[12a - 50 lines; 12b - 45 lines]
*********************GIRSA SECTION*********************
We recommend using the Girsa'os of the Vilna Ga'on printed in the margins of the Vilna Shas, and the commentary "Tiklin Chadtin" upon which they are based. This section is devoted to any other important corrections that conform to the commentary of the Tiklin Chadtin which are not noted in the Hagahos ha'Gra, as well as Girsa corrections in the text of the Tiklin Chadtin itself.
[1] משנה יב. [שורה 19]
יינות שמנים ועופות, ר' אליעזר אומר
צ"ל יינות שמנים ועופות, ר' אלעזר אומר
(כ"כ הרע"ב, והתק"ח לקמן סוף יב:, ועי' מה שכתבנו ב- Chart #1, הערה 1)
[2] תקלין חדתין יב. ד"ה אבל מקדיש נכסיו
*דהאי* מוקי
צ"ל דהא מוקי
[3] תקלין חדתין יב. ד"ה מתני' אמרה
יוצאין לחולין ליגזם
צ"ל יוצאין לחולין ליגזז
[4] גמרא יב: [שורה 23]
אמר ר' אני רואה את דברי ר"ש
צ"ל אמר ר' אין אני רואה את דברי ר"ש
(תק"ח ושאר מפרשים, וכ"ה במסכת תמורה כ.)
[5] תקלין חדתין יב: (בריש העמוד) [שורה 6]
דקדשי מזבח בעלי מומין שוין
תיבות בעלי מומין מיותרים
[6] תקלין חדתין יב: ד"ה ה"ג ולימא
ותקדיש קדושת הגוף בעולת נקיבה
צ"ל ותקדיש קדושת הגוף כעולת נקיבה
[7] תקלין חדתין יב: ד"ה כתיב זכר
ממיעוטא דתמים
צ"ל ממיעוטא דזכר
[8] תקלין חדתין יב: ד"ה שבטא דכדכדא ביניהן
ומרבינן בבבקר דומיא דקרבן
צ"ל ומרבינן מבבקר דומיא דבקר
*******************************************************
1)[line 2]רְאוּיִן לקרבנות הציבורRE'UYIN L'KORBENOS HA'TZIBUR- fit for public sacrifices [only, as opposed to both public and private sacrifices]
2)[line 15]הִשְׁוָה את מדותיוHISHVAH ES MIDOSAV- lit. made his measures equal; he was consistent with his ruling regarding what should be done with male and female animals which were part of possessions designated as Hekdesh
3a)[line 17]בפירושB'FEIRUSH- (a) specifying that his possessions as well as his animals are Hekdesh (TIKLIN CHADTIN, KORBAN HA'EDAH); (b) specifying that his animals should belong to Bedek ha'Bayis (RAMBAM, RABEINU MESHULAM, RIVEVAN)
b)[line 17]סתםSTAM- simply consecrating all of his possessions
4)[line 20]לצרכי אותן המיןL'TZORCHEI OSO HA'MIN- [to those who] require these items [for Korbanos]
5)[line 23]תִּיפָּתֵּרTIPASER- explain it (Rebbi Hosh'ayah agrees with the opinion of Rebbi, stated at the beginning of 11b)
6)[line 25]שאין ההקדש מתחלל על המלאכהSHE'EIN HA'HEKDESH MISCHALEL AL HA'MELACHAH- for Hekdesh cannot [be given directly to workers as remuneration for services rendered,] transfer[ring] its Kedushah to the work performed
7)[line 26]יש בקדשי בדק הביתYESH B'KODSHEI BEDEK HA'BAYIS- there are [qualities] of Kodshei Bedek ha'Bayis [which are more stringent than those of Kodshei Mizbe'ach]
8)[line 28]ומועלין בגידוליהןU'MO'ALIN B'GIDULEIHEN - one transgresses Me'ilah even regarding its products (ME'ILAH: GIDULIM)
(a)It is forbidden to derive any personal benefit from that which is Hekdesh, as the Torah states, "Lo Suchal le'Echol bi'Sh'arecha... v'Chol Nedarecha Asher Tidor" - "You may not eat in your settlements... and your pledges [to Hekdesh] that you will pledge" (Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount of benefit for which one transgresses this prohibition is a Perutah's worth.
