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***************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 33a [line 25]:
The words "Son'ei Yisrael Mesim *Yesomim* v'Almanos Tzo'akim"
should be "Son'ei Yisrael Mesim, *v'Yesomim* v'Almanos Tzo'akim"
(This is the Girsa in the Oxford Manuscript which is brought in Hagahos
Dikdukei Sofrim #70)

[2] Gemara 33a [line 38]:
"Rava Hu d'Amar Nefishei Ketilei Kedar ..."
The Girsa in Dikdukei Sofrim #400 is:
"Rava Hu d'Amar "Yadana Bei, v'Iy Mishum Beis ha'Kisei, Nefishei Ketilei Kedar ...
This is also Rashi's Girsa

[3] Gemara 33b [line 20]:
"Tze'i Lach b'Ikvei ha'Tzon ... *v'Amrinan* Gedayim ha'Memushkanin"
The word "v'Amrinan" should be removed and does not appear in Dikdukei
Sofrim or in the Oxford manuscript. The Gemara's intention is to learn its
Drasha from *the end* of the Pasuk, from the word "Mishkenos", which is
similar to the word "Mashkon" (Hagahos Dikdukei Sofrim #7)

[4] Gemara 33b [line 23]:
"Yehudah Ben Gerim"
From Rashi DH v'Siper Divreihem, it would appear that his Girsa was
"*Rebbi* Yehudah Ben Gerim". This is also the Girsa of Rabeinu Tam in
Tosfos DH Hachi Garsinan.

[5] Gemara 33b [line 44]:
"Rebbi Pinchas Ben Yair *Chasnei*"
The Acharonim point out that in the Zohar [at the end of the Idra Raba in
Parshas Naso, in Balak 200b and in Pinchas Daf 240b] it is explicit that
Rebbi Pinchas Ben Yair was the *father-in-law* of Rebbi Shimon Bar Yochai,
in which case our Gemara should read "Chamohi" (Ya'avetz, Rav Elazar Moshe
Horovitz, Maharsham, and others)
************************************************

1) [line 1] D'ACHLAN V'LO AVADAN - they are supported by their husbands but do not work. The Gemara Kesuvos 47b states that a wife must work in return for Mezonos (food)

2) [line 1] "HIKEISI ESCHEM BA'SHIDAFON UVA'YERAKON HARBOS GANOSEICHEM V'CHARMEICHEM U'S'EINEICHEM V'ZEISEICHEM YOCHAL HA'GAZAM" - "I have smitten you with the blasting wind and mildew; when your gardens, vineyards, fig trees and olive trees increased, the cutting locust destroyed them" (Amos 4:9)

3) [line 2] "YESER HA'GAZAM ACHAL HA'ARBEH..." - "That which the cutting locust has left, the swarming locust has eaten; and that which the swarming locust has left, the hopping locust has eaten and that which the hopping locust has left, the destroying locust has eaten" (Yoel 1:4)

4a) [line 3] "VA'YIGZOR AL YAMIN V'RA'EV, VA'YOCHAL AL SEMOL V'LO SAVE'U, ISH BESAR ZERO'O YOCHELU" - "And he snatches on the right hand and is hungry, and he eats on the left hand and they are not satiated, every man eats the flesh of his own arm" (Yeshayah 9:19)
b) [line 4] BESAR ZAR'O - the flesh of his children

5) [line 5] INUY HA'DIN - putting off the verdict
6) [line 5] IVUS HA'DIN - perversion of the judgment
7) [line 5] KILKUL HA'DIN - failure to inspect the facts of the case properly, which in and of itself leads to a faulty judgment

8) [line 6] BATZORES - famine
9) [line 8] "B'SHIVRI LACHEM MATEH LECHEM ..." - "And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall return your bread by weight, and you shall eat, and not be satisfied." (Vayikra 26:26) This verse shows two of the curses: eating without being satisfied and "eating bread by weight," which Rashi to Vayikra explains is due to rotten wheat. When bread is baked with this wheat, it falls apart and the women must divide it by weight.

10) [line 9] "YA'AN UV'YA'AN ..." - "because, even because they despised my judgments, and because their soul abhorred my statutes" (Vayikra 26:43) This verse appears at the end of the Tochachah (the chapter of Vayikra which contains many curses). It accuses Benei Yisrael of despising and abhorring the laws of judgment, which our Sugya quotes as the reason for the curses mentioned.

11a) [line 10] BEHEMAH KALAH - cattle is destroyed
b) [line 11] MISHTOMEMIN - become deserted
16) [line 24] NAVLUS PEH - obscene talk
17) [line 25] BACHUREI SON'EI YISRAEL - the lads of Benei Yisrael (lit. the lads of the *enemies* of Benei Yisrael, which is a euphemism)

18) [line 26] "AL KEN, AL BACHURAV ... KI CHULO CHANEF U'MERA, V'CHOL PEH DOVER NEVELAH ... V'OD YADO NETUYAH" - "Therefore HaSh-m shall have no joy with their young men, and he will not have mercy on their orphans and widows, for everyone is a flatterer and an evildoer, and every mouth speaks obscene talk; For all this His anger is not turned away , but His hand is still stretched out" (Yeshayah 9:16)

19) [line 31] "SHUCHAH AMUKAH PI ZAROS; [ZE'UM HASH-M YIPOL SHAM]" - "The mouth that speaks foreign talk is a deep pit; [he who is abhorred by HaSh-m dwells there]" (Mishlei 22)

20) [line 32] KOL HA'MEMAREK ATZMO L'AVEIRAH - anyone who clears his mind of all other matters and diverts his attention to doing a sin

