[100a - 38 lines; 100b - 49 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] Gemara 100b [last line[:
The words "li'Shamtesei l'Charbaltei d'ha'Hu Tarnegola" לשמטתיה לכרבלתיה דההוא תרנגולא
should be "Shunra li'Shmetei l'Charbaltei d'Tarnegol" שונרא לשמטיה לכרבלתיה דתרנגול (DIKDUKEI SOFRIM #80; see also RABEINU CHANANEL.)
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1)[line 1]דירה שתשמישה לאוירDIRAH SHE'TASHMISHAH L'AVIR- a residence whose purpose is to service (i.e. guard) the open area surrounding it
2)[line 5]הבאין מלמעלה משלשה לתוך שלשהHA'BA'IN MIL'MA'ALEH MI'SHELOSHAH L'SOCH SHELOSHAH- which grow up in to the air and then curve downwards and once again enter the airspace within three Tefachim of the ground
3)[line 10]דדמו כמשוניתאD'DAMU [K'MESHUNISA] (KI MESHUNISA)- [Roots] that are similar to jagged outcroppings of rock jutting from the sides of a mountain; i.e. small roots growing out of the sides of a larger one (which rises out of the ground at an angle) have the following Halachos...
4a)[line 11]דסלקין לעילאD'SALKIN L'EILA- those [that grow from the part of the larger root which is] above three Tefachim (as well as the part of the larger root itself which is above three Tefachim)
b)[line 11]דנחתין לתתאיD'NACHATIN L'TATA'EI- those [that grow from the part of the larger root which is] below three Tefachim (as well as the part of the larger root itself which is below three Tefachim)
c)[line 12]לצדדיןLI'TEZDADIM- those [that grow from the part of the larger root which is] above three Tefachim and then bend downward toward the ground
5)[line 13]וכן אניגראV'CHEN ANIGRA- and so too [the Machlokes between Rabah and Rav Sheshes applies to a tree growing in] an irrigation ditch (which grows higher than three Tefachim above the bottom of the ditch, but whose top is within three Tefachim of the banks of the ditch)
6)[line 13]וכן בקרן זויתV'CHEN B'KEREN ZAVIS- and so too [the Machlokes between Rabah and Rav Sheshes applies to a tree growing] in a corner [of a courtyard]. The tree is embedded in the corner where the two walls meet such that three-quarters of its trunk is set within the walls. The tree grows above the Mechitzos, but remains within three Tefachim of the top of the walls. Even though the tree is only open on one "side," Rav Sheshes does not allow using the part which extends beyond the top of the wall on Shabbos since it is three Tefachim above the ground. Anigra and Keren Zavis are similar concepts; in the former the tree is open on two sides, while in the latter the tree is exposed only on one. The Gemara mentions both cases in order to stress that they are both included in the Machlokes between Rabah and Rav Sheshes (TOSFOS DH v'Chen).
7)[line 14]והוה סליק באיפומא[V'HAVAH] (D'HAVAH) SALIK B'IPUMA- (that was growing in a house) and rose out of a skylight (but not three Tefachim above the roof)
8)[line 17]כמאן דמלי דמיK'MAN D'MALI DAMI- is as if it is filled up (i.e. the whole house is considered to be within ten Tefachim from the ground; see Daf 76b)
9)[line 17]דהדרי כייפיD'HADREI (KEIFEI) [KAIFEI]- they afterwards bend down (and end within three Tefachim of the ground)
10)[line 19]דצידו אחד שוה לארץD'TZIDO ECHAD SHAVEH LA'ARETZ- even Rabah agrees that when only one side of a tree or root is within three Tefachim of a surface it is not considered part of the ground
11)[line 22]ואין נתלין באילןV'EIN NITLIN B'ILAN- it is forbidden to hang something out (O.F. estendelier; to stretch out) on a tree
12a)[line 24]בורBOR- a round well that is dug in the ground
b)[line 24]שיחSHI'ACH- elongated ditches
c)[line 24]ומערהME'ARAH- a roofed hole
13)[line 24]מטפס ועולה מטפס ויורדMETAPES V'OLEH METAPES V'YORED- one may clamber up and down into and out of them (O.F. ranper; to crawl, climb)
14)[line 26]מבעוד יוםMIB'OD YOM- [he climbed into the tree] on Erev Shabbos
15a)[line 29]הניתנין במתנה אחתHA'NITNIN B'MATANAH ACHAS- that [blood of a Korban such as a Bechor,] which is placed [on the corners of the Mizbe'ach] with one placing
b)[line 30]מתן ד'MATAN ARBA- [that blood of a Korban, such as a Chat'as, which is placed on the corners of the Mizbe'ach with] four [separate] placements
16)[line 32]לא תגרעLO TIGRA- see Background to 96:1
17)[line 37]קום עשה עדיףKUM ASEH ADIF (ASEH DOCHEH LO SA'ASEH)
(a)When an Isur Lo Sa'aseh prohibits a certain action that prevents a person from performing a Mitzvas Aseh, the Torah states that the Aseh is able to "push aside" the Lo Sa'aseh. For example, if a person wishes to wear a four-cornered linen garment, the Isur of Sha'atnez should prohibit attaching woolen threads to it. However, part of the Mitzvah of Tzitzis is to add threads of Techeles (that are made of wool) to such a garment. In this case the Mitzvas Aseh of Tzitzis overrides the Lo Sa'aseh of Sha'atnez.
