[91a - 48 lines; 91b - 56 lines]
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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.
[1] Rashi 91b DH Geviyaso k'Sarshish âåéúå ëúøùéù:
The reference in the parentheses, "Yechezkel 1" éçæ÷àì à
should be "Shemos 28:20" ùîåú ëç:ë (Rashash)
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1)[line 1]ùîðåSHAMNO- the fat [surrounding the Gid ha'Nasheh]
2a)[line 5]ôðéîé ñîåê ìòöíPENIMI SAMUCH L'ETZEM- the inner [nerve], next to the bone; the sciatic nerve (which is termed the "inner nerve" because it is located in the center of the leg, covered by thick layers of muscle — TOSFOS to Daf 93b DH Shenei Gidim Hem; see a very comprehensive summary of the terms "Penimi" and "Chitzon" in Chullin Illuminated by Rabbi Yaakov Dovid Lach, HaMesivta Publications, Brooklyn, New York, 5764, pp. 194-196)
b)[line 6]çéöåï ñîåê ìáùøCHITZON SAMUCH L'BASAR- the outer [nerve], next to the muscle; the femoral nerve (which is termed the "outer nerve," even though it is located on the inner part of the thigh, because it is closer to the surface than the sciatic nerve, covered only by a thin layer of muscle — TOSFOS ibid.; see Chullin Illuminated ibid.)
3)[line 11]äúøàú ñô÷HASRA'AS SAFEK - a warning that is in doubt
(a)If a person transgresses a Lav for which the punishment is the death penalty or lashes, he can only be put to death or lashed if he has been given a proper Hasra'ah (warning). The warning must be, "Abstain, because this action is prohibited and you will be punished with the death penalty or lashes for doing it," or something to that effect. If the warning is, "Abstain, because this action might be prohibited..." it is called Hasra'as Safek. If it turns out that a transgression was done, the Amora'im argue as to whether Malkus may be administered.
(b)For example, witnesses warn a person who was slaughtering a Korban Pesach, "Do not slaughter that Korban, since you may own Chametz." Even if he did possess Chametz at the time, he does not receive Malkus according to the opinion that Hasra'as Safek is not a Hasra'ah, since the witnesses did not warn him that he was about to transgress a prohibition; rather, they warned him that he might transgress a prohibition.
(c)Another example (Yevamos 101a, mentioned in passing on our Daf) is if a woman re-married two months after her divorce and bore a child seven months later. The child knows that one of the two husbands is his father, but he does not know which one. If he is warned not to bruise one of the two Safek-fathers, that warning is a Hasra'as Safek. According to the opinion that Hasra'as Safek in not a good Hasra'ah, even if the son wounds both men one after the other he does not receive the death penalty. He receives the death penalty only if he hit them both at the same time, after being warned that if he hits both of them together he will be punished with the death penalty.
4)[line 13]äëä àú æä åçæø åäëä àú æäHIKAH ES ZEH V'CHAZAR V'HIKAH ES ZEH (MAKEH AV V'EM)
(a)A person who strikes his father or mother such that blood flows from the wound, after having received a proper warning that the act is punishable with death, is liable to the death penalty of Chenek (choking), as it states in the Torah, "u'Makeh Aviv v'Imo Mos Yumas" - "And if one strikes his father or his mother, he shall surely be put to death." (Shemos 21:15)
(b)If blood does not flow from the wound when the person strikes his father or mother, the penalty is the same as Chovel b'Chaveiro, one who strikes his fellow man (see Background to Sanhedrin 78:30). (RAMBAM Hilchos Chovel u'Mazik 4:7)
(c)Our Sugya mentions the case of a woman who remarried two months after her divorce and bore a child seven months later. The child knows that one of the two husbands is his father, but he does not know which one. If he is warned not to bruise one of the two Safek-fathers, that warning is a Hasra'as Safek. According to the opinion that Hasra'as Safek in not a good Hasra'ah, even if the son wounds both men one after the other he does not receive the death penalty. He receives the death penalty only if he hit them both at the same time, after being warned that if he hits both of them together he will be punished with the death penalty.
5)[line 14]÷ìì àú æä åçæø å÷ìì àú æäKILEL ES ZEH V'CHAZAR V'KILEL ES ZEH (MEKALEL AV V'EM)
(a)One who curses his father or his mother (as prohibited by the Torah in Shemos 21:17 and Vayikra 20:9) is liable to the death penalty of Sekilah, stoning. He is only put to death if he received the proper warning, acknowledged the warning and cursed one of them immediately afterwards.
