[105a - 53 lines; 105b - 54 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 105b DH Amrei Inhu àîøé àéðäå:
The words "l'Hatzil Atzmam mi'Yad ha'Michshol" ìäöéì òöîí îéã äîëùåì
should be "l'Hatzil Atzmam mi'Yad ha'Machashefus" ìäöéì òöîí îéã äîëùôåú (RASHASH, based on EIN YAKOV)
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1)[line 14]îùèø ùèøéMISHTAR SHATAREI- it becomes soft and gets stuck [to the inside of the mouth]
2a)[line 15]áøëéëàB'RECHICHA- with soft bread
b)[line 15]áà÷åùàB'AKUSHA- with hard bread
3)[line 26]çìà áø çîøàCHALA BAR CHAMRA- wine vinegar (as opposed to my father, who is comparable to wine)
4)[line 32]äåä ñééø ðëñéäHAVAH SAYAR NICHSEI- would walk around his properties, assessing their current needs
5a)[line 35]îùëç àñúéøàMASHKACH ASTIRA- (lit. will find an Istera coin) will discover hidden wealth
b)[line 35]àñúéøàASTIRA- a silver coin also known as Sela Medinah (1/8 of a Sela Tzuri, or half of a Dinar; see Background to Bava Basra 105:13a)
6)[line 36]ôâò áàøéñéäPAGA B'ARISEI- he met up with his hired laborer
7)[line 37]ããøé ôúëà ãàåôéD'DAREI PATACHA D'UFEI- who was carrying a bundle of wood
8)[line 38]ëáø ÷ãîåê øáðïKVAR KADMUCH RABANAN- (lit. the Rabanan have already preceded you) the Rabanan have provided a preventative measure to stop people like you, i.e. inspecting one's possessions every day
9)[line 41]öéðåøà ãáã÷à áàøòéäTZINORA D'BIDKA B'AREI- a water channel in his land that was rising over its banks and was threatening to flood his land through a breach
10)[line 42]ëøëéäKARCHEI- he folded it up
11)[line 42]øîà ÷ìàRAMA KALA- he called loudly (lit. raised his voice)
12)[line 43]ñëøåäSACHRUHA- they dammed it
13a)[line 45]îéí øàùåðéí îöåäMAYIM RISHONIM MITZVAH- the water used for washing one's hands before eating bread, is a Mitzvah [that the Chachamim instituted so that Kohanim would be accustomed to washing their hands before eating Terumah]
b)[line 45]îéí øàùåðéíMAYIM RISHONIM (TUM'AS YADAYIM)
(a)Normally if Tum'ah touches part of a person's body, it make his entire body Tamei and he can only become Tahor by Tevilah (immersing) in a Mikvah. However the Chachamim instituted that in certain cases a person's hands can become Temei'os without the rest of his body becoming Tamei, and he is able to be Metaher his hands through Netilas Yadayim or Tevilas Yadayim.
(b)Shlomo ha'Melech instituted (Eruvin 21b; Shabbos 15a) that if a person does not pay close attention to make sure that his hands did not touch what they were not supposed to, his hands are deemed to be Temei'os and he may not touch Kodshim until he washes them. The reason for the Gezeirah was "Yadayim Askaniyos Hen," which means that the hands are constantly "busy" and they touch things without intent. A person may have touched himself in a sweaty or otherwise unclean place, and touching Kodshim or Terumah in such a manner is a disgrace to their Kedushah and loathsome to those who must afterwards eat them (RASHI to Shabbos 14a). The Takanah of Shlomo ha'Melech was to consider the hands a Shelishi (see Background to Chulin 3:2 for a discussion of the different levels of Tum'ah) and to prohibit a person from eating Kodshim without Netilas Yadayim. Later, Beis Hilel and Beis Shamai decreed that the hands are Sheniyos and may not even touch Terumah before Netilas Yadayim (Shabbos 14a). This is one of the ordinances of the "Shemoneh Asar Davar" (Shabbos 13b-17b). These two decrees are known as the Gezeiros of "Stam Yadayim," i.e. it is not known for certain that the person's hands touched anything specific that made them Temei'os, but the Rabanan made them Temei'os anyway.
(c)There are other situations in which a person's hands could become Temei'os without the rest of his body becoming Tamei: 1. If a person's hands touch Sifrei Kodesh (Shabbos 14a; TOSFOS ibid. 14b DH Keivan; 2. If a person's hands touch a Rishon l'Tum'ah (Mishnah Yadayim 3:1); 3. If a person's hands touch a person who can only make clothing, but not people, Tamei. (An example of a person who can only make clothing but not people Tamei, is one who is touching Ma'ayanos ha'Zav (see Background to Nedarim 19:4), a Mishkav or Moshav (see Background to Zevachim 93:12), or one who is carrying a Neveilah (see Kelim 1).) (Mishnah Yadayim, ibid.); 4. If a person's hands enter a Bayis ha'Menuga, but his body does not enter it (ibid.).