(b)If someone benefited from Hekdesh intentionally, he is liable to receive Malkus (according to the Rabanan; according to Rebbi he is liable for Misah b'Yedei Shamayim). In addition, he must pay Hekdesh for the benefit which he received; however, the object from which he benefited remains Hekdesh.
(c)If someone benefited from Hekdesh unintentionally, he must bring a Korban known as a Korban Asham Me'ilah. He must then reimburse Hekdesh the value of his benefit plus an additional fifth (of the ensuing total, equal to a quarter of the original value). The object then loses its Kedushah. This is true of any object which has the status of Kedushas Damim (i.e. it itself will not be used by Hekdesh, but rather its value is consecrated to Hekdesh). An object which has the status of Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live animal pledged to be offered as a Korban) does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).
(d)The Mishnah in Temurah quoted here states that one transgresses the prohibition against Me'ilah even in the outgrowth — such as eggs, milk, and wool — of animals that are sanctified to Bedek ha'Bayis.
9)[line 29]הֲנָיָיה (הנאה)HANAYAH- benefit
10)[line 29]דר' ליעזר היאD'REBBI 'LIEZER HI- [that which the Beraisa states that Hekdesh of unspecified destination belongs to Bedek ha'Bayis] conforms to the opinion of Rebbi Eliezer
11a)[line 35]במה אֲנַן קָיְימִין? (במאי עסקינן)B'MAH ANAN KAYEMIN?- with what are we dealing?
b)[line 37]כי אנן קיימין (הכא במאי עסקינן)KI ANAN KAYEMIN- here we are dealing with
12)[line 39]במה פליגין (במאי פליגי)B'MAH PELIGIN?- in what [case] do [Rebbi Eliezer and Rebbi Yehoshua] argue?
13a)[line 39]במקדיש נכסיוB'MAKDISH NECHASAV- a case in which one consecrates a group of his possessions [which includes animals]
b)[line 39]במקדיש עדרוB'MAKDISH EDRO- a case in which one consecrates [only] his flock of animals
14)[line 40]כָּל עַמָּא מוֹדְיִי (כולי עלמא מודים)KOL AMA MODI'I- everyone agrees
15)[line 43]בהמה לא למזבח היא?BEHEMAH LO L'MIZBE'ACH HI?- is an animal [fit to be offered as a sacrifice] not destined for the Mizbe'ach?
16)[line 46]לא שַׁנְיָיא (לא שנא)LO SHANYA- there is no difference
17)[last line]מתני' אמרה כן (מתני' מסייע ליה)MASNISIN AMRAH KEN- (a) does the following Mishnah say so? Since the Beraisa is discussing Kodshei Mizbe'ach which had received a Mum prior to becoming Hekdesh, we see that no part of an unblemished Korban may be redeemed (KORBAN HA'EDAH); (b) the following Mishnah says so [supporting your statement]. Even though the Mishnah is discussing Kodshei Mizbe'ach which had received a Mum prior to becoming Hekdesh, since the Halachos of Kodshei Mizbe'ach are more stringent then those of Kodshei Bedek ha'Bayis, it is all the more so true for Kodshei Bedek ha'Bayis (TIKLIN CHADTIN, P'NEI MOSHE).
12b----------------------------------------12b
18)[line 1]שֶפְּדָאָן תמימים וְהוּמְמוּSHE'PEDA'AN TEMIMIM, V'HUMEMU- (a) [Rebbi Yochanan was ruling in a case] in which one redeemed unblemished animals which subsequently developed a Mum (KORBAN HA'EDAH); (b) according to the Girsa of the VILNA GA'ON, שהוממו ופדאן she'Humemu u'Peda'an - [the only conclusion one may draw from this Mishnah is that Kodshei Bedek ha'Bayis become Chulin] when they develop a Mum before they are redeemed (TIKLIN CHADTIN).
19)[line 2]מתני' אמרה כןMASNISIN AMRAH KEN- (a) the following Mishnah supports [the statement of Rav Huna in the name of Rav etc., as just explained by Rav Chizkiyah etc.] (KORBAN HA'EDAH); (b) the following Mishnah supports Rav Chizkiyah (TIKLIN CHADTIN).
