[19a - 45 lines; 19b - 48 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 19a DH Omdi ã"ä òåîãé:
Perhaps the words "Sharvit Komaso" ùøáéè ÷åîúå
should be written "Sharvit k'Komaso" ùøáéè ë÷åîúå
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1)[line 4]ôàçàPACHA- obstacle; (alt. PECHACHA - nakedness)
2)[line 5]ñéîàSIMA- treasure
3)[line 9]àîä ùì éøîèéàIMA SHEL YARMATYA- the mother of Yarmatya
4)[line 12]îøôé÷åMARPEIKO- his elbow
5)[line 21]àúøà ãú÷ìé ëåôøàASRA D'TAKLEI KUFRA- in a place where they sell pitch by weight
6)[line 23]ãëééìD'KAYIL- who measure
7)[line 25]ùîëéSAMKEI- onions
8)[line 26]ùãå úøé úìúàSHADU TREI TELASA- they throw in another two or three after it is weighed
9)[line 33]÷åîúéKOMASI- my height
10)[line 34]ùøáéè ùàéðå ðëôóSHARVIT SHE'EINO NICHPAF- a thick stick that cannot be bent. That is, he intends to donate an object that measures his own height which is not able to be bent. He may use any object that fits those criteria as his payment, e.g. wood, iron, etc. (RAMBAM)
11)[line 35]ãéé÷ ìéùðà éúéøàDAYIK LISHNA YESEIRA- he makes an inference from the additional words. If a person could have expressed himself briefly and instead expresses himself with unnecessary additions, we assume that that he intends to add something to his statement.
12)[line 38]áåøBOR- a pit that is dug in impermeable ground and that is not lined with stones
13)[line 38]ãåúDUS- a pit in the ground that is lined with stones that rise above the surface of the ground. A Dus also has a cover on top (BI'UR HALACHAH OC 587:1, in his explanation of the opinions of Rashi and Rambam)
14)[line 43]ìèôåééL'TEFUYEI- to increase
19b----------------------------------------19b
15)[line 1](øåçáå) [øåçáé] îäå(ROCHBO) [ROCHBI] MAHU?- [when one pledges to give] "my width," what is the law? That is, does he intend to donate a stick that is as long as he is wide, or one that is as wide as he is wide and as long as he is tall? (The other questions of the Gemara here are to be understood in a similar manner, as Tosfos (19a) explains.)
16)[line 1](éùéáúå) [éùéáúé] îäå(YESHIVASO) [YESHIVASI] MAHU?- [when one pledges to give] "my sitting," what is the law? (TOSFOS (19a) mentions three possible explanations for this question. (a) The Gemara is asking whether the person who makes the vow intends to donate a staff of gold that cannot be bent, which stands at the same height as his while he is sitting, or does he intend to give a flexible staff of gold, which is the length of his full height. He denotes his full, flexible height with the word "Yeshivasi," since his height is bent while he is seated. (b) The Gemara is asking whether the one who makes the vow intends to donate a staff which is as long of the distance from the top of his head until his waist (the place at which he sits), or a staff the length of his full height while sitting. (c) The Gemara is asking whether the one who makes the vow intends to donate a staff the length of his height while seated, or a staff that occupies the same area as he occupies when seated.)
17)[line 1]äé÷éôåHEIKEIFO- his circumference
18)[line 5]äàöéìHE'ATZIL- the elbow
19)[line 5]äàøëåáäHA'ARKUVAH- the knee
20)[line 13]÷éãåù éãéí åøâìéí áî÷ãùKIDUSH YADAYIM V'RAGLAYIM BA'MIKDASH (AVODAS HA'KOHANIM: KIDUSH YADAYIM V'RAGLAYIM)
(a)It is a Mitzvas Aseh for the Kohanim to wash their hands and feet whenever they enter the Heichal or the Azarah of the Beis ha'Mikdash or when they do any Avodah (Divine service), as it states in Shemos 30:19-21, "v'Rachatzu Aharon u'Vanav Mimenu..." (Sanhedrin 83b). If a Kohen transgresses intentionally, and performs an Avodah without washing his hands and feet, he is Chayav Misah b'Yedei Shamayim and the Avodah is invalid (SEFER HA'CHINUCH #106).
