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Berachos 33

***************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 53]:
"v'Cheivan d'Nafik Lei b'Chada"
See below #15

[2] Gemara 33a [last line]:
"Ta'ah b'Zu uv'Zu"
See Insights to Berachos 33:2:b

[3] Gemara 33b [line 17]:
The words "*Amar Lei, Lav Halachah Itmar, Ela Matin Itmar, d'Itmar*"
should be "*Itmar*"
This is the Girsa in Dikdukei Sofrim #7, which fits in with the Girsa of
our Gemaros in the beginning of the Sugya. (See Hagahos ha'Gra, for the
Vilna Ga'on's emendation in the beginning of the Sugya.)

[4] Gemara 33b [line 20]:
The words "Rebbi Yochanan Amar *Modim, v'Rebbi Chiya Bar Aba Amar Nir'in*"
should be "Rebbi Yochanan Amar *Morin; Itmar, Rav Asi Amar Halachah Rebbi
Chiya Bar Aba Amar Nir'in; Rebbi Yosi b'Rebbi Chanina Amar Matin*"
(a) This is the Girsa of the Aruch, Erech "Tat" (the root of the word
Matin). The Dikdukei Sofrim #9 and the Beis Nasan have a similar Girsa.
Accordingly, the later Amora'im are arguing as to exactly what Rebbi
Yochanan said.
(b) According to our Girsa, Rebbi Chiya Bar Aba is arguing with his
teacher, Rebbi Yochanan, which is fairly incomprehensible, since Rebbi
Zeira comments about our Sugya that Rebbi Chiya Bar Aba was extremely
careful with regard to what he heard from his teacher. (The notes in the
Dikdukei Sofrim (ibid.) also make this point).

1) [line 11] GOV ARAYOS - a lion's den
2) [line 12] CHAFIRAH - pit
3) [line 12] AGAV ITZETZA - because of the pressure
4a) [line 14] REISH TORA B'DIKULA - if the head of an ox is in a basket [of fodder]
b) [line 15] SALIK (alt. SAK - Dikdukei Sofrim #1) L'IGRA - go up to the roof
c) [line 15] V'SHADI DARGA MI'TUSACH - and throw down the ladder after you
5) [line 17] AROD - a species of serpent or lizard

During the winter (from Shemini Atzeres until the first day of Pesach) the phrase "Mashiv ha'Ru'ach u'Morid ha'Geshem (alt. ha'Gashem)" ("You cause the wind to blow and the rain to fall") is added into the second, or Gevuros Berachah of Shemoneh Esrei. This Berachah is called Gevuros (strengths) since it speaks about many things that HaSh-m does which people would call mighty, the greatest among them being the resurrection of the dead. The praise of HaSh-m for giving rain was added there since: (a) giving rain is equivalent to the resurrection of the dead in many ways, as stated in our Gemara (see also Maharsha on Ta'anis 2a DH Ksiv Mechin); (b) the word Gevurah is associated with the verses which describe rain (Gemara Ta'anis 2a).

7) [line 22] SHE'EILAH
The request (She'eilah) for rain is added to the ninth Berachah of Shemoneh Esrei during the winter (from the 7th of Cheshvan until the first day of Pesach in Eretz Yisrael; from December 4th or 5th until the first day of Pesach in Chutz la'Aretz). Since this Berachah contains our request for sustenance and a livelihood, it was deemed appropriate to ask HaSh-m for rain there (water being the most essential substance for life).

8) [line 22] HAVDALAH
The prayer that *separates* the holy Shabbos (or Yamim Tovim, holidays) from the days of the week is recited in the Shemoneh Esrei of Ma'ariv on Saturday night (or the night after Yom Tov). Our Mishnah records the argument as to where this prayer is inserted.

9) [line 23] HODA'AH - the Berachah of "Modin Anachnu Lach," which ends with "ha'Tov Shimcha u'Lcha Na'eh l'Hodos"

10) [line 29] BEIN SHTEI OSIYOS - between two names of HaSh-m
11) [line 36] "HOFI'A ME'HAR PARAN" - "He revealed Himself from the Mountain of Paran" (Devarim 33:2). HaSh-m offered the Torah to the nations of the world before he offered it to Benei Yisrael. When they did not accept it, he declared their possessions Hefker (ownerless). (Hofi'a in this context means to reveal or expose, which is equivalent to leaving things in the open, i.e. making them Hefker)

The Torah leaders and prophets who lived at the beginning of the period of the second Beis ha'Mikdash were called the Anshei Keneses ha'Gedolah (Sages of the Great Assembly). These 120 sages were responsible for setting laws and enforcing them, teaching Torah, enacting decrees to strengthen observance of the Torah and the Mitzvos, and canonizing the prayers. Shimon ha'Tzadik, who lived at the time of Alexander the Great, was "from the remnants of the Anshei Keneses ha'Gedolah" (Avos 1:2). The Mishnah in Avos (1:1) quotes these sages' instructions: "Be patient in judgment; raise up many students; and make a fence [as a guard] for the Torah."

13) [line 47] VA'ANA SHAM'IS - and I heard
*14*) [line 48] HA'MAVDIL AL HA'KOS - That is, if a person says Havdalah before Davening, must he mention Havdalah in Shemoneh Esrei?

*15*) [line 53] V'CHEIVAN D'NAFIK LEI B'CHADA IFTAR - The Amora of this Gemara is arguing with all of the previous Amoraim, and is suggesting that after mentioning Havdalah in Shemoneh Esrei one need *not* repeat it with a cup of wine. (Another two Girsaos of this Sugya are presented in Dikdukei Sofrim #1, according to which this Gemara is in keeping with the previous Sugya. Tosfos in Pesachim 105b DH Shema Minah ha'Mavdil appears to have had that Girsa).


16a) [line 2] MEKADESH BI'TZLOSA - he sanctifies Shabbos during the Shemoneh Esrei prayer
b) [line 3] MEKADESH A'KASA - he sanctifies Shabbos over a cup of wine

17) [line 6] HAVA KA SHAKIL V'AZIL RAV CHIYA BAR AVIN BASREI- Rav Chiya Bar Avin was following him (Rebbi Zeira)

18) [line 18] MATIN - leans, inclines; i.e. we tell an individual to follow the ruling of Rebbi Eliezer, but this is not taught publicly

19) [line 21] NIR'IN - his words appear correct; i.e. we do not even tell an individual to follow the ruling of Rebbi Eliezer, but we do not rebuke someone who acts according to his opinion

20) [line 22] D'DAYIK V'GAMAR SHEMA'ATA MI'PUMA D'MARAH SHAPIR - he was extremely careful with what he learned from his teacher

21) [line 25] STEIV KAFUL HAYAH - was a double colonnade
22) [line 27] D'TAKINU LAN MARGENISA B'VAVEL - they composed for us in Bavel a jewel [of a prayer]

23) [line 35] D'MECHEZEI KI'SHTEI RESHUYOS - it appears as if there are two omnipotent powers

24) [line 40] L'RATZUYEI L'MAREI - to appease his Master
25) [line 40] L'CHADUDEI L'ABAYEI HU D'VA'I - he only asked it to sharpen Abaye's scholarship

26) [line 41] IZUZ - majestic
27) [line 41] YARU'I - feared
28) [line 42] VADAI - known, certain
29) [line 46] ZUTRESA - minor

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