[38a - 40 lines; 38b - 36 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 38a DH Trei Zimnei ד"ה תרי זמני:

The words "Esrog Shel Ma'aser Sheni Hai d'Isyahiv" אתרוג של מעשר שני האי דאיתיהיב

should be "Esrog Shel Ma'aser Sheni Ho'il d'Isyahiv" אתרוג של מעשר שני הואיל דאיתיהיב (RASHASH)

[2] Rashi 38a DH Mai Mi Amrinan ד"ה מאי מי אמרינן:

The words "Lo Chamir kedem'Ikara" לא חמיר קדמעיקרא

should be "Lo Chamir midem'Ikara" לא חמיר מדמעיקרא


1)[line 15]!לימא מסייע? היינו הךLEIMA MESAYEI'A? HAINU HACH!- [What was meant by the question,] "let us say that the following is a proof"? This (that was said in the Beraisa) is [exactly] that (the ruling suggested earlier — so it obviously is a proof)!

2)[line 20]אליבא דרבי יוסי הגליליALIBA D'REBBI YOSI HA'GELILI- Rebbi Yosi ha'Gelili opined earlier (Daf 36a) that one may not fulfill his obligation to eat Matzah on the first night of Pesach with Ma'aser Sheni; Rebbi Akiva is of the opinion that one may.

3)[line 21]בחוליןB'CHULIN- that is, Ma'aser Sheni in Yerushalayim after Chalah has been separated from it

4)[line 26]קרא עליה שםKARA ALEHA SHEM- designate it [as Chalah]

5)[line 35]ואי לא לקוח הויV'IY LAV LAKO'ACH HAVI- that is, if it were original Ma'aser Sheni

6)[line 39]שם מעשר חד הואSHEM MA'ASER CHAD HU- lit. the name of Ma'aser is one; that is, the same Halachos should apply to all food which is called Ma'aser Sheni


7)[line 6]אלא ליום ולילהELA L'YOM V'LAILA- a Korban Todah may only be eaten for one day and one night (see above, entry #37:24)

8)[line 21]רביעית היא ומתחלקת היא לכמה חלותREVI'IS HI, U'MISCHALEKES HI L'KAMAH CHALOS- the Matzos of both the Todah and the Rekikei Nazir consist of one Revi'is of oil spread among either ten or twenty large loaves. Such a small proportion of oil to flour is not enough to be considered Matzah Ashirah.

9)[line 23]נאכלין בנוב וגבעוןNE'ECHALIN B'NOV V'GIV'ON (BAMOS)

(a)A Bamah is a raised area upon which sacrifices are offered. In the period from when the Mishkan was not in use until the Beis ha'Mikdash was built, it was permitted to offer sacrifices on such public and private altars.

(b)Only one public altar (referred to as the Bamas Tzibur or the Bamah Gedolah) was in use at any given time. This was the only altar upon which it was permitted to offer public Korbanos. At various times in history, the Bamah Gedolah was located in Gilgal, Nov and Giv'on (see Zevachim 112b). There is a difference of opinion among the Tana'im as to whether all sacrifices were offered on the Bamah Gedolah, or only those sacrifices which had a fixed time (Zevachim 117a). Another Machlokes Tana'im exists as to whether an individual was allowed to offer only an Olah or Shelamim upon the Bamah Gedolah, or if he was allowed to offer other Korbanos as well.

(c)Reish Lakish explains why neither Rav Yosef nor Rabah exclude Lachmei Todah and Rekikei Nazir from being fit for the Mitzvah of Matzah from the verse of "b'Chol Moshevoseichem." The reason is that they are of the opinion that even an individual may bring even those Korbanos which do not have a fixed time upon the Bamah Gedolah. When a Korban that is Kodshei Kalim such as these is offered upon the Bamah Gedolah, it may be eaten anywhere. Therefore a unique Derashah is necessary to exclude the Matzah designated for such Korbanos from being used to fulfill the Mitzvah of eating Matzah on the first night of Pesach.

10)[line 30]בריתBRIS- a word used as an oath

11)[line 31]איכא דאמרי...IKA D'AMRI...- The second version of this Halachic anecdote has Rebbi Eliezer asking a rhetorical question: "Were these parameters given to Moshe at Har Sinai (and therefore no reasoning is necessary)?! Certainly not!"

12)[line 34]אימלוכי מימלךIMLUCHEI MIMLACH- [the seller] is not yet decided

13)[last line]איפוק בהו אנאEIPUK BEHU ANA- I will fulfill [my Mitzvah of Matzah] with them