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Eruvin 53

ERUVIN 53 - dedicated by Benjie Gerstman and family in honor of the Lomdei Daf ha'Yomi.

***************GIRSA SECTION********************
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.)

[1] Gemara 53b [line 33]:
The words "Shema *Lo Hinachta* Pe'ah *ba'Rishonim*"
should be "Shema Pe'ah *Shiyarta Al ha'She'ar*"
This is the Girsa in Dikdukei Sofrim #5, in Midrash Eichah, and is similar
to the emendation of the Vilna Ga'on

[2] Gemara 53b [line 34]:
The words "*Ein* Meshirin Pe'ah b'Ilfas *Aval* Meshairin Pe'ah b'Ke'arah"
should be "Meshirin b'Ilfas *v'Ein* Meshairin b'Ke'arah"
(Dikdukei Sofrim ibid. and the first printing of Ein Yakov)

1) [line 1] GESHARIM ... SHE'YESH BAHEN BEIS DIRAH - bridges that contain an apartment for the toll collector

2) [line 1] NEFASHOS - structures that are built over graves (a) for watchmen (RASHI); (b) as a monument (ARUCH)

3) [line 2] TAVLA - a board
4) [line 3] KEDEI SHE'YEHEI NISKAR ES HA'ZAVIYOS - in order that he gain the corners (the extra area of a circumscribed square whose side is the same length as the diameter of the inscribed circle)

5) [line 5] EVER EVER - we give it "limbs" (protrusions); i.e. if part of the city protrudes at one end, we make a similar (imaginary) protrusion at the other end so that the city limits will be extended along the entire side

6) [line 9] HAINU MACHPELAH - that is why it is called "Machpelah" (doubled), (since it had two stories)

7) [line 11] KEFULAH B'ZUGOS - "doubled" due to the couples that were buried there
8) [line 17] SHE'HIMRID ES KOL HA'OLAM KULO ALAV - that made the entire world rebel against himself (lit. against Nimrod, but referring to HaSh-m)

9) [line 29] MINAIHU DIDHU GAMAR - he learned from them
10) [line 35] K'PISCHO SHEL ULAM - like the entranceway of the Ulam in the Beis ha'Mikdash, which was 20 Amos wide and 40 Amos tall

11) [line 35] K'PISCHO SHEL HEICHAL - like the entranceway of the Heichal in the Beis ha'Mikdash, which was 10 Amos wide and 20 Amos tall

12) [line 36] KI'MLO NEKEV MACHAT SIDKIS - like the size of the eye of a sewing needle

13) [line 38] ANAN KI SICHTA B'GUDA LI'GEMARA - when it comes to understanding the Torah that we hear, we are like a peg [which does not enter easily] in a small hole in the wall

14) [line 38] ANAN KI ETZBA'ASA B'KIRA LI'SEVARA - when it comes to analyzing the Torah that we learn, we are like a finger [which one is trying to stick] in hard wax

15) [line 39] KI ETZBA'ASA B'VEIRA L'SHIKCHAH - when it comes to forgetting the Torah that we learn, we are like a finger [which one is trying to stick] in a well (RASHI); according to the Girsa KI ETZBA'ASA *B'VIZRA* - like a finger [which one is trying to stick] in a pile of small seeds, which makes a hole that disappears as soon as the finger is removed; similarly, as soon as we start a new Masechta, we forget the previous one (RABEINU CHANANEL)

16) [line 40] SHE'HIKPIDU AL LESHONAM - that were careful to speak clearly

17) [line 42] D'DAIKEI LISHNA - they carefully repeated their lessons using the same words as their teachers

18) [line 42] U'MASNACHEI LEHU SIMANA - since they learned many lessons by heart one after the other, they invented mnemonic devices to remember them and their order (lit. and they set down signs for them)

19) [line 45] D'GALU MASECHTA - (a) that teach the Masechta to others; (b) that clarify what the Masechta means when they learn it

20) [line 47] "YERE'ECHA YIR'UNI V'YISMACHU" - "They who fear you will see me and be glad" (Tehilim 119:74) - Due to the self-sacrifice of David ha'Melech with regard to his Torah-learning, he was able to arrive at the correct Halachic ruling, which filled people with happiness upon seeing him.

21) [last line] "(EL KOL) [UV'CHOL] ASHER YIFNEH YARSHI'A" - "and wherever he turned himself, he wrought havoc [to the Pelishtim]" (Shmuel I 14:47) - The Gemara takes the word "Yarshi'a" out of context and interprets it to mean that Shaul ha'Melech was not able to arrive at the correct Halachic ruling.


*22*) [line 1] MINAYIN SHE'MACHAL LO HA'KADOSH BARUCH HU AL OSO AVON - This is connected to the previous Gemara as follows: When King Shaul sinned (by killing the city of Nov), it was because he did not come to the proper Halachachic ruling (see above, 19). Nevertheless, Hashem eventually forgave him for that sin.

23) [line 2] "MACHAR ATAH U'VANECHA IMI" - "and tomorrow you and your sons will be with me" (Shmuel I 28:19) - The spirit of Shmuel ha'Navi told Shaul ha'Melech that if he accepts upon himself the divine decree that he and his sons die in battle on the following day to atone for their sins, they would merit to be in the same exalted sphere of the World to Come as Shmuel ha'Navi.

