[15a - 27 lines; 15b - 53 lines]
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We recommend using the textual changes suggested by the Bach, the Tzon Kodashim, the Vilna Ga'on 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 15a DH Eser Shanim ã"ä òùø ùðéí :
The words "v'Eli Mes" åòìé îú
should be "d'Eli Mes" ãòìé îú
[2] Rashi ibid.:
Should be corrected as suggested by Shitah Mekubetzes #18
[3] Gemara 15b [line 27]:
Should be corrected as suggested by Shitah Mekubetzes #8
[4] Rashi 15b DH v'Af Osah Chatas åàó òåùä çèàú
These words should be "Af Osah Chatas" àó òåùä çèàú
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1)[line 6]åìã çèàúVLAD CHATAS (CHAMESH CHATA'OS MESOS)
(a)There are five Chata'os that are put to death by being locked up without food until they die:
1.The offspring of a Chatas
2.The Temurah (see Background to Erchin 2:11) of a Chatas
3.A Chatas whose owner has died
4.A Chatas of a sheep or goat that became a year old (and is therefore invalid as a Korban Chatas), whose owner brought a different Chatas to atone for his sins
5.A Chatas that was lost and was later found with a Mum, whose owner brought a different Chatas to atone for his sins (Temurah 21b)
2)[line 23]àáåãä áùòú ëôøäAVUDAH BI'SHE'AS KAPARAH- an animal (Chatas) that was lost at the time of atonement. That is, even at the time of atonement, it was still lost.
15b----------------------------------------15b
3)[line 1]"(å)äáàéí îäùáé áðé äâåìä ä÷øéáå òåìåú ìà-ì÷é éùøàì ôøéí ùðéí òùø [òì ëì éùøàì] àéìéí úùòéí åúùòä ëáùéí ùáòéí åùáòä (ùòéøé) [öôéøé] çèàú ùðéí òùø äëì òåìä ìä'""HA'BA'IM MEHA'SHEVI BNEI HA'GOLAH HIKRIVU OLOS LE'LOKEI YISRAEL, PARIM SHNEIM ASAR AL KOL YISRAEL, EILIM TISH'IM V'SHISHAH, KEVASIM SHIV'IM V'SHIV'AH, TZEFIREI CHATAS SHNEIM ASAR, HA'KOL OLAH LA'HASH-M" - "Those returning from the captivity — the people of the exile — brought burnt-offerings to the G-d of Israel: 12 bulls for all of the [tribes of] Yisrael, 96 rams, 77 lambs, and 12 goats as sin-offerings; all were burnt-offerings to HaSh-m" (Ezra 8:35) (THE NEW ARRIVALS BRING SACRIFICES)
(a)Ezra arrived from Bavel with a large contingent of exiles returning to Eretz Yisrael to join Nechemyah, who had returned some years earlier with the first batch of returnees, and who rebuilt the Beis ha'Mikdash.
(b)Although he had the blessings of King Daryavesh (the Second), he felt embarrassed to request royal protection on the journey. Instead, he had the entire group fast and pray to HaSh-m for Divine protection. Their request was granted; despite the fact that they brought with them a large amount of silver and gold, in addition to numerous vessels for the Beis ha'Mikdash (gifts from the king and his men, as well as from many Jewish donors who donated generously), they enjoyed a safe and uneventful journey. They left Bavel in Nisan and arrived in Yerushalayim in the month of Av. After resting for three days, they turned over all the silver, gold and vessels to the Kohanim in charge of the running of the Beis ha'Mikdash, and they brought all of the Korbanos described in the verse.
(c)The fact that they burned the sin-offerings entirely was a Hora'as Sha'ah (a command for that time only), as sin-offerings are generally eaten by the Kohanim.
4)[line 7]òì òáåãä æøä äáéàåíAL AVODAH ZARAH HEVI'UM - they brought the Korbanos as an atonement for the sin of idolatry (SE'IREI AVODAH ZARAH: OLEI GOLAH)
(a)The members of the Sanhedrin (the Jewish Supreme Court) must bring a Korban if they issued a mistaken ruling permitting an act of idolatry that carries a Chiyuv Kares and the Jewish people in Eretz Yisrael (the majority of the people or the majority of the tribes) conducted themselves based on this ruling. The sages bring a young bull as an Olah and a male goat as a Chatas on behalf of each of the tribes. The people are exempt, since they relied on the Beis Din ha'Gadol. The goats are called Se'irei Avodas Kochavim (RAMBAM Hilchos Shegagos 12:1).
(b)The blood of the goats is sprinkled in the Heichal on the Paroches and the Mizbach ha'Zahav. The Sheyarei ha'Dam (the remainder of the blood) is poured on the western Yesod (foundation) of the Mizbe'ach. The remains of the goats were burned outside of the city of Yerushalayim (Bamidbar 15:22-26).
(c)Several years following the first wave of returnees from the Babylonian exile and their rebuilding of the Beis ha'Mikdash, Ezra, a Kohen and a great Torah scholar, led another group of exiles back to Jerusalem. (According to Seder Olam, this happened one year after the Beis ha'Mikdash was reconstructed; according to others it was several years later — see Malbim to Ezra 7:1). Upon their arrival they brought a number of sacrifices, as enumerated in the following verse (Ezra 8:35): "Those returning from the captivity — the people of the exile — brought Korbanos to the G-d of Israel: 12 bulls for all of the [tribes of] Israel, 96 rams, 77 sheep and 12 goats as sin-offerings; all were burnt-offerings to HaSh-m."
