[7a - 53 lines; 7b - 64 lines]
We recommend using the Girsa'os of the Vilna Ga'on printed in the margins of the Vilna Shas, and the commentary "Tiklin Chadtin" upon which they are based. This section is devoted to any other important corrections that conform to the commentary of the Tiklin Chadtin which are not noted in the Hagahos ha'Gra, as well as Girsa corrections in the text of the Tiklin Chadtin itself.
 גמרא ז. [שורה 18]
לפי דברי הגר"א, הגירסא הנכונה לחמשת השורות האלו היא:
על דעתיה דרבי יוסי בר רבי בון, שמואל ורב חסדא ורבי אלעזר שלשתן אמרו דבר אחד, רב חסדא אהן דאמרן...
 גמרא ז. [שורה 4]
למעבר קמי דאדורא צלמי
צ"ל למעבר קמי דארורא צלמי
זוהי גירסת התקלין חדתין
 הגהות הגר"א ז. אות ד'
ושמואל ר"ח ור"א
צ"ל ושמואל ור"ח ור"א
 גמרא ז: [שורה 35]
א"ל ר' זעירא לר' אסי
צ"ל א"ל ר' זעירא לר' אבא בר זבדא
זוהי גירסת ר"ש סיריליו, והיא כנראה הגירסא הנכונה היות ורבי אסי בודאי ראה את רב.
1)[line 3]הלכה (אחת) היאHALACHAH (ACHAS) HI- it is a Halachah l'Moshe mi'Sinai
2)[line 4]מתניתא מסייעא לדיןMASNISA MESAYE'A L'DEIN- [there is] a Beraisa which supports the view of this [Amora]
3)[line 6]מעות סתומיןMA'OS SESUMIN- "closed" money; i.e., all of which must be treated as leftover from a Chatas
4)[line 7]מֵיתוֹתMESOS - The VILNA GA'ON is not Gores this word. Those who are, understand it to refer to the following (CHAMESH CHATA'OS MESOS)
(a)There are five categories of Korbenos Chatas which are left locked up without food or water until they expire, as per Halachah l'Moshe mi'Sinai. These are:
1.The offspring of a Chatas (which also has the Kedushah of a Chatas),
2.The Temurah (see Background to 96:17) of a Chatas,
3.A Chatas whose owner has passed away,
4.A sheep or goat designated as a Korban Chatas which is now older than one year (and therefore invalidated as a Korban Chatas),
5.A Chatas which was lost and later found with a Mum, whose owner has in the interim offered a different Chatas to atone for his sin (Temurah 21b).
5a)[line 9]אלו לחטאתיELU L'CHATASI- [a Nazir who separates part of the money he had set aside for the purchase of his Korbanos, saying] "These are for my Chatas"
b)[line 9]לשאר נזירותיLI'SHEAR NEZIRUSI- the rest [of the Korbanos necessary for the completion] of my Nezirus (an Olah and a Shelamim)
6a)[line 10]מועלין בכולןMO'ALIN B'CHULAN- if one derives personal benefit from all of the remaining money, he has transgressed the prohibition against Me'ilah (see Background to 5:33)
b)[line 10]ואין מועלין במקצתןV'EIN MO'ALIN B'MIKTZASAN- but one does not transgress the prohibition against Me'ilah if he derived personal benefit from only some of the money [since it is possible to view that part as the money designated for the Shelamim, from which there is no prohibition to derive personal benefit]
7)[line 12]יוּרְקַבYURKAV- should be left to decompose
8)[line 12]וְיָאוּתYA'US- it is correct
9)[line 14]שאין לך נזירות באה בלא לחםSHE'EIN LECHA NEZIRUS BA'AH B'LO LECHEM- for no Nazir arrives [at the Beis ha'Mikdash, ready to offer his Korbanos] without his own twenty loaves (see Background to 6:38)
10)[line 15]לְפוּם כֵּן (לפיכך)L'FUM KEN- therefore
11)[line 16]סַבְרִין מֵימַר (סברו לומר)SAVRIN MEIMAR- [those learning in the Yeshivah] thought that
12)[line 16]מותר נסכיוMOSAR NESACHAV - leftover [funds] for his Nesachim (NESACHIM)
This refers to the Korban Minchah (meal-offering; see Background to 6:34) and wine libation which are brought along with the Korban Shelamim and Olah (Bamidbar 15:3-16).