24) [line 5] AKUZO - buttocks
25) [line 5] ... YAD'EI - [if someone would ask the people of Yehudah] ... they would know
26) [line 10] GAVAN - color
27) [line 11] K'TERADIN ALEI ADAMAH - [dark green] like the beet plant when it is attached the ground

28) [line 13] AMAR L'MAN? AMAR L'MAN? - who has "Amar"? who has "Amar"? (the Gemara explains the possible connotations of Amar)

29a) [line 13] CHAMAR L'MIRKAV - a donkey to ride
b) [line 14] CHAMAR L'MISHTEI - wine to drink
c) [line 14] AMAR L'MILBASH - wool to [make clothes from] and wear
d) [line 14] IMAR L'ISKESA'AH - a sheep to slaughter
30) [line 15] TA'I D'OCHLICH CHALBA - come and I will feed you milk
31) [line 15] SHELUCHTI TOCHLICH LAVI - you outcast, a lioness should eat you!
32) [line 16] MARI KIRI - my master! my servant!
33) [line 16] TAFLA HAVEIS LI V'GANVUCH MIN - I had a beam and they stole you (the judge) from me

34) [line 17] U'CHDU HAVAS (D'CHAD) [D'CHI] SHADRU LACH ILAVEI LO MATI KAR'ICH A'AR'A - and it happened now; if they would have hung you on it, your feet would not have reached the ground

35) [line 17] AMHASA D'VEI REBBI, KI HAVA MISHTA'YA B'LASHON CHOCHMAH, AMRAH HACHI - when Rebbi's maidservant would speak with wisdom [so that the students should not understand - DIKDUKEI SOFRIM #60], she would say the following

36) [line 18] ALAS NAKFAS BA'KAD; YID'UN NISHRAYA L'KINEIHON - the ladle is banging against the jug; shall the eagles fly to their nests? [i.e. there is no more wine; shall the students go home? - DIKDUKEI SOFRIM ibid.]

37) [line 19] V'CHAD HAVAH BA'I D'LEISVUN - and when Rebbi (- DIKDUKEI SOFRIM ibid.) would want them to continue sitting

38) [line 19] HAVAH (AMRAH LEHU) [AMAR LAH] YA'ADEI (BASAR) [KESER] CHAVERTAH MINA - he would say to her "the top of the other jug should be removed from it" (DIKDUKEI SOFRIM ibid.)

39) [line 20] V'TISKEFI ALAS B'CHAD K'ILFA D'AZLA B'YAMA - "and the ladle will float on the jug like a boat that goes in the ocean" (DIKDUKEI SOFRIM ibid.)

40) [line 21] SHOR B'MISHPAT - (lit., an ox in judgement); Shor in Aramaic is TOR and Mishpat in Aramaic is DIN; when read together they form TeRaDIN, beets

41) [line 21] B'TUR MISKEN - (lit., in a poor mountain); Tur in Aramaic is HAR and Misken in Aramaic is DAL; when read together they form cHARDAL, mustard; i.e. make for me beets in mustard

42) [line 21] V'CHAD HAVAH SHA'IL B'USHPIZA - (a) and when he would ask about his innkeeper from travelers (RASHI); (b) and when he would ask travelers about the nature of the innkeeper, to know whether he should stay there (see notes to Dikdukei Sofrim #90)

43) [line 22] GEVAR PUM DEIN CHAI - (lit., man, the mouth of this one is living); Gevar in Aramaic is ISH, Pum in Aramaic is PI, Dein in Aramaic is ZU and Chai in Aramaic is NA (which means raw - see RABEINU CHANANEL); when read together they form uSHPeZichNA

44) [line 22] MAH ZU TOVAH YESH - how well is it for him?
45) [line 23] ASRIGU L'PECHAMIN - make the coals like Esrogim; i.e. ignite the coals so that they will be fiery-reddish like Esrogim
46) [line 23] ARKI'U L'ZEHAVIN - spread out the golden nuggets (ignited) coals
47) [line 23] MAGIDEI B'ALATA - roosters which cry out in the darkness
48) [line 25] HATZPINENU - show us
49) [line 25] ALATZ B'NA'ARAH AHARONIS, ACHARONIS, AIRONIS, V'HAN'IRATU - he is rejoicing with a young woman who is a descendant of Aharon the Kohen, and she is his second wife, who is very stimulating, and who kept him up all night (first explanation of Gemara); he is rejoicing with the Torah, the section that deals with topics relevant to the Kohanim, which is the final section, and it is very stimulating, and it kept him up all night

50) [line 27] NISYA'ETZ BA'MACHTIR - he took counsel with he who ordains (crowns) the scholars, i.e. the Nasi

51) [line 28] V'HINGIV L'MEFIBOSHES - and went south to the great scholars (who are compared to Mefiboshes - see Berachos 4a)

52) [line 28] LO NITZCHANI ADAM - no one ever defeated me with their words
53) [line 30] POLIN - beans
54) [line 31] HIKDICHASAN B'MELACH - she ruined them by putting in too much salt
55) [line 33] SHEMA (LO) HINACHTA PE'AH (BA'RISHONIM) [AL RISHONIM] perhaps you left it over as Pe'ah (the attendant's portion) for the meals of the first two days

56a) [line 34] ILFAS - a pot, a stew-pot
b) [line 35] KE'ARAH - a plate
57) [line 37] DERECH KEVUSHAH - a trodden path
58) [line 44] ASHKECHAH LI'VRURIYAH - he found Beruriyah, the wife of Rebbi Meir
59) [line 44] LOD - a city in central Israel
60) [last line] B'LECHISHAH - whispering

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