[22a - 40 lines; 22b - 50 lines]
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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 22a [line 4]:
Hagahos ha'Gra #1 belongs at the end of the line, after the word "Hadadei" äããé
[2] Gemara [line 14]:
"Ki Ketani Reisha Mesah" ëé ÷úðé øéùà îúä
The word "Reisha" øéùà does not appear in Rashi and Rabeinu Gershom and is unnecessary
[3] Rashi 22a DH Avrah Shenasah ã"ä òáøä ùðúä:
The words "Rei'usah, d'Ibud, Mesah" øéòåúà ãòáåã îúä
should be "Rei'usah Levad d'Ibud, Mesah" øéòåúà ìáã ãòáåã îúä (Rashash)
[4] Gemara 22b [line 5]:
Should be corrected as suggested by Shitah Mekubetzes #1
[5] Rashi 22b DH Lishna Acharina ã"ä ìéùðà àçøéðà:
Should be corrected as suggested by Tzon Kodashim #1
[6] ibid:
Hagahos ha'Gra #4 belongs at the end of the Dibur ha'Maschil
[7] Rashi DH Aliba ã"ä àìéáà:
Should be corrected as suggested by Shitah Mekubetzes #22
[8] ibid:
Should be corrected as suggested by Shitah Mekubetzes #24
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1)[line 24]éùîåøYISHMOR- he should wait
2)[line 34]àáéãä ãìéìä ìà ùîä àáéãäAVEIDAH D'LAILAH LO SHMAH AVEIDAH- a Korban that became lost (and found) at night does not have the status of a "lost" Korban. The Gemara's question here is based on the fact that the Mishnah appears to be discussing a situation in which the animal first became one year old, and then was lost (TOSFOS DH u'Mi). This is inferred from the fact that the Mishnah says "Avrah Shenasah" before "Avdah" (HAGAHOS HA'GRA #2).
3)[line 37]áòìé çééí ðãçéïBA'ALEI CHAYIM NIDACHIN
Literally, "animals can become irrevocably rejected"; i.e. if at one point in time an animal becomes unfit to be sacrificed, it remains unfit forever. There is a Machlokes in this matter. (In the case of the Gemara here, this refers to a situation in which the Sa'ir la'Azazel was lost, and consequently its corresponding Sa'ir la'Sh-m becomes "rejected" and is unfit for use (according to Rebbi Yochanan), because the corresponding Sa'ir la'Azazel must be in existence in order for the Sa'ir la'Hash-m to be valid.)
22b----------------------------------------22b
4)[line 25]ëåñ òåùä çáéøå ùéøééí / ëåñ òåùä çáéøå ãçåéKOS OSEH CHAVEIRO DACHUY / KOS OSEH CHAVEIRO SHIRAYIM
When the blood of a Korban is collected in more than one utensil, but only one utensil was used to perform the required amount of sprinklings, the Tana'im argue as to the status of the blood of the other utensils. One opinion holds that the blood of these utensils is treated like the Sheyarim (the remainder of the blood) of the first utensil, and is therefore poured on the foundation of the Mizbe'ach. Another opinion rules that this blood becomes Dachuy (rejected) and is spilled into the Amah (the water channel that ran through the Azarah).