
b)[line 42]סתומהSETUMAH- a paragraph in the Torah which ends with a nine-letter space that must not extend to the end of the line
39)[line 43]כשירהK'SHIRAH - in the form of the Song at the Sea, "Az Yashir," as follows:
(diagram follows)
40)[line 44]האזכרותHA'AZKAROS- the names of HaSh-m
41)[line 45]בשניB'SHENI- on the second day of Sukos
42)[line 46]ניסוך מיםNISUCH HA'MAYIM
(a)One of the ceremonies of the holiday of Sukos in the Beis ha'Mikdash was the Nisuch ha'Mayim (water libation) ceremony, in which water was poured on the Mizbe'ach as a libation while offering the Tamid Shel Shachar, the morning Tamid offering, aside from the normal libation of wine. It is a Halachah l'Moshe mi'Sinai, but the Chachamim found a hint for it in the Torah, as recorded in our Gemara. Tana'im argue as to whether this ceremony was performed all seven days of Sukos, or only six days (days 2-7) or two days (days 6 and 7). Another opinion holds that it was performed eight days, the seven days of Sukos and Shmini Atzeres (Ta'anis 3a; see, however, Hagahos Didukei Sofrim ad loc. #3, who suggests that no opinion holds that it was done for only two or six days).
(b)The Nisuch itself was done as follows. Three Lugin of water (approximately 0.9, 1.035, or 1.8 liters, depending upon the differing Halachic opinions) was drawn into a golden Tzelochis (flask) at daybreak from the Shilo'ach spring that is located to the south of the Temple Mount and was brought to the Azarah in a joyous procession. When the morning Tamid sacrifice was brought, a Kohen poured the water into one of the "Sefalim" at the top of the Mizbe'ach (the silver libation pipes located in the southwest corner of the Mizbe'ach).
(c)On Shabbos the water could not be drawn and brought to the Beis ha'Mikdash due to the Isur of Hotza'ah (see Background to Menachos 37:37:a-b). The water would therefore be drawn on Erev Shabbos and placed in a golden Kad (jug) that was not sanctified in order that the water should not become Pasul because of Linah (remaining overnight off of the Mizbe'ach; see Background to Me'ilah 6:1).
(d)This ceremony was associated with much rejoicing. On the nights preceding the Nisuch ha'Mayim, people gathered in the Azaros of the Beis ha'Mikdash to rejoice and sing praises to HaSh-m until the morning, when it was time to draw the water. The Leviyim played more musical instruments than usual and the greatest Talmidei Chachamim danced and juggled exultantly. So many torches and lamps were lit in the Mikdash area to provide light for the celebrants that the streets of the nearby city of Yerushalayim were illuminated as bright as day. The Mishnah, describing the Simchas Beis ha'Sho'evah (Sukah 51a), states that anyone who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has not seen rejoicing in his life.