13)[line 21]שלשתן אמרו דבר אחדSHELOSHTAN AMRU DAVAR ECHAD- all three expressed the same idea (namely, that money left over from that which has the status of Kodshei Kodshim should go toward the purchase of Olos Nidvos Tzibur; see Girsa section #1)
14)[line 22]אַהָן דַּאֲמָרָן (הא דאמרן)A'HAN D'AMARAN- that which was just quoted
15a)[line 27]שבויםSHEVUYIM- [from that which was collected in order to redeem] captives
b)[line 29]המתיםMEISIM- [from that which was collected in order to bury] the dead
16)[line 32]נפשNEFESH- a [more elaborate] tombstone
17)[line 32]גבו לוGAVU LO- [if] they collected [money] for him (a Mes)
18)[line 33]סבר מימרSAVAR MEIMAR- thought that [a proof could be found from]
19)[line 34]דחוטראD'CHUTRA- from a place near Neharde'a
20a)[line 34]הַגָּע עצמךHAGA ATZMECHA!- [double]check yourself
b)[line 35]דלא כַוְּונָן אלא ליהD'LA CHAVENAN ELA LEI- for those who donated the money did not intend to do so [for any purpose] other than [to bury] him [while in our Mishnah, it was only the remainder that went to the inheritors, while the majority of the funds were used for the burial]
21)[line 36]אֲנָא לא אֲמַרִית; אַתְּ מִנָּן לך (מנא לך)?ANA LA AMARIS; AT MI'NAN LACH?- [if] I have not drawn such a distinction, what basis do you have to do so? (It would appear that Rav Idi d'Chutra was a student of Rebbi Yirmeyah.)
22)[line 37]זילוףZILUF- the sprinkling of wine as a perfume
23a)[line 38]בשבויB'SHAVUY- with [funds raised for the redemption of a different] captive
b)[line 38]בטליתB'TALIS- with [funds raised for the purchase of a different] Talis [for an impoverished individual]
24)[line 39]מְמַחִיןMEMACHIN- protest
25)[line 39]פרנסיםPARNASIM- Gaba'ei Tzedakah; treasurers of public funds
26a)[line 41]הוה מַסְמִיךְ וְאָזַלHAVAH MASMICH V'AZAL- was leaning [on his student] as he walked
b)[line 41]עַאל (על)AL- upon
27a)[line 42]והוה ר"א חָמִי ליהV'HAVAH REBBI ELIEZER CHAMI LEI- and Rebbi Eliezer (his student) would see him
b)[line 42]וּמִטַּמַּר לֵיהּ מִקַּמֵּיהּU'MITAMAR LEI MI'KAMEI- and hide himself from before him (Rebbi Yochanan)
28a)[line 43]ואמר הַלֵּין תַּרְתֵּי מִלַּיְיהוּV'AMAR, ''HA'LEIN TARTEI MILAI'HU...''- and (Rebbi Yochanan) said, "These two things..."
b)[line 43]הַדֵּין בַּבְלָאָה עָבִיד ביה ''...HA'DEIN BAVLA'AH AVID BEI''- "... this Babylonian has done to me (lit. to him)"
29)[line 45]כַּךְ נְהִיגִין גַּבְּהוֹןKACH NEHIGIN GABHON- this is the custom in their place (Bavel)
30a)[line 45]דזְעִירָאZE'IRA- a small (lesser) one
b)[line 46]דרַבָּהRABAH- a large (greater) one
31)[line 46]"רָאוּנִי נְעָרִים וְנֶחְבָּאוּ; וִישִׁישִׁים קָמוּ עָמָדוּ""RA'UNI NEARIM V'NECHBA'U; VI'YESHISHIM KAMU AMADU"- "Youths would see me and conceal themselves; the aged would rise and stand" (Iyov 29:8).
