[37a - 41 lines; 37b - 43 lines]

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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 37a DH v'Chen l'Inyan Lachmei Todah ד"ה וכן לענין לחמי תודה:

The words "veha'Todah Kesheirah d'Ho'il v'Karmu Paneha" והתודה כשירה דהואיל וקרמו פניה

should be "veha'Todah Kesheirah; v'Karmu Paneha" והתודה כשירה וקרמו פניה

(Dikdukei Sofrim #3)

[2] Rashi 37b DH she'Chazar v'Hidbikan b'Tanur ד"ה שחזר והדביקן בתנור:

"l'Ma'aseh Ilfas Nami she'Hidbik uleva'Sof Hirti'ach" למעשה אילפס נמי שהדביק ולסוף הרתיח

The word "Nami" נמי is unnecessary, since it appears later in the Dibur ha'Maschil.


1)[line 1]וכמה פת עבהV'KAMEH PAS AVAH- how thick of a Matzah does Beis Hillel allow one to bake on Pesach?

2)[line 2]בלחם הפניםLECHEM HA'PANIM

(a)The Lechem ha'Panim (Showbread) refers to the 12 loaves arranged in two stacks (Sedarim) — six loaves to a stack — on the Golden Table of the Mishkan or Beis ha'Mikdash. The loaves are one Tefach thick and may not be Chametz. Fresh loaves are arranged on the Table every Shabbos and are left there through the following Shabbos. The loaves are eaten by Kohanim after their removal. (Vayikra 24:5-9)

(b)A Kometz (the amount held between one's middle three fingers and his palm) of Levonah (frankincense) is placed alongside each stack in a Bazach (bowl). The Levonah is offered on the Mizbe'ach when the loaves are removed.

3)[line 3]בזריזיןZERIZIN- Kohanim (see above, entry #36:14)

4)[line 4]פת עמילהPAS AMEILAH- worked dough. The Gemara (Menachos 76a) describes how the grain and dough in the Beis ha'Mikdash were rubbed and beaten in order to prevent them from fermenting quickly.

5)[line 6]בתנור חםTANUR CHAM- a hot oven (which bakes bread more quickly than a cold oven)

6)[line 9]ביחודB'YICHUD- (a) when just he and I were present; (b) clearly (RASHI)

7)[line 13]דנפישא בלישהD'NEFISHA B'LISHAH- that the dough (for many loaves) is thick

8)[line 18]ובסריקין המצוייריןSERIKIN HA'METZUYARIN- Matzos with designs etched into their surface

9)[line 18]אף על פי שאמרו...AF AL PI SHE'AMRU...- that is, l'Chatchilah one should not make such Matzos on Pesach; if one did, he may fulfill his Mitzvah through eating them

10)[line 21]שוההSHOHEH- lingers

11)[line 21]ויקבענה כיוןV'YEKAV'ENAH KIVAN- and set (the design) quickly

12)[line 22]יאמרו...YOMERU...- this is a rhetorical question. Most bakers did not have the baking forms used by Baisus.

13)[line 25]לא של כל אדם אמרוLO SHEL KOL ADAM AMRU- they were not referring to [Matzos with designs] made by non-professional bakers [who do not care enough to perfect the designs, and therefore spend less time on them]

14)[line 26]לא של נחתומין אמרוLO SHEL NACHTUMIN AMRU- they were not referring to [Matzos with designs] made by professional bakers [who have molds with which they can quickly stamp perfect designs on the Matzos]

15a)[line 26]סריקין כמין רקיקיןSERIKIN K'MIN REKIKIN- thin Matzos [with designs, which do not ferment quickly]

b)[line 26]גלוסקאותGLUSKA'OS- thick loaves

16)[line 27]הסופגניןSUFGANIN- bread or cake made from a spongy dough

17)[line 28]והדובשניןDUVSHANIN- bread or cake fried in honey

18)[line 28]ואיסקריטיןISKARITIN- wafers made from a very soft dough

19)[line 28]וחלת המסרתCHALAS HA'MASREIS- bread or cake fried in oil in a frying pan

20)[line 28]והמדומעMEDUMA

(a)The Rabanan decreed that Terumah accidentally mixed with non-Terumah in such a manner that it is impossible to differentiate between them is nullified only when the proportion of Chulin to Terumah is at least 100:1. When Terumah is Batel in such a manner, the mixture may be eaten by a non-Kohen only after the equivalent of the amount of Terumah that was lost is removed and given to a Kohen.