20)[line 5]אין תימר (אם תאמר)IN TEIMAR- if you wish to say
21)[line 6]היאך קדשי מזבח חָלִין על קדשי בדק הבית?HEI'ACH KODSHEI MIZBE'ACH CHALIN AL KODSHEI BEDEK HA'BAYIS?- how could animals which have the status of Kodshei Bedek ha'Bayis [according to Rebbi Eliezer in our Mishnah] be transformed into Kodshei Mizbe'ach? [One may not directly transfer one type of Kedushah to another (Temurah 32a)!]
22)[line 6]בעלי מומין...BA'ALEI MUMIN...- The Gemara defers this proof by suggesting that our Mishnah is discussing animals which were consecrated after sustaining a Mum (TIKLIN CHADTIN).
23)[line 7]לַיְידָה מִילָה? (לאיזה דבר)L'AYEDA MILAH?- for what [Halachos does it make a difference that a Ba'al Mum has the status of Kodshei Mizbe'ach]?
24)[line 8]לגיזה ולעבודהL'GIZAH VLA'AVODAH- [that it is now forbidden] to shear or work it
25)[line 8]לעולתוL'OLASO (KORBAN OLAH)
(a)An Olah sacrifice is one that is burned in its entirety upon the Mizbe'ach. Under certain circumstances one is required to bring an Olah; voluntary Olos may be offered as well. An Olah animal must be male and unblemished (Vayikra 1:3); these rules do not apply to a bird.
(b)An animal offered as a Korban Olah must be burned on the same day that it is slaughtered.
26)[line 8]לפסחוL'PISCHO (KORBAN PESACH)
(a)When the Beis ha'Mikdash is standing, every adult Jew is obligated to offer a Korban Pesach on the fourteenth of Nisan in the afternoon, as the Torah commands, "And the whole assembly of the congregation of Yisrael shall slaughter it towards evening" (Shemos 12:6).
(b)The Korban Pesach consists of an unblemished male lamb or goat between eight days and one year old. The Korban is roasted in its entirety, and is consumed after nightfall (Shemos 12: 3-10). There are many Halachos specific to the Korban Pesach, which are discussed in Pesachim, Perakim 5-9 (see also introduction to Insights to Pesachim, available in the printed version).
27)[line 8]לאשמוLA'ASHAMO (KORBAN ASHAM)
(a)KORBAN ASHAM VADAI - The Torah specifies five cases in which a Korban Asham Vadai must be offered. This Korban usually consists of a ram (i.e. a male sheep in its second year) which is worth a minimum of two Sela'im. The first three cases involve transgressions:
1.ASHAM ME'ILOS: One who benefits from Hekdesh b'Shogeg must offer a Korban Asham, aside from that which he is obligated to repay 125% of the value of that which he benefited (Vayikra 5:14-16; see Background to Kidushin 55:5a).
2.ASHAM GEZEILOS: If one steals money from his fellow Jew, swears in Beis Din that he holds no such money, and later admits to his sin, then he must first repay 125% of the value of that which he stole, and then offer a Korban Asham in order to receive atonement (Vayikra 5:20-26).
3.ASHAM SHIFCHAH CHARUFAH: If one had relations with a Shifchah Charufah (see Background to Yevamos 55:5), then he must offer a Korban Asham whether he transgressed this sin b'Mezid or b'Shogeg (Vayikra 19:20-22).
4.ASHAM NAZIR: If a Nazir (see Background to 6:38) becomes Tamei during his period of Nezirus, he must offer a male lamb within its first year as an Asham (Bamidbar 6:12; see also Background to Nazir 60:2 ).
5.ASHAM METZORA: When a Metzora completes his Taharah process (see Background to 10:44), he must offer a male lamb within its first year as an Asham (Vayikra 14:12).
(b)ASHAM TALUY - If one is in doubt as to whether or not he committed a transgression for which he must offer a Korban Chatas, he offers a ram worth two Sela'im as a Korban Asham Taluy (dependent; Vayikra 5:17-19). Should he later discover that he did indeed sin, he must then offer a proper Korban Chatas; the Asham Taluy provides only temporary atonement as long as he is unsure of his requirement (see Background to Nazir 23:2b).