32)[line 48]לְמֶעֱבַר קַמֵּי דְאַדּוֹרָא צַלְמֵיL'ME'EVAR KAMEI D'ADORA TZALMEI- to pass in front of a) the idol called Adora; b) according to the Girsa קמי דַאֲרוּרָא צלמי Kamei da'Arura Tzalmei - an accursed idol (see Girsa Section #2)
33a)[line 49]מה את פָּלִיג ליה יְקָרMAH AT PALIG LEI YEKAR?- why are you according it honor [by avoiding it as if you fear its power]?
b)[line 49]וְסַמִּי עֵינוֹיSAMEI EINOI!- blind its eyes! (that is, ridicule it)
34)[line 50]ועודV'OD- Rebbi Yochanan continued listing his complaints against Rebbi Eliezer.
35)[line 51]נכנסו לפניוNICHNESU L'FANAV- the entered his presence [in an attempt to appease him]
36)[last line]טַרְסִיִיםTARSIYIM- (a) coppersmiths (ARUCH, RASHI to Chulin 57b), who had their own synagogue since others could not tolerate their stench (due to the chemicals they used (TOSFOS Avodah Zarah 17b DH Raban Shel Tarsiyim Ani); (b) Tarsians; people from Tarsus (TOSFOS Chulin 57b DH Matlis Shel Tarsiyim); (c) artistic weavers of metallic thread (RASHI to Avodah Zarah 17b)
37)[last line]בנגרNEGER- (O.F. chevile) a peg [meant to be placed into a hole in the ground next to a door to bolt it shut)
38)[last line]גְּלוֹסְטְרָאGELOSTERA- a bulbous knob [which is useful for crushing spices]. Rebbi Eliezer and Rebbi Yosi disagree over whether or not one may move such a peg on Shabbos (Mishnah, Eruvin 101b). Rebbi Eliezer maintains that since using the peg to bolt the door is similar to the Melachah of Boneh (building), it is Muktzah. Rebbi Yosi counters that since its shape allows it to be used as a pestle, it is a Kli and therefore not Muktzah.
39a)[line 1]שקרעוKAR'U- they tore
b)[line 2]שנקרעNIKRA- it was torn
40)[line 1]בַּחֲמָתָןBA'CHAMASAN- in their anger
41)[line 4]בית עבודה זרהBEIS AVODAH ZARAH- this is due to that which the Gemara (Shabbos 105b) states, "If one breaks vessels in anger, you should view him as if he has worshipped Avodah Zarah."
42a)[line 4]חזר ואמרCHAZAR V'AMAR- (Rebbi Yochanan) replied
b)[line 4]הֲכְדֵין מֵחבריה?HACH'DEIN MEI'CHAVREI?- is this [situation, in which I am angry with my student,] similar to [that in which one scholar was angry] with his colleague?
43)[line 11]לְרַצּוֹתL'RATZOS- to appease
44)[line 12]דְּיֵמְרוּןD'YEIMERUN- that people should quote
45)[line 14]"אָגוּרָה בְאָהָלְךָ עוֹלָמִים; אֶחֱסֶה בְסֵתֶר כְּנָפֶיךָ סֶּלָה""AGURAH V'AHOLCHA OLAMIM; ECHESEH V'SESER KENAFECHA SELAH"- "May I live in Your tent forever; may I take refuge in the shelter of Your wings, Selah" (Tehilim 61:5).
46a)[line 17]דברי נאמרין בבתי כנסיותDEVARAI NE'EMARIN B'VATEI KENESIYOS- my words (that is, Tehilim) be recited in synagogues
b)[line 17]ובבתי מדרשותUV'VATEI MIDRASHOS- and [my Halachic rulings] in the study halls
47)[line 20]רוחשותROCHASHOS- move
48)[line 21]"וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים; דּוֹבֵב שִפְתֵי יְשֵׁנִים""V'CHIKECH K'YEIN HA'TOV, HOLECH L'DODI L'MEISHARIM; DOVEV SIFSEI YESHEINIM"- "And may your palate (the words you utter) be like the choicest wine, which causes the lips of those who sleep to murmur, 'I am true to my beloved!'" (Shir ha'Shirim 7:10).
49)[line 21]כומרKOMER- a utensil used to store grapes until they are overripe
50)[line 22]דובבDOVEV- (in this context) release their wine
51)[line 24]מה הנאה לו?MAH HANA'AH LO?- what benefit does he (who originated the ruling and is now deceased) gain?
