[11a - 34 lines; 11b - 36 lines]
*********************GIRSA SECTION*********************
We recommend using the textual changes suggested by the Bach, the Tzon Kodashim 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 11a [line 26]:
Should be corrected as suggested by Shitah Mekubetzes #10 (this is the Girsa of the Lishna Acharina ìéùðà àçøéðà to which Rashi refers)
[2] Rashi 11a DH v'Eima Hachi ã"ä åàéîà äëé:
The words "v'Ukimna d'Idi v'Idi" åàå÷éîðà ãàéãé åàéãé
should be "v'Eima d'Idi v'Idi" åàéîà ãàéãé åàéãé
[3] Gemara 11b [line 24]:
"k'Shem she'Nisuchah ..." ëùí ùðéñåëä
See below, entry #20
[4] Gemara [line 30]:
"Ika d'Amrei Leima ..." àéëà ãàîøé ìéîà
This is the Girsa of Tosfos (here and to Sukah 49b); Rashi and Rabeinu Gershom have the text, "Lishna Acharina ..." ìéùðà àçøéðà and the entire Sugya as it is printed in Sukah 49b, as is brought here in Shitah Mekubetzes #8
[5] Mishnah [line 35]:
Should be corrected as suggested by Shitah Mekubetzes #10
[6] Rashi 11b DH Mah Nosar ã"ä îä ðåúø:
Should be corrected as suggested by Shitah Mekubetzes #12
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1)[line 7]äîôøéù îòåú ìðæéøåúåHA'MAFRISH MA'OS L'NEZIRUSO (NAZIR TAHOR: KORBENOSAV)
(a)When a Nazir (see Background to Kerisus 27:14) completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves of Matzah) and 10 Rekikin (flat Matzos). He then shaves off the hair of his head and burns it under the pot in which the Zero'a (the two upper sections of the right foreleg, until the shoulder blade) of the Shelamim is cooked (Bamidbar 6:18). His hair is Asur b'Hana'ah.
(b)When a person separates money for his Korbenos Nezirus, if he does not specify which coins will buy which Korbanos, it is possible that (a) any of them (RASHI); (b) all of them (TOSFOS, RAMBAM) may be used to purchase his Korban Shelamim. Since the Shelamim is Kodshim Kalim, our Mishnah rules that a person who derives benefit from the money does not transgress the prohibition of Me'ilah.
2a)[line 9]îòåú ñúåîéïMA'OS SETUMIN- money that was set aside for the purchase of a set of Korbanos but without designating which Korban would be purchased with which part of the money
b)[line 10]îòåú îôåøùéíMA'OS MEFURASHIM- money that was designated for the purchase of a specific Korban
3)[line 16]úåøéï ùìà äâéò æîðïTORIN SHE'LO HIGI'A ZEMANAN (TORIN / BNEI YONAH)
(a)The Tor is the turtledove. When the Tor matures, the feathers on its neck become a yellow or reddish-gold color, and only then can be used as a sacrifice.
(b)Bnei Yonah are the young of the common domestic dove, which can only be sacrificed before the feathers begin to change to this color (Mishnah Chulin 22a).
4)[line 17]áðé éåðä ùòáø æîðïVENEI YONAH SHE'AVAR ZEMANAN- the Gemara is implying that one may purchase old Bnei Yonah (she'Higi'a Zemanan) with money set aside for the purchase of Kinim. This is obviously not so, since such Bnei Yonah cannot be used for Kinim. One may, however, purchase young Torim (she'Lo Higi'a Zemanan) with such money, and wait for them to grow old enough before offering them as sacrifices. However, since the Gemara mentions the possibility of purchasing young Torim, it throws in the other possibility (old Bnei Yonah) as well, although it really is not appropriate to our Sugya (TOSFOS DH Mipnei).
5)[line 21]ðñëéïNESACHIN
(a)The Nesachim are wine libations that are brought together with a Korban Shelamim or Olah, whether the Korban is offered by the Tzibur (Bamidbar 28:11-15, 20-21) or by an individual (Bamidbar 15:3-16). They are brought along with the Minchas Nesachim, a meal offering that is offered with these Korbanos (see Background to Me'ilah 15:5). (See also Background to Temurah 17:4:b.)
