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Pesachim 112

PESACHIM 112 - this Daf has been dedicated by Lee and Marsha Weinblatt of Teaneck N.J.

***************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 112a [line 19]:
The words "Bein Beli'ei *Shemeinei* Azilna"
should be "Bein Beli'ei *u'Shemeinei* Azilna"
This is the Girsa of the Oxford manuscript (Dikdukei Sofrim #6).
It is also the Girsa of Rashi and Rashbam.

[2] Gemara 112a [line 26]:
"Berirei etc. *Tzachina Maya* b'Kasei Chivrei"
The Girsa of the Aruch is
"Berirei etc. *b'Kasei Chivrei Shechichei*,
without the words "Tzachina Maya."

[3] Rashbam 112a DH Leima Lei Tzachina Maya:
The words "Kosos Shel *Cheres*"
should be "Kosos Shel *Mayim*"
This is the Girsa in the manuscript of the Rashbam Dikdukei Sofrim #40)

[4] Gemara 112b [line 1]:
"Mitzvah v'Guf Gadol, Ochel Peiros *v'Lo* Sechar"
The word "v'Lo" should be written with a "Vav" and not with an "Aleph"
This is the correct Girsa, and is found in the Pesachim-Yuma-Chagigah
manuscript and in the Oxford manuscript. This is also the Girsa in the first
edition of the Ein Ya'akov, in Rabeinu Chananel and in the manuscript of the
Rashbam (Dikdukei Sofrim #20).

[5] Gemara 112b [line 24]:
The words "Chamimei *d'Chamimei Meshadru* Ilavei"
should be "Chamimei *d'Shada* Ilavei"
This is the Girsa in several manuscripts and early printings (Dikdukei Sofrim #1).

[6] Gemara 112b [line 45]:
The words "she'Agras bas Machalas *Hi*"
should be "she'Agras bas Machalas *Yotze'ah*"
This is the Girsa of the manuscripts (Dikdukei Sofrim #80)

1) [line 1] D'MESOCHAR - a person who had his blood let from his shoulders
2) [line 2] D'SHAKIL MAZYEI - a person who cuts his hair
3) [line 3] TUFREI - his nails
4) [line 4] YADA A'USYA - a person who regularly puts his hand on his lip [beneath his nostrils]

5) [line 5] DARGA L'FACHADA - it is certain (lit. a step) to bring upon him the fear of an evil spirit

6) [line 5] A'PUSA - on the forehead
7) [line 5] L'SHEINSA - for sleep
8) [line 10] TZACHI - he is thirsty
9) [line 19] LUL SHAFAN ANIGRON ANIRDAFIN - these words are part of an incantation
10) [line 19] BELI'EI (SHEMEINEI) [U'SHEMEINEI] - lean and fat people
11) [line 20] NIS'AREI - he should wake him up
12) [line 21] MEKARKESH NICHTEMA A'CHATZBA - he should bang the lid on the pitcher
13) [line 22] AGAMIM - ponds
14) [line 23] SHAVRIREI - blindness
15) [line 26] KASEI CHIVREI - cups of water (see Girsa Section #3)
16) [line 30] KASA D'HARSENA - fish which is cooked in its own oil with flour
17) [line 32] B'GOVHAH SHEL IR - (lit. in the high part of the city) a busy part of the city where people are constantly passing by

18) [line 35] SHEHA'SHA'AH MESACHEKES LO - that has good fortune at that time

19) [line 43] IM BIKASHTA LEICHANEK, HITALEH B'ILAN GADOL - (lit. if you desire to be strangled, hang yourself on a large tree) (a) when you ask a Halachic question, ask a great Rav (RABEINU CHANANEL); (b) if you want your words to be accepted, learn from a great Rav and teach his sayings in his name (RASHI, RASHBAM)

20) [line 44] MUGAH - checked for errors
21) [line 44] B'CHADTA - (a) a new, young student that is beginning to learn (RASHI, RASHBAM); (b) a new book that has not been checked for errors (MAHARSHA)

22) [line 44] SHABESHTA, KEIVAN D'AL AL - an error, once learned, always remains


23a) [line 1] MITZVAH V'GUF GADOL - a charity which is at the same time a good investment (great substance)
b) [line 2] OCHEL PEIROS, V'LO SECHAR - is the act of a person who lends money and receives land as collateral with the stipulation that the fruits produced be evaluated at a low price and received as payment

