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Shabbos 45

***************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 45a [line 19]:
"Ho'il v'Huktzah l'Mitzvaso, *Huktzah* l'Isuro"
This is the Salka Da'atach (original assumption) of the Gemara. The Maskana
(conclusion), according to our texts, reads exactly the same, "Ho'il
v'Huktzah l'Mitzvaso, Huktzah l'Isuro." The Rishonim explain the difference
between the Salka Da'atach and the Maskana in several ways:

(a) Tosfos Yeshanim (in the margin) and Tosfos ha'Rosh are Gores in the
Salka Da'atach "...*v'Huktzah* l'Isuro" and in the Maskana "...*Huktzah*
l'Isuro." Rashi (DH k'Ein Shemen) explains the Maskana similarly. (If so,
it is necessary to change the Dibur ha'Maschil of Rashi in the Salka
Da'atach from "*Huktzah* l'Isuro" to "*v'Huktzah* l'Isuro," which is indeed
how it appears in the older versions of Rashi.) This is also the Girsa of
the Dikdukei Sofrim #10 and the Oxford manuscript.

(b) The Ritva and the Me'iri are Gores in both places "*v'Huktzah*
l'Isuro." They explain the difference as follows: in the Maskanah, Muktzah according to Rebbi Shimon is only *k'Ein* Shemen, she'Huktzah l'Mitzvaso
v'Huktzah l'Isuro, meaning that one of the two Muktzahs is enough
(l'Mitzvaso or l'Isuro,) but *both* are not necessary (see Insights to
45:1.) This seems to be the intent of the Ramban, also, (and if so the
Girsa in the Ramban must be changed to v'Huktzah, as well) except that he
reverses the order, "Ho'il v'Huktzah *l'Isuro* v'Huktzah *l'Mitzvaso*"

(c) The Ramban mentions a Rishon who is Gores at the beginning of the
Sugya, "Ho'il v'Huktzah *l'Isuro*, Huktzah *l'Mitzvaso*" (the exact
opposite of our Girsa,) and in the Maskana, "Ho'il v'Huktzah *l'Mitzvaso*
Huktzah *l'Isuro*" (our Girsa.) However, the Ramban does not agree with
this Girsa.


1) [line 2] AL GABEI DEKEL
The Rabanan made a decree not to use or to support oneself with anything that is attached to the ground, for fear that the person will transgress the Melachah of Kotzer (reaping) on Shabbos. Similarly, the Rabanan made a decree not to support oneself on live animals, for fear that the person will rip off a branch to use as a prod for the animal, and thus transgress the Melachah of Kotzer. (Beitzah 36b)

2) [line 8] MAHU L'TALTULEI SHERAGA D'CHANUKSA - is it permissible to move a Chanukah lamp after it has gone out on Shabbos

3) [line 8] CHAVREI/CHABAREI - Persian priests who were very wicked towards the Jews

4) [line 11] HACHI HILCHESA? - is this the Halachah
5) [line 11] KEDAI - worthy
6) [line 15] HEICHA D'LO DACHYEI B'YADAYIM - where he did not physically set it aside

7) [line 20] SICHECHAH - if he put the Sechach on the Sukah
8) [line 21] KERAMIM - (O.F. ovrez) material adorned with colorful needlework

9) [line 22] AFARSEKIN - (O.F. persches?) peaches (According to Y. Feliks, Plant World of the Bible, Ramat Gan 1968, the correct Girsa should be APASTEKIN, which are a type of nut, such as the Pistachio. Since peaches are a summer fruit, they are not available on Sukos.)

