BERACHOS 32 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.

[32a - 54 lines; 32b - 55 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] Gemara 32a [line 32]:

"Ad she'Hechleihu, v'Rava Amar" עד שהחלהו, ורבא אמר

(a) The second Girsa brought in the Bach is the Girsa of the Soncino and Venice printings, and is close to the Girsa of the Dikdukei Sofrim #3. This appears to be the correct Girsa.

(b) In his marginal note, Rav Yeshayah Berlin changed Rava to Rav. It seems that his reason for this Girsa change was that Shmuel is quoted after him in the Gemara (also, because Rava is mentioned again later, quoting Rebbi Yitzchak — MAGID TA'ALUMAH). However, according to the Girsa of the Bach mentioned above, no emendation is necessary. Abaye and Rava are quoted to explain and enhance Rebbi Elazar's statement "Ad she'Hechleh." This is supported by the fact that Rava does not use the word "Melamed," as all the other Amora'im do. (Y. Tavin)

[2] Gemara [line 39]:

The word "Ilmalei" אלמלא of "Ilmalei Nishbata Lahem ..." אלמלא נשבעת להם should be spelled with a "Yud" (אלמלי) instead of an "Aleph." (This is evident from Tosfos to Megilah 21a DH Ilmalei. This is also the way it should appear in Dikdukei Sofrim #8; however, it seems that there is a misprint there.)

[3] Rashi 32a DH Heref Mimeni ד"ה הרף ממני:

The words "Limchol Al Yedei Tefilah" למחול על ידי תפילה

should be "Limchos Al Yedei Tefilah" למחות על ידי תפילה (RASHASH, based on Rashi in Ein Yakov)

[4] Hagahos ha'Gra 32b Olos Eilim... עולות אילים

(a) The Vilna Ga'on erased the word "Eilim" because most Olos are from sheep, not rams, and because there is no allusion to "Eilim" in the verse from Yeshayah (as the Tzelach points out; see the Tzelach's explanation of the Girsa of our Gemara). This is also the Girsa of the Parisian Manuscript as cited by Dikdukei Sofrim #7.

(b) In Dikdukei Sofrim (ibid.) the Girsa is "v'Eilim." The Sifsei Chachamim explains that according to this Girsa, the word "Ulah" in the verse is an abbreviation (Notrikon) for "Olos v'Eilim."


1)[line 2]נתמוטטו רגליהם של שונאי ישראלNISMOTETU RAGLEIHEM SHEL SON'EI YISRAEL- Bnei Yisrael would not be able to survive (lit. "the legs (foundation) of the enemies of Yisrael would collapse," where "enemies" is a euphemism for Yisrael)

2)[line 7]קורין לאלפין עייניןKORIN L'ALFIN AININ- they expound words written with an "Alef" as if they are written with an "Ayin" (see Hagahos ha'Bach)

3)[line 11]נוהםNOHEM- roar excitedly

4)[line 13]כרשיניןKARSHININ- the beans of a species of vine, probably the horse-bean (which is rarely used as human food)

5a)[line 17]מלי כריסיהMELEI KEREISEI- a full stomach

b)[line 17]זני בישיZANEI BISHEI- is one of the worst sins

6)[line 32]החלהוHECHELEIHU- (O.F. enuier - to annoy) requested repeatedly

7)[line 34]אחרים מחלין לוACHERIM MECHALIN LO- others can annul the vow for him

8)[line 35]החלה עליהםHECHELEH ALEIHEM- he caused to rest upon them

9)[line 36]חולין הוא לךCHULIN HU LACH- it is profane for You

10)[line 37]אחזתו אחילוACHAZTO ACHILU- he was seized by Achilu (hot fever, O.F. malveid, as the Gemara describes in Gitin 70a)

11)[line 38]אשתא דגרמיESHASA D'GARMEI- "fire of the bones"

12)[line 46]תשש כחוTASHASH KOCHO- his strength was weakened

13)[last line]סימן מעשי''ם צדק''ה קרב''ן כה''ן תעני''ת מנע''ל ברז''לSIMAN MA'ASIM TZEDAKAH KORBAN KOHEN TA'ANIS MIN'AL BARZEL- this is a mnemonic device that stands for a word from the next seven statements of the Gemara, as follows:

1.Ma'asim refers to "Amar Rebbi Elazar, Gedolah Tefilah Yoser mi'Ma'asim Tovim..." (Amud Beis, line 1)

2.Tzedakah refers to "v'Amar Rebbi Elazar, Gedolah Ta'anis Yoser Min ha'Tzedakah..." (Amud Beis, line 5)

3.Korban refers to "v'Amar Rebbi Elazar, Gedolah Tefilah Yoser Min ha'Korbanos..." (Amud Beis, line 7)

4.Kohen refers to "Amar Rebbi Yochanan Kol Kohen she'Harag Es ha'Nefesh..." (Amud Beis, line 9)