(d)Although Yadayim that are Sheniyos cannot make Chulin Tamei, The Chachamim instituted that a person must wash his hands before eating bread that is Chulin. This is because of a "Serach Terumah" (in order to accustom those who eat Terumah to Netilas Yadayim — RASHI to Chulin 106a) and also because of Nekiyus (cleanliness; see TOSFOS ibid. DH Mitzvah). In addition, Netilas Yadayim is necessary before eating other Chulin foods besides bread if the food is wet (Pesachim 115a — because even Chulin food can become Tamei through a Sheni, such as hands that are Temei'os, because of the water on it).
(e)A person whose hands are Temei'os cannot touch Terumah or Kodshim, and cannot eat Chulin, until he is Metaher them either through Netilas Yadayim or Tevilas Yadayim.
1.Netilas Yadayim (Mishnah, Yadayim 1:1) involves pouring water on his hands from a utensil that contains at least a Revi'is of water. A person may be Metaher his hands by pouring less than a Revi'is of water on his hands from such a utensil if two conditions are met: (i) The utensil must have contained at least a Revi'is when the first person to use the water in this cup used some of it for Netilas Yadayim. (ii) When pouring less than a Revi'is on one's hands, one must rinse their entire hands twice each, and not just once each.
2.Tevilas Yadayim (Chagigah 2:5, also known as "Shetifas Yadayim," according to Rashi to Gitin 15b DH v'Achas b'Shetifah) involves dipping one's hands into a valid Mikvah or river (see Background to Chulin 31:15).
14)[line 45]àçøåðéí çåáäACHARONIM CHOVAH- the water used to rinse one's hands at the end of a meal, which the Chachamim instituted in order to rinse off salt from Yam ha'Melach (which can cause blindness) that may remain on the hands, is an obligation (due to the danger involved)
15)[line 47]àîöòééíEMTZA'IYIM- the water that people use to rinse their hands between courses (see Insights to Chulin 105b)
16)[line 50]÷éðñàKINSA- chips of wood
17a)[line 50]çîéïCHAMIN- hot water
b)[line 51]öåðïTZONEN- cold water
18)[line 51]îôòôòéï àú äéãéíMEFA'APE'IN ES HA'YADAYIM- (O.F. esvolant) soften the hands [allowing food residue to penetrate into the skin (instead of washing it away)]
19)[line 51]æåäîàZUHAMA- filth
20)[last line]ùàéï äéã ñåìãú áäïSHE'EIN HA'YAD SOLEDES BAHEN- that [are not so hot and] the hand does not recoil due to a burning sensation
105b----------------------------------------105b
21)[line 12]îìç ñãåîéúMELACH SEDOMIS- salt from the Dead Sea that is very fine
22)[line 12]îñîà àú äòéðéíMESAMEI ES HA'EINAYIM- it causes blindness [when it comes in contact with the eyes]
23)[line 13]îùúëç ëé ÷åøèà áëåøàMISHTAKE'ACH KI KORTA B'KORA- it is found in the proportion of one grain in a Kor (i.e. it is very rare; 1 Kor = 216, 248.9 or 432 liters, depending upon the differing Halachic opinions.)
24)[line 15]ëì îìçàKAL MILCHA- if one measured out an amount of salt
25)[line 18]øåç øòäRU'ACH RA'A- an evil spirit
26a)[line 18]äàé ãìà ù÷éì îéãé îôúåøàHAI D'LO SHAKIL MIDI MI'PESORA- the reason that no one takes anything off of a table [at the time that someone is sitting at that table]
b)[line 19]ëé ð÷éè àéðéù ëñà ìîùúéKI NAKIT INISH KASA L'MISHTEI- when that person is holding a cup to drink
27)[line 19]ùîà éàøò ãáø ÷ì÷ìä áñòåãäSHEMA YE'ERA DVAR KALKALAH B'SE'UDAH- [is that] perhaps some harm will be done during the meal [if he had wanted the food item that was removed and he becomes upset and subsequently chokes on the liquid that he is drinking]
28)[line 20]øåç öøãàRU'ACH TZERADA- (O.F. estordison) dazing [of the mind]
29)[line 24]ààñéúà åáåëðà ãúáìéA'ASISA U'VUCHNA D'TAVLEI- on [the removal of] a mortar and pestle of spices
30)[line 25]äàé ãëðùé ðùååøàäHAI D'CHANSHEI NISHVARA'A- the reason that people gather the crumbs that fall to the floor
31)[line 25]îð÷éøåúàMENAKIRUSA- cleanliness
32)[line 26]÷ùé ìòðéåúàKASHEI L'ANIYUSA- it is liable to produce poverty
33)[line 26]ùøà ãòðéåúàSARA D'ANIYUSA- the angel responsible for poverty
34)[line 28]ëøê (ìéôúà) [øéôúà] àéáìéKARACH (LIFTA) [RIFTA] A'YABLEI- he ate his bread over Yablei (a species of grass)
35)[line 28]àééúé îøàAISI MARA- he brought a hoe
36)[line 29]ùîòéä ã÷àîø "ååé ...SHAM'EI D'KA'AMAR "VAI...- that is, due to this person's extreme diligence in showing the proper respect for (even) crumbs, by collecting them instead of leaving them scattered about on the ground, he merited to hear the voice of an angel!