10) [line 23] APARKELEI SHEL ANAVIM - twigs with clusters of grapes
11) [line 23] ATAROS SHEL SHIBOLIN - wreaths made of stalks of grain
12) [line 28] HA'SAMUCH LAH - the bundle of wood that is touching the Sukah (but not attached to it)

13) [line 37] GEROGEROS V'TZIMUKIM - figs and grapes that are in the process of being dried. Fresh fruit was spread out on the roofs to dry. At the beginning of the process, the fruit develops an extremely foul smell, which diminishes until it disappears altogether when the fruit is thoroughly dry. In the course of the process they are completely inedible and unusable. We therefore find two reasons for them to be considered Muktzah: (1) the owner physically set them aside by taking them up to his roof; (2) they were completely inedible at the start of Shabbos - and the owner expected that they would remain inedible for a long time. Therefore, even if they actually did dry out completely on Shabbos, they are still Muktzah, since the owner did not have intent before Shabbos to use them, rather, he set them aside and they were inedible.

14) [line 42] CHAVUSHIN - (O.F. codoinz) quince
15) [line 48] ASUCHEI ASCHEI L'DA'ATEI MINAIHU - he physically set them aside (lit. he removed his mind from them)


16) [line 1] PATZ'ILEI TEMARAH - (a) dates which are picked before they are ripe that are placed in baskets made from palm branches to ripen (RASHI); (b) cracked dates (the process of cracking helps them ripen and dry out) that start to spoil at the onset, but later dry out and improve with time, similar to Grogeros and Tzimukim (ARUCH, cited in TOSFOS YESHANIM)

17) [line 4] MIDBARIYOS - pasture-animals
18) [line 5] BAYASOS - domestic animals
19) [line 10] BA'AFAR - pasture-ground, meadow
20) [line 16] L'DIDCHU - according to you
21) [line 16] ODU LI MIHAS - admit to me at least
22) [line 21] SABA KIRVAYA - Elder of Kirva
23) [line 21] SIRVAYA - of Sirva
24) [line 22] KINAH SHEL TARNEGOLES - a chicken's nest


(a) MUKTZAH - The word Muktzah literally means "set aside at the brink [of one's intentions for use]." The term is used to describe items that are set aside not to be used right now, such as wood stacked in a barn. In a broader sense, the word Muktzah includes anything that a person did not intend to use during Bein ha'Shemashos at the start of Shabbos, for whatever reason it may be.

(b) THE ARGUEMENT OF THE TANA'IM - Rebbi Yehudah and Rebbi Shimon argue as to whether one may move or use on Shabbos items that fit into certain categories of Muktzah. There are at least six different categories of Muktzah over which Rebbi Yehudah and Rebbi Shimon disagree [(1) Hiktzehu mi'Da'ato; (2) Nolad; (3) Muktzah Machmas Isur; (4) Muktzah Machmas Mi'us; (5) Keli she'Melachto Eino Ela l'Isur; (6) Muchan la'Adam Eino Muchan l'Kelavim.] On Shabbos, objects that fit into one of these categories may not be moved according to Rebbi Yehudah. There are other categories of Muktzah which may not be moved according to both Rebbi Yehudah and Rebbi Shimon [such as (1) Muktzah Machmas Gufo; (2) Huktzah l'Mitzvaso; (3) Davar she'Eino Ra'uy she'Decha'o b'Ydayim; (4) Davar he'Asur she'Lo Chashav she'Yavo l'Ydei Heter b'Shabbos.]

(c) The Gemara is discussing a healthy chick that died on Shabbos, which is Muktzah Machmas Isur (the prohibition at the onset of Shabbos is the Melachah of Shochet [slaughtering].) According to one opinion, even Rebbi Shimon considers the dead animal Muktzah. Only animals that were not healthy at the onset of Shabbos, which the owner intended to feed to his dogs after they die, are considered Muchan (useful on Shabbos.)

27) [line 39] V'AT LO TISBERAH - were you not on your own of the opinion ...?
28) [line 41] MENARTA - lantern
29) [line 46] TZAIDAN - Sidon, located on the southern coast of Lebanon
30) [line 50] ADAM KOVE'A LAH MAKOM - a person designates a place for it
31) [line 50] KILAS CHASANIM - a bed with a canopy which slopes down from the middle to both sides and which is not a Tefach wide at the top

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