BACKGROUND TO THE DAILY DAF
Rosh Kollel: Rabbi Mordecai Kornfeld
[23a - 54 lines; 23b - 38 lines]
We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.
 Gemara 23a [line 13]:
The words "Ad Parsah, Amar Rav Shmuel bar Nachmani Amar Rebbi Yochanan, ha'Nitzrach l'Nekavav" עד פרסה אמר רב שמואל בר נחמני אמר רבי יוחנן הנצרך לנקביו
should be "Ad Parsah, Tanya, ha'Nitzrach li'Nekavav" עד פרסה תניא הנצרך לנקביו
(Dikdukei Sofrim #80)
This Girsa appears to be more correct from that fact that Rav Shmuel bar Nachmani, in the following Gemara, does not explain that the verse in question is referring to a person who feels the need to defecate, as Rav Ashi explains.
 Gemara [line 47]:
"Amar Rebbi Zeira, Lo Shanu Ela she'Yesh Shahus ba'Yom ... Kis Tefach u'Menichan" אמר רבי זירא לא שנו אלא שיש שהות ביום ... כיס טפח ומניחן
These words belong a few lines down, after the words,
"uv'Lailah Oseh Lahen k'Min Kis Tefach u'Menichan" ובלילה עושה להן כמין כיס טפח ומניחן
This is the Girsa of the Rif, Rosh, Nimukei Yosef and Dikdukei Sofrim #30. The Rashal also made this emendation (except that he switched around the names of the Amora'im of the two statements).
 Gemara [line 49]:
"b'Yom Golelan Kemin Sefer u'Menichan b'Yado Keneged Libo" ביום גוללן כמין ספר ומניחן בידו כנגד לבו
These last words do not appear in the texts of the Rif, Rosh, and Talmidei Rabeinu Yonah. In fact, Talmidei Rabeinu Yonah specifically explain that he places them on the ground and not in his hand. (Rashi, however, may have had our Girsa - see .)
 Gemara [last line]:
The words "Ki Havah Nakit Tefilin" כי הוה נקיט תפילין
should be "Ki Havah Nakit Kista d'Tefilin" כי הוה נקיט כסתא דתפילין
This is the Girsa in the Rif and Rosh, and this is the way it is found in Dikdukei Sofrim #60 and Beis Nasan. (This is also their Girsa at the top of 23b.)
 Gemara 23b [line 1]:
The words "Ninteran" ננטרן
should be "l'Natran" לנטרן
This Girsa, mentioned in Dikdukei Sofrim #9, appears to have been the Girsa of Rashi. The Girsa in our Gemara can be explained according the second Peirush of Talmidei Rabeinu Yonah - see below, entry #10. A third Girsa, cited by Talmidei Rabeinu Yonah, is "Lo Nitrach." This Girsa is also found in the Rif and Beis Nasan.
1) [line 8] הנצרך לנקביו HA'NITZRACH LI'NEKAVAV - a person who feels an urge to defecate
2) [line 27] נפנה NIFNEH - and he defecates
3) [line 28] מהו שיכנס אדם בתפילין לבית הכסא קבוע MAHU SHE'YIKANES ADAM B'TEFILIN L'VEIS HA'KISEI KAVU'A - The Gemara's understanding is that it is only prohibited to *defecate* with Tefilin on. There is nothing wrong with entering the bathroom with Tefilin. However, if he enters a bathroom in order to urinate, we are worried that he will defecate as well without removing his Tefilin. (TOSFOS DH Chaishinan)
4) [line 31] יפיח YAFI'ACH - he will pass gas
5) [line 34] מישתלי להו ונפלי MISHTELI LEHU V'NAFLEI - he may forget about them and they may fall
6) [line 47] אבל אין שהות ביום ללבשן AVAL EIN SHAHUS B'YOM L'LOVSHAN - see Girsa section #2, and see
7) [line 48] עושה להן כמין כיס טפח ומניחן OSEH LA'HEN K'MIN KIS TEFACH, U'MEINICHAN - The Gemara's assertion is that even though the Tefilin are lying on the ground, since they are in a case that is at least 1 x 1 x 1 Tefach, they may be placed there.
8) [line 51] שהוא כליין SHE'HU KELYAN - that is the case or bag that is always used for them
9) [last line] שרונהו רבנן SHARUNHU RABANAN - the Chachamim permitted them [to be held in one's hand while in the bathroom]
10) [line 1] ננטרן NINTERAN - (a) they will protect me (RASHI); (b) I will guard them myself (TALMIDEI RABEINU YONAH - see there); (c) according to the Girsa LO NITRACH - I need not inconvenience [my students to guard them] (TALMIDEI RABEINU YONAH - see there and Girsa Section #5)
11) [line 5] לא ישתין בהן מים LO YASHTIN BAHEN MAYIM - he should not urinate while *holding* them (TOSFOS 23a DH Chaishinan)
12a) [line 6] שינת קבע SHINAS KEVA - sleeping longer than just a nap, usually in a bed
b) [line 6] שינת עראי SHINAS ARA'I - a short nap, not in a bed
13) [line 7] קערה KE'ARAH - a plate [full of food] (RASHI)
14) [line 10] בית הכסא עראי מיבעיא? BEIS HA'KISEI ARA'I MIBA'I? - That is, in a bathroom reserved for *urinating* it is certainly permitted to hold Tefilin.
15) [line 20] ניצוצות NITZOTZOS - drops of urine
16) [line 22] בתורת טעמא B'TORAS TA'AMA - based on reasoning
17) [line 23] סעודת קבע SE'UDAS KEVA - a fixed meal (not a snack)
18) [line 26] כן הדור לו CHEN HADUR LO - this is honorable for him
19) [line 26] עד אימת? AD EIMAS? - until when [does he leave his Tefilin off]?
20) [line 27] אפרקסותו BAFRAKSUSO - with his scarf
21) [line 28] אזמניה AZMENEI - he designated
22) [line 28] סודרא דתפילין SUDRA D'TEFILIN - a scarf or piece of material used as a container for the Tefilin (i.e. the Tefilin are wrapped up in it)
23) [line 29] למיצר ביה L'METZAR BEI - to tie or wrap up [Tefilin] in it
24) [line 29] פשיטי PESHITEI - small coins
25) [line 30] הזמנה מילתא היא HAZMANAH MILSA HI
There is a disagreement as to whether designating an object for a purpose of Kedushah renders it unfit for secular use. Abaye (here and in Megilah 26b) is of the opinion that Hazmanah is enough. Others rule that an action (e.g. wrapping Tefilin in the scarf) must be performed on the object to render it unfit for secular use.