5.Ta'anis refers to "Rava Lo Gazar Ta'anisa b'Yoma d'Eivah" (Amud Beis, line 16; this word seems to be out of order and should probably come after the next word)

6.Min'al refers to "v'Amar Rebbi Elazar, mi'Yom she'Charav Beis ha'Mikdash, Nin'alu Sha'arei Tefilah..." (Amud Beis, line 11)

7.Barzel refers to "v'Amar Rebbi Elazar, mi'Yom she'Charav Beis ha'Mikdash, Nifsekah Chomas Barzel Bein Yisrael l'Avihem sheba'Shamayim..." (Amud Beis, line 18)


14)[line 10]ישא את כפיוYISA ES KAPAV (BIRKAS KOHANIM)

(a)The Kohanim are required to bless the people with the three-fold blessing, as described in Bamidbar 6:22-27. In the Beis ha'Mikdash the blessing was said using the four-letter Name of HaSh-m known as the Shem ha'Meforash (the Tetragrammaton). (According to Tosfos (Sotah 38a DH Harei Hu Omer), this Name is used only when there is Giluy Shechinah in the Beis ha'Mikdash. Since there was no Giluy Shechinah after the passing of Shimon ha'Tzadik, the Kohanim stopped saying Birkas Kohanim with the Shem ha'Meforash.) It is called "Nesi'as Kapayim," which literally means, "Elevating of the Hands," since the Kohanim recite the blessing with raised arms.

(b)In our Sugya, Rebbi Yochanan cites a verse (Yeshayah 1:15) to prove that a Kohen who has killed a person is invalidated from reciting Birkas Kohanim.

15)[line 13]"גם כי אזעק ואשוע שתם תפלתי""GAM KI EZ'AK VA'ASHAVE'A, SASAM TEFILASI"- "Even when I cry out and implore, He shuts out my prayer" (Eichah 3:8).

16)[line 15]"שמעה תפלתי ה' ושועתי האזינה אל דמעתי אל תחרש [כי גר אנכי עמך חושב ככל אבותי]""SHIM'AH SEFILASI HA'SH-M, V'SHAV'ASI HA'AZINAH, EL DIM'ASI AL TECHERASH [KI GER ANOCHI IMACH, TOSHAV K'CHOL AVOSAI]"- "Hear my prayer, HaSh-m, to my outcry lend an ear, to my tears You shall not be silent [for I am a stranger with You, a settler like all my forefathers]" (Tehilim 39:13) - The Gemara understands "Al Techerash" not in the simple sense as a request ("do not be silent") but rather as a statement of fact ("You shall not be silent").

17)[line 17]יומא דעיבאYOMA D'EIVA- on a cloudy day

18)[line 21]"ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר""V'ATAH KACH MACHAVAS BARZEL LECHA V'NASATAH OSAH KIR BARZEL BEINCHA U'VEIN HA'IR"- "And take an iron pan, and set it for a wall of iron between you and the city; [and set your face toward it, and it shall be besieged, and you shall lay siege against it, this shall be a sign to the house of Yisrael]" (Yechezkel 4:3).

19)[line 25]מעיין בהME'AYEIN BAH- he waits for his prayer to be fulfilled

20a)[line 25]"תוחלת ממשכה מחלה לב [ועץ חיים תאוה באה]""TOCHELES MEMUSHACHAH, MACHALAH LEV; [V'ETZ CHAYIM TA'AVAH BA'AH]"- "A drawn-out hope, causes a sickness of the heart; [but a desire fulfilled is a Tree of Life]" (Mishlei 13:12).

b)[line 31]"ותאמר ציון עזבני ה'...""VA'TOMER TZIYON, AZAVANI HASH-M..."- (Yeshayah 49:14) - The Gemara brings this here because: (a) it ends with a mention of the golden calf, which was discussed earlier in the Daf; (b) because it is related to a wall separating between HaSh-m and the Jewish People, which was discussed earlier.

21a)[line 34]מזלותMAZALOS- constellations

b)[line 34]חילCHAYIL- armies

c)[line 34]לגיוןLIGYON- legions

d)[line 35]רהטוןRAHATON- the leader of a division of infantry

e)[line 35]קרטוןKARTON- the leader of a division of a military camp

f)[line 36]גסטראGASTERA- the leader of a fort

22)[line 37]"התשכח אשה עוּלָהּ""HA'SISHKACH ISHAH ULAH?"- "Can a woman forget her suckling child?" (Yeshayah 49:15)

23)[line 50]אנסANAS- a thief

24)[line 50]קרוןKARON- wagon, coach

25)[line 52]ריקאREIKA- ignoramus (lit. empty one)

26)[last line]אפייסך בדבריםAFAISECHA BI'DEVARIM- I will appease you with my words