52a)[line 25]כְּהַדֵּין דשתי קוֹנְדִיטוֹןK'HADEIN D'SHASI KONDITON- like that of one who drank Konditon, a wine-based drink containing honey, pepper, and other spices. This is an allegory, implying that his lips will not move in the grave unless he not only learned Torah, but performed kind deeds as well (KORBAN HA'EDAH).
b)[line 26]דשתי חֲמִיר עַתִּיקD'SHASI CHAMIR ATIK- like that of one who drank old wine. This is an allegory, implying that his lips will move in the grave even if he learned Torah without the performance of kind deeds (KORBAN HA'EDAH).
53a)[line 27]אע"ג דשתי ליהAF AL GAV D'SHASI LEI- even though he drank it [some time ago]
b)[line 27]טַעְמָא בְּפוּמָאTA'MA B'FUMA- the taste [lingers] in the mouth
54)[line 29]כאילו עומד לנגדוK'ILU OMED L'NEGDO- as if he is standing in front of him. One is able to learn properly only if he is able to see his teacher, as the verse states, "and your eyes shall behold your Teacher" (Yeshayah 30:20).
55)[line 29]"אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ...""ACH B'TZELEM YISHALECH ISH..."- "Only in shadows does a man make his way..." (Tehilim 39:7) - Our Gemara interprets this as, "Only with the form [of his teacher in front of him] should a man make his way."
56a)[line 30]"רָב אָדָם יִקְרָא אִישׁ חַסְדּוֹ; וְאִישׁ אֱמוּנִים מִי יִמְצָא""ROV ADAM YIKRA ISH CHASDO; V'ISH EMUNIM MI YIMTZA?"- "With most people, each speaks of his kindness, but who can find a trustworthy individual?" (Mishlei 20:6) - Our Gemara interprets the first stitch of the Pasuk to mean, "Most people do not bother to quote he who originally taught a Halachic ruling."
b)[line 31]זה רבי זעיראZEH REBBI ZE'IRA- (a) Rav Ze'ira was an Ish Emunim, since he was careful to quote the author of what he taught (similar to Rachbah of Pumbedisa, Pesachim 52b). Due to his diligence in this matter, he would not quote the name of a Talmid Chacham unless he was so certain that that Talmid Chacham had said it that he could picture the Chacham teaching it to him. He did not trust Rav Sheshes for the same reason. Since he was blind, he may, at times, have thought that one Chacham was teaching him a Halachah, when it was actually someone else who had a similar voice. This was also why he was particular to look into the sources of those who taught Halachos in the name of Chachamim whom they themselves had never met. (Based on TIKLIN CHADTIN); (b) Rav Ze'ira was an Ish Emunim since he quoted Halachos in the name of his Rebbi, Rav Sheshes, even though this was not necessary. Our Gemara then goes on to cite other instance of Chachamim who were careful to attributed their teachings to those who originated them (RAV SHLOMO SIRILIYO).
57a)[line 32]לֵיתְנָן צריכין חֲשָׁשִׁיןLEISNAN TZERICHIN CHASHASHIN- we need not concern ourselves with
b)[line 33]גַּבְרָא מְפַתְּחָא (סגי נהור)GAVRA MEFATCHA- an "open-eyed" person; this is a euphemism for one who is blind
58a)[line 34]חכים רבי לבר פתייא?CHAKIM REBBI L'VAR (PASYA) [PEDAYAH]- did my teacher personally recognize Bar Pedayah? (-the name of an Amora; "Pedayah" is the Girsa of the Yerushalmi, Kidushin 1:7)
59)[line 37]אין דור שאין...EIN DOR SHE'EIN...- This piece of Agadeta is mentioned here because (a) David ha'Melech was mentioned earlier on this Amud (TIKLIN CHADTIN); (b) The death of David ha'Melech was discussed earlier on this Amud (KORBAN HA'EDAH); (c) Since out Mishnah mentioned Tzedakah and Pidyon Shevuyim, the Gemara mentions a story which demonstrates the import of these Mitzvos (SEFER CHAREDIM, in his commentary on Yerushalmi Zera'im).
60)[line 38]ליצניןLEITZANIN- those who belittle things of great importance, such as HaSh-m, His Torah, or His Mitzvos
61)[line 38]פרוצי הדורPERUTZEI HA'DOR- those of the generation who breached the boundaries of decency
62)[line 41]שמתכוונין להכעיסניSHE'MISKAVENIN L'HACH'ISEINI- that they intend to anger me. It was public knowledge that HaSh-m had sent word to David through Nasan ha'Navi that the Beis ha'Mikdash would be rebuilt only by his son Shlomo, following David's death.