(b)The same Hasra'as Safek that applies to Hikah Es Zeh v'Chazar v'Hikah Es Zeh applies to Kilel Es Zeh v'Chazar v'Kilel Es (see previous entry).
6)[line 19]"[åÀ]ìÉà úåÉúÄéøåÌ îÄîÌÆðÌåÌ òÇã áÌÉ÷Æø; åÀäÇðÌÉúÈø îÄîÌÆðÌåÌ òÇã áÌÉ÷Æø áÌÈàÅùÑ úÌÄùÒÀøÉôåÌ""[V']LO SOSIRU MIMENU AD BOKER; VEHA'NOSAR MIMENU AD BOKER BA'ESH TISROFU"- "[And] do not leave any of it (i.e. the Korban Pesach) over until the morning; Anything that is left over until the morning must be burned in fire" (Shemos 12:10). (See Background to Chulin 82:17.)
7)[line 19]áà äëúåá ìéúï òùä àçø ìà úòùäBA HA'KASUV LITEN ASEI ACHAR LO SA'ASEI - the verse prescribes a positive commandment after the negative commandment (LAV HA'NITAK L'ASEH)
(a)A Lo Sa'aseh she'Nitak l'Aseh describes a negative commandment (Lo Sa'aseh or "Lav") that is followed by a positive commandment (Aseh) instructing us what to do if the Lav was transgressed. Usually, the Aseh is an action that is performed to correct the Lav. For example, the Torah states, "Lo Sigzol" - "You shall not steal" (Vayikra 19:13); if someone transgresses this prohibition, the Torah tells him to correct his misdeed, "ve'Heshiv Es ha'Gezeilah" - "He shall return the stolen object" (Vayikra 5:23).
(b)At times the Aseh follows the Lav (e.g. Temurah — Vayikra 27:10 and Nosar — see Background to Chulin 82:17) and at times it is found in a different Parshah altogether (e.g. Gezel).
8)[line 22]ìà îï äùí äåà æäLO MIN HA'SHEM HU ZEH- the reason that you (Rebbi Yehudah) gave is not the main reason for this Halachah (RASHI)
9)[line 23]ëì ìàå ùàéï áå îòùä àéï ìå÷éï òìéåKOL LAV SHE'EIN BO MA'ASEH EIN LOKIN ALAV
A Lav she'Ein Bo Ma'aseh is a negative commandment that is transgressed without performing any action. The Tana'im argue (Makos 4b et al.) as to whether or not one receives lashes for this type of Lav.
10)[line 31]äîéåîðú ùáéøêHA'MEYUMENES SHEBA'YERECH- the more select, important of the thighs
11)[line 32]"[åÇéÌÇøÀà ëÌÄé ìÉà éÈëÉì ìåÉ, åÇéÌÄâÌÇò áÌÀëÇó éÀøÅëåÉ, åÇúÌÅ÷Çò ëÌÇó éÆøÆêÀ éÇòÂ÷Éá] áÌÀäÅàÈáÀ÷åÉ òÄîÌåÉ""... B'HE'AVKO IMO"- "[And he saw that he could not prevail against him, and he touched the hollow of his thigh, and the hollow of Yakov's thigh slipped from its joint] as he wrestled with him" (Bereishis 32:26).
12a)[line 34]ùðèôì ìåSHE'NITPAL LO- who was joined, who was accompanied
b)[line 35]èåôìå ìéîéðåTOFLO LI'YEMINO- he should let him walk (lit. attach him) on his right side
13)[line 36]áåøBUR- an ignoramus [with regard to the rules of etiquette]
14)[line 37]åðùééä áúøåééäåV'NASHYEI B'TARVAIHU- and he caused both of them (both his left and his right hip joints) to be dislocated
15)[line 38]àá÷ îøâìåúíAVAK MARGELOSAM- dust of [the trampling of] their feet
16)[line 39]"[ä' àÆøÆêÀ àÇôÌÇéÄí (åâãåì) åÌâÀãÈì ëÌÉçÇ, åÀðÇ÷ÌÅä ìÉà éÀðÇ÷ÌÆä; ä' áÌÀñåÌôÈä åÌáÄùÒÀòÈøÈä ãÌÇøÀëÌåÉ,] åÀòÈðÈï àÂáÇ÷ øÇâÀìÈéå""... VA'ANAN AFAR RAGLAV"- "[HaSh-m is slow to anger and great in power, and will by no means acquit the wicked; the way of HaSh-m is in the tempest and in the storm,] and the clouds are the dust of His feet" (Nachum 1:3).
