[21a - 51 lines; 21b - 51 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] Gemara 21a [line 43]:

"Pesilos u'Shemanim ... Ein Madlikin Bahen ba'Mikdash" פתילות ושמנים ... אין מדליקין בהן במקדש

The Yalkut Shimoni (Tetzaveh #378) is not Gores the word "u'Shemanim". Rambam (Hilchos Temidim u'Musafim 3:15), Me'iri, Dikdukei Sofrim #1 and the original Soncino printing of the Shas likewise are not Gores it (Mar'eh Kohen, Cheshek Shlomo, and the footnotes of Dikdukei Sofrim. Rebbi Akiva Eiger in Gilyon ha'Shas and the Pnei Yehoshua also questioned the Girsa of our Gemara.)

[2] Gemara 21b [line 9]:

"Ki Asa Ravin, Amruha Rabanan Kamei d'Abaye mi'Shmei d'Rebbi Yochanan" כי אתא רבין אמרוה רבנן קמיה דאביי משמיה דרבי יוחנן

In Dikdukei Sofrim #6 and the Rashba, the words "Rabanan Kamei d'Abaye" do not appear.

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1)[line 10]משחא דקאזאMISHCHA D'KAZA- cottonseed oil

2)[line 10]קיקיון דיונהKIKAYON D'YONAH- the Ricinus bush (castor-oil plant)

3)[line 12]לצלוליבא דמיLI'TZELULIVA DAMI- and it is similar to a Ricinus bush. Tzeluliva is the Aramaic and Syrian word for the Ricinus bush

4)[line 12]מדפשקי רביMID'PASHKEI RABI- it grows in marshlands or swamps

5)[line 12]על פום חנותא מדלן יתיהAL PUM CHANUSA MADLAN YASEI- and they hang it over the entrances of stores

6)[line 13]מפרצידוהיMI'PARTZIDOHI- from its seeds

7)[line 14]בענפוהיB'ANPOHI- in [the shade of] its branches

8)[line 14]נייחן כל בריחי דמערבאNAICHAN KOL BERICHEI D'MA'ARAVA- all the sick of Eretz Yisrael lie down to rest

9)[line 16]מסכסכתMESACHSECHES- (a) (O.F. enmesler) to be caught, entangled; its light does not shine steadily but rather jumps and starts to go out; (b) (O.F. broist) singes; the flame singes the wick and produces sputtering sparks

10)[line 28]אדמותבת ליAD'MOSVAS LI- Instead of asking me a question

11)[line 30]להקפותL'HAKPOS- to cause to float

12)[line 37]חלב מהותךCHELEV MEHUTACH- melted fat

13)[line 37]קרבי דגיםKIRVEI DAGIM- the intestines of fish

14)[line 39]מימשכי בעינייהוMIMSHECHEI B'EINAIHU- are drawn after the wick when they are by themselves, without adding oil

15)[line 46]בלאי מכנסי כהניםBIL'EI MICHNESEI KOHANIM- the worn-out pants of the Kohanim

16)[line 46]המיניהםHEMYENEIHEM- their belts

17)[line 46]מפקיעיןMAFKI'IN- they ripped or unraveled

18)[line 47]שמחת בית השואבהSIMCHAS BEIS HA'SHO'EVAH (NISUCH HA'MAYIM)

(a)One of the ceremonies of the holiday of Sukos in the Beis ha'Mikdash was the Nisuch ha'Mayim (water libation) ceremony, in which water was poured on the Mizbe'ach as a libation instead of wine. Tana'im argue as to whether this ceremony was performed all seven days of Sukos, or only six days (days 2-7) or two days (days 6 and 7). Another opinion holds that it was performed eight days, the seven days of Sukos and Shmini Atzeres (Ta'anis 3a; however, see Hagahos Didukei Sofrim ad loc. #3, who suggests that no opinion holds that it was done for only two or six days).

(b)The Nisuch itself was done as follows. Three Lugin of water (approximately equal to 0.9, 1.035 or 1.8 liters, depending upon the differing Halachic opinions) was drawn into a golden Tzelochis (flask) at daybreak from the Shilo'ach spring that is located to the south of the Temple Mount and was brought to the Azarah in a joyous procession. When the morning Tamid sacrifice was brought, a Kohen poured the water into one of the "Sefalim" (the silver libation pipes) at the top of the southwest corner of the Mizbe'ach.