21) [line 33] CHABUROS U'FTZA'IN YOTZ'IN BO - bruises and wounds break out on him

22) [line 33] "CHABUROS PETZA TAMRUK B'RA; U'MAKOS CHADREI VATEN" - "Bruises and wounds come for diverting all of one's attention to bad; and lashes to the inner parts of the stomach" (Ibid 20:30)

23) [line 34] HIDROKAN - a swelling and sickness of the stomach
24) [line 35] SIMAN LA'AVEIRAH HIDROKAN - Hidrokan is a sign that a person is a transgressor

25) [line 35] SHEL AVEIRAH, AVAH - if it comes because of sin, the flesh becomes thick and hard

26) [line 35] SHEL RA'AV, TAFU'ACH - if it comes because of hunger, the person's skin swells and water collects between the flesh and the skin

27) [line 36] SHEL KESHAFIM, DAK - if it comes because of witchcraft, the flesh is thin and lean

28) [line 36] RIBONO SHEL OLAM! MI MEFIS? - Master of the world! Who will cast lots to find out that it was not caused by sin?

29) [line 36] ITSI - he was cured
30) [line 37] MACHPIN NAFSHEI - he starves himself
31) [line 38] NEFISHEI KETILEI KEDAR, MI'NEFICHEI CHAFAN - those who are killed by malfunction of the bowels, are greater than those who are killed by hunger

32) [line 38] ANSI LEI RABANAN B'IDNEI - his students force him to hold himself back when it is time to learn with them

33) [last line] YERAKON - jaundice
34) [last line] ASKERAH - (O.F. bon malant) quinsy, a severe development of heat, pain, redness and swelling in the throat; choking

35) [line 3] "VEHA'MELECH ... KI YISACHER PI DOVREI SHAKER" - "But the king shall be glad with HaSh-m, glorified will be everyone who swears by Him, for the mouth of falsifiers will be sealed (choked)" (Tehilim 63:12)

*35a*) [line 9] NISH'ALAH SHE'ELAH ZO BI'FNEIHEM - (The reason that the Tana'im discussed the causes of Askerah on the day that the new Beis ha'Midrash opened, was probably in order to lead into Rebbi Shimon bar Yochai's statement that it is caused by Bitul Torah (neglect of Torah learning.) The Tana'im wanted to emphasize the greatness of Talmud Torah when the Yeshiva was opened, as we find in Berachos 63b - M. Kornfeld.)

*35b*) [line 10] V'GOMERES B'PEH - the question of the Tana'im is why the disease had to end in the throat, rather than in the intestines where it begins

36) [line 10] NA'ANEH - he raised his voice to speak
37) [line 11] ROSH HA'MEDABRIM B'CHOL MAKOM - the person appointed to be the first speaker on all occasions

38) [line 12] KELAYOS YO'ATZOS - the kidneys give advice
39) [line 12] LASHON MECHATECH - the tongue forms the words
40) [line 13] DEVARIM TEME'IN - non-Kosher animals
41) [line 18] TZADIKIM NISPASIM AL HA'DOR - the righteous die to atone for the sins of the generation

42) [line 20] "IM LO ... B'IKVEI HA'TZON U'R'I ES GEDIYOSAYICH AL MISHKENOS HA'RO'IM" - "If you do not know [how to keep the Mitzvos], most beautiful of women, go out and seek [mercy in the merit of] the footsteps of the sheep (the forefathers are the feet or foundation of the people), and graze your tender kids by the dwelling of the shepherds (Shir ha'Shirim 1:8) Allegorically, this means, "and graze your kids in the merit of the forefathers so that they should not be taken as a Mashkon (collateral) for the sin of the generation, *instead of* the leaders and providers of the generation"

43) [line 27] SHE'ILAH - that elevated (praised the Roman government)
44) [line 28] SHE'GINAH - that disgraced
45) [line 28] TASHU BEI MIDRASHAH - they hid in the Beis ha'Midrash
46) [line 29] KUZA D'MAYA - an earthenware pitcher of water
47) [line 29] KARCHEI - they broke [bread], i.e. they ate their meals in that Beis ha'Midrash

48) [line 29] KI TAKIF GEZERTA - when the Roman decree became very forceful
49) [line 31] ISRACHISH NISA - a miracle happened
50) [line 31] IVRI LEHU CHARUVA - a carob tree was created for them
51) [line 31] EINA D'MAYA - a spring of water
52) [line 32] HAVU MESHALCHEI MANAIHU - they would take off their clothes
53) [line 32] CHALA - sand
54) [line 33] MICHSU - they would cover their heads
55) [line 33] D'LO LI'VLU - that they should not wear out
56) [line 34] EISVU - they dwelled
57) [line 34] MAN LOD'EI - who will inform
58) [line 35] KARVEI - plow
59a) [line 39] MACHEI - damage, destroy
b) [line 40] MASEI - repair
60) [line 40] BA'HADEI PANYA D'MA'ALEI SHABATA - towards evening on Erev Shabbos
61) [line 41] MEDANEI ASA - myrtle branches
62) [line 41] V'RAHIT - and was running
63) [line 44] CHASNEI - his son-in-law (see Girsa section #5)
64) [line 44] L'VEI VENEI - to the bathhouse
65) [line 45] HAVAH KA ARICH LEI L'VISREI - Rebbi Pinchas ben Ya'ir was smoothing and massaging Rebbi Shimon bar Yochai

66) [line 45] PILEI - cracks
67) [line 46] NASRU - fell [on his wounds]
68) [line 46] V'KAMETAZAVCHA LEI - and they pained him
69) [line 48] PEIRUKEI - answers

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