[105a - 50 lines; 105b - 54 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] Mishnah 105a [line 31]:

"ha'Oseh Shtei Batei Nirin b'Nirin b'Kiros" העושה שתי בתי נירין בנירין בקירוס

(a) The Girsa of Dikdukei Sofrim, #2, is uv'Kiros. This Girsa is also found in the Mishnah in the Yerushalmi and in the Rosh, and this is the Girsa that Rashi copied in the Mishnah as well as in the Gemara. It seems that Rashi's explanation is that the warp threads must initially be placed through the Nirin (heddle — see Background below, #12) and then through the Kirus, which is similar to the explanation of the Tosfos Yom Tov to our Mishnah.

(b) However, from the words of Rabeinu Chananel it seems clear that his Girsa is b'Kirus, as in our text of the Gemara. He explains that this word does not apply to the warp threads at all; rather, it means a type of strainer similar to the Napah that is mentioned at the end of the Mishnah. The Metzovisa of the Gemara is the same object.

[2] Gemara 105a [line 44]:

The words "3 Batei Nirin, veha'Oreg" ג' בתי נירין והאורג

should be "3 Batei Nirin, ha'Oreg" ג' בתי נירין האורג

as the Bach #4 emended above

[3] Rashi 105a DH l'Mah Zeh Domeh ד"ה למה זה דומה:

The words "v'Lo Amrei" ולא אמרי

should be "v'Lo Amrinan" ולא אמרינן

This is the Girsa of the Warsaw edition.

[4] Rashi 105a DH Tartei b'Vatei Nira ד"ה תרתי בבתי נירא:

The words "b'Vas Nira d'Hainu she'Korin Litz"a" בבת נירא דהיינו שקורין ליצ"א

should be "b'Vas Nira d'Hainu she'Korin Pintz"a" בבת נירא דהיינו שקורין פינצ"א

This is the Girsa in the Ran — this is also evident since Rashi writes below that a "Nira" is called "Litz"a."


1)[line 7]בחורBACHUR- chosen

2)[line 8]ותיקVASIK- (a) diligent; humble people who cherish the Mitzvos (RASHI); (b) outstanding scholars noted for deep analysis and sharp reasoning (TALMIDEI RABEINU YONAH) Berachos 25b; (c) people with good qualities (MUSAF HE'ARUCH in the Aruch)

3)[line 10]אנא נפשי כתיבת יהביתANA NAFSHI KESIVAS YAHAVIS- I Myself have written and given (the Torah)

4)[line 11]אמירה נעימה כתיבה יהיבהAMIRAH NE'IMAH KESIVAH YEHIVAH- a pleasant Saying is written and given

5)[line 13]יהיבה כתיבה נאמנין אמריהYEHIVAH KESIVAH, NE'EMANIN AMAREHA- it was given written, its sayings are faithful

6)[line 16]"[והנה עמך שמעי בן גרא בן הימיני מבחרים] והוא קללני קללה נמרצת [ביום לכתי מחנים והוא ירד לקראתי הירדן ואשבע לו בה' לאמר אם אמיתך בחרב]""[V'HINEH IMCHA SHIM'I BEN GEIRA BEN HA'YEMINI MIBACHURIM,] V'HU KILELANI KELALAH NIMRETZES [B'YOM LECHTI MACHANAYIM, V'HU YARAD LIKRASI HA'YARDEN, VA'ESHAVA LO BA'HASH-M LEIMOR IM AMISCHA BE'CHAREV.]" - "[Behold you (Shlomo) have with you Shim'i the son of Geira the Benjamite from Bachurim;] He cursed me with a powerful curse [on the day that I went to Machanayim, when he came down to meet me by the River Yarden; and I swore to him by HaSh-m saying, 'I will not kill you by the sword.']" (Melachim I 2:8) (SHIM'I BEN GEIRA)

(a)After he cursed David ha'Melech when the king fled from Avshalom, Shim'i ben Geira went to visit the king in Machanayim to apologize for what he had done. David swore to him that he would not put him to death by the sword, even though that was what he deserved for having insulted the king. Consequently, David ha'Melech now instructed his son Shlomo that when Shlomo would ascend the throne after his death, Shlomo should use his wisdom to find a way to have Shimi' killed despite his old age.

(b)This follows his previous instructions to Shlomo to do likewise to Yo'av, who did David immense harm by murdering the two great officers Avner ben Ner and Amasa ben Yeser in cold blood (on separate occasions) after tricking each of them into a feeling of false security. In contrast, David ha'Melech ordered Shlomo to look after his venerable friend Barzilai ha'Gil'adi, who had greeted him with gifts after he fled Yerushalayim, and to invite him as a permanent guest at the royal table.

7)[line 18]צורר הואTZORER HU- he is an oppressor

8)[line 18]תועבה הואTO'EVAH HU- he is an abomination

9)[line 21]דכים אנחנוDAKIM ANACHNU- we are broken, afflicted

10)[line 25]אין ידיעה לחצי שיעורEIN YEDI'AH L'CHATZI SHI'UR

(a)If a person does a Melachah of Shabbos b'Shogeg (thinking that it is permissible) and afterwards learns of his sin, but then forgets that this same Melachah is prohibited and does it again, he must bring two Korbanos (since there were two He'elemos, i.e. periods of forgetfulness). Similarly, if a person ate a k'Zayis of Isur b'Shogeg (thinking it was permissible food) and afterwards learned of his sin, but then forgot that this same food was prohibited and ate another k'Zayis, he also must bring two Korbanos for the two He'elemos.