(b)The amounts of wine, flour and oil vary based upon which animal is being offered — see Background to Kidushin 37:12.
6)[line 22]éöà ìðçì ÷ãøåïYATZA L'NACHAL KIDRON- after the blood flowed from the Yesod of the Mizbe'ach to the Amah (the channel of water that ran through the Azarah of the Beis ha'Mikdash), it would exit from the Azarah with the water of the Amah into Nachal Kidron (the valley to the south of Yerushalayim)
7)[line 24]ùéúéïSHISIN- a hollow located under the foundation of the Mizbe'ach of the Beis ha'Mikdash, into which the water and wine libations flowed
8)[line 24]îåòìéï áãîéíMO'ALIN B'DAMIM- one brings a Korban Me'ilah if one benefits from the blood of the Korbanos (before they are applied to or cast on the Mizbe'ach)
9)[line 27]"åàðé ðúúéå ìëí ...""VA'ANI NESATIV LACHEM ..."- the entire verse is "Ki Nefesh ha'Basar ba'Dam Hi, va'Ani Nesativ Lachem Al ha'Mizbe'ach l'Chaper Al Nafshoseichem; Ki ha'Dam Hu ba'Nefesh Yechaper." - "For the life of the flesh is in the blood; and I have given it to you upon the Mizbe'ach to make an atonement for your souls; for it is the blood that makes an atonement for the soul." (Vayikra 17:11)
10)[line 30]ìôðé ëôøä ëìàçø ëôøäLIFNEI KAPARAH KEL'ACHAR KAPARAH- this is learned from the words "Dam Hu," which imply that it remains as it always was (RASHI DH v'Eima)
11b----------------------------------------11b
11)[line 1]úøåîú äãùïTERUMAS HA'DESHEN
(a)Every morning a Kohen must remove some of the ashes from the consumed sacrifices and place them southeast of the Mizbe'ach alongside the ramp, at a distance of three Tefachim (approximately equal to 22.8, 24 or 28.8 cm, depending upon the differing Halachic opinions) from the ramp and 10 Amos (4.56, 4.8 or 5.76 m) from the foot of the ramp, as described in Vayikra 6:3.
(b)It is forbidden to derive benefit from these ashes even after they are placed at the side of the ramp. Generally, after the completion of a Mitzvah that is performed with a particular object, it becomes permitted to derive benefit from the object (if it was previously forbidden). The Torah specifies that with regard to Terumas ha'Deshen, however, even though its Mitzvah has been completed once the ashes are placed on the floor of the Azarah, they remain Asur b'Hana'ah.
12)[line 2]àéáøé ùòéø äîùúìçEIVAREI SA'IR HA'MISHTALE'ACH
(a)On Yom ha'Kipurim, a Goral (lottery) is performed by the Kohen Gadol to choose between two identical goats (Vayikra 16:7-10). One (the Sa'ir la'Sh-m) is offered as a Korban Chatas ha'Nisraf and its blood is sprinkled in the Kodesh ha'Kodashim (Vayikra 16:15); the other (the Sa'ir la'Azazel) is dispatched ("Mishtale'ach") to Azazel (a hard rocky cliff), from which it is pushed off to its death (Vayikra 16:21-22).
(b)A strip of crimson wool is tied between the horns of the Sa'ir ha'Mishtale'ach before it is led to Azazel. The person who takes the goat to Azazel becomes Tamei and is required to immerse his body and clothes in a Mikvah (Vayikra 16:26). The remains of the Sa'ir ha'Mishtale'ach are Asur b'Hana'ah.
(c)Before it is dispatched to Azazel, the Kohen Gadol performs Semichah upon the Sa'ir ha'Mishtale'ach, confessing the sins of all of the people while doing so. According to Rebbi Yehudah, this confession achieves atonement for all of the people, for all sins except sins of Tum'as Mikdash v'Kodashav. According to Rebbi Shimon, this confession achieves atonement for all of the people except the Kohanim, for all sins except sins of Tum'as Mikdash v'Kodashav. (The second confession over the Par of the Kohen Gadol provides the Kohanim atonement for all other sins besides sins of Tum'as Mikdash v'Kodashav.)
