[66a - 30 lines; 66b - 39 lines]
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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] Rashi 66b DH Lo Salka Da'atach ã"ä ìà ñì÷à ãòúê:
The words "v'Osam Tochelu d'Mema'et a'Mi she'Ein Lo Ka'i" åàåúí úàëìå ãîîòè àîé ùàéï ìà ÷àé
should read "vea'Osam Tochelu d'Mema'et Mi she'Ein Lo Ka'i" åààåúí úàëìå ãîîòè îé ùàéï ìà ÷àé
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1)[line 1]úðà ãáé øáTANA D'VEI RAV- the Tana Kama of the Beraisa (on Daf 65a), the source of which is Toras Kohanim, one of the earliest commentaries on Vayikra, which follows the opinion of Rebbi Yehudah b'Rebbi Ila'i. It is known as "Sifra d'Vei Rav," since: (a) students of every Beis Midrash ("Bei Rav") were well-versed in it (as opposed to the teachings of Rebbi Yishmael, which were known primarily by his personal students — RASHI); (b) it was written by the Amora named Rav (circa 220 C.E.), who collected the Beraisa'os that it contains (SEDER HA'DOROS citing the RAMBAM Hakdamah l'Zera'im, et al.)
2)[line 4]ëìì åôøè àéï áëìì àìà îä ùáôøèKLAL U'FRAT, EIN BI'CHLAL ELA MAH SHEB'FRAT
See Background to Chulin 65:20c:b.
3)[line 6]îùðé öããéïMI'SHNEI TZEDADIN- from two aspects, i.e. 1. that it has the four Simanim of locusts mentioned in the Mishnah, and 2. it is of the same species, i.e. it is called "Chagav" (RASHASH)
4)[line 9]ëìì åôøè åëìì àé àúä ãï àìà ëòéï äôøèKLAL U'FRAT U'CHLAL, IY ATAH DAN ELA K'EIN HA'PRAT
See Background to Chulin 65:20c:d.
5)[line 11]ëììà ÷îàKELALA KAMA- the first generalization, i.e. "Asher Lo Kera'ayim," which includes everything that has Kartzulin (and four legs)
6)[line 11]ìëììà áúøàL'CHLALA BASRA- to the second generalization, i.e. "l'Mineihu," which includes only those types that have all four Simanim, similar to Arbeh
7)[line 26]îø ëé àúøéä åîø ëé àúøéäMAR KI ASREI U'MAR KI ASREI- one master speaks in the terms of his location (where Sol'am is Rashon and Chargol is Nipol) and the other master speaks in the terms of his location (where Sol'am is Nipol and Chargol is Rashon)
8)[line 29]äñåìúðéú åäòôéàïHA'SULTANIS VEHA'AFYAN- small fish that grow fins or scales upon reaching a certain age
66b----------------------------------------66b
9)[line 1]à÷åðñ, åàôåðñ, ëñôúéàñ, åàëñôèéàñ, åàèåðñAKUNAS, V'AFUNAS, KASPATI'AS, V'AKASPATI'AS, V'ATUNAS- Persian names of fish that lose their fins or scales after they are caught and removed from the water
10)[line 12]"[åëåáò ðçåùú òì øàùå,] åùøéåï ÷ù÷ùéí äåà ìáåù, [åîù÷ì äùøéåï çîùú àìôéí ù÷ìéí ðçåùú.]""[V'KOVA NECHOSHES AL ROSHO], V'SHIRYON KASKASIM HU LAVUSH, [U'MISHKAL HA'SHIRYON CHAMESHES ALAFIM SHEKALIM NECHOSHES.]" - "[He wore a copper helmet on his head,] and he was dressed in a scaly suit of armor, [and the weight of the suit of armor was five thousand copper Shekalim.]" (Shmuel I 17:5) (The Armor of Golyas)
(a)This verse describes Golyas before his defeat by David. The verse goes on to relate that Golyas wore a copper shield on his legs and a neck-guard between his shoulders, and the handle of his spear was as thick as a weaver's beam, while its blade weighed six hundred iron Shekalim.
(b)When David, incensed at the insults that the Rasha was hurling at HaSh-m and Yisrael, volunteered to fight Golyas, Shaul attempted to dissuade him from taking on such an impossible task. David replied that it was not in vain that he had recently attacked a lion and a bear that had taken a lamb from the flock and had killed them both; he saw it as a preparation for the current challenge, and as a clear sign from Heaven that he would win.
(c)Shaul dressed David in his clothes, and he placed a copper helmet on his head, and he dressed him in a suit of armor. David discarded it, preferring to attack the giant wearing his ordinary clothes and armed with no more than a sling and a few pebbles. He discarded the armor, he explained to Shaul, because he was simply not used to it, and found it too cumbersome, although the real reason may have been because of the Ayin ha'Ra that Shaul gave him. Chazal explain that even though Shaul was a full head taller than any other man in the country, his clothes fit David, since he had already been anointed as the future king in place of Shaul. When Shaul realized that, he gave David an Ayin ha'Ra, which David noticed. Presumably, this was the real reason why he felt safer not wearing Shaul's clothes and armor.
11)[line 15]"... éâãéì úåøä åéàãéø""... YAGDIL TORAH V'YADIR."- "He will magnify the Torah and make it glorious." (Yeshayah 42:21) - The Torah adds the extra words so that we will understand the correct meaning of "Kaskeses," even though it is obvious from the verse in Shmuel I (YOSEF DA'AS, citing the Rishonim)
12)[line 20]åäúéø áîôåøù åäúéø áñúíV'HITIR BI'MEFURASH V'HITIR BI'STAM - the Torah permitted explicitly [water creatures that do not have fins and scales that grow only in utensils] and permitted [them] by inference (HETER ACHILAS SHERATZEI HA'MAYIM B'KEILIM)
(a)The Torah (Vayikra 11:9-12) discusses the laws of water creatures in two different ways. The first verse states that a water creature that grows in the oceans or rivers must have fins and scales to be permitted to be eaten. The next verse forbids any water creature that does not have fins and scales, if it grows in the oceans or rivers. From both of these verses it may be inferred that water creatures that grow only in utensils are permitted even if they do not have fins and scales.
(b)The Gemara calls one of these verses "Mefurash" - "explicit [permission]" and the other one "Stam" - "implicit [permission]." At the end of the Sugya (Daf 67a) the Amora'im argue as to which verse is termed explicit and which is termed implicit.
13a)[line 23]áåøåúBOROS- round pits or wells that are dug in the ground; cisterns
b)[line 24]ùéçéïSHICHIN- narrow elongated ditches
c)[line 24]îòøåúME'AROS- caves (usually leading to a spring or water source)
14)[line 24]ùùåçä åùåúä îäï åàéðå ðîðòSHOCHEH V'SHOSEH ME'HEN V'EINO NIMNA- one bends down and drinks, and he is not prevented from doing so [even if he ingests water creatures without fins or scales while doing so]
15)[line 36]ðòéöéïNE'ITZIN- wide ponds
16)[line 36]çøéöéïCHARITZIN- long, narrow channels
17)[line 37]úøé ëììé ãñîéëé ìäããé ðéðäåTREI KELALEI D'SEMICHEI L'HADADEI- two generalizations (the two words "ba'Mayim" in Vayikra 11:9) that are next to each other (usually, the method of "Kelal u'Ferat u'Chelal" — see Background to Chulin 65:20c:d — follows the format where the Perat is in between the two Kelalim. In this verse, the Perat follows the two Kelalim)