28)[line 9]תמורהTEMURAH
(a)The Torah states, "Do not transfer or exchange [an animal that has been designated as a Korban for another animal], neither a good animal for a bad one, nor a bad one for a good one. If you do exchange [an animal of Kodesh for one that is not], both the original animal as well as the one attempted as an exchange will be Kodesh" (Vayikra 27:10).
(b)The Temurah of a Korban, as a general rule, has the identical status of its "parent" Korban, and is offered upon the Mizbe'ach.
29)[line 13]בעוףBA'OF (OLAS HA'OF)
(a)A person may offer a bird as a Korban Olah, as the Torah states, "v'Im Min ha'Of Olah Korbano La'Sh-m, v'Hikriv Min ha'Torim O Min Bnei ha'Yonah Es Korbano" - "And if one offers a bird as his Olah offering to HaSh-m, he should offer either a turtledove or a common dove as his offering" (Vayikra 1:14). A bird need not be male, and it may have a blemish, as long as it is not missing a limb.
(b)The offering of the Olas ha'Of includes the following four procedures:
1.MELIKAH - Standing on the Sovev (see Background to Yoma 22:13) of the Mizbe'ach, on the southeastern corner, the Kohen holds the bird in his right hand and pierces its neck from the back with his right thumbnail, making sure to cut through both Simanim (the trachea and the esophagus).
2.MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach, squeezing its blood onto the Mizbe'ach above the Chut ha'Sikra (a red line which ran from halfway up one end of the Mizbe'ach to the other, dividing it in half).
3.HAKTARAS HA'ROSH - The Kohen salts the head and throws it into the fire located upon the Mizbe'ach.
4.HAKTARAS HA'GUF - The Kohen cuts out the crop of the bird along with the surrounding feathers (alternatively, according to some Tana'im, the crop and the intestines; Zevachim 65a) and throws them onto the pile of ash located to the side of the ramp which leads up to the top of the Mizbe'ach. He then tears the bird apart (Shesiya), salts it, and throws it into the fire.
30)[line 14]אם מין במינו הוא חלוק עליוIM MIN B'MINO HU CHALUK ALAV- if [Rebbi Shimon] disagrees [with the Chachamim] regarding the correct type of animal [which is merely the wrong age to be valid for a particular Korban, maintaining that it does not become Kadosh under such circumstances]
31)[line 19]דבר אחדDAVAR ECHAD- the same idea (namely, that a female animal designated as a Korban for which only male animals are valid does not receive Kedushas ha'Guf — intrinsic Kedushah)
32)[line 21]הקדש דמיםHEKDESH DAMIM- the sanctification of its value [as opposed to the sanctification of the actual animal]
33)[line 23]יִרְעוּYIR'U- it should graze [until it develops a Mum, and then be sold with the proceeds going toward the purchase of Korbanos]
34a)[line 23]אמר רבי, [אין] אני רואה...AMAR REBBI, [EIN] ANI RO'EH...- This is the Girsa of the KORBAN HA'EDAH and TIKLIN CHADTIN; Rebbi holds that a female animal designated as a Korban Pesach does receive Kedushas ha'Guf and can create a Temurah.
b)[line 24]שהמוֹתַר פסחMOSAR HA'PESACH
(a)If an animal was designated for a Korban Pesach (see above, entry #26) but was not actually offered as one for any reason (e.g. it was lost on the fourteenth of Nisan), it is called "Mosar ha'Pesach" and may be offered at any time as a Korban Shelamim. A Mosar ha'Pesach is identical to a Shelamim in every way other than that which it may be eaten for only one day and the following night, instead of the two days and intervening night allowed for a regular Korban Shelamim.
(b)Some maintain that in order to become a Korban Shelamim, a Mosar ha'Pesach requires an Akirah — an active uprooting of its status (TOSFOS to Pesachim 60b DH b'She'ar; see Background to Pesachim 64:2). If the animal is slaughtered without an Akirah, it is still a full-fledged Pesach and is therefore Pasul since it was not slaughtered at the proper time for a Korban Pesach (see Pesachim 60b). If, however, one offers his Mosar ha'Pesach "she'Lo Lishmo" — with intent that it be a regular Shelamim or Olah — this qualifies as an Akirah.
