[71a - 39 lines; 71b - 33 lines]
*********************GIRSA SECTION*********************
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 71a DH Ketzirah [the third one] : ד"ה קצירה
In this Dibur and the following one, Rashi writes an expanded version of what he has already written in the other DH Ketzirah קצירה and DH u'Techinah וטחינה. (Perhaps it is actually from a different edition of Rashi.)
[2] Ibid:
"b'He'elem Echad Hen, u'Techinah " בהעלם אחד הן וטחינה
The words "d'He'elem Echad Hen" דהעלם אחד הן are the end of the Dibur. The word u'Techinah וטחינה is the beginning of a new Dibur.
[3] Rashi 71a DH Hevi Korban Chulei: shecheshe'Hifrisho ד"ה הוי קרבן כולי שכשהפרישו:
These words should be:
DH Hevi Korban: Kegon shecheshe'Hifrisho הוי קרבן כגון שכשהפרישו
[4] Rashi 71b DH v'Chazar v'Noda Lo ד"ה וחזר ונודע לו:
"d'Abaye v'Rava d'Amrei L'eil" דאביי ורבא דאמרי לעיל
Source: 71a
[5] Rashi 71b DH Hachi Garsinan [at the end] : ד"ה הכי גרסינן
The words "ul'Hagi'ah Ka'amrinan" ולהגיע קאמרינן
should be "ul'Hagi'ah Heichi Ka'amrinan" ולהגיע היכי קאמרינן
(This appears to be the correct Girsa, unlike the Bach #3. - M. KORNFELD)
*******************************************************
1)[line 1]קצירה גוררת קצירה, וטחינה גוררת טחינהKETZIRAH GORERES KETZIRAH, U'TECHINAH GORERES TECHINAH- the Chatas brought for the first harvesting and grinding atones for the second harvesting and grinding also
2)[line 3]קצירה גוררת קצירה וטחינה שעמהKETZIRAH GORERES KETZIRAH U'TECHINAH SHE'IMAH- the Chatas brought for the second harvesting atones for the first harvesting and grinding
3)[line 4]טחינה שכנגדה במקומה עומדתTECHINAH SHE'KENEGDAH B'MEKOMAH OMEDES- the second grinding remains without atonement
4)[line 6]גרירהGEREIRAH- a process whereby a sin that requires a Korban Chatas is atoned for by the Korban for a different sin (whether different in name or in He'elem, i.e. period of forgetfulness). For example, the Korban brought specifically for the second Isur of Ketzirah which automatically atones for the first Isur of Ketzirah should atone for (lit. drag along with it) the Isur of Techinah that took place in the same He'elem as the first Ketzirah.
5)[line 15]סברהSAVRAH- he changed his opinion, accepting the law of Gereirah
6)[line 17]גרירה דגרירהGEREIRAH D'GEREIRAH- using the Gereirah process one stage further. For example, the first Isur of Techinah which is atoned for by the Gereirah process should atone for the second Techinah.
7)[line 20]קצר וטחן חצי גרוגרת בשגגת שבתKATZAR V'TACHAN CHATZI GROGERES B'SHIGEGAS SHABBOS- see Insights.
8)[line 27]נותרNOSAR
(a)If any meat of a Korban remains after the time that was allotted for it to be eaten, it must be burned, as the Torah states, "b'Yom Zivchachem Ye'achel umi'Macharas, veha'Nosar Ad Yom ha'Shelishi ba'Esh Yisaref" - "It shall be eaten the same day that you slaughter it and on the next day, and anything that remains until the third day shall be burned in fire" (Vayikra 19:6; see Background to Shevuos 3:11).
(b)If a person eats a k'Zayis of Nosar b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes); the Lav for eating Nosar is learned from the verse of the Milu'im, "v'Im Yivaser mi'Besar ha'Milu'im u'Min ha'Lechem Ad ha'Boker, v'Sarafta Es ha'Nosar ba'Esh, Lo Ye'achel Ki Kodesh Hu" - "And if any flesh or bread of the Milu'im sacrifices is left over until the (following) morning, you shall burn the remnants in fire, it shall not be eaten since it is holy" (Shemos 29:34). If he was not given Hasra'ah, he is Chayav Kares. If he eats it b'Shogeg (unintentionally), he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid) (SEFER HA'CHINUCH Mitzvah #215).
