SHABBOS 95 (17 Sivan) - Today's Dafyomi study is dedicated to the memory of Moshe Grun (Moshe Shlomo ben Michael Z"L), by his good friends in Los Angeles, New York, and Jerusalem.

[95a - 39 lines; 95b - 27 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 95b [line 11]:

"Amar Abaye v'Iy Itmar l'Ha" אמר אביי ואי אתמר להא

This is the Girsa of the Oxford manuscript and the early printings of the Shas ("v'Iy," with a Vav). Rashi, however, is Gores Iy, which is also the Girsa of Dikdukei Sofrim #90. This appears to be the correct Girsa.

[2] Rashi 95b DH Mah Li ד"ה מה לי:

The words "d'Ha b'Mechubar Hu" דהא במחובר הוא

should be "d'Ha k'Mechubar Hu" דהא כמחובר הוא (RASHASH)


1)[line 4]קילעהKIL'AH- braided her [hair]

2)[line 10]החולבHA'CHOLEV- one who milks an animal

3)[line 10]המחבץHA'MECHABETZ- one who curdles milk; alt., one who separates the curds from the whey (the watery part of the milk which is left after the curds have formed and separated) [(O.F. jonchieres) a reed utensil used in preparing cheese]

4)[line 10]המגבןHA'MEGABEN- one who presses together curds of milk to form cheese

5)[line 11]המכבדHA'MECHABED- one who sweeps

6)[line 11]המרבץHA'MERABETZ- one who sprinkles the floor with water in order to make the dust settle

7)[line 11]הרודהHA'RODEH- one who takes off honeycombs from a beehive

8)[line 19]רבך קטיל קני באגמא הוהRABACH KATEIL KANEI B'AGMA HAVAH- your teacher must have been a reed-cutter in a marsh (an ignorant person)

9)[line 21]מפרקMEFAREK

Mefarek is a Toldah of Dash (threshing). The Melachah of Dash consists of separating a natural product from its natural container (e.g. wheat from chaff). Milking, also, separates the milk from its natural container, the udder.

10)[line 25]"ויטבול אותה ...""VA'YITBOL OSAH ..." - "and [Yonasan] dipped it (his staff) in the honeycomb." (Shmuel I 14:27) (YONASAN IS SPARED FROM THE DEATH-SENTENCE)

(a)The verse reads, "And Yonasan had not heard when his father adjured the people, and he stretched out the edge of the staff that was in his hand and dipped it in the honeycomb and returned his hand to his mouth, and his eyes sparkled." This verse relates how Yonasan unknowingly contravened the oath of his father, Shaul ha'Melech, prohibiting the soldiers from eating during the battle with the Pelishtim. Yonasan, who was not present when his father declared the oath, was blissfully unaware of the existence of such an oath or of the dire consequences for contravening it. He innocently dipped the edge of his staff into the honey and tasted some, at which his eyes sparkled.

(b)When the people informed him of the oath post facto, he heartedly disagreed with it. On the contrary, he argued, if one taste of honey had such a positive effect on him, there could be no doubt that a good meal at this juncture would give him the strength to increase the victory over the Pelishtim.

(c)Shaul suggested that the army pursue the Pelishtim that very night and defeat them once and for all. He had the Kohen ask the Urim v'Tumim, but the Kohen received no reply. The king realized that something was wrong, and by means of lots he discovered that Yonasan was at fault. In reply to Shaul's query, Yonasan told his father what he had done, and Shaul immediately sentenced his son to death.

(d)The people, however, refused to accept Shaul's ruling. They argued that since Yonasan had been responsible for their victory over the Pelishtim, they would not allow one hair to fall from his head. They nullified Shaul's oath and "redeemed" Yonasan from the death-sentence.

(e)Since the expression for honeycomb, "Ya'aras ha'Devash" (lit. forest of honey), is unusual, Rebbi Eliezer compares it to a forest with regard to Hilchos Shabbos. Just as in a forest tearing a branch off a tree is prohibited, so is detaching a honeycomb from the hive prohibited.

11)[line 29]זילחאZILCHA- Merabetz, sprinkling the floor with water in order to make the dust settle

12)[line 30]מחוזאMECHOZA- Mechoza, a city which had only stone floors

13)[line 31]אתי לאשויי גומותASI L'ASHVUYEI GUMOS- he may level the floor by filling up its holes, thus violating the prohibition of building (Boneh) on Shabbos (see Daf 73b)

14)[line 32]מצטער מהבלאMITZTA'ER ME'HEVLA- suffering from the heat caused by the dust in the air

15)[line 34]עריבהAREIVAH- a basin

16)[line 35]לאו אדעתאיLAV A'DA'ATAI- I did not remember it; alt., I am of the opinion that it is not permitted

17)[line 36]עציץ נקובATZITZ NAKUV- a flowerpot with a drainage hole [which receives sustenance from the ground underneath]


18)[line 4]"[וכי יפל מנבלתם] על כל זרע זרוע אשר יזרע [טהור הוא]""[V'CHI YIPOL MI'NIVLASAM] AL KOL ZERA ZERU'A ASHER YIZARE'A, [TAHOR HU.]"- "[If their dead bodies (of the Sheratzim) fall] on any planted seeds that are to be planted, [the seeds remain Tahor.]" (Vayikra 11:37)

19)[line 15]גיסטראGISTERA

(a)The law for clay and earthenware utensils is that if they become Tamei, they remain so until they are broken beyond use.

(b)A Gistera is a useful clay or earthenware potsherd. It remains fit to receive Tum'ah as long as it has not developed a crack large enough to permit water to escape. If such a crack develops, the Gistera is Tahor, since people normally throw out such a potsherd.

20)[line 15]לקדש בו מי חטאתL'KADESH BO MEI CHATAS

(a)If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to go to the Mikvah. On the third and seventh days he must have Mei Chatas (spring water mixed with ashes of the Parah Adumah) sprinkled on him. A person who is Tahor dips three hyssops (Ezov) which have been bound together into the Mei Chatas and sprinkles them on the person who is Tamei. Afterwards, he immerses in a Mikvah to complete his purification.

(b)The water that is used to make Mei Chatas must be spring water that is collected in an earthenware utensil. As long as the utensil does not have a crack large enough to let water enter, it is utilizable for the purposes of Mei Chatas.

21)[line 16]ככונס משקהK'CHONES MASHKEH- perforated by a hole large enough to let water into the utensil when the utensil is placed on top of water

22)[line 18]כשורש קטןK'SHORESH KATAN- the size of a small root

23)[line 23]עד שיפחת רובוAD SHE'YIPACHES RUBO- until the majority of the utensil breaks off, i.e. the hole will be the size of the majority of the original utensil