[30a - 33 lines; 30b - 57 lines]
*********************GIRSA SECTION*********************
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] Gemara 30a [line 8]:
Should be corrected as suggested by Shitah Mekubetzes #2
[2] Gemara [line 24]:
"Esnan Zonah (Im Ken Lo Karev, Havu Telasa...)" àúðï æåðä àí ëï ìà ÷øá äåå úìúà
All of the commentaries emend the words "Im Ken..." àí ëï. However, it appears that these words are correct; the abbreviation "Alef-Kaf" à"ë stands for "Esnan Kelev" àúðï ëìá and not "Im Ken" àí ëï (and a comma follows the word "Karev" ÷øá.) According to all of the emendations, the meaning of the Gemara is the same; the Gemara is asking that perhaps Esnan Kelev àúðï ëìá is forbidden just like Esnan Zonah. àúðï æåðä (M. KORNFELD)
[3] Gemara [line 31]:
Should be corrected as suggested by Shitah Mekubetzes #8
[4] Rashi 30a DH u'Vinyan Av Hu ã"ä åáðéï àá äåà:
The words "Af Zonah Nami" àó æåðä ðîé are the beginning of a new Dibur
[5] Rashi DH Lishna Ma'alya ã"ä ìéùðà îòìéà:
The letters "Kaf-Shin" ë"ù
stand for "Kach Shamati" ëê ùîòúé (as opposed to the correction of the Bach #5)
[6] Rashi DH Eima Esnan ã"ä àéîà àúðï:
(a) The Hagahos ha'Gra #3 writes that this Dibur should follow the Dibur ha'Maschil "u'Mechir Kelev" ã"ä åîëéø ëìá. However, according to Rabeinu Gershom (who explains the Sugya like Rashi, and whose writings were unknown at the time of the Gra), it is clear that the order in Rashi is correct (see above, #2). Rashi means that the one giving the answer in the Gemara did not understand the one who asked the question (as implied by the words, "Mi ka'Amrinan..." îé ÷àîøéðï.
(b) Also, there are two words in Rashi that should be corrected:
1.DH u'Mechir Kelev Kesiv: ã"ä åîëéø ëìá ëúéá
The word "Kesiv" ëúéá is unnecessary (Rashi is referring to the word in the Gemara "Mi ka'Amrinan Anan, Esnan u'Mechir" îé ÷àîøéðï àðï àúðï åîëéø)
2.DH u'Meshani Shenayim v'Lo Sheloshah: ã"ä åîùðé ùðéí åìà ùìùä
This Dibur should begin "d'Sishnei Shenayim v'Lo Sheloshah" ãúùðé ùðéí åìà ùìùä
[7] Mishnah 30b [line 30]:
"Rebbi Eliezer Amar Vlad Tereifah Lo Yikarev Al Gabei ha'Mizbe'ach" øáé àìéòæø àîø åìã èøéôä ìà é÷øá òì âáé äîæáç
In the Mishnayos and Tosefta, this is followed by the words "va'Chachamim Matirim"
åçëîéí îúéøé
*******************************************************
1)[line 31]ãèôé ãîé ëìá îçã îéðééäåD'TEFEI DEMEI KELEV ME'CHAD MINAIHU- the value of the dog is greater than any one of the lambs
2)[line 31]åäàé èåôéðà ãëìá ùãé áëåìäåV'HAI TUFINA D'CHELEV SHADI B'CHULHU- and this extra value of the dog is spread throughout all of the lambs
30b----------------------------------------30b
3)[line 7]äéà ååìãä ðøáòåHI U'VELADAH NIRBE'U- it and its fetus were involved in the Revi'ah (Rava says this because he holds "Ubar Yerech Imo," as the Gemara says later)
4)[line 9]ìàéîéä ôìçé ìäL'IMEI PALCHI LAH- they worship the mother
5)[line 10]ãðéçà ìéä áðéôçéäD'NEICHA LEI B'NIFCHEI- he is pleased with its increase in volume
6)[line 12]ôøùPERESH- dung
7)[line 18]ëì ùàúä îäéä îîðåKOL SHE'ATAH MEHAYEH MIMENU- anything that you can produce from it
8)[line 30]øáé àìéòæø àîø åìã èøôä ìà é÷øáREBBI ELIEZER AMAR, VLAD TEREIFAH LO YIKAREV- Rebbi Eliezer says that the offspring of a Tereifah may not be offered as a Korban. (According to Rashi, this is meant literally. The offspring of a Tereifah may not be sacrificed, but it may be eaten. Tosfos (DH Rebbi Eliezer) points out, however, that the Gemara in Chulin (58a) explains that this Mishnah means that the offspring of a Tereifah may not be sacrificed nor eaten.)
