[47a - 34 lines; 47b - 34 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] Rashi 47a DH d'Is Bei Karatin ד"ה דאית ביה קרטין:

The words "u'Levonah d'Chazya l'Hari'ach" ולבונה דחזיא להריח

should be "u'Levonah Chazya l'Hari'ach" ולבונה חזיא להריח

[2] Rashi 47b DH Min ha'Tzad ד"ה מן הצד:

The words "Mipnei she'Einah Teku'ah" מפני שאינה תקועה

should be "Mipnei she'Eino Tok'ah" מפני שאינו תוקעה

(as it appears in the Ran.)

[3] Rashi 47b DH Ein Bahen Mamash ד"ה אין בהן ממש:

See Girsa Section to Shabbos 43:1.

[4] Rashi 47b DH k'Rebbi Yosi ד"ה כרבי יוסי:

"b'Chol Kisvei" בכל כתבי

Source: Gemara 120a


1)[line 1]בסיס לדבר האסורBASIS L'DAVAR HE'ASUR

See Insights.

2)[line 4]מחתה באפרהMACHTAH B'AFARAH- The Gemara currently assumes that the ashes are Muktzah. Two examples of ashes that are Muktzah are: (a) the ashes left over from what a fire burned on Shabbos (RITVA); (b) ashes that were there before Shabbos, but the person who owned them did not intend during Bein ha'Shemashos to use them on Shabbos (RAMBAN)

3)[line 6]כלכלהKALKALAH- a basket

4)[line 9]אישתומם כשעה חדאESHTOMAM K'SHA'A CHADA- Rav Asi was stunned speechless for a moment. (This is a paraphrase from Daniel 4:16, when Daniel heard Nevuchadnetzar's dream. See next entry.)

5)[line 9]"[אדין דניאל די שמה בלטשאצר] אשתומם כשעה חדא [ורעינהי יבהלנה ענה מלכא ואמר בלטשאצר חלמא פשרא אל יבהלך ענה בלטשאצר ואמר מראי חלמא לשנאך ופשרה לעריך]""[EDAYIN DANIEL, DI SHMEI BELTSHATZAR ESHTOMEM K'SHA'AH CHADA V'RA'AYONOHI YEVAHALUNEI ANEI MALKA V'AMAR, 'BELTSHATZAR CHELMA U'FISHREI AL YEVAHALACH.' ANEI BELTSHATZAR V'AMAR, 'MARI CHELMA L'SAN'ACH, U'PISHREI L'ARACH]" - "[Then Daniel, alias Beltshatzar,] was stunned for a brief moment [and his thoughts became confused. But the King (Nevuchadnetzar) addressed him and said, 'Beltshatzar, do not let the dream and its interpretation confuse you,' to which Beltshatzar replied, 'May the dream come true on those who hate you and its interpretation on your enemies.']" (Daniel 4:16) (NEVUCHADNETZAR'S PERSONAL DREAM)

(a)Nevuchadnetzar, King of Bavel, had a dream which none of his wise men were able to interpret. So he called Daniel, who had already interpreted one dream of his when nobody else was capable of doing so.

(b)The verse describes Daniel's initial reaction to the dream. He knew that the interpretation of the dream was a bad one, and so he was afraid to convey its meaning to Nevuchadnetzar for fear of what he would do to him. Nevuchadnetzar, who already sensed the bad overtones of the dream and therefore anticipated an unpleasant interpretation, reassured Daniel that nothing would happen to him, and he ordered Daniel to proceed with the interpretation of the dream.

(c)Daniel proceeded to inform the king that he would be transformed into an animal, and that for seven years he would live with the wild beasts of the field.

(d)In his dream, Nevuchadnetzar saw a gigantic tree whose numerous branches spread across the entire land. It bore sufficient fruit to sustain his entire kingdom. Wild beasts rested in its shade and birds dwelt in its branches.

(b)He saw an angel descend from the heavens and call out for the tree to be cut down, together with its branches and fruit, scattering all the wild beasts and the birds that found shelter there. However, the roots were to remain intact, tied to the spot in chains, to feed from the herbs and the grass of the field like the beasts of the field for seven years. The king consulted his wise men, but none among was able to interpret the dream. That was when he called for Daniel, who had already interpreted one dream for him.

(c)Indeed, Daniel came up with the interpretation. The mighty tree was none other than the king himself, Daniel explained, an indication of his tremendous success in building up his kingdom. HaSh-m decreed, however, that Nevuchadnetzar would be banished from mankind, to live for seven years among the animals of the field, to share their habitat and their food. This was in order to convince him that HaSh-m is the ultimate King, and that He designates sovereignty to whomever He wishes.