(d)The Gemara discusses the obvious question on this verse. The 12 goats are described as being brought as sin-offerings (Chatas), and yet the end of the verse says that all the sacrifices were burnt-offerings (Olah). A Chatas, however, is a completely different type of Korban from an Olah! The Gemara explains that the goats were brought as a special type of Chatas — the type brought to atone for worshipping idolatry (Bamidbar 15:27), which is completely burned, in contrast to an ordinary Chatas, part of which is eaten by the Kohanim and part of which is burned. In this respect the sin-offerings that they brought indeed were "burnt-offerings to HaSh-m," burnt entirely to HaSh-m.
5)[line 9]òì òáåãä æøä ùòùå áéîé öã÷éäåAL AVODAH ZARAH SHE'ASU B'YEMEI TZIDKIYAHU- [they brought the Korbanos as atonement] for the sin of Avodah Zarah that they did in the days of Tzidkiyahu. That is, they brought Korbanos as atonement for their deceased fathers and grandfathers.
6)[line 22]åàéáòéú àéîàV'IBA'IS EIMA- The Gemara is offering another explanation for how a Korban was brought by dead people
7)[line 24]"åøáéí îäëäðéí (å)äìåéí åøàùé äàáåú äæ÷ðéí àùø øàå àú äáéú äøàùåï áéñãå æä äáéú [áòéðéäí] áåëéí á÷åì âãåì åøáéí áúøåòä [áùîçä ìäøéí ÷åì]""V'RABIM MEHA'KOHANIM VEHA'LEVI'IM V'RASHEI HA'AVOS HA'ZEKENIM ASHER RA'U ES HA'BAYIS HA'RISHON B'YASDO, ZEH HA'BAYIS B'EINEIHEM, BOCHIM B'KOL GADOL, V'RABIM B'TERU'AH [B'SIMCHAH L'HARIM KOL]" - "But many of the Kohanim and the Leviyim and the elderly heads of families who had seen the first Beis ha'Mikdash on its foundation, wept loudly when they beheld this house before their eyes, while many (who had not seen the first Beis ha'Mikdash) shouted with joy [and raised their voices]" (Ezra 3:12) (INAUGURATION OF THE SECOND BEIS HA'MIKDASH: SOME PEOPLE WEPT)
(a)In Iyar of the second year after the exiles returned to Yerushalayim with the consent of Koresh, King of Persia, they began to build the foundations of the second Beis ha'Mikdash. To encourage the workers to get on with the building, Zerubavel ben She'elti'el, Yeshu'a the son of Yehotzadak the Kohen Gadol, and the other communal leaders appointed all the Leviyim who were over twenty to sing in accompaniment to the building. Yeshu'a himself, it appears, together with the other Leviyim mentioned in the verse, joined all of the other Leviyim singing and playing their instruments, while the Kohanim played the trumpets, as the builders proceeded in their work.
(b)Despite the general atmosphere of rejoicing and thanksgiving, there were many among the Kohanim and Leviyim, as well as some of the elders of Yisrael, who remembered the magnificence of the first Beis ha'Mikdash, and realized even at that early stage that the Kavod of the Beis ha'Mikdash that was currently being built did not match that of its predecessor, and they began to weep. Their wailing could be heard from afar, until it drowned the sounds of Simchah emitted by those who had not seen the first Beis ha'Mikdash.
8)[line 28]"åàéï äòí îëéøéí ÷åì úøåòú äùîçä ì÷åì áëé äòí [ëé äòí îøéòéí úøåòä âãåìä åä÷åì ðùîò òã ìîøçå÷]""V'EIN HA'AM MAKIRIM KOL TE'RU'AS HA'SIMCHAH L'KOL BECHI HA'AM [KI HA'AM MERI'IM TERU'AH GEDOLAH, VEHA'KOL NISHMA AD L'MERACHOK]"- "The people however, could not discern the sound of the joyful shouting on account of the people's weeping [for although the people were shouting with a great shout, the sound (of those weeping) could be heard from afar]" (Ezra 3:13). See previous entry.
9)[line 34]úðï äúí îùîú éåñó áï éåòæø àéù öøéãä...TENAN HASAM, MISHE'MES YOSEF BEN YO'EZER ISH TZEREIDAH...- the Mishnah there (end of Sotah 47a) teaches, "When Yosef ben Yo'ezer died..." The Gemara cites this here because it will conclude that Chatas ha'Mesah is one of the "forgotten" Halachos.
10)[line 46]âåðç îìáåGONE'ACH MI'LIBO- (O.F. plaignant) moaning from heart pain
11)[line 51]àéï îâãìéï áäîä ã÷ä áàøõ éùøàìEIN MEGADLIN BEHEMAH DAKAH B'ERETZ YISRAEL
The Chachamim decreed that it is prohibited to raise Behemah Dakah (small, domesticated farm animals such as sheep) in Eretz Yisrael because they enter people's fields and damage their property.