17)[line 40]ùðùä îî÷åîå åòìäSHE'NASHAH MI'MEKOMO V'ALAH- that jumped from its place and moved upward
18)[line 41]"[çÈãÀìåÌ âÄáÌåÉøÅé áÈáÆì ìÀäÄìÌÈçÅí; éÈùÑÀáåÌ áÌÇîÌÀöÈãåÉú;] ðÈùÑÀúÈä âÀáåÌøÈúÈí, äÈéåÌ ìÀðÈùÑÄéí; [äÄöÌÄéúåÌ îÄùÑÀëÌÀðÉúÆéäÈ; ðÄùÑÀáÌÀøåÌ áÀøÄéçÆéäÈ]""... NASHESAH GEVURASAM, HAYU L'NASHIM..."- "[The mighty men of Bavel have ceased to fight; they have remained in their fortresses;] their might has failed (lit. jumped out of them), they have become like women; [they have burned her dwelling places; her bars are broken]" (Yirmeyahu 51:30).
19)[line 42]"ãÌÈáÈø ùÑÈìÇç ä' áÌÀéÇòÂ÷Éá, åÀðÈôÇì áÌÀéÄùÒÀøÈàÅì""DAVAR SHALACH [HASH-M] B'YAKOV, V'NAFAL B'YISRAEL"- "Hash-m sent a word to Yakov, and it will descend (spread) among Yisrael" (Yeshayah 9:7) - The Gemara interprets this verse to mean, "The thing with which HaSh-m afflicted Yakov (i.e. the dislocation of his thigh at the Gid ha'Nasheh) [created a prohibition that] spread throughout [the People of] Yisrael."
20)[line 43]ùôùè àéñåøå áëì éùøàìSHE'PASHAT ISURO B'CHOL YISRAEL- that spread throughout the People of Yisrael. (The word "Shalach" is in the Binyan ha'Kal, the "simple" conjugation. The implication is therefore to send something with the intention that it will return, as opposed to sending it away. Gid ha'Nasheh is the only Mitzvah based upon an incident that occurred before Matan Torah, which was not repeated elsewhere in the Torah — a fact that makes it incumbent upon the Jews to keep, and not the Nochrim, as Rebbi Yosi b'Rebbi Chanina teaches in Sanhedrin 59a. As such, Rebbi Yosi b'Rebbi Chanina here interprets the verse in Yeshayah as referring to the Gid ha'Nasheh since it was a Mitzvah that started with Yakov (HaSh-m "Shalach" the event) and spread only in the People of Yisrael (returning to its source, the descendents of Yakov) (MAHARSHAM, citing the TZOHAR HA'TEIVAH)
21)[line 44]"[åÇéÌÇøÀà éåÉñÅó àÄúÌÈí àÆú áÌÄðÀéÈîÄéï, åÇéÌÉàîÆø ìÇàÂùÑÆø òÇì áÌÅéúåÉ, 'äÈáÅà àÆú äÈàÂðÈùÑÄéí äÇáÌÈéÀúÈä,] åÌèÀáÉçÇ èÆáÇç åÀäÈëÅï' [ëÌÄé àÄúÌÄé éÉàëÀìåÌ äÈàÂðÈùÑÄéí áÌÇöÌÈäÃøÈéÄí']""U'TEVO'ACH TEVACH V'HACHEN"- "[And Yosef saw that Binyamin with them, and he said to the one in charge of his house, 'Bring these men to the house,] and slaughter an [animal] and prepare it, [for these men shall dine with me in the afternoon]'" (Bereishis 43:16) - The Gemara and TARGUM YONASAN BEN UZIEL to Bereishis ibid. explain that Yosef instructed Menasheh to perform the Shechitah and remove the Gid ha'Nasheh before his brothers, in order to make sure that they would eat the meat.