(b)The Tana'im argue as to the source of this Halachah. Some understand that the proximity of the Mitzvah of Tzitzis and the Isur of Sha'atnez — which are commanded in adjacent verses (Semuchin) — is an indication that the Mitzvah of Tzitzis overrides the Isur of Sha'atnez (Yevamos 4a). Others learn it from other sources (Yevamos 5a, Nazir 41a, 58a).
(c)Rebbi Eliezer applies this rule to our case, since the Mitzvas Aseh to place the blood of one of the Korbanos on the corners of the Mizbe'ach four times overrides the Isur Lav of Bal Tosif. Rebbi Yehoshua, on the other hand, feels that in this case it is better to let the Isur of Bal Tigra (as well as the Mitzvah to place the blood four times) be passively transgressed through inaction rather than transgress the Isur of Bal Tosif actively. The case of one who finds himself in a tree at the onset of Shabbos is comparable to this case of the mixed blood since whether he stays in the tree or climbs down he is transgressing the Isur d'Rabanan of using the tree on Shabbos.
100b----------------------------------------100b
18)[line 2]תני חדאTANI CHADA...- these Beraisos are clarifying which trees the Rabanan prohibited climbing on Shabbos
19)[line 5]גזעו מחליףGIZ'O MACHALIF- its trunk grows new branches (and it is therefore a tree, and prohibited to climb)
20)[line 7]בימות הגשמיםBI'YEMOS HA'GESHAMIM- in the summer, it is prohibited to climb even a dry tree since there are other trees which are growing and one might be suspected of climbing one of them (Mar'is Ayin)
21)[line 8]הא נתרי פיריHA NASREI PEIREI- but fruits fall off
22)[line 9]קינסיKINSEI- dry twigs
23)[line 9]בגדודאGEDUDA- a tree stripped of branches
24)[line 10]רב בקעה מצא וגדר בה גדרRAV BIK'AH MATZA V'GADAR BAH GEDER- (lit. Rav found a wide open field and built a fence within it) Rav was stringent beyond the letter of the law, since the residents of Afsatya were unlearned and would not differentiate between this tree and others.
25)[line 12]"... ואץ ברגלים חוטא""... V'ATZ B'RAGLAYIM CHOTEI"- "... and he who hurries with his feet sins" (Mishlei 19:2).
26a)[line 14]בלחיםLACHIM- fresh [grass, which one might uproot as he walks upon it]
b)[line 14]ביבשיםYEVEISHIM- dry [grass, which is as if it is already uprooted]
27)[line 15]בימות החמהBI'YEMOS HA'CHAMAH- in the summer [when the grass has gone to seed and it is therefore more likely that one will detach seeds while walking]
28a)[line 16]דסיים מסאניהD'SAYIM MESANEI- when he is wearing shoes
b)[line 16]דלא סיים מסאניהD'LO SAYIM MESANEI- when he is not wearing shoes (and the grass is easily caught between one's toes)
29)[line 17]דאית ליה עוקציD'IS LEI UKTZEI- when it has cleats (O.F. espie; nail [on the bottom of a shoe])
30)[line 18]דאית ליה שרכאD'IS LEI SERACHA- when the grass has long blades
31)[line 19]כרבי שמעוןK'REBBI SHIMON (DAVAR SHE'EINO MISKAVEN)
(a)A Davar she'Eino Miskavein is an act carried out toward a certain end which can be reached without transgressing a Melachah, but which may result in a Melachah being inadvertently performed. Rebbi Yehudah prohibits performing such an action mid'Rabanan, since it may result in a Melachah. Rebbi Shimon disagrees. He understands that even though a Melachah may result from this action, since that Melachah is done without intent the action is permitted. (When a Melachah will definitely occur as a result of one's action, it is termed a Psik Reishei and is forbidden even if one does not have intention to perform the Melachah, even according to Rebbi Shimon.)