(b)A Kohen places his right hand on his right foot and his left hand on his left foot, and bends over. Another Kohen sprinkles water from the Kiyor on his hands and feet (or, if he is alone, he places his hands and feet under the faucet of the Kiyor). Kidush Yadayim v'Raglayim is an Avodah, and therefore must be performed while standing.
(c)A Kohen has to wash his hands and feet only once every day, as long as he makes sure that they did not become Temei'im or dirty, and as long as he has not left the Azarah. There is a disagreement as to whether a Kohen who did Avodah all night is required to wash his hands and feet again in the morning.
21)[line 14]äôø÷HA'PEREK- the wrist
22)[line 17]"éãê" æå ÷éáåøéú"YADCHA" ZU KIBORES- "Yadcha" refers to the Kibores. When the Torah uses the word "Yadcha" in the verse, "It shall be a sign for you on your arm" (Shemos 13:9) with regard to Tegilin, it is referring to the Kibores. The Kibores (O.F. bradon) is the fleshy, elevated part of the upper arm, the location of the biceps muscle.
23)[line 21]"[ùìù] øâìéí""[SHALOSH] REGALIM" - "[Three] pilgrimage-festivals" (Shemos 23:14) (ALIYAH LA'REGEL)
(a)Every Jewish male is required to appear before HaSh-m in the Azarah (courtyard) of the Beis ha'Mikdash and to bring a Korban Re'iyah on Pesach, Shavu'os and Sukos (Devarim 16:16). The Korban Re'iyah is a Korban Olah. If the Korban was not brought on the first day of the festival, it may be brought on any of the other six days of Pesach. On Sukos it may be brought on the first day or the next seven days. On Shavu'os it may be brought on Shavu'os or on the six days following the festival. Beis Hillel rules that the minimum amount that one must spend for a Korban Re'iyah is one Me'ah (Chagigah 2a).
(b)In addition, every Jewish male is obligated to bring an animal as a Korban Chagigah, (which is offered in the manner of a Korban Shelamim) as the verse states, "Shalosh Regalim Tachog Li ba'Shanah" (Shemos 23:14). Beis Hillel rules that the minimum amount that one must spend for a Korban Chagigah is two Me'in (ibid.).
(c)The Mitzvah of Simchah (Devarim 27:7) that applies on the three festivals of Pesach, Shavu'os and Sukos requires a person to eat from sacrifices every day of the holiday. If no other sacrifice is available, the person brings a special Korban, known as Shalmei Simchah, for the purpose of fulfilling this Mitzvah. Women are also obligated in this Mitzvah (RAMBAM Hilchos Chagigah 1:1), in the sense that a woman's husband or father, and a widow's neighbor or supporter, must give her Shalmei Simchah to eat in order to make her joyous (Kidushin 34b, BA'AL HA'ME'OR to Kidushin 6a, RA'AVAD and KESEF MISHNEH ibid.; see, however, ME'IRI to Rosh Hashanah 6a and LECHEM MISHNEH to Hilchos Ma'aseh ha'Korbanos 14:14, who contend that according to the Rambam, women even have the obligation of bringing Shalmei Simchah).
24)[line 21]áòìé ÷áéïBA'ALEI KABIN- those who wear a peg-leg
25)[line 27]àéñúåéøàISTEVIRA- (O.F. chevile) ankle
26)[line 29]ù÷àSHAKA- leg
27)[line 31]ëøòàKAR'A- foot
28)[line 34]àåîã ùì ðæ÷éïOMED SHEL NIZAKIN - an assessment of the amount that one must pay for causing damage (TASHLUMEI NEZEK)
If a person injured his friend, Beis Din assesses the damage that he caused based on the depreciation that such a damage would cause to a slave on the slave market.
29)[line 35]æéìàZILA- cheap
30)[line 36]ùáéçSHEVI'ACH- valuable
31)[line 39]ôñé÷àPESIKA- cut off
32)[line 40]îåëúáúMUCHTEVES- is written over, i.e., belongs
33)[line 47]ùáç áéðé åáéðéSHAVACH BEINI U'VEINI- in the meantime he has gone up in value