(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


brought to you by Kollel Iyun Hadaf of Har Nof

Ask A Question on the daf

Previous daf

Shabbos 11

***************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 11a [line 12]:
The words "Tachas *Nachri*"
should be "Tachas *Roma'i*"

[2] Rashi 11b DH l'Inyan Ma'aser:
The words "Aval *l'Hotzi'o*"
The words "Aval *Hotzi'o*"

1) [line 6] "L'ROMEM ES ..." - "to raise the House of our G-d and to repair its ruins" (Ezra 9:10) This verse is part of Ezra's prayer. He thanks HaSh-m for the rebuilding of the Beis ha'Mikdash. Since the verse uses the word "l'Romem," the Amora learns from it the Halachah that the houses of G-d, including Batei Keneses, should be higher than all other houses

2) [line 7] KISHKUSHEI - towers
3) [line 8] AVRUREI - turrets
4) [line 13] CHAVER - a nation situated in Persia
5) [line 16] KE'EV LEV - a recurring pain of the heart
6) [line 17] MEICHUSH - ache
7) [line 20] V'AGAMIM KULMUSIM - and the [reeds of all the] ponds in the world were styluses
8) [line 21] LAVLARIN - scribes
9) [line 21] CHALALAH SHEL RESHUS - the scope of mind of the ruling authority
10) [line 22] "SHAMAYIM LA'RUM, VA'ARETZ LA'OMEK; V'LEV MELACHIM EIN CHEKER" - "The heaven for height, and the earth for depth, and the heart of kings is unsearchable" (Mishlei 25:3)

11) [line 25] K'ESH LI'NE'ORES - like fire is to thoroughly beaten flax
12) [line 28] IGLA TILTA - (a) a calf which is a cow's third offspring which is well developed and fat; (b) a one-third-grown calf (that has reached one third of its full growth and is particularly tasty)

13) [line 31] LOVEH ADAM TA'ANISO U'FORE'A - a person can eat on the day he intended to fast, and fast instead on a different day

14) [line 44] IBUR SHANAH

(a) A Shanah Me'uberes (a leap year) is one in which an extra month is added. The only month that is ever added is Adar, such that in a Shanah Me'uberes there are two months of Adar. The reason for adding the extra month is in order to be certain that Pesach falls in the season of Aviv (spring), as it states in the verse, "Shamor Es Chodesh ha'Aviv, v'Asisa Pesach..." ("Observe the month of Aviv, and do the Pesach Sacrifice...") (Devarim 16:1).
(b) A Beis Din of the Chachamim decides whether there is a need for a Shanah Me'uberes based upon three signs: the spring equinox; the spring season in the districts of Yehudah, Ever ha'Yarden and Galil; the ripening of fruits. (1) If, according to the calculation of the Chachamim, the spring equinox will fall on the 16th of Nisan or later, the extra month is added. The month that would have been Nisan is called Adar Sheni. (2)(3) These two signs are interrelated. If the Chachamim decide that the spring season has not come; the days are still short and dark and the fruits that are normally ripe at the time of Pesach have not ripened, the extra month is added, even if the equinox falls before the 16th of Nisan. If spring arrived in two out of three of the districts mentioned above, the extra month was not added.
(c) Besides the principal signs mentioned above, the Chachamim list four more reasons to add an extra month, based upon necessity. (1) If the roads are impassable and will prevent the Diaspora Jews from getting to the Beis ha'Mikdash in time for the Pesach sacrifice. (2) If bridges are washed out and the journey is impossible or dangerous for the Diaspora Jews. (3) If the Diaspora Jews have started their journey, but will not arrive in Yerushalayim on time. (4) If the ovens that were meant to be used for roasting the Pesach sacrifices in Yerushalayim were destroyed during the rainy season, and there are no other substitutes for them. (RAMBAM Hilchos Kidush ha'Chodesh 4:1-5)
15) [line 45] SAVEI D'HAGRONIYA - the elders of Hagroniya, a town in Babylon
16) [line 50] LAVLAR - a scribe
17) [line 50] LO YEFALEH ES KELAV - a person may not pick lice out of his clothes
18) [line 51] HE'CHAZAN RO'EH HEICHAN TINOKOS KORIN - (a) the Gabai sees where the children are reading in order to know which Parshah is to be read tomorrow;
(b) the teacher looks in his book in order to know where his students shall begin and end their reading lesson on the following day


19) [line 1] GAS - wine-press
20) [line 8] SHOSIN AL HA'GAS - drinking grape juice straight from the wine-press, before it descends to the collection pit. This is considered Shtiyas Ara'i, and is exempt from the requirement of Hafrashas Ma'aser (tithing)

21) [line 11] HA'MOSAR - the leftover [grape juice]
22) [line 19] UMAN DERECH UMNASO - a craftsman who carries his tools outside in the normal manner for those of his craft

23) [line 21] KISEM - (O.F. vire) a straight piece of wood used as a ruler
24) [line 21] SOREK - a person who cleans, shrinks and thickens woolen cloth by washing and pressing it

25) [line 21] MESHICHAH - a cord used to tie down cloth for the cleaning process
26) [line 22] GARDI - weaver
27) [line 22] IRA - a small ball of cotton or wool which was placed in the Buchyar (shuttle) to hold the spool of Arev (woof) thread

28) [line 22] TZABA - a dyer
29) [line 23] DUGMA - a colored piece of wool used as a sample

30) [line 26] ZAV
Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter.

According to Halachah, a Zav who emitted Zov twice or three times does not become Tahor from his Zivah until 7 "clean" days pass, during which he does not emit any Zov. He is supposed to check himself twice every day; once in the morning and once towards evening. If he emits Zov during those days, he must begin his count all over again (Rambam, Hil. Mechusrei Kaparah 3:1).

31) [line 26] KISO - his bag, with which he covers his male organ and collects any Zov that may come out

32) [line 30] LAV HAINU URCHAI - where it is not the usual way [to carry these things (the needle, ruler, cord etc.)]

33) [line 32] CHAKAK KAV B'VIK'AS - if he hollowed out a piece of wood to be used as an artificial leg in which to place the stump of his foot (ARUCH)

*34*) [line 38] KOL ATZULEI TINUF LO KA CHASHIV - preventing an object from becoming soiled is not considered to be a significant act. (Therefore, if one carries an object into Reshus ha'Rabim to prevent another object or person from becoming soiled, it is considered she'Lo k'Derech Hotza'ah (not the usual way to transfer things), and is exempt from punishment -- even if Melachah she'Einah Tzerichah l'Gufah (see below, Background to 12 #4b) is liable to punishment)

35) [last line] KI YUTAN

(a) All foods become Tamei if they touch a source of Tum'ah, but only after they first become wet. Making foods wet in a manner that enables them to become Tamei is called "Hechsher." From then on, even after they dry, they can still become Tamei. Seven liquids can enable foods to become Tamei: water, dew, oil, wine, milk, blood and honey.

(b) The food can only become Tamei if the owner of the food was pleased that his food became wet. This is learned from the Pasuk (Vayikra 11:38) "v'Chi Yutan Mayim Al Zera..." ("If water has been placed on seeds and then the dead body [of a Sheretz] fell upon them, the seeds are Tamei".) The word "Yutan" in the Pasuk is written without a Vav, just like the word "Yiten" -- "he places." However, it is read "Yutan" -- "it was placed." From this we learn that water or other liquids that fall on the food must be desirable to the owner of the food, as though he himself applied them.

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,