(c)On Shabbos the water could not be drawn and brought to the Beis ha'Mikdash due to the Isur of Hotza'ah (see Background to Menachos 37:37:a). The water would therefore be drawn on Erev Shabbos and placed in a golden Kad (jug) that was not sanctified in order that the water should not become Pasul because of Linah (remaining overnight off of the Mizbe'ach; see Background to Me'ilah 6:1).

(d)This ceremony was associated with much rejoicing. On the nights preceding the Nisuch ha'Mayim, people gathered in the Azaros of the Beis ha'Mikdash to rejoice and sing praises to HaSh-m until the morning, when it was time to draw the water. The Leviyim played more musical instruments than usual and the greatest Talmidei Chachamim danced and juggled exultantly. So many torches and lamps were lit in the Mikdash area to provide light for the celebrants that the streets of the nearby city of Yerushalayim were illuminated as bright as day. The Mishnah, describing the Simchas Beis ha'Sho'evah (Sukah 51a), states that anyone who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has not seen rejoicing in his life.

19)[line 48]דכלאיםD'KIL'AYIM- [the clothes of the Kohanim] which contained a mixture of wool and linen (such as the belt)

20)[line 49]דבוץD'BUTZ- [the clothes of the Kohanim made] of linen

21)[last line]כבתה זקוק להKAVSAH ZAKUK LAH

The flames that are lit on the nights of Chanukah must burn at night in order to publicize the miracle. Chazal ruled that they should burn for at least 1/2 hour after Tzeis ha'Kochavim (nightfall). This ruling is consistent with the opinion of Kavsah Zakuk Lah; that is, if the flames went out, he must re-light them.

21b----------------------------------------21b

22)[line 10]אי זכאיIY ZAKA'I- if I would have been worthy

23)[line 10]גמירתיה לשמעתיה מעיקראGEMIRTEI L'SHEMAITEI ME'IKARA- I would have learned his saying well the first time I heard it

24)[line 12]גירסא דינקותאGIRSA D'YANKUSA- the learning one acquires at an early age

25)[line 13]עד שתכלה רגל מן השוקAD SHE'TICHLEH REGEL MIN HA'SHUK- until people leave the marketplace, i.e. until everyone goes home for the night

26)[line 17]עד דכליא ריגלא דתרמודאיAD D'KALYA RIGLA D'TARMODA'EI- (a) (1) until the people of Tarmod (Palmyra, an oasis in the Syrian desert) leave the marketplace (RASHI). (2) The special wood for kindling was called Tarmuda. Those who sold it were called Tarmuda'ei (ROSH). (b) Since they collected and sold kindling wood, they would wait longer in the marketplace until most of the people who went home discovered whether or not they needed kindling wood.

27)[line 19]המהדריןHA'MEHADRIN- (lit. those who go around searching) those individuals who search for the best method of doing the Mitzvos

28)[line 25]ימים הנכנסיןYAMIM HA'NICHNASIN- the days of Chanukah that have yet to come (lit. enter)

29)[line 36]ימים היוצאיןYAMIM HA'YOTZ'IN- the days that have already passed (the current day is included)

30)[line 37]פרי החגPAREI HE'CHAG- the oxen offered as Olos on Sukos, which decreased in number from thirteen on the first day to seven on the seventh day

31)[line 38]מעלין בקדש ואין מורידיןMA'ALIN BA'KODESH V'EIN MORIDIN

Once a person or object attains a certain level of holiness, we may not subsequently lower its status. We may only raise it to a higher level. In the case of Chanukah lights, even though they are not Hekdesh, lighting more lights is a superior form of the Mitzvah.

32)[line 39]צידןTZIDON- Sidon, a city on the southern coast of Lebanon

33)[line 50]תמניא אינוןTEMANYA INUN- they are eight

34)[line 51]לא למספד בהוןLO L'MISPED BEHON- a eulogy may not be delivered upon them

35)[line 56]גץGETZ- a spark

36)[line 56]הפטישHA'PATISH- a hammer

37)[last line]אתי לאימנועי ממצוהASI L'IMNU'EI MI'MITZVAH- they may come to refrain from doing the Mitzvah

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