[29a - 46 lines; 29b - 41 lines]

*********************GIRSA SECTION*********************

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 29b [line 24]:

The word "Shivteinu" שבתינו

should be "Shavasnu" (Dikdukei Sofrim #40) שבתנו


1)[line 1]חקק קב בבקעתCHAKAK KAV B'VIK'AS- hollowed out a piece of wood to be used as an artificial leg in which to place the stump of his foot (ARUCH)

2)[line 5]מחורכתMECHURECHES- scorched

3)[line 5]סמרטוטיןSEMARTUTIN- with rags

4)[line 8]המללHA'MALAL- the hem

5)[line 9]מכוונותMECHUVANOS- precisely

6)[line 23]לאו בפירוש איתמר אלא מכללא איתמרLAV B'FEIRUSH ITMAR, ELA MI'KELALA ITMAR- That is, Rav did not say these words; rather, this is to be inferred because of what Rav Chiya said to Rav, his student. (Therefore, there is room for doubt as to whether Rav accepted Rav Chiya's words or not, as the Gemara proceeds to ask.) (MAHARAM, RITVA)

7)[line 24]שדא קשייתא לבוכיאSHADA KASHYASA L'VUCHYA- he threw the pits into a stove made of tiles (O.F. tiules)

8)[line 25]בר פחתיBAR PACHASEI- the son of great people

9)[line 28]חיותאCHEIVASA- animals

10)[line 29]פרסייאתאPARSIYASA- Persian dates, which are fully developed and no flesh is left attached to the pit after the date is eaten

11)[line 29]ארמיאתאARAMYASA- Syrian dates, which do not fully develop, and some flesh remains attached to the pit after the date is eaten

12)[line 30]חזי אגב אימייהוCHAZI AGAV IMAIHU- the pits are not Muktzah since some of the edible flesh of the dates (the "mother" [Ima] of the pit) remains stuck to the pit.

13)[line 34]מהפךMEHAPECH- stokes the fire, turns over the partially burned wood

14)[line 38]מקולי מטלניות שנו כאןMI'KULEI MATLANIYOS SHANU KAN- the Mishnah is dealing with valueless patches

15)[line 41]לפקק בוL'FAKEK BO- to plug up [a bathtub hole] with it

16)[line 41]לנער בוL'NA'ER BO- to [use the rag to hold on to the bottom of a pot in order to] pour with it

17)[line 42]לקנח בוL'KANE'ACH BO- and to wipe [a flour mill] with it


18)[line 1]קופסאKUFSA- a box

19)[line 2]תלאו במגודTELA'O B'MAGOD- he hung it on a peg (O.F. cheville)

20)[line 13]שפופרת של ביצהSHEFOFERES SHEL BEITZAH- an eggshell

21)[line 13]על פי הנרAL PI HA'NER- over a lamp

22)[line 14]מנטפתMENATEFES- drip

23)[line 15]חברה היוצר מתחלהCHIBRAH HA'YOTZER MI'TECHILAH- if the craftsman originally joined them

24)[line 23]סידSID- lime; plaster

25)[line 23]חרסיתCHARSIS- ground pieces of pottery used as paste

26)[line 24](שבתינו) [שבתנו](SHIVTEINU) [SHAVASNU]- we spent Shabbos

27)[line 24]עליית בית נתזהALIYAS BEIS NITZAH- in the upper story of the house of Nitzah, a man who lived in Lud

28)[line 27]גרר ספסלאGARAR SAFSELA- dragged a bench

29)[line 27]בעיליתא דשישאB'ILISA D'SHISHA- in an attic with a marble floor

30)[line 27]לעילא מרבי יצחקL'EILA ME'REBBI YITZCHAK- before Rebbi Yitzchak

31)[line 29]ריש כנישתא דבצרהREISH KENISHTA D'VATZRAH- the usher of the synagogue of Basra, a town in Jordan or Iraq


(a)An act which is done for a certain purpose (which will be accomplished without transgressing a Melachah), but which may result in a Melachah being inadvertently performed, it is called a Davar she'Eino Miskavein. The example brought in our Gemara is dragging a bench or chair on soft ground, where a furrow may possibly be created while dragging. (Digging a furrow is included in the Melachah of Choresh, plowing.) Rebbi Yehudah prohibits performing such an action since it may result in a Melachah. Rebbi Shimon disagrees, claiming that even though a Melachah may result from this action, since the Melachah will come about without intent the action is permitted. Rebbi Shimon therefore permits a person to drag a bench across a dirt floor as long as he does not intend to make a furrow.

(b)Rebbi Shimon and Rebbi Yehudah disagree only if it is not clear that a furrow will be created (i.e. a Melachah will be done). If it is inevitable that a furrow will be created, the act is prohibited even according to Rebbi Shimon — even though the person dragging the bench is not at all interested in the furrow, and does not intend to create it. Such a situation, in which a Melachah will inevitably be accomplished, is referred to as "Pesik Reishei v'Lo Yamus."

(c)A person must have specific intent to do a Melachah on Shabbos in order to be liable for punishment or to be required to bring a Korban. Therefore, if a person drags a bench and a furrow does result, even Rebbi Yehudah will agree that the person who dragged it is not obligated to bring a Korban, since the furrow was created accidentally. Rebbi Yehudah and Rebbi Shimon argue only as to whether it is permitted in the first place to perform an action that may result in a Melachah.

33)[line 37]צנועיןTZENU'IN- the scrupulous, who stay away from any hint of sin

34)[line 37]מפשילין במקל לאחוריהןMAFHSILIN B'MAKEL LA'ACHOREIHEN- tie the garments to a stick and put them over their shoulders

35)[line 40]כחסK'CHAS- if it was done to save [the various items listed]

36)[last line]פחםPECHAM- charcoal