22)[line 44]ôøò ìäï áéú äùçéèäPERA LAHEN BEIS HASH'CHITAH- uncover the place of the Shechitah for them (show them that the animal has been slaughtered according to ritual)
23)[line 45]"åÇéÌÄåÌÈúÅø éÇòÂ÷Éá ìÀáÇãÌåÉ, åÇéÌÅàÈáÅ÷ àÄéùÑ òÄîÌåÉ òÇã òÂìåÉú äÇùÑÌÈçÇø""VA'YIVASER YAKOV LEVADO"- "And Yakov was left alone, and a man struggled with him until the dawn" (Bereishis 32:25).
24)[line 45]ðùúééø òì ôëéï ÷èðéíNISHTAYER AL PACHIN KETANIM- he lingered behind because of small [earthenware] utensils
91b----------------------------------------91b
25)[line 1]"[åÀòÇúÌÈä äÂìÉà áÉòÇæ îÉãÇòÀúÌÈðåÌ àÂùÑÆø äÈéÄéú àÆú ðÇòÂøåÉúÈéå] äÄðÌÅä äåÌà æÉøÆä àÆú âÌÉøÆï äÇùÒÌÀòÉøÄéí äÇìÌÈéÀìÈä.""... HINEH HU ZOREH ES GOREN HA'SE'ORIM."- "[Now Boaz, with whose maidens you spent time, is our relative;] behold, he winnows the barley silo tonight." (Ruth 3:2) (O.F. vaner - to winnow). Na'omi knew that Boaz would sleep in the threshing floor since he would be finished with his work after dark, and, being a Talmid Chacham, would not walk home at night, even with his workers to escort him (RASHI; see Insights #5).
26)[line 2]"åÇéÌÇùÑÀëÌÅí àÇáÀøÈäÈí áÌÇáÌÉ÷Æø, åÇéÌÇçÂáÉùÑ àÆú çÂîÉøåÉ; [åÇéÌÄ÷ÌÇç àÆú ùÑÀðÅé ðÀòÈøÈéå àÄúÌåÉ, åÀàÅú éÄöÀçÈ÷ áÌÀðåÉ; åÇéÀáÇ÷ÌÇò òÂöÅé òÉìÈä, åÇéÌÈ÷Èí åÇéÌÅìÆêÀ àÆì äÇîÌÈ÷åÉí àÂùÑÆø àÈîÇø ìåÉ äÈàÁìÉ÷Äéí.]""VA'YASHKEM AVRAHAM BA'BOKER, VA'YACHAVOSH ES CHAMORO ..."- "And Avraham rose up early in the morning, and he saddled his donkey; [and he took the two young men with him, and his son Yitzchak; and he split the wood for the burnt offering, and got up and went to the place of which HaSh-m had told him.]" (Bereishis 22:3) - Avraham waited for the morning to fulfill HaSh-m's command because he would not go out at night, even with two men (and certainly not alone) (RASHI).
27)[line 3]"[åÇéÌÉàîÆø ìåÉ,] 'ìÆêÀ ðÈà øÀàÅä àÆú ùÑÀìåÉí àÇçÆéêÈ, åÀàÆú ùÑÀìåÉí äÇöÌÉàï, åÇäÂùÑÄáÅðÄé ãÌÈáÈø'; [åÇéÌÄùÑÀìÈçÅäåÌ îÅòÅîÆ÷ çÆáÀøåÉï, åÇéÌÈáÉà ùÑÀëÆîÈä.]""... LECH NA RE'EH ES SHELOM ACHECHA, V'ES SHELOM HA'TZON, VA'HASHIVENI DAVAR ..."- "[And he said to him,] 'Please go and see how your brothers fare, and how the flocks fare, and report back to me.' [And he sent him from the valley of Chevron, and he came to Shechem.]" (Bereishis 37:14) - Since Yakov tells Yosef to "see" whether it was well with his brothers, we learn that he sent him alone during the day (RASHI).
