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Previous dafBerachos 23
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg
and the parenthetical marginal notes of the Vilna Shas. This section is
devoted to any *OTHER* changes that we feel ought to be made in Gemara,
Rashi or Tosfos.)
 Gemara 23a [line ]:
The words "Ad Parsah, *Amar Rav Shmuel Bar Nachmeni Amar Rebbi Yochanan*,
should be "Ad Parsah, *Tanya*, ha'Nitzrach li'Nkavav" (DIKDUKEI SOFRIM)
This Girsa appears to be more correct from that fact that Rav Shmuel Bar
Nachmeni, in the following Gemara, did *not* explain that the Pasuk in
question as referring to a person who feels the need to defecate,
as Rav Ashi did.
 Gemara 23a [line ]:
"Amar Rebbi Zeira, Lo Shanu Ela she'Yesh Shahus ba'Yom ... Kis Tefach u'Menichan"
These words belong a few lines down, after the words,
"uva'Lailah Oseh Lahen k'Min Kis Tefach u'Menichan"
This is the Girsa of the Rif, Rosh, Nimukei Yosef and Dikdukei Sofrim. The
Rashal also made this emendation (except that he switched around the names
of the Amora'im of the two statements)
 Gemara 23a [line ]:
ba'Yom Golelan Kemin Sefer *u'Menichan b'Yado Keneged Libo*
The Rif, Rosh, and Talmidei Rabbeinu Yonah were not Gores these last words.
In fact, Talmidei Rabbeinu Yonah specifically explain that he places them
on the *ground* and not in his hand. (Rashi, however, may have had our
Girsa - see Insights.)
 Gemara 23a [last line]:
The words "Ki Havah Nakit *Tefilin*"
should be "Ki Havah Nakit *Kista di'Tefilin*"
This is the Girsa in the Rif and Rosh, and this is the way it is found in
Dikdukei Sofrim and Beis Nasan. (This is also the way they were Gores at
the top of 23b.)
 Gemara 23b [line 1]:
The words "*Ninteran*"
should be "*l'Natran*"
This Girsa, mentioned in Dikdukei Sofrim, appears to have been the Girsa of
Rashi. The Girsa in our Gemara can be explained according the second
Peirush of Talmidei Rabbeinu Yonah - see below #10. A third Girsa, cited by
Talmidei Rabbeinu Yonah, is "*Lo Nitrach*." This Girsa is also found in the
Rif and Beis Nasan.
1) [line 8] HA'NITZRACH LI'NKAVAV - a person who feels an urge to defecate
2) [line 27] NIFNEH - defecates
*3*) [line 28] MAHU SHE'YIKANES ADAM BI'TFILIN L'VEIS HA'KISEI KAVU'A - The
Gemara's understanding is that it is only prohibited to *defecate* with
Tefilin on. There is nothing wrong with entering the bathroom with Tefilin.
However, if he enters a bathroom in order to urinate, we are worried that
he will defecate as well without removing his Tefilin. (TOSFOS DH
4) [line 31] YAFI'ACH - he will pass gas
5) [line 34] MISHTELI LEHU V'NAFLEI - he forgets about them and they may fall
*6*) [line 47] AVAL EIN SHAHUS BA'YOM L'LOVSHAN - see Girsa section and
*7*) [line 48] OSEH LAHEN K'MIN KIS TEFACH, U'MEINICHAN - The Gemara's
assertion is that even though the Tefilin are lying on the ground, since
they are in a case which is at least 1x1x1 Tefach, it is alright.
8) [line 51] SHE'HU KELYAN - which is the case or bag that is always used
9) [last line] V'SHARUNHU RABANAN - the Chachamim permitted them
10) [line 1] NINTERAN - (a) they will protect me (RASHI);
(b) I will guard
them myself (TALMIDEI RABBEINU YONAH - see there);
(c) I need not
inconvenience [my students to guard them] (TALMIDEI RABBEINU YONAH
according to the Girsa of "Lo Nitrach" - see there and Girsa Section #5)
*11*) [line 5] V'LO YASHTIN BAHEN MAYIM - he should not urinate while
*holding* them (TOSFOS 23a DH Chaishinan)
12a) [line 6] SHINAS KEVA - sleeping longer than just a nap, usually in a
b) [line 6] SHINAS ARA'I - a short nap, not in a bed
13) [line 7] KE'ARAH - a plate full of food (RASHI)
*14*) [line 10] BEIS HA'KISEI ARA'I MIBA'I? - That is, in a bathroom
reserved for *urinating* it is certainly permitted to hold Tefilin
15) [line 20] NITZOTZOS - drops of urine
16) [line 22] B'TORAS TA'AMA - based on reasoning
17) [line 23] SE'UDAS KEVA - a fixed meal (not a snack)
18) [line 26] V'CHEN HADUR LO - and this is honorable for him
19) [line 26] V'AD EIMAS - until when (does he leave his Tefilin off)
20) [line 27] AFRAKSUSO - his scarf
21) [line 28] D'AZMENEI - that he designated
22) [line 29] L'METZAR BEI - to tie or wrap up [Tefilin] in it
23) [line 29] PESHITEI - small coins
24) [line 30] HAZMANAH MILSA HI
There is a disagreement as to whether designating an object for a purpose
of Kedushah renders it unfit for secular use. Abaye is of the opinion that
Hazmanah is enough. Others rule that an action (e.g. wrapping Tefilin in
the scarf) must be done to the object before it is unfit for secular use.