(b)If the proportion of Terumah to the Chulin that it fell into is greater than 1:100, the mixture is known as Meduma or Dimu'a (lit. mixed), and non-Kohanim may not eat it. (According to Tosfos (Chulin 99a DH Ein), this law applies only when the Terumah is the same type of food as the Chulin; if the Terumah and Chulin are two distinct foods, then Terumah is Batel in a majority just as most other Isurim are.)

21)[line 30]הללו מעשה אילפס הןHALALU MA'ASEH ILFAS HEN- [the reason that one need not separate Chalah from these types of bread is that] these are [types of bread that are] baked in a pot [and Chalah need only be separated from that which is baked in an oven]

22)[line 33]שהרתיח ולבסוף הדביקSHE'HIRTI'ACH ULEVA'SOF HIDBIK- that he heated [the pot] and afterwards stuck [dough onto it, similar to how bread was then baked in an oven]

23)[line 38]מצה הינאMATZAH HINA- Matzah which has not been thoroughly baked

24)[line 40]שפורסהSHE'PORSAH- that he breaks it

25)[line 40]לחמי תודהLACHMEI TODAH (KORBAN TODAH)

(a)The Todah (thanksgiving offering) is a form of Shelamim (see above, entry #4) which is eaten for only one day and one night (Vayikra 7:15).

(b)An animal sacrificed as a Todah is offered along with forty loaves of bread; ten of each of the following:

1.Chalos Matzos - Matzos mixed with oil;

2.Rekikin - flat Matzos saturated with oil;

3.Soles Murbeches - Matzos made of boiled flour mixed with oil;

4.Loaves of leavened bread. (Vayikra 7:12-13)

(c)One loaf of each type of bread is given to the Kohen who performed the Zerikas ha'Dam of the Todah (Vayikra 7:14). (This is known as Terumas Lachmei Todah.) In all other respects the Todah is similar to the Shelamim, except that it may be eaten only on the day that it is slaughtered and the following night.


26)[line 2]כמאן דפריסא דמיאK'MAN D'PERISA DAMYA- it is as if it has been broken (since it falls apart when moved due to that which it has not been thoroughly baked)

27)[line 3]המעיסהHA'ME'ISAH- bread made from a dough formed through placing flour into boiling water

28)[line 4]החליטהHA'CHALITAH- bread made from a dough formed through pouring boiling water over flour

29)[line 5]פוטריןPOTRIN- does not require [that Chalah be taken]

30)[line 6]מוגלשיןMUGLASHIN- boiling water

31)[line 11]ותנא קמאV'TANA KAMA- that is, both Beis Hillel and Beis Shamai

32)[line 14]כמחלוקת בזו כך מחלוקת בזוK'MACHLOKES B'ZU KACH MACHLOKES B'ZU- that is, Beis Hillel and Beis Shamai are consistent. There is a difference of opinion between two Tana'im as to whether Beis Hillel says that one need not separate Chalah from either a Me'isah or a Chalitah and Beis Shamai requires Chalah to be taken from both, or if their opinions are the other way around.

33)[line 14]ותבראTAVRA- (a) lit. broken; there is a contradiction (between the two parts of the Mishnah) (RASHI); (b) a word used as an oath (TOSFOS Kesuvos 75b DH Tavra, citing RABEINU CHANANEL)

34)[line 36]הדביק מבפנים והרתיח מבחוץHIDBIK MIBI'FNIM V'HIRTI'ACH MIBA'CHUTZ- if one stuck [dough] to the inside [of a pot] and [baked the bread by] heating the pot over a fire

35)[line 37]מאי אימא ליה?MAI EIMA LEI?- what [is the purpose of] asking him?

36)[line 39]ואבוקה כנגדוV'AVUKAH K'NEGDO- and a large flame is directly above [the dough, such that the flame heats the pot as well and expedites the baking process]


(a)There is a disagreement between the Tana'im as to whether Ma'aser Sheni (see above, entry #36:2) produce is Mamon Gavo'ah (belonging to HaSh-m's estate) or Mamon Hedyot (the property of he who grew it; Kidushin 54b).

(b)Rebbi Meir rules that Ma'aser Sheni is Mamon Gavo'ah. Ma'aser Sheni is not personal property; he who grew it is merely given custodianship of the produce, along with the right to eat, drink, or anoint with it (in the case of oil; RASHI Kidushin 24a and Yevamos 73a).