(b)Raban Gamliel rules that if the same sequence of events occurred but the person did less than the amount required to be Chayav each time (e.g. he wrote less than two letters or ate less than a k'Zayis each time), the actions are not split up by the knowledge of the sin. He must bring a Korban Chatas if the total was more than the required amount (or more than a k'Zayis). The RAMBAM (Hilchos Shegagos 6:1) stipulates that in order for amounts of less than a k'Zayis to be counted together, they must be eaten in less than the amount of time that it takes to eat three k'Beitzim (between three and nine minutes, according to the differing opinions).


11)[line 29]האריגHA'ARIG- a weave

12)[line 31]העושה שתי בתי ניריןHA'OSEH SHTEI BATEI NIRIN- if a person threads two of the threads of the loom (warp, or Shesi) through their loops on the heddle (the harness which holds the loops that the strings of Shesi pass through)

13)[line 31]בניריןB'NIRIN- on the heddle (see above, #11)

14)[line 31][ו]בקירוס[U]V'KIROS- and then he continues to thread the strings through the comb at the end of the loom (see Insights to the Gemara) (RASHI); alternatively, Kiros has nothing to do with a loom. It is a type of strainer (RABEINU CHANANEL).

15a)[line 35]אלימיALIMEI- thick threads

b)[line 35]בקטיניKETINEI- thin threads

c)[line 37]ידיעיYEDI'EI- are recognizable

16)[line 39]ברוחב ג' בתי ניריןB'ROCHAV 3 BATEI NIRIN- the width of three strands of Shesi (warp) thread

17)[line 40]צלצול קטןTZALTZUL KATAN- a small belt that is not wider than three strands of Shesi (warp) threads

18)[line 42]על הגסAL HA'GAS- attached to a lot of woven fabric

19)[line 42]על האימראAL HA'IMRA- on the fringe

20)[line 45]תרתי בבתי נירא וחדא בניראTARTEI B'VATEI NIRA V'CHADA B'NIRA- see Insights

21)[line 46]מצוביתאMETZOVISA- (a) the thrums or slips to which the threads of the warp are attached (RASHI); (b) a strainer (RABEINU CHANANEL)


22)[line 1]דעבדה כי כיסתאD'AVDAH KI KISTA- [when a fabric puckers out] like a pocket, [it is necessary to rip it and sew it anew]

23)[line 1]בחמתוBA'CHAMASO- in his wrath

24)[line 3]המלבןHA'MELABEN- cleaning

25)[line 4]המנפץHA'MENAPETZ- beating or hatcheling wool

26)[line 4]הטווהHA'TOVEH- spinning

27)[line 4]כמלא רחב הסיט כפולK'MELO ROCHAV HA'SIT KAFUL- an amount from which can be spun a thread of wool that measures double the distance between a person's middle finger and index finger when they are spread apart. This is the same as the distance between a person's thumb and index finger when they are spread apart.

28)[line 5]שיעורו כמלא הסיטSHI'URO K'MELO HA'SIT- the Shi'ur of each of the two threads is one Sit. (That is, the lengths of two threads together add up to a double Sit, which is the Shi'ur of a thread for which one is Chayav for spinning, etc., on Shabbos, as the Mishnah said earlier.)

29)[line 13]חולציןCHOLTZIN- bear their shoulders by tearing their garments

30)[line 14]מברין עליו ברחבהMAVRIN ALAV B'RECHAVAH- others provide the mourners with refreshments or a meal outside, on their way home from the funeral

31)[line 18]ערבונא שקליARVONA SHAKLEI- collateral is taken

32)[line 30]מלאכה שאין צריכה לגופהMELACHAH SHE'EIN TZERICHAH L'GUFAH

When a person performs a Melachah on Shabbos intentionally, but does not require the usual result of the action, Rebbi Yehudah rules that he is liable to punishment and Rebbi Shimon rules that he is exempt from punishment. For example, if a person digs a hole, not because he needs the hole (which would be Boneh) but rather because he needs the dirt, this is a Melachah she'Einah Tzerichah l'Gufah. (See Insights to Shabbos 12:1.)

33)[line 42]למירמא אימתא אאינשי ביתיהL'MIRMA EIMASA A'INSHEI BEISEI- to instill fear in the hearts of the people of his household

34)[line 43]שליף מצבייתאSHALIF METZAVYASA- pulled the thrums (or tufts) of his garment

35)[line 43]תבר מאני תביריTAVAR MANEI TEVIREI- broke broken vessels

36)[line 43]רמי לה לאמתיה מוניני ארישאRAMI LEI L'AMSEI MONINEI A'REISHA- threw the brine of small fish on her head

37)[line 44]נכתמאNICHTEMA- a lid of a pitcher

38)[line 46]"נודי ספרתה אתה ...""NODI SAFARTA ATAH ..."- "You always count my wanderings (alt. the number of times that people have nodded their heads with me as a sign of mourning); [please] put my tears into your bottle, are they not in your book?" (Tehilim 56:9)

39)[line 49]שרגשSHE'RAGASH- HaSh-m caused the earth to quake (lit. tremble with rage)

40)[line 51]"בסאסאה ... ""B'SASE'AH ..."- "By measure, by exile, did you contend with them; He removed the fruit with a harsh east wind." (Yeshayah 27:8) - When HaSh-m contends with his creations or metes out their punishment, he always repays measure for measure.

41)[line 53]בלאיBAVLA'I- Babylonian! (Rebbi Chiya bar Aba)