(d)When the seven-year period would terminate, Daniel assured him, he would be returned to his throne as before. Finally, Daniel gave him some advice. Having seen how many of his impoverished brethren were going from door to door begging, he suggested that Nevuchadnetzar redeem himself by giving Tzedakah generously, which he did, delaying the fulfillment of his dream by one year.

(e)The verse later describes how the decree came materialized. Nevuchadnetzar was banished from mankind, he began to eat grass like cattle, his body became covered with the dew of the heaven, his hair grew to the extent that it resembled that of an eagle's wings, and his nails resembled the claws of a bird.

6)[line 10]קרטיןKARATIN- granules of incense

7)[line 11]בי רביBEI REBBI- in the house of Rebbi Yehudah ha'Nasi

8)[line 14]אגרף של ריעיGRAF SHEL REI'I- a clay vessel for the collection of excrement

9)[line 18]כנונא אגב קיטמאKANONA AGAV KITMA- a fire pan because of its (usable) ashes. See Insights

10)[line 20]ושוין שאם יש בה שברי פתילה שאסור לטלטלV'SHAVIN SHE'IM YESH BAH SHIVREI PESILAH SHE'ASUR L'TALTEL- That is, it is prohibited to move a lamp that contains leftover oil and broken pieces of wick even according to Rebbi Shimon, who permits moving the lamp when it contains only leftover oil.

11)[line 21]בגלילא שנוB'GELILAH SHANU- this Beraisa was taught in the Galil (where the leftover wicks had value)

12)[line 22]לוי בר שמואלLEVI BAR SHMUEL- It seems that this Sugya is connected to the Sugya on Daf 46a, which refers to a candelabrum that has separable parts. The intervening Sugyos completed the explanation of our Mishnah, and now the Gemara continues with a discussion of a bed made of separable parts. (M. KORNFELD)

13)[line 24]מטה של טרסייםMITAH SHEL TARSIYIM- a folding bed, of the type used by metalworkers or weavers on their travels, i.e. a bed that has separable parts

14)[line 28]המחזיר קנה מנורהHA'MACHZIR KENEI MENORAH- a person who attaches a detachable branch of a candelabrum

15)[line 29]קנה סיידיןKENEI SAYADIN- the extension pole used by whitewashers, which was made of separable parts

16)[line 33]מלבנות המטהMALBENOS HA'MITAH- small cubes used to protect the feet of beds

17)[line 33]לווחים של סקיבסLEVACHIM SHEL SEKIVAS- (a) a piece of wood used in a crossbow (O.F. arbaleste) (RASHI, ARUCH); (b) the target (ARUCH)


18)[line 1]לא יתקעLO YITKA- he should not put them firmly in place with wedges (O.F. coinz)

19)[line 3]מטה גללניתאMITAH GELALANISA- (O.F. torendiz) a folding bed

20)[line 3]הוה מהדרי להHAVAH MEHADREI LEI- they would set it up

21)[line 4]לרבאL'RAVA- Rava was the grandson of Chama who is mentioned here. Rabeinu Chananel, however, had the Girsa l'Rav Chama and this appears to be the Girsa of the Rosh, also.

22)[line 5]בנין מן הצדBINYAN MIN HA'TZAD- building in an unusual manner on Shabbos, which is not liable to punishment

23)[line 9]ניצוצותNITZOTZOS- sparks

24)[line 14]גורם לכיבוי אסורGOREM L'CHIBUY ASUR- an action which indirectly causes a fire to be extinguished is forbidden

25)[line 14]ותסברא?V'TISBERA?- is this logical?


26)[line 23]טומניןTOMNIM (HATMANAH)

In order to keep food warm for the Shabbos day meal, dishes are heated on Friday and completely wrapped in insulating material (the process called Hatmanah) before sunset. If the material used adds heat to the food, the Hatmanah is prohibited.

27)[line 24]גפתGEFES- olive-waste after their oil has been pressed out

28)[line 24]זבלZEVEL- dung

29)[line 25]סידSID- lime, plaster

30)[line 26]זגיןZAGIN- with grape-waste after they have been pressed to make wine

31)[line 26]מוכיןMUCHIN- soft substances such as combed wool, rag, lint, etc.

32)[line 29]שומשמיןSHUMSHEMIN- sesame seeds

33)[line 31]חד דבי רבי ינאCHAD D'VEI REBBI YANAI- one of the scholars of the Beis ha'Midrash of Rebbi Yanai