9)[line 40]øé÷åòéïRIKU'IN- the coverings or plating
10)[line 42]àôé' àçåøé áéú äëôøúAFILU ACHOREI BEIS HA'KAPORES- even in the area behind the Beis ha'Kapores. According to Rashi, this is a new statement (which perhaps should be read, "v'Afilu..."). The Beraisa means that not only is an Esnan disqualified from being used for the gold plating of the Mizbe'ach, it is even disqualified from being used for a simple construction in the least holy part of the Beis ha'Mikdash grounds — the eleven-Amah-wide area behind the western wall of the Beis ha'Mikdash.
11)[line 46]îîðä òì ôñçåMEMANEH AL PISCHO (MINUY L'KORBAN PESACH)
In order to eat from the Korban Pesach (see Background to Chulin 41:26), a person must be "appointed" to the Korban before it is slaughtered. This appointment is called "Minuy." Each Pesach must have appointed to it people who are able to eat at least a k'Zayis of the meat on the night of the fifteenth of Nisan. The Korban is sacrificed in the name of all the people who were appointed for that specific Pesach animal. The people appointed to the Pesach then eat the Pesach together in a "Chaburah."
12)[line 47]äçééäå îùäHACHAYEIHU MI'SEH- give him sustenance from the lamb
13a)[line 47]îëãé àëéìäMI'CHEDEI ACHILAH- for his food
b)[line 47]îëãé î÷çMI'CHEDEI MEKACH - (a) for business purchases (RASHI); (b) for other purchases, such as for clothing (RABEINU GERSHOM)
14) [line 48] òì çâéâúå AL CHAGIGASO - on his Korban Chagigah (CHAGIGAS ARBA'AH ASAR)
(a) The Torah requires that each Korban Pesach be eaten by a designated group of people. When many people share a Korban Pesach such that there is not enough meat to provide a full meal for each of them, a Korban Chagigah is brought along with it. The members of the group eat the Korban Chagigah before the Korban Pesach to ensure that they eat the Korban Pesach Al ha'Sova (when they are satiated) (see Insights to Pesachim 70:1).
(b)This Korban Chagigah is not to be confused with the Korban Chagigah that a person must bring during all festivals. Every Jewish male is obligated to come to the Azarah of the Beis ha'Mikdash on Pesach, Shavu'os and Sukos, and bring an animal as a Korban Chagigah, as the Torah states, "Shalosh Regalim Tachog Li ba'Shanah" (Shemos 23:14).
(c)Rebbi permits selling shares of one's Pesach or Chagigah even to obtain money for Mekach; the money received is Chulin, because the Jews are Mekadesh their Korbanos with this intent. Since each person that is appointed to eat the Korban Pesach will eat from the Chagigah as well, Rebbi asserts that the Kedushah of the Chagigah is the same as the Kedushah of the Korban Pesach itself (and a profit can be made from both by appointing people to eat from them for a fee).
15)[line 50]òåáø éøê àîåUBAR YERECH IMO
There is a Machlokes whether "Ubar Yerech Imo" - "a fetus is no more than a thigh of its mother" (i.e. it is considered a part of its mother), or whether the mother and its fetus are considered to be two different entities. Rav Nachman here asserts that Rebbi Eliezer maintains that "Ubar Yerech Imo" (and thus the fetus is also considered to have been Nirba, and is forbidden) while the Rabanan argue and maintain that "Ubar Lav Yerech Imo" (and thus the fetus was not Nirba and is not forbidden).
16)[line 52]æä åæä âåøíZEH V'ZEH GOREM
If two objects — one forbidden ("Isur") and one permitted ("Heter") — combine to produce a third object, the Tana'im argue as to whether the third object is forbidden or permitted. In our case, the fetus was formed by its mother who was a Tereifah, and by its father who was Kosher.
17)[last line]áéæåé îéìúàBIZUY MILSA- it is a disgraceful thing