Ask A Question on the daf

Previous daf

***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg and the parenthetical marginal notes of the Vilna Shas. This section is devoted to any *OTHER* changes that we feel ought to be made in Gemara, Rashi or Tosfos.)

[1] Gemara 8b [line 27]:
"b'Sha'ah sheha'Tzibur Mispalelin, *Mesayei'a Lei l'Rebbi Yehoshua Ben Levi*"
Dikdukei Sofrim (#200) is not Gores the words *Mesayei'a Lei l'Rebbi
Yehoshua Ben Levi*. (This is logically more acceptable, since the Gemara
should not prove the early Amora Rebbi Yehoshua Ben Levi to be correct from
a statement of Rava, a later Amora. Rather, Rava should have proved his
statement from the words of Rebbi Yehoshua Ben Levi.)

[2] Tosfos 8a-b DH Shenayim Mikra:
"she'Mefaresh li'F'amim"
These words are unnecessary, and are not to be found in
TOSFOS RI HE'CHASID and TOSFOS HA'ROSH.

[3] Tosfos 8b DH va'Afilu [towards the end]:
"v'Tzarich li'Kro 3 Pe'amim ha'Ivri"
These words are unnecessary, and are not to be found in
TOSFOS RI HE'CHASID and TOSFOS HA'ROSH.
************************************************

1) [line 5] "HEN E-L KABIR V'LO YIM'AS" - "Behold, HaSh-m is mighty, and despises not any." (Iyov 36:5). RASHI reads (homiletically) that Hash-m will not despise [the prayers of] the masses.

2) [line 16] SAVEI - old people
3) [line 18] MEKADMEI U'MECHASHCHEI L'VEI CHENISHTA - the come to Shul early and late (at night) to say the morning and evening prayers

4) [line 20] D'SORCHU CHAYEI - that you should live a long life

*5*) [line 23] "AL ZOS YISPALEL KOL CHASID L'ES METZO" (Tehilim 32:6) - The connection of this Derashah to our Gemara is not clear. It appears that it is mentioned since, according to one of the Peirushim, it is referring to the Torah, about which it is written "u'Motz'i Matza Chayim", the Pasuk mention just above.

6) [line 28] "LA'MAVES TOZA'OS" - there are many avenues toward death (Tehilim 68:21)

7) [line 30] ASKERA - choking
8a) [line 31] K'CHIZRA B'GAVEVA D'AMRA - like a thorn snagged in a fleece of wool
b) [line 31] DEL'ACHOREI NASHRA - that is yanked backwards (pulling with it some of the wool)

10) [line 31] K'FITUREI B'FI VESHET - like ropes that are jammed in a small round hole that is the size of the opening of the throat

11) [line 32] K'MISHCHAL BINISA ME'CHALVA - like pulling a hair out of milk
12a) [line 34] ZIBULA (O.F. pelede) shovelful
b) [line 34] AD ZIBULA BASRAISA SHALMA - until the last shovelful of earth is finished (being thrown on the grave)

*13*) [line 38] SHE'ARIM HA'METZUYANIM BA'HALACHAH - That is, the places where group discussions of Gemara take place, as opposed to Batei Keneses and Batei Midrash, where Chumash and Mishnah are learned (MAHARSHA). Alternatively, large auditoriums where the Rav would address large crowds and teach them the Halachos of the Chagim during the weeks preceding the Chagim (see Daf 17b)

14) [line 41] HEICHA D'GARISNA - where I learn Gemara
15) [line 48] SHIM'I BEN GERA - The teacher of King Shlomo. He was confined to Yerushalayim (Melachim 1:2:36-38) as a result of his rebellion against King David (Shmuel 2:16:5-13).

16) [line 49] D'KAYIF LEI - he is subservient to him

*17*) [line 50] MAI DI'CHTIV "V'OZVEI HASH-M YIKALU - The connection of this saying to the Gemara is not clear, since "Rav Huna Bar Yehudah Amar Rav Menachem" was not mentioned above, and his words have no connection to the Gemara. (The Dikdukei Sofrim #30 switched the order of the sayings; the previous Amora spoke about someone who goes out, leaving a Sefer Torah, and Rav Huna Bar Yehudah spoke about living in the place of one's Rav, but this does not explain the connection to the Gemara)

18) [line 4] B'MA'ALEI YOMA D'KIPUREI - on Erev Yom Kipur

19) [line 13] BA'VERIDIN -

(a) It is forbidden to eat blood, as the Torah states in many places (Vayikra 3:17; 7:26; 7:27; 17:12; etc.). Blood can be removed from an animal after Shechitah either through roasting it, or through salting it.
(b) The Mishnah (Chulin 27a, according to Chulin 28b) records an argument between Rebbi Yehudah and the Rabbanan as to whether one must cut the arteries of the neck of a bird during the Shechitah, in order to let its blood drip out before it is roasted. According to Rebbi Yehudah, the arteries must be cut while the bird is being slaughtered, for afterwards the blood cools and does not drip out entirely even if it is later roasted. The Rabbanan disagree and contend that the arteries may be slit even after the Shechitah, and the blood will still drip out.
(c) The Gemara (ibid.) explains that Rebbi Yehudah required that the arteries be slit during Shechitah only if the bird's blood is to be removed by roasted it whole (as was normally done). If it is roasted limb by limb, the blood will drip out in any case. (See Insights, Chulin 27, for further discussion of this matter.)

Next daf