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Berachos 16

***************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 16a [line 36]:
The words "Korin Keri'as Shema ... v'Ochlin Pitan ... *u'Mispalelin Tefilah
Shel Shemoneh Esrei*"
should be "Korin Keri'as Shema ... *u'Mispalelin Tefilah Shel Shemoneh
Esrei* v'Ochlin Pitan"
This is the way it appears in Dikdukei Sofrim #3, as in the previous
Beraisa. It would also appear from Rashi's words (DH Korin Es Shema ...)
"v'Chen bi'Zeman Tefilah," that he was explaining this Girsa. (The comment
of Rashi should conclude with the words "v'Chen bi'Zeman Tefilah,
*Mispalelin Tefilah Shel Shemoneh Esrei*")

[2] Gemara 16b [line 20]:
"Aninus Lailah d'Rabanan di'Chtiv"
It appears somewhat from Rashi DH Kasavar, that he had the Girsa of the
Paris manuscript (brought in Dikdukei Sofrim #10):
"(Aninus Lailah d'Rabanan) *v'Aninus d'Oraisa b'Yom Havah* di'Chtiv"

[3] Gemara 16b [line 52]:
Chayim she'Yesh Bahem Yir'as Chet
This is the Girsa in Dikdukei Sofrim, and the way it appears in our texts
as well (and not "*Yir'as Shamayim* v'Yir'as Chet" as found in the prayer
for Rosh Chodesh, since Yir'as Shamayim will be mentioned separately later on).

[4] Rashi 16b DH ume'Azus Panim:
"she'Lo Yotzi'u Alai La'az Mamzerus"
Source: Shabbos 30b

1) [line 1] "KI'NCHALIM NITAYU, K'GANOS ALEI NAHAR; *KA'AHALIM* NATA ..." - "They stretch out like streams, like gardens by the river; they are like *tents* (alt. *aloes*, a type of fragrant spice) which have been planted..." (Bamidbar 24:6)

2) [line 6] KATRIN LEI GANENA L'REBBI ELAZAR - prepared the Chupah (wedding canopy) for Rebbi Elazar

*3*) [line 7] EIZIL V'ESHMA MILSA D'VEI MIDRASHA - *Rebbi Elazar* said, "While you prepare my Chupah, I will go to the Beis ha'Midrash."

4) [line 15] SIRCHEI NAKAT V'ASI - he said [Lima'an Yirbu...] according to habit (and he need not repeat the second Parasha)

5) [line 17] HA'UMNIN - artisans
6) [line 18] NIDVACH - a row of stones (for constructing a building)
7) [line 37] EIN YORDIN LIFNEI HA'TEVAH - they do not stand before the Ark (to be the Chazan)

8) [line 37] EIN NOS'IM KAPEIHEM
If the workers were Kohanim, they would not say the priestly blessing which is usually said during the Chazan's review of the Shemoneh Esrei. It is called Nesi'as Kapayim, which literally means Elevating the Hands, since the Kohanim performed it with raised arms.

9a) [line 40] OSIN BI'SCHARAN - they receive meals and payment for their work
b) [line 40] OSIN BI'S'UDASAN - they only receive meals for their work


10) [line 12] ISTENIS - delicate-minded

11) [line 13] TANCHUMIN
While a person mourns for a close relative, it is a Mitzvah mid'Rabanan to comfort him by saying "ha'Makom Yinachem Eschem b'Soch She'ar Evlei Zion vi'Yrushalayim" (HaSh-m should comfort you among the mourners of the Beis ha'Mikdash and Yerushalayim) or "Tenuchamu Min ha'Shamayim" (You will be comforted by HaSh-m). The mourners accept Tanchumin at the cemetery after the burial, and in the house of mourning for seven days afterwards. (RAMBAM Hilchos Avel 13:2; Shulchan Aruch Yoreh De'ah #376)

13) [line 22] SHURAH
At the cemetery after the burial, the people who came to the funeral stand in rows of not less than ten people and comfort the mourners. The mourners stand to the left of the comforters, and they pass in front of the mourners one by one, giving Tanchumin (see above, #11). (Rambam ibid. 13:1-2)

15a) [line 25] ANPILON - gate-way, a small room before the dining room
b) [line 25] TERAKLIN - dining room, reception room
16) [line 26] SHE'ATEM NICHVIM B'FOSHRIM - that you would be burnt with warm water, i.e. understand with merely a hint
17) [line 31] MASPIDIN - eulogize
*18*) [line 33] AIN KORIN AVOS ELA LI'SHLOSHAH - We give the title "Father *of Israel*" to only three of our ancestors (RASHI)

19) [line 38] MA'ASEH LISTOR? - is a case in point brought as a contradiction?

*20*) [line 39] MAI DI'CHTIV "KEN AVARECHECHA V'CHAYAI" - It is not clear why the Gemara quotes this here. Most probably, it was quoted in connection with the *end* of our Mishnah, that describes a person who reads Shema even when he is exempt from the Mitzvah. Of such a person it was said, "Ken Avarechecha v'Chayai ...", and he merits two worlds etc. (M. KORNFELD)

21) [line 41] "KEMO CHELEV VA'DESHEN TISBA NAFSHI" - "My soul is satisfied as [the physical body is] with the choicest and fattest parts" (TEHILIM 63:6)

*22*) [line 43] REBBI ELAZAR, BASAR D'MESAYEM TZELOSEI - According to the Tzelach, this is quoted here because Rebbi Elazar (who is the author of this statement) taught something about the importance of Tefilah in the previous line. (It could be that even the previous line was referring to *personal* Tefilos, such as that of Rebbi Elazar and the others quoted here. - M. KORNFELD)

23) [line 44] B'FUREINU - in our lot
24) [line 45] V'SAKNENU - and arrange for us
25) [line 45] YICHUL - hope
26) [line 46] KORAS NAFSHEINU - the satisfaction of our soul; contentment
27) [line 47] SHE'TATZITZ B'VOSHTEINU - that you should peek at our shame
28) [line 47] V'SISKASEH V'UZECHA - and You shall clothe Yourself with your strength
29) [line 48] V'ANVESANUSECHA - and your humility
30) [line 50] YIDVEH - grieve
31) [line 52] CHILUTZ ATZAMOS - strengthening of our bones (muscles)
32) [line 54] PEGA RA - bad occurrence, affliction
33) [last line] V'AF AL GAV D'KAIMEI KETZUTZEI ALEI D'REBBI - even though Rebbi was protected by guards (appointed by the government)

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