[4a - 27 lines; 4b - 37 lines]
*********************GIRSA SECTION*********************
We recommend using the textual changes suggested by the Bach, the Tzon Kodashim, the Vilna Ga'on 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 4a [line 2]:
"v'Iy Amart Bishlema..." åàé àîøú áùìîà
This is the Girsa of Tosfos DH Ha. Rashi's Girsa is
"v'Iy Ba'is Eima Bishlama..." åàé áòéú àéîà áùìîà
[2] Rashi 4a DH v'Iy Ba'is Eima ã"ä åàé áòéú àéîà:
Should be corrected as suggested by Shitah Mekubetzes #12
[3] Rashi 4b DH va'Harei Ones ã"ä åäøé àåðñ:
The words "Lo Yuchal l'Shalchah" ìà éåëì ìùìçä
should be "Lo Yuchal Shalchah" ìà éåëì ùìçä (Devarim 22:29)
[4] Rashi 4b DH Hachi Garsinan Shani Kohanim ã"ä äëé âøñéðï ùàðé ëäðéí:
Should be corrected as suggested by Shitah Mekubetzes #22
[5] ibid. (at the end of the Dibur):
"Aval Gabei Yisrael..." àáì âáé éùøàì
It appears that these words are an editor's note. See Hagahos ha'Gra #3, who writes that the entire last half of this Dibur of Rashi have no explanation. See Insights for a summary of Rashi's intention, which is the same as the explanation of Rabeinu Gershom; see also Shitah Mekubetzes #7.
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1)[line 8]îàé èòîà ãøáé éåñé áøáé çðéðà?MAI TA'AMA D'REBBI YOSI B'REBBI CHANINA?- what is the reason for Rebbi Yosi b'Rebbi Chanina (who said that one who separates Terumah before separating Bikurim is punished with Malkus)? The Gemara is asking about the source that prohibits separating Terumah before Bikurim; it is not asking about the source that prescribes Malkus for such an act.
2)[line 9]"îìàúê åãîòê ìà úàçø""MELE'ASCHA V'DIM'ACHA LO SE'ACHER"- "Do not delay your offerings of newly ripened produce (Bikurim) and your agricultural offerings (Terumah)" (Shemos 22:28)
3)[line 18]ëìëìåúKALKALOS- baskets
4)[line 23]îôðé ùä÷ãéí îòùø ùðé ùáä ìîòùø øàùåï ùáçáéøúäMIPNEI SHE'HIKDIM MA'ASER SHENI SHE'BAH L'MA'ASER RISHON SHEBE'CHAVERTAH- [Rebbi Elazar says that he is punished with Malkus,] because he designated a portion of the grain in the first basket to be Ma'aser Sheni (to exempt all the grain of the second basket from Ma'aser Sheni) before Ma'aser Rishon was separated from that portion of grain by means of designating grain from the second basket to be Ma'aser Rishon for it. That is, by declaring that all the Ma'asros for Basket B should be designated in Basket A, he has made some of the grain in Basket A into Ma'aser Rishon (to exempt the grain of Basket B from Ma'aser Rishon) and some other grain into Ma'aser Sheni (to exempt the fruit of Basket B from Ma'aser Sheni), while no Ma'aser Rishon has yet been removed for the grain in Basket A which was designated Ma'aser Sheni.
4b----------------------------------------4b
5)[line 7]ìàå ùðéú÷ ìòùäLAV SHE'NITAK L'ASEH
(a)A Lo Sa'aseh she'Nitak l'Aseh describes a negative commandment (Lo Sa'aseh or "Lav") that is followed by a positive commandment (Aseh) instructing us what to do if the Lav was transgressed. Usually, the Aseh is an action that is performed to correct the Lav. For example, the Torah states, "Lo Sigzol" - "You shall not steal" (Vayikra 19:13); if someone transgresses this prohibition, the Torah tells him to correct his misdeed, "v'Heshiv Es ha'Gezelah" - "He shall return the stolen object" (Vayikra 5:23).
(b)At times the Aseh follows the Lav (e.g. Temurah and Nosar — see Background to Temurah 2:1 and 2:10:b), and at times it is found in a different Parshah altogether (e.g. Gezel).
6)[line 14]àåðñONES
If a man rapes a girl (between the ages of 12 and 12 1/2, according to Rebbi Meir, or between the ages of 3 and 12 1/2, according to the Chachamim — Kesuvos 29a), he must pay her father a fine of 50 Shekalim, as stated in the Torah (Devarim 22:28). This amount is the equivalent of a Kesuvah (dowry) of a virgin and is in addition to the payments of Pegam, Boshes and Tza'ar (Kesuvos 39a; see Background to Shevuos 33:10:1, 2, 5). The man must also marry the girl and never divorce her, if the girl wishes to be his wife.
7)[line 19]ëúðàéK'TANA'EI- it is the subject of a Machlokes Tana'im. This phrase begins a new Sugya, in which the Gemara attempts to prove that whether or not Malkus is administered for a Lav she'Ein Bo Ma'aseh (discussed earlier on 3b) is a Machlokes Tana'im.
8)[line 19]"åìà [úåúéøå] îîðå òã á÷ø [åäðúø îîðå òã á÷ø áàù úùøôå]""V'LO (YASH'IRU) [SOSIRU] MIMENU AD BOKER [VEHA'NOSAR MIMENU AD BOKER BA'ESH TISROFU.]"- "Do not leave any of it (i.e. the Korban Pesach) over until the morning. [Anything that is left over (Nosar) until the morning must be burned in fire.]" (Shemos 12:10)
9)[line 33]ìéúï áå÷ø ùðé ìùøéôúåLITEN BOKER SHENI L'SEREIFASO- to teach us that it is burned only on the second morning. The leftover meat (Nosar) from the Korban Pesach (eaten during the night of the first day of Pesach) is not burned the following morning, on Yom Tov; rather, it is burned on the morning of the second day of Pesach, which is Chol ha'Moed.
10)[line 34]ëì îéìúà ãàîø øçîðà ìà úòáéã, àí òáéã îäðéKOL MILSA D'AMAR RACHMANA LO SA'AVID, IM AVID MEHANI- if one performs any act that the Torah prohibits, the act [nevertheless] is effective. Abaye derives this from the fact that the Torah prescribes lashes for a forbidden act; if the act was ineffective, then the Torah would not prescribe lashes for it. Rava argues and maintains that if one performs any act that the Torah prohibits, the act is not effective. According to Rava, the Torah prescribes lashes for such an act because the person disobeyed HaSh-m's commandment, even though the act had no legal consequence.