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Berachos 49
***************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] Mishnah 49b [line 40]:
b'Ribo Omer ... Yoshev ha'Keruvim *Al ha'Mazon she'Achalnu*
(a) These words are not found in the Rosh, in the Mishnayos and in a number
of early printings of the Shas, and from the Gemara 50a their Girsa would
appear to be correct; these words do not belong in the Reisha. The words
should only appear in the Seifa of the Mishnah "ka'Inyan she'Hu Mevarech
... Al ha'Mazon she'Achalnu." (However, the Vilna Ga'on was Gores these
words in the Reisha, also -- see Imrei No'am on Daf 50a)
(b) There are those who say that the words "Yoshev ha'Keruvim" do not
belong neither in the Reisha nor in the Seifa, while there are those who
are Gores them in both places. The Rama mi'Panu (cited by Tosfos Rebbi
Akiva Eiger on the Mishnayos) concludes that they ought to appear only in
the Seifa, and they are referring to a situation where there are *100,000*
(and not 10,000) people together.
[2] The marginal note of the Gilyon ha'Shas of Rebbi Akiva Eiger DH "Amar
Rabah Bar Bar Chana" belongs further down, and should have the Dibur
ha'Maschil "v'Ha Amrah Rebbi Yochanan Chada Zimna"
************************************************
1) [line 2] LO YIFCHOS ME'ACHAS - should not say less than one Hoda'ah
2) [line 19] AF MOSHI'A YIRAEL - That is, it is permitted to use this
phrase in the Berachah - but one who does so is called a "Boor"
3) [line 22] GEVURTA L'MECHTAM B'TARTEI? - Does it show your great strength
of character to conclude with two praises?
4) [line 30] CHUTZ MI'ZU - this case is the exception
5) [line 30] HACHA CHADA HI - here it is one praise [for the two appointed
times that HaSh-m sanctifies]
6) [line 39] V'SANUYEI MESANINA? - and I will teach [Mishnah]?
7) [line 40] V'ZAKFEI RAV SHESHES L'KU'EI ALAI K'CHIVYA - Rav Sheshes
stretched out his neck like a snake because of me
49b---------------------------------------49b
8) [line 28] TZOFIM - (a) the name of a village on a mountain from where
the Beis ha'Mikdash can be seen (RASHI);
(b) lit. sighting. If he passed
the point where he can no longer see Yerushalayim (TOSFOS DH Im)
9) [line 28] SORFO
The parts of the Korbanos that are eaten become Yotzei and are rendered
unfit to be eaten if they leave their set boundaries (such as the Azarah
for Kodshei Kodshim or Yerushalayim for Kodshim Kalim). Korbanos that were
removed from the boundaries of the Azarah after they were slaughtered but
before they were offered are also called Yotzei, and are forbidden to be
offered on the Mizbe'ach. The Torah requires that all Yotzei be burned, as
is learned from the verse in Vayikra (7:17) regarding Nosar. (Rambam
Hilchos Pesulei ha'Mukdashin 19:1).
10) [line 29] HA'BIRAH - the Beis ha'Mikdash
11) [line 29] ATZEI HA'MA'ARACHAH - the wood that is set aside for the
purpose of being used for burning Korbanos on the Mizbe'ach
12) [line 31] MUCHLEFES HA'SHITAH - their opinions have been mistakenly
interchanged and should be switched
13) [line 44] B'MAKHELOS BARCHU ELOKIM, HASH-M MI'MEKOR YISRAEL - In
congregations bless Elokim, [bless] HaSh-m from the source of life (womb)
of Israel (Tehilim 68:27)
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