(c)Another situation which falls under the heading of "Mosar ha'Pesach" is one in which one designated money equal in value to a sheep or goat to be used to buy a Korban Pesach. Subsequently, the animal went down in price. Any leftover money goes towards the purchase of a Shelamim.
35)[line 26]בא עולהBA OLAH- [is left to graze until it develops a Mum, and is then sold with the proceeds] going toward the purchase of an Olah [for Kayitz ha'Mizbe'ach]
36)[line 28]מהו כְּדוֹןMAHU K'DON- (a) what is the difference in reasoning behind the Machlokes between the Tana Kama and Rebbi Shimon?(KORBAN HA'EDAH, TIKLIN CHADTIN #2); (b) According to the Girsa of the VILNA GA'ON: Mah Peligi? - what is the difference in reasoning between Rebbi and Rabbi Shimon regarding a Korban Pesach? (TIKLIN CHADTIN #1)
37)[line 28]הַהֵין אמר (קסבר)HA'HEN AMAR- that one maintained
38)[line 29]הקדש דמים קדישHEKDESH DAMIM KADISH- (a) [even] the sanctification of [an animal's] value is enough to create a Temurah [according to the Tana Kama; while Rebbi Shimon disagrees] (KORBAN HA'EDAH, TIKLIN CHADTIN #2); (b) according to the Girsa: Hekdesh Damim Hikdish - the female animal designated as a Pesach is merely Kedushas Damim [according to Rebbi Shimon, and only an animal with its original Kedushas ha'Guf is able to make a Temurah; while Rebbi argues that it in fact has Kedushas ha'Guf] (TIKLIN CHADTIN #1).
39)[line 31]"דבר אל אהרן ואל בניו, ואל כל בני ישראל, ואמרת, אלהם איש איש מבית ישראל ומן הגר בישראל, אשר יקריב קרבנו לכל נדריהם ולכל נדבותם, אשר יקריבו לה' לעלה. לרצנכם תמים זכר בבקר, בכשבים ובעזים""DABER EL AHARON V'EL BANAV V'EL KOL BENEI YISRAEL V'AMARTA ALEIHEM, ISH ISH MI'BEIS YISRAEL U'MIN HA'GER B'YISRAEL, ASHER YAKRIV KORBANO L'CHOL NIDREIHEM UL'CHOL NIDVOSAM ASHER YAKRIVU LA'SH-M, L'OLAH. LI'RETZONECHEM; TAMIM ZACHAR B'BAKAR BA'KESAVIM U'VA'IZIM"- "Speak to Aharon, his sons, and all of Bnei Yisrael and say to them, 'Any man from the house of Yisrael or from the converts in Yisrael who offers his sacrifice [in fulfillment of] all pledges that they shall offer to HaSh-m as a burnt offering. See that it be acceptable that it may bring Hash-m's favor for you; an unblemished male animal from the herd, flock of sheep, or flock of goats'" (Vayikra 22:18-19).
40)[line 36]ודִכְוָותַהּ כתיב ''תמים'', ואת אמרת ''בבקר'' לרבות בעלי מומין?VEDI'CHEVASAH KESIV ''TAMIM," V'AT AMARAT, ''BA'BAKAR'' L'RABOS BA'ALEI MUMIN?- [will you] similarly [expound], "[although the word] 'Tamim' (unblemished) appears in the verse, the word 'ba'Bakar' includes animals with blemishes!?"
41)[line 38]מה בֵּינֵיהוֹן?MAH BEINEHON?- what is the difference in their approach?
42)[line 38]שִבְטָא דְכַדְכְּדָאSHIVTA D'KADKEDA- the staff of the Kirkar (an instrument utilized by weavers to separate threads on the loom, as well as for other purposes); i.e. their difference in their approach is clear. The TIKLIN CHADTIN explains that Reish Lakish understands that "Ba'Bakar" implies any animal fit for a Korban (see Tiklin Chadtin for another explanation).
43)[last line]וכא אמר הָכֵין? (והכא אמר הכי?)V'CHA AMAR HACHEIN?- and here he said a seemingly contradictory statement? See Insights for the various explanations of the commentaries as to what statement this question refers to, and what the Gemara answers.