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Shabbos 21

***************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 21a [line 43]:
"Pesilos *u'Shemanim* ... Ein Madlikin Bahen ba'Mikdash"
The Yalkut Shim'oni Tetzaveh #378 is not Gores the word "*u'Shemanim*".
Rambam (Hilchos Temidim u'Musafim 3:15), Me'iri, Dikdukei Sofrim #1 and the
original Soncino printing of the Shas likewise are not Gores it (Mar'eh
Kohen, Cheshek Shlomo and the notes on Dikdukei Sofrim. Rebbi Akiva Eiger
in Gilyon ha'Shas and the Penei Yehoshua have also questioned the Girsa in
our Gemara)

[2] Gemara 21b [line 9]:
"Ki Asa Ravin, Amruha *Rabanan Kamei d'Abaye* mi'Shmei d'Rebbi Yochanan"
In Dikdukei Sofrim #6 and the Rashba, the words "Rabanan Kamei d'Abaye" do
not appear

1) [line 10] MISHCHA D'KAZA - cottonseed oil
2) [line 10] KIKAYON D'YONAH - the Ricinus bush (castor-oil plant)
3) [line 12] VELI'TZLULIVA DAMI - and it is similar to a Ricinus bush. Tzeluliva is the Aramaic and Syrian word for the Ricinus bush

4) [line 12] UMID'PASHKEI RABI - and it grows in marshlands or swamps
5) [line 12] V'AL PUM CHANUSA MADLAN YASEI - and they hang it over the entrances of stores

6) [line 13] PARTZIDOHI - its seeds
7) [line 14] UV'ANPOHI - and in [the shade of] its branches
8) [line 14] NAICHAN KOL BERICHEI D'MA'ARAVA - all the sick of Eretz Yisrael lay down to rest

9) [line 16] MESACHSECHES - (a) (O.F. enmesler) to be caught, entangled; its light does not shine steadily but rather jumps and starts to go out;
(b) (O.F. broist) singes; the flame singes the wick and produces sputtering sparks

10) [line 28] AD'MOSVAS LI - Instead of asking me a question
11) [line 30] L'HAKPOS - to cause to float
12) [line 37] CHELEV MEHUTACH - melted fat
13) [line 37] KIRVEI DAGIM - the intestines of fish
14) [line 39] MIMSHECHEI B'EINAIHU - are drawn after the wick when they are by themselves, without adding oil

15) [line 46] MI'BIL'EI MICHNESEI KOHANIM - from the worn out pants of the Kohanim
16) [line 46] HEMYENEIHEM - their belts
17) [line 46] MAFKI'IN - they ripped or unraveled

One of the observances of the holiday of Sukos in the Beis ha'Mikdash is the Nisuch ha'Mayim (water libation). It is a Halachah l'Moshe mi'Sinai, but the Chachamim found a hint for it in the Torah (see Shabbos 103b). Water is drawn from the Shilo'ach spring that is located to the south of the Temple Mount and is brought to the Azarah in a joyous procession, to fulfill the Pasuk "u'Sh'avtem Mayim b'Sason ..." ("and you shall draw water with rejoicing ..." - Yeshayah 12:3). The Kohen who is chosen to pour the water ascends the Mizbe'ach and pours the water into one of the Sefalim (the silver libation pipes located in the southwest corner of the Mizbe'ach). This takes place at the time of the morning Tamid sacrifice, amidst much rejoicing.
During the nights of Sukos the people at the Beis ha'Mikdash sang praises to HaSh-m until it was time to draw water once again. The Leviyim played more instruments than usual. Only the greatest Chachamim were allowed to dance or juggle. Many torches and fires were lit; all of the streets of Yerushalayim were as bright as day because of them. The Mishnah that describes the Simchas Beis ha'Sho'evah (Sukah 51a) claims that anyone who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has not seen rejoicing in his life.

19) [line 48] KILAYIM - the clothes of the Kohanim which contained a mixture of wool and linen, such as the belt

20) [line 49] BUTZ - linen

21) [last line] KAVSAH ZAKUK LAH
The flames that are lit on the nights of Chanukah must burn at night in order to publicize the miracle. Chazal ruled that they should burn for at least 1/2 hour after Tzeis ha'Kochavim (nightfall). This ruling is consistent with the opinion of Kavsah, Zakuk Lah, that is, if the flames went out, he must re-light them.


22) [line 10] IY ZAKA'I - if I would have been worthy
23) [line 10] GEMIRTEI LI'SHMA'ATEI ME'IKARA - I would have learned his saying well the first time I heard it

24) [line 12] GIRSA D'YANKUSA - the learning one acquires at an early age
25) [line 13] AD SHE'TICHLE REGEL MIN HA'SHUK - until people leave the marketplace, i.e. until everyone goes home for the night

26) [line 17] AD D'KALYA RIGLA D'TARMODA'EI - (a) (1) until the people of Tarmod (Palmyra, an oasis in the Syrian desert) leave the marketplace (RASHI) (2) The special wood for kindling was called Tarmuda. Those who sold it were called Tarmuda'ei (ROSH)
(b) Since they collected and sold kindling wood, they would wait longer in the marketplace until most of the people who went home discovered whether or not they needed kindling wood

27) [line 19] HA'MEHADRIN - those individuals who search for the best method of doing the Mitzvos (lit. those who go around searching)

28) [line 25] YAMIM HA'NICHNASIN - the days of Chanukah that have yet to come
29) [line 36] YAMIM HA'YOTZ'IN - the days that have already passed (the current day is included)

30) [line 37] PAREI HE'CHAG - the oxen offered as Olos on Sukos, which decreased from thirteen on the first day to seven on the seventh day

When a person or object receives a higher status of holiness, we do not lower its status at a later time. We may only raise it to a higher level. In the case of Chanukah lights, even though they are not Hekdesh, lighting more lights is a superior form of the Mitzvah.

32) [line 39] TZIDON - Sidon, a city on the southern coast of Lebanon
33) [line 50] TEMANYA INUN - they are eight
34) [line 51] D'LO L'MISPED BEHON - that it is forbidden to deliver a eulogy during those days

35) [line 56] GETZ - a spark
36) [line 56] PATISH - a hammer
37) [last line] ASI L'IMNU'EI MI'MITZVAH - they may come to refuse to do the Mitzvah

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