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Shabbos 48

***************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] Rashi 48a DH Asukei:
The words "d'Leika, Ela sheha'Gefes"
should be "d'Leika *Hatmanah b'Gefes*, Ela sheha'Gefes" (M. Kornfeld)

1) [line 1] ASUKEI HEVLA - substances that heat up the things that are above them (lit. causing heat to rise)

2) [line 2] IKLA'U - came, visited
3) [line 3] KUZA D'MAYA - an earthenware cup of cold water
4) [line 4] KUMKUMA - kettle
5) [line 4] NAZHEI - rebuked
6) [line 6] UKUMEI KA MUKIM - he makes it (the Meicham that contains hot water) retain its heat

7) [line 8] OLODEI KA MOLID - it (the Kumkuma) produces heat, warming (or possibly cooking) the cold water in the Kuza

8) [line 9] DISTUDAR - scarf, turban
9) [line 9] A'PUMEI D'KUVA - on top of an open cask of water (RASHASH)

*10*) [line 10] V'ANACH NATLA ILAVEI - and he put a ladle (for taking wine out of the cask) on top of it. That is, the cask was filled with water such that each time he placed the ladle on the scarf, the ladle submerged in the water. Rabah was concerned that the servant would wring out the water, thus violating the prohibition of Sechitah (wringing,) which is a Toldah of the Melachah of Melaben (cleaning.) (See RASHI and RITVA.) Rabah also prohibited spreading out the scarf *without* placing anything on top of it, as is evident from Rebbi Zeira's question regarding the Parvanka

11) [line 11] HASHTA CHAZIS - you will presently see (why I rebuked him)
*12*) [line 12] D'KA ME'ATZER LEI - That is, they saw that the servant *wanted* to wring it out, [but they stopped him]; Alternatively, they saw him wring it out *on Motza'ei Shabbos* (SFAS EMES)

13) [line 12] PARVANKA - rag used to cover casks
14) [line 18] GIZEI TZEMER - shearings of wool
15) [line 18] TZIFEI TZEMER - fleeces of wool that have been beaten
16) [line 18] LESHONOS SHEL ARGAMAN - strips of wool, dyed purple
17) [line 23] UDRA - stuffing material
18) [line 24] BEI SADYA - mattress or bolster
19) [line 29] ATIKEI - stuffing material that was previously inside it
20) [line 31] NASHRU - if they fell out
21) [line 33] HA'POSE'ACH BEIS HA'TZAVAR - one who makes a neck hole [in a garment]


22) [line 1] MEGUFAS CHAVIS - the lid of a jug
23) [line 3] SHELAL SHEL KOVSIN - clothes that have been loosely stitched together by a washer

24) [line 3] SHALSHELES SHEL MAFTECHOS - a chain of keys
25) [line 7] YAD L'KARDOM - a handle for an ax
26) [line 11] D'IY MITANFU - that if they (e.g. the clothes) get dirty
27) [line 11] HADAR MECHAVER LEHU - he washes them again
28) [line 12] MASNU LAH L'HA SHEMA'ATA - they learn this (the following) teaching
29) [line 17] BEIS HA'PACH - an attachment to a stove where congealed oil is placed to melt

30) [line 17] BEIS HA'TAVLIN - an attachment to a stove where spices are placed
31) [line 17] BEIS HA'NER - an attachment to a stove which holds a candle

32) [line 18] EIN METAM'IN B'AVIR
*Klei Cheres* are earthenware vessels. They only become Tamei when Tum'ah enters them (even though it doesn't touch them). Afterwards, they make any food or drink that enters them Tamei, even if the object did not touch their inside surface.

*33*) [line 23] RABANAN HU D'GAZRU BEHU - That is, in the case of the clothes stitched together by the washer, the Tum'ah is also only mid'Rabanan

34) [line 27] MISPORES SHEL PERAKIM - shears consisting of separable blades
35) [line 27] IZMEL SHEL REHITNI - the blade of a plane

36) [line 28] HAZA'AH
If a person (or utensil) becomes Tamei by touching a *Mes*, he must wait seven days to go to the Mikvah. On the third and seventh days, Mei Chatas (spring water with ashes of the Parah Adumah placed on top) is sprinkled on him. The water is sprinkled by means of three hyssops that have been bound together and dipped into the water. Afterwards, he immerses in a Mikvah to complete his purification.

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