(b)A person must have specific intent to do a Melachah on Shabbos in order to be liable for punishment or required to bring a Korban. Therefore, if a person performs an action that does result in an inadvertent Melachah, even Rebbi Yehudah agrees that he is not obligated to bring a Korban, since the Melachah was done accidentally. The argument between Rebbi Yehudah and Rebbi Shimon is only as to whether or not it is permitted to begin with to perform an action that may possibly result in a Melachah. (See Insights to Shabbos 41:2.)
32)[line 20]שיכוףSHE'YAKUF- to force
33)[line 20]לדבר מצוהLI'DVAR MITZVAH- to have marital relations
34)[line 22]"גם בלא דעת נפש לא טוב""GAM B'LO DA'AS NEFESH LO TOV"- "Also, if the soul is without knowledge, it is not good" (Mishlei 19:2) - The Gemara interprets the word Da'as to refer to the consent of a wife. "Nefesh Lo Tov" (unworthy children) will result. (The end of this verse is "v'Atz b'Raglayim Chotei"; see above, entry #25.)
35)[line 31]"ומבני יששכר...""UMI'BNEI YISACHAR..."- "And of the children of Yisachar, men who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred, and all their brothers were at their command" (Divrei ha'Yamim I 12:33).
36)[line 36]משתוקקתMISHTOKEKES- desires
37)[line 37]דמרציא ארצויי קמיהD'MERATZYA ARTZUYEI KAMEI- that she demonstrates her interest through an added display of affection. (At this point, the Gemara no longer understands that that which Leah said to Yakov — "Eilai Tavo" — was a verbal request for marital relations. Rather, Leah was saying, "Due to a deal that I have made with Rachel, come to my tent instead" (MAHARSHA to Nedarim 20b).
38a)[line 39]עטופה כאבלATUFAH K'AVEL- (lit. she is wrapped up like a mourner) she is embarrassed to walk in public with uncovered hair
b)[line 39]ומנודה מכל אדםMENUDAH MI'KOL ADAM- she is excommunicated from all men
c)[line 39]וחבושה בבית האסוריןV'CHAVUSHAH B'VEIS HA'ASURIN- lit. locked up in a prison. Rashi here applies the verse of "Kol Kevudah Bas Melech Penimah" — "Every honorable princess sitting inside" (Tehilim 45:14). It is not becoming for a woman to stand out in public.
39)[line 42]כליליתK'LILIS- like the head of the female demon, Lilis
40)[line 42]כרKAR- a mattress
41)[line 43]הני שבח הוא להHANI SHEVACH HU LAH- these (that are listed as curses by the previous Beraisa) are [not curses, but rather] praiseworthy [traits] of women. That which women sit while urinating is not deleterious but rather a show of modesty. That which a woman lies underneath her husband during marital relations leads to that which she need not work as hard as he must (RASHI). This statement of "Hani Shevach Hu Lah" does not include "Magdeles Se'ar k'Lilis," since that is the same curse as Atufah k'Avel — she is embarrassed due to the abundance of hair on her head (MAHARSHA).
42)[line 43]"מלפנו מבהמות ארץ""MALFENU MI'BAHAMOS ARETZ"- "Who teaches us by the beasts of the earth" (Iyov 35:11).
43a)[line 46]צניעות מחתולTZENI'US ME'CHASUL- modesty from a cat (which will not defecate in front of a person and always covers its excrement)
b)[line 46]וגזל מנמלהGEZEL MI'NEMALAH- [not to] steal from an ant (which puts food away far in advance and never takes from another ant)
c)[line 47]דרך ארץ מתרנגולDERECH ERETZ MI'TARNEGOL- proper manners from a rooster (which spreads its wings before marital relations and then nods and bows its head toward the hen afterwards, which actions the Gemara goes on to explain)
44)[line 47]שמפייסMEFAYES- appeases
45a)[line 48](זביננא) [זביננא] ליך זיגא(ZEVINANA) [ZAVINA] LICH ZIGA- I will buy you a cloak (O.F. cote)
b)[line 48]דמטו ליך עד כרעיךD'MATU LICH AD KAR'ICH- that will [be long enough to] reach your feet
46)[last line](לישמטתיה) [שונרא לשמטיה] לכרבלתיה(LISHAMTESEI) [SHUNRA LI'SHAMTEI] L'CHARBALTEI...- may a cat tear off this rooster's (my) crest, if he has (I have) [the means] and does not buy it for you