24) [line 2] MITZVAH V'GUF TAHOR - a religious act by which one preserves the purity of his body

25) [line 4] SHECHANTZIV - a place in Bavel
26) [line 6] TIGNEI - go to sleep
27) [line 8] GIYORTA - a convert
28) [line 9] MECHES - tax
29a) [line 16] REISH TORA B'DIKULA - [even] if the head of an ox is in a basket [of fodder]
b) [line 16] SAK L'IGRA - go up to the roof
c) [line 16] V'SHADI DARGA MI'TUSACH - and throw down the ladder after you!

30a) [line 17] NIZHA - (a) a cry to chase away an animal or to get it to work (RASHBAM); (b) a spell or incantation to prevent an animal from injuring (RASHI)
b) [line 17] NIZHA D'SORA HEN HEN - the cry for an ox is "Hen Hen"

31) [line 20] V'CHINIM LEVANIM - white lice; i.e. lice on a garment that is worn within eight days of when it is washed

32) [line 21] L'DAVAR ACHER - Tzara'as (see Background to Pesachim 66:15 and 75:2)

33) [line 22] A'MASHCHA D'TZALA - on hide on which the tanning process has not been completed

34) [line 23] (CHAMIMEI D')CHAMIMEI (MESHADRU) [D'SHADA] ILAVEI - pouring very hot water on one's skin

35) [line 25] D'MECHAVER LEVUSHEI - that washes his clothes
36) [line 26] BARYIN - get strong, become alive
37) [line 28] SHUNRA - a cat
38) [line 29] CHIVYA - a snake
39) [line 29] GARMEI KETINEI - little bones
40) [line 31] B'HACHRA - in darkness

41) [line 35] UV'NIDAH D'ORAISA
(a) By Torah Law, a woman who has her period is a Nidah for seven days. It makes no difference whether she saw blood only one time or for the entire seven days. At the end of seven days, *after nightfall*, she immerses in a Mikvah to become Tehorah.
(b) Although a Nidah is permitted to her husband on the night of the eighth day, Rebbi Yishma'el b'Rebbi Yosi advised not to have relations on the night of a woman's immersion if she saw blood that day, lest she bleed during relations.

42) [line 36] ZIVAH
(a) The eleven days that follow the seven days of Nidah (see previous entry) are "days of Zivah." If a woman experiences bleeding during these days for one or two consecutive days, she becomes a Zavah Ketanah and is Teme'ah.
(b) If she does not experience bleeding the following night and day, she may immerse in a Mikvah to become Tehorah. She may even immerse on the morning immediately following the day on which she saw blood, but her Tum'ah and Taharah are contingent upon whether or not she sees blood afterwards on that day. She is called a Shomeres Yom k'Neged Yom, because she must *watch* the following day to see whether or not she sees blood.
(c) If a woman has a show of blood for three consecutive days during her 11 days of Zivah, she becomes a Zavah Gedolah. In order for her to become Tehorah, she must count seven "clean days" during which she verifies that she has no other show of blood. On the morning of the seventh clean day she immerses in a Mikvah. If she does not experience bleeding during the rest of the day she is Tehorah and no longer a Zavah. A Zavah Gedolah must bring a Korban Zavah to permit her to enter the Beis ha'Mikdash or to eat Kodshim. The Korban is two Torim (turtledoves) or two Benei Yonah (common doves), one offered as an Olah and one as a Chatas.

43) [line 39] NICHPEH - an epileptic
44) [line 45] SHE'AGRAS BAS MACHALAS (HI) [YOTZE'AH] - because the demoness Agras bas Machalas circulates [on those nights]

45) [line 49] B'MATUSA MINACH - I beg of you, I ask a favor of you
46) [line 51] NACHMANI - Abaye; (a) Rabah Bar Nachmani, who raised Abaye as an orphan, gave him this name in memory of his own father (RASHI Gitin 34b); (b) According to the Geonim, Abaye's real name was Nachmani, but Rabah Bar Nachmani, who was his uncle, called him Abaye so as not to utter his father's name, out of respect for his father (Abaye is a corrupted form of the Aramaic word for "my father") (ARUCH, Erech Abaye, also cited by Gilyon ha'Shas in Gitin ibid.)

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