37)[line 30]àåôéàUFI'A- (O.F. escume) scum, froth
38)[line 31]ã÷ùé ìëøñíD'KASHEI L'CHARSAM- that it liable to produce (a) catarrh (an inflammation of the mucous membrane of the nasal passages, accompanied by discharge from the membrane) (RASHI); (b) a pain of the muscles between the ribs (ARUCH)
39)[line 31]îéðôç áéä ÷ùéà ìøéùàMINPACH BEI KASHYA L'REISHA- blowing on it is liable to produce a headache
40)[line 32]îãçééäMEDACHYEI- to push it to the side
41)[line 32]ìù÷òéä ù÷åòéL'SHAK'EI SHEKU'EI- he should sink it [into the beverage]
42)[line 33]ìëøñí ãçîøà ùéëøàL'CHARSAM D'CHAMRA, SHICHRA- to [counteract] the Charsam [that comes as a result of the froth] of wine, [one should drink] beer
43)[line 34]áúø òðéà àæìà òðéåúàBASAR ANYA AZLA ANIYUSA- poverty (and misfortune) follows the poor (i.e. a poor man is only able to afford water to drink, and there is no cure for the Charsam that comes as a result of the froth of water)
44)[line 35]éø÷à îëéùà ãàñø âéðàäYARKA ME'KISHA D'ASAR GINA'A- [one stalk of] a vegetable (e.g. a leek or a stalk of garlic) taken out of a bundle of vegetables that a gardener has tied
45)[line 35]øòáúðåúàRA'AVTANUSA- gluttony
46)[line 36]ëùôéíKESHAFIM- witchcraft
47)[line 37]÷àæìé áàøáàKA'AZLEI B'ARBA- were going on a boat
48)[line 37]îèøåðéúàMATRONISA- a Roman matron; aristocratic woman
49)[line 37]àåúáï áäãééëåOSVAN BAHADAICHU- let me sit with you
50)[line 38]àîøä îìúàAMRAH MILSA- she said a word [of sorcery]
51)[line 38]àñøúä ìàøáàASARTA L'ARBA- she "bound up" the boat [as it could not move as a result of her spell]
52)[line 38]ùøéåäSHARYUHA- they released it
53)[line 39]ìà î÷ðç ìëå áçñôàLO MEKANE'ACH L'CHU B'CHASPA- do not wipe yourselves (after moving your bowels) with pieces of pottery
54)[line 39]àîðééëåA'MANAICHU- on your clothes
55)[line 41]éø÷à ãðôì àúëàYARKA D'NAFAL A'TAKA- (a) vegetables that fell on the table; (b) according to the Girsa MI'TAKA - vegetables that fell off of the table
56)[line 42]øéç äôäREI'ACH HA'PEH- bad breath
57)[line 43]îøæéáàMARZEIVA- a gutter
58)[line 43]ùåôëéíSHOFCHIM- water [that has been put to use by people who were on the roof, such as for cleaning things,] that is being discarded
59)[line 43]ù÷åìàéSHAKULA'EI- porters
60)[line 44]ãäåå ãøåD'HAVU DARU- who were carrying
61)[line 44]ìàéúôåçéL'ISPUCHEI- to rest
62)[line 44]ô÷òäPAK'A- it broke open
63)[line 45]àôé÷ ùéôåøéAPIK SHIFUREI- he took out Shofaros (to proclaim the excommunication)
64)[line 45]ùîúéäSHAMTEI- he put him [the demon] in Cherem (see Background to Chulin 18:5)
65)[line 46]ëé àåúáéä áàåðàéKI OSVEI B'UNA'I- since they placed it right into my ear!
66a)[line 50]ëì îéìé ãöééøKOL MILEI D'TZAYIR- all things that are tied up
b)[line 50]çúéíCHASIM- sealed
c)[line 50]ëééìCHAYIL- measured
d)[line 50]îðéMANEI- counted
67)[line 51]òã ãîùëçéðï îéãé ãäô÷øàAD D'MESHAKCHINAN MIDI D'HEFKERA- until we find an item (of those things) that is ownerless
68)[line 52]îôåîà ãçöáàPUMA D'CHATZBA- the mouth of a pitcher
69)[line 52]öéáúàTZIVASA- small pieces of wood
70)[line 53]îéí äøòéíMAYIM HA'RA'IM- "bad water" (from which a demon drank)
71)[line 53]áø ùéãàBAR SHEIDA- a demon (lit. son of a demon)
72)[last line]òã ãçìôé îéí äøòéíAD D'CHALFEI MAYIM HA'RA'IM- [I waited] until the "bad water" (see above, entry #70) flowed away
73)[last line]àãäëéAD'HACHI- in the meantime