9)[line 27]פגולPIGUL
(a)A sacrifice that was slaughtered (or any of the other three main actions involved in offering a sacrifice: Kabalas ha'Dam, Holachas ha'Dam, Zerikas ha'Dam — see Background to Me'ilah 2:3) with the intention of eating it or offering it Chutz li'Zemano (after its allotted time) becomes disqualified. Similarly, a Minchah that was offered with intentions of offering it (i.e. doing one of its essential Avodos) or eating it after its allotted time becomes disqualified.
(b)It is forbidden to eat such a Korban, as the verse states, "v'Im He'achol Ye'achel mi'Besar Zevach Shelamav ba'Yom ha'Shelishi, Lo Yeratzeh, ha'Makriv Oso Lo Yechashev Lo, Pigul Yiheyeh" - "If [the person offering the sacrifice plans] to eat it on the third day, [the sacrifice] will not be accepted. It is considered Pigul (putrid, rejected) and it will not be counted in his favor" (Vayikra 7:18).
(c)If a person eats a k'Zayis of Pigul b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes); the Lav for eating Pigul is learned from the verse of the Milu'im (Shemos 29:34). If he was not given Hasra'ah, he is Chayav Kares. If he eats it b'Shogeg (unintentionally), he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). (SEFER HA'CHINUCH Mitzvah #144)
10)[line 31]הוינן בהHAVINAN BAH- we delve into it
11)[line 33]שני תמחוייןSHNEI TAMCHUYIN- two dishes/stews
12)[line 33]תמחויין מחלקיןTAMCHUYIN MECHALKIN
If the same form of forbidden food was prepared in different dishes or forms, and one person eats a k'Zayis from each of several of the dishes, Rebbi Yehoshua does not view his eating as one continuous sin, for which one Korban will suffice. Rather, for each dish he has to bring a separate Korban.
71b----------------------------------------71b
13)[line 4]אין ידיעה לחצי שיעורEIN YEDI'AH L'CHATZI SHI'UR
(a)If a person does a Melachah of Shabbos b'Shogeg (thinking that it is permissible) and afterwards learns of his sin, but then forgets that this same Melachah is prohibited and does it again, he has to bring two Korbanos (since there were two He'elemos, i.e. periods of forgetfulness). Similarly, if a person ate a k'Zayis of Isur b'Shogeg (thinking it was permissible food) and afterwards learned of his sin, but then forgot that this same food was prohibited and ate another k'Zayis, he also has to bring two Korbanos for the two He'elemos.
(b)Raban Gamliel rules that if the same sequence of events occurred but the person did less than the amount required to be Chayav each time (e.g. writing less than two letters or eating less than a k'Zayis each time), the actions are not split up by the knowledge of the sin. He must bring a Korban Chatas if the total was more than the required amount (or more than a k'Zayis). (The RAMBAM (Hilchos Shegagos 6:1) stipulates that in order for the amounts of less than a k'Zayis to be counted together, they must be eaten in less than the amount of time that it takes to eat three k'Beitzim, between three and nine minutes, according to the differing opinions.)
14)[line 16]דאיתידע ליה קודם הפרשה פליגי?D'ISYADA LEI KODEM HAFRASHAH PELIGI?- Do they argue in a case where he found out about the second sin before separating a Korban for the first?
15)[line 17]ידיעות מחלקותYEDI'OS MECHALKOS
(a)If a person sins more than once (for example, he ate two or more k'Zeisim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.
(b)If he finds out at different times about his separate transgressions, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he must bring separate Korbanos since the separate knowledge of each transgression is enough to cause each to be considered a separate sin, with regard to Korbanos.
