[33a - 41 lines; 33b - 47 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] Gemara [line 34]:

"Reish Lakish Meipach Apich" ריש לקיש מיפך אפיך

See below, entry #1

[2] Rashi DH u'Meshani, Reish Lakish Meipach Apich ד"ה ומשני ריש לקיש מיפך אפיך:

should be DH Lishna Acharina Reish Lakish Meipach Apich ד"ה לישנא אחרינא ריש לקיש מיפך אפיך (see note #1 below)

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1)[line 34]ריש לקיש מיפך אפיך, והכי מותיב ממכילתא אחריתיREISH LAKISH MEIPACH APICH, V'HACHI MOSIV MI'MECHILTA ACHARISI- This statement is a Lishna Acharina. According to this Lashon, Reish Lakish questioned Rebbi Yochanan from the wording of the Beraisa ("Mechilta") as phrased in the opposite order from which it is phrased in the Lishna Kama; according to this Lashon, it is only the end (Seifa) of the Beraisa that says that Kodshei Mizbe'ach may be redeemed without Ha'amadah and Ha'arachah. Even though the statement that Kodshei Mizbe'ach may be redeemed without Ha'amadah and Ha'arachah appears only in the Seifa of the Beraisa, after the Beraisa mentions the opinion of Rebbi Shimon, nevertheless it is clear that this statement is intended to explain the opinion of the Chachamim who were mentioned in the beginning of the Beraisa, and not the opinion of Rebbi Shimon (TOSFOS DH Rebbi, RASHI DH Bameh Devarim, RABEINU GERSHOM). Accordingly, the only difference between the first and the second Lashon is that the second version of the Beraisa does not state clearly that Rebbi Shimon permits Kodshei Mizbe'ach to be redeemed without Ha'amadah and Ha'arachah (as the Gemara in fact eventually concludes, "Hacha Nami d'Palig Rebbi Shimon"), while the first version of the Beraisa does state this clearly (RASHI DH Ela Meipach).

33b----------------------------------------33b

2)[line 9]המתפיס תמימים לבדק הביתHA'MATPIS TEMIMIM L'VEDEK HA'BAYIS- one who designated unblemished animals to be Hekdesh for Bedek ha'Bayis. It is forbidden to sanctify an animal that has no blemish for Bedek ha'Bayis. If such an animal is made Hekdesh, it must be offered as a Korban.

3)[line 23]ומודה רבי שמעון בבעל מום מעיקרוU'MODEH REBBI SHIMON B'VA'AL MUM ME'IKARO- and Rebbi Shimon agrees with regard to an animal that was a Ba'al Mum before it was sanctified. This is Rav's statement, and not part of a Beraisa.

4)[line 38]שליאSHILYA- commonly translated as the placenta; a more accurate description is the membranes of the amniotic sac in which the fetus forms, which are attached to the placenta (RASHI to Berachos 4a; TOSFOS to Nidah 18a DH Shilya and elsewhere in the Rishonim)

5)[line 40]חולין שנשחטו בעזרהCHULIN SHE'NISHCHETU BA'AZARAH

It is forbidden to slaughter animals in the Azarah other than animals sanctified to be Korbanos, as we learn from the verse, "If the place chosen by HaSh-m is far [from where you are]... you may slaughter and eat meat to your heart's content..." (Devarim 12:21). Chazal learn from this verse that we may slaughter Chulin only outside of the Azarah of the Beis ha'Mikdash. If an unsanctified animal is slaughtered inside the Azarah, it becomes Asur b'Hana'ah.

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