63)[line 41]יבא עליYAVO ALAI- may it come upon me! (this is a form of oath)
64)[line 44]ימים שלמיםYAMIM SHELEIMIM- whole days; i.e., a full lifespan [even though you expressed a willingness to die early so that the Beis ha'Mikdash would be built sooner]
PEREK #3 BI'SHLOSHAH PERAKIM
65)[line 50]פרקיםPERAKIM- periods in time
66)[line 50]תורמין את הלישכהTOREMIN ES HA'LISHKAH- see Background to 2:11
67)[line 51]בפרוס הפסחBI'PEROS HA'PESACH- at half [of the thirty-day period prior to] Pesach [during which the laws of Pesach are expounded upon]; i.e., fifteen days before Pesach
68)[line 52]גרנות של מעשר בהמהGORNOS SHEL MA'ASAR BEHEMAH - designated times for tithing animals (MA'ASAR BEHEMAH)
(a)The Torah states, "v'Chol Ma'sar Bakar va'Tzon, Kol Asher Ya'avor Tachas ha'Shavet; ha'Asiri Yiheyeh Kodesh la'Sh-m" — "And all of the herds and flocks shall be tithed as they are counted under the rod; the tenth one shall be consecrated to HaSh-m" (Vayikra 27:32). Once a year, one must designate every tenth Kosher animal born into his herd/flock over the course of the previous year as Ma'asar Behemah. This is accomplished by gathering all of each type of animal born in the previous year into a corral. They are then made to leave the corral in a single-file line through a narrow opening. Their owner stands by and counts them, marking every tenth one.
(b)Animals designated as Ma'asar Behemah are eaten by their owner. If they are unblemished, they are offered as a Korban Shelamim (see Background to 6:35) and eaten by their owner in Yerushalayim. If they have a Mum, their owner may slaughter and eat them as he would any Kosher animal.
(c)The Chachamim designated three dates by which a person must tithe his flock. After these times, no animal may not be eaten or sold until they have been tithed.
69)[line 58]כל הן דתנינן (כל מקום ששנינו)KOL HEN D'TANINAN- wherever we learned
70)[line 61]פרקי לידהPIRKEI LEIDAH- [the ends of] the birth-cycles [of domesticated animals]
71)[line 62]שתהיה הבהמה מצויה לעולי רגליםSHE'TIHYEH HA'BEHEMAH METZUYAH L'OLEI REGALIM- [since most people wait to separate Ma'asar Behemah until the Goren, which is two weeks prior to every Yom Tov,] animals will be plentiful for those who [wish to bring Korbanos when they] come to fulfill the Mitzvah of Aliyah l'Regel (visiting the Beis ha'Mikdash during each of three festivals of Pesach, Shavuos, and Sukos)
72)[line 63]בל תאחרBAL TE'ACHER
(a)One is forbidden to delay the offering of his sacrifices. If one voluntary pledged or is otherwise obligated to offer a Korban, he must do so by the next Regel (either Pesach, Shavuos, or Sukos). One who delays beyond this point has transgressed a Mitzvas Aseh. If he delays offering it beyond all three Regalim, he transgresses the negative prohibition of "Lo Se'acher l'Shalmo" — "do not delay to pay it" (Devarim 23:22).
(b)Our Gemara explains that one who does not offer his Ma'asar Behemah as a Korban after designating as such transgresses this prohibition. The KORBAN HA'EDAH explains that if the tithing occurs just before the Regel, one will not forget to offer every tenth animal. Alternatively, this is why there are three different times designated for Ma'asar Behemah; if one were to separate one tenth of his entire flock at once, he would be unable to offer all of them as Korbanos in time to avoid the Isur of Bal Te'acher.
73)[last line]טבלוTIVLO (TEVEL)
Tevel generally refers to the state of produce prior to the separation of Terumos and Ma'asros (see Background to Pesachim 66:15). In a broader sense, Tevel refers to any mixture of items in which the remainder will be permitted after the separation of some. In our Gemara, it refers to a flock of animals prior to the tithing of Ma'asar Behemah.