(d)There is an argument as to whether or not the laws of Mei'lah apply to the Eivarim (limbs) of the Sa'ir ha'Mishtale'ach after it is pushed off the cliff.
13)[line 3]ëì ùðé ëúåáéï äáàéï ëàçã àéï îìîãéïKOL SHNEI KESUVIM HA'BA'IN K'ECHAD EIN MELAMDIN
(a)Shenei Kesuvim ha'Ba'in k'Echad Ein Melamdin means that we do not apply elsewhere a Halachah that is learned from two subjects that express the same Halachah (lit. that come together).
(b)A Binyan Av (lit. "building through a father" — "father" in this sense means a Biblical source), is a rule of Biblical interpretation in which one subject is deemed a prototype in order to apply a Halachah stated by that subject to other comparable subjects.
(c)If two verses express the same Halachah regarding two different subjects, the Tana'im argue as to whether or not we can apply the Halachah elsewhere through a Binyan Av. The Tana'im who rule that we cannot, teach that the fact that the Torah found it necessary to repeat the law a second time means that the Halachah is not meant to be applied automatically in all situations.
14)[line 7]áâãé ëäåðäBIGDEI KEHUNAH (BIGDEI LAVAN)
(a)Bigdei Kehunah are the specials garments worn by the Kohanim when they perform the Avodah, the service of the Beis ha'Mikdash (see Background to Chulin 138:7). The Bigdei Lavan of the Kohen Gadol are the four white linen garments that the Kohen Gadol wears when performing the Avodas Penim (the service that includes entering the Heichal and the Kodesh ha'Kodashim on Yom ha'Kipurim). They are the Kutones (long shirt), Michnasayim (breeches), Avnet (belt), and Mitznefes (turban).
(b)The Kohen Gadol did not use these garments again. There is a dispute among the Tana'im as to what is done with the Bigdei Lavan after each Yom ha'Kipurim. According to Rabanan, they were never used again. According to Rebbi Dosa, a Kohen Hedyot, whose uniform consists only of these four white garments, is permitted to use them.
15)[line 20]ìåì ÷èïLUL KATAN- a small shaft
16)[line 20]áéï ëáù ìîæáç áîòøáå ùì ëáùBEIN KEVESH L'MIZBE'ACH, B'MA'ARAVO SHEL KEVESH- between the ramp and the Mizbe'ach, on the western side of the ramp
17)[line 21]ôøçé ëäåðäPIRCHEI KEHUNAH- young Kohanim
18)[line 22]ééï ÷øåùYAYIN KARUSH- congealed wine
19)[line 22]òâåìé ãáéìäIGULEI DEVEILAH- to the round pressed cakes of dry figs
20)[line 24]ëùí ùðéñåëä á÷ãåùäK'SHEM SHE'NISUCHAH B'KEDUSHAH- (a) SHITAH MEKUBETZES #6 omits this line from the text of the Gemara, since the Gemara brings another verse as a source for burning the congealed wine on the next line. (b) The Gemara (Sukah 49b) appears to omit the words, "Mah Nosar Sereifaso bi'Kedushah Af Hai Nami bi'Kedushah" from the Gemara's conclusion. RASHI to Sukah 49a explains, according to that Girsa, that the Gemara first proves from "ba'Kodesh Hasech" that whatever the word "Kodesh" refers to must be done in the Azarah, because it is compared to Nisuch. Later, the Gemara proves from a verse discussing Nosar that the word "Kodesh" refers to burning.
21)[line 30]àé ÷ìèIY KALAT- if he caught the wine as it was falling
22)[line 33]ãéùåïDISHUN- ashes
23)[line 34]äî÷ãéù ãéùåï áúçìäHA'MAKDISH DISHUN BA'TECHILAH- lit. one who sanctifies the ashes at the beginning (see Insights for a summary of the various explanations of these words)