28)[line 4]øá àîø îäëà, "åÇéÌÄæÀøÇç ìåÉ äÇùÑÌÆîÆùÑ ëÌÇàÂùÑÆø òÈáÇø àÆú ôÌÀðåÌàÅì, åÀäåÌà öÉìÅòÇ òÇì éÀøÅëåÉ."RAV AMAR ME'HACHA, "VAYIZRACH LO HASHEMESH..."- Rav said [that it is possible to prove that a Talmid Chacham should not walk alone at night] from this [verse], "And the sun rose for him as he passed Penuel, and he limped because of his [injured] thigh." (Bereishis 32:32) (If Rav uses this verse to show that Yakov was injured by the Mal'ach when he went out at night, then there is no difference between his source and that of Rebbi Yitzchak (Daf 91a) — see Insights #6)
29)[line 6]áàéèìéæ ùì àéîàåíB'ITLIZ SHEL IMA'UM- the bazaar or marketplace of Ima'um (possibly Ammaus, a large Roman city in the area of today's Canada Park, in central Israel)
30)[line 7]îùúäMISHTEH- [wedding] feast
31)[line 12]"åÇéÌÄôÀâÌÇò áÌÇîÌÈ÷åÉí ...""VA'YIFGA BA'MAKOM..."- "And he encountered the place" (Bereishis 28:11)
32)[line 15]÷ôöä ìéä àøòàKAFTZAH LEI AR'A- the land shrank for him
33)[line 27]"åÌâÀåÄéÌÈúåÉ ëÀúÇøÀùÑÄéùÑ ...""U'GEVIYASO CH'SARSHIS ..."- "and his body was like the sea [of Africa] ..." (Daniel 10:6)
34a)[line 29]áãéå÷ðå ùì îòìäB'DEYUKNO SHEL MAILAH- at the image on high (the image of man of the Chayos ha'Kodesh — see Yechezkel 1:10 — which was the image of Yakov)
b)[line 30]ìñëåðéäB'DEYUKNO SHEL MATAH- at the image below (Yakov's physical image)
35)[line 30]ìñëåðéäL'SAKUNEI- to harm him
36)[line 33]ùîðéó òì áðåSHE'MENIF AL BENO- (a) who fans his son [to protect him from the heat] (RASHI); (the ministering angels were causing Yakov to become hot, since they are made partly of fire. HaSh-m, kiv'Yachol, protected him from their heat — RABEINU GERSHOM; his Girsa is SHE'MENIF AL GUFO - who fans his body); (b) who fans his son [to protect him from the flies] (MAHARSHA)
37)[line 33]"... äÈàÈøÆõ àÂùÑÆø àÇúÌÈä ùÑÉëÅá òÈìÆéäÈ [ìÀêÈ àÆúÌÀðÆðÌÈä åÌìÀæÇøÀòÆêÈ.]""... HA'ARETZ ASHER ATAH SHOCHEV ALEHA [LECHA ETENENAH UL'ZAR'ECHA.]"- "... the land upon which you are lying [I shall give to you and to your descendants.]" (Bereishis 28:13)
38)[line 34]îàé øáåúéä?MAI REVUSEI?- What is its (this verse's) noteworthy point? (the land upon which Yakov was lying was not of any great size)
39)[line 35]ù÷ôìäSHE'KIPLAH- that he folded it, that he rolled it up
40)[line 37]"åÇéÌÉàîÆø, 'ùÑÇìÌÀçÅðÄé, ëÌÄé òÈìÈä äÇùÑÌÈçÇø' ...""VA'YOMER, 'SHALCHENI, KI ALAH HA'SHACHAR' ..."- "And he said to him, 'Let me go, since the dawn has broken' ..." (Bereishis 32:27)
41a)[line 38]âðáGANAV- a thief
b)[line 38]÷åáéåñèåñKUBYUSTOS- (a) a kidnapper (RASHI); (b) a gambler (TOSFOS, citing RABEINU CHANANEL)
42)[line 40]ùéøäSHIRAH- the song, praise of the ministering angels
43)[line 42]ëúåúKITOS- groups, multitudes
44)[line 47]àåîøéí ùéøä áëì ùòäOMRIM SHIRAH B'CHOL SHA'AH- [are permitted to] say praise all of the time (MAHARSHA)
45a)[line 49]ôòí àçú áùáúPA'AM ACHAS B'SHABBOS- once a week
b)[line 50]ôòí àçú áùáåòPA'AM ACHAS B'SHAVU'A- once every Shemitah cycle (i.e. once every seven years)
46)[line 54]"áÌÀøÈï éÇçÇã ëÌåÉëÀáÅé áÉ÷Æø, åÇéÌÈøÄéòåÌ ëÌÈì áÌÀðÅé àÁìÉ÷Äéí.""BRAN YACHAD KOCHVEI VOKER, VA'YARI'U KOL BENEI ELOKIM"- "When the morning stars sang together, and all the sons of Elokim shouted for joy." (Iyov 38:7)