16)[line 18]הפרשות מחלקותHAFRASHOS MECHALKOS
(a)If a person sins more than once (for example, he ate two or more k'Zeisim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.
(b)If he finds out at different times about his separate transgressions, and separates a Korban for the first sin, before finding out about the second, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he is required to bring separate Korbanos since the separation of a Korban for a specific transgression causes it to be considered a separate sin, with regard to Korbanos.
17)[line 22]כפרות מחלקותKAPAROS MECHALKOS
(a)If a person sins more than once (for example, he ate two or more k'Zeisim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.
(b)If he finds out at different times about his separate transgressions — and offers a Korban for the first sin — before finding out about the second, he must bring separate Korbanos for each additional transgression.
18)[line 31]היכי מוקי ליה לקרא? בכזית ומחצהHEICHI MUKI LEI L'KRA? BEK'ZAYIS U'MECHTZAH- To which case does he (Rebbi Yochanan) explain that the verse (me'Chataso) is referring? To the case of 1 1/2 k'Zeisim
19)[last line]אשם ודאיASHAM VADAI
(a)KORBAN ASHAM VADAI - The Torah specifies five cases where the Korban Asham Vadai is brought. The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:
1.ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh (Vayikra 5:14-16; see Background to Shevuos 34:24)
2.ASHAM GEZEILOS: a person who steals money from a fellow Jew, swears in Beis Din that he holds no such money, and later admits his sin must return what he stole, pay a fine of Chomesh, and bring a Korban Asham to receive atonement (Vayikra 5:20-26).
3.ASHAM SHIFCHAH CHARUFAH: a person who has relations with a Shifchah Charufah (e.g. a maidservant who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg (Vayikra 19:20-22; see Background to Kidushin 23:11b).
4.ASHAM NAZIR: this Korban (a sheep within its first year) is brought by a Nazir who becomes Tamei during his period of Nezirus (Bamidbar 6:12; see Background to Shevuos 22:3).
5.ASHAM METZORA: this Korban (a sheep within its first year) is brought by a Metzora upon the completion of his Taharah process (Vayikra 14:12; see Background to Shevuos 8:6).
(b)KORBAN ASHAM TALUY - If a person is in doubt whether or not he committed a transgression for which he must bring a Korban Chatas, he temporarily brings a Korban Asham Taluy, which is a ram worth two Sela'im (Vayikra 5:17-19). If he later discovers that he did indeed sin, he must offer a Korban Chatas; the Asham Taluy only provides temporary atonement during the period of doubt. The offering of an Asham is similar to that of a Chatas. The main distinction between them is that the blood of an Asham is applied to the lower half of the Mizbe'ach at the northeastern and southwestern corners only, in such a way that there is Dam on all sides of the Mizbe'ach (Shetayim she'Hen Arba). (For further details of the Asham Taluy, see Background to Bava Kama 110:23:4:b.)
(c)Rebbi Akiva, the Chachamim, and Rebbi Tarfon argue about whether an Asham Taluy is brought in a case where a person is in doubt as to whether he committed a transgression for which he must bring an Asham Vadai (Mishnah Kerisus 22a). The Chachamim rule that he is exempt.
(d)Rebbi Akiva and Rebbi Tarfon rule that he must offer the Asham Taluy; however, they disagree about whether it may be brought conditionally. Since both an Asham Vadai and an Asham Taluy require the same animal, Rebbi Tarfon rules that a person may offer a ram conditionally, stating that if he later finds out that he did sin, the animal should be his Asham Vadai, and if he does not later find out if he sinned, it is his Asham Taluy. Rebbi Akiva rules that the animal must be brought as an unconditional Asham Taluy. If he later discovers that he did indeed sin, he must offer another animal as an Asham Vadai (RASHI; see TOSFOS and RAMBAM). They disagree about whether a person needs to know for certain that he sinned in order to bring an Asham Vadai. Rebbi Tarfon, who allows such a condition to be made, does not require a person to know for certain that he sinned in order to bring an Asham Vadai.