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Shabbos 53

***************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 53a [line 29]:
"d'Yasiv v'Ka'amar *Lei* mi'Shmei d'Rebbi Yochanan"
The word "Lei" is unnecessary and does not appear in
Dikdukei Sofrim or in the manuscripts

[2] Gemara 53b [line 21]:
The words "*v'Amar* Ravina, Kegon she'Hayah Techum Shelah ..."
should be "*Amar* Ravina, Kegon she'Hayah Techum Shelah ..."
as found in the Rishonim. The Girsa "v'Amar" only appears in certain
editions of the Gemara. Other editions have corrected the error already.

[3] Rashi 53b DH Ha Mumcheh:
The words "*Mai* Shena Behemah"
should be "*u'Mai* Shena Behemah"

1) [line 1] V'HU SHE'KESHURAH LO ME'EREV SHABBOS - the Mishnah refers to a case where the Mirda'as is tied to it from Erev Shabbos - see Insights

2) [line 9] V'LO B'UKAF - and not with a pack saddle
*3*) [line 9] AF AL PI SHE'KESHURAH LO ME'EREV SHABBOS - That is, it is forbidden to go out with an Ukaf because it is a burden since it does not help much to warm the donkey (RITVA; this also seems to be implied by RASHI DH Af b'Ukaf)

*4*) [line 11] U'VILVAD SHE'LO YIKSHOR LO MASRICHAN - as long as he does not tie the donkey (on Shabbos, and perhaps even on Erev Shabbos,) with a strap that holds the Mirda'as around the animal's neck

5) [line 12] YIFSHOL - fasten

*6*) [line 14] MAHU LITEN MIRDA'AS AL GABEI CHAMOR B'SHABBOS - That is, the Amora is not asking about the case of the Mishnah. The Mishnah permits a donkey to go out to Reshus ha'Rabim wearing a Mirda'as. The Amora now asks if it is permissible to dress the donkey in a Mirda'as on Shabbos in a courtyard, without going out to Reshus ha'Rabim. The reason why this may be prohibited is that it requires Tirchah (extra work) not for the sake of Shabbos (TOSFOS DH Mahu.) In addition, it looks like he intends to load a burden on his donkey on Shabbos (RASHI DH Hachi Garsinan.) According to the opinion of the RASHBA, who prohibits tying the Mirda'as on Shabbos because he must lean on the animal (violating the prohibition of being Mishtamesh b'Va'al Chayim [see Insights],) the Amora must be asking whether it is permissible to *place* the Mirda'as on the donkey, without tying it (as is explained by the ME'IRI)

*7*) [line 15] V'CHI MAH BEIN ZEH L'UKAF - Why should a Mirda'as be judged differently from an Ukaf, which, as we are about to prove from a Beraisa, may not be put on the donkey on Shabbos

8) [line 17] MOLICHAH U'MEVI'AH BE'CHATZER - he walks backs and forth with the donkey in the courtyard

9) [line 21] TERASKAL - a basket
*10*) [line 22] V'KAL VA'CHOMER L'MIRDA'AS - That is, certainly it should be permitted to tie on a Mirda'as - or an Ukaf, for that matter - on Shabbos (see Insights, and Chart #9)

*11*) [line 23] HACHAH D'MISHUM TZA'AR - That is, the Mirda'as or Ukaf is put on the animal to make it comfortable, by keeping it warm (and the Ukaf is removed to cool it off.)

12) [line 31] YEYASHER - that is right!
13) [line 31] V'CHEN TIRGEMAH ARYOCH B'VAVEL - this is also the way Shmuel explained it in Bavel

*14*) [line 34] D'CHULEI ALMA MIHAS - That is, Rav and Shmuel both agree that a Mirda'as may be placed on the donkey. (Rav Asi Bar Nasan, however, certainly disagrees and prohibits the act.)

*15*) [line 36] D'EFSHAR D'NAFIL MEMEILAH - That is, the *removal* of an Ukaf can be done without physically removing it, but just by untying it. (*Placing* the Ukaf or Mirda'as on the donkey, however, which cannot be done in this manner, is permitted. See Chart #8)

16) [line 39] TEKUFAS TAMUZ - the summer solstice, when the temperature is hottest
17) [line 41] SHU'AL - a fox
18) [line 41] ZAHARURIS - a strip of wool, dyed red (ARUCH)

19a) [line 26] ZAV
(a) 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.

(b) 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.)

19b) [line 42] LO YETZE HA'ZAV B'CHIS SHELO - a Zav may not go out with his bag, with which he covers his male organ and collects any Zov that may come out

20) [line 43] CHASOM - muzzle
21) [line 43] SAYACHIM - young donkeys
22) [line 45] KAMEI'A - amulet, charm
23) [line 46] MUMCHEH - proven to heal animals by having healed three animals (lit. authoritative)

24) [line 47] EGED - a bandage
25) [line 47] KESHISHIN - splints
26) [line 48] SHILYA HA'MEDULDELES BAH - birth sack or placenta which started to emerge

27) [line 49] POKEKIN LAH ZOG - we stop up the bell


*28*) [line 1] AMAR MAR V'LO B'KAMI'A - (The Gemara interjects this discussion of the above-quoted Beraisa before returning to its main point, whether one may be Tore'ach for an animal's enjoyment on Shabbos.)

*29*) [line 2] V'HA ANAN TENAN V'LO B'KAMI'A - (The Gemara did not have to ask from a Mishnah later in the Perek. It could just as well have asked that the Beraisa itself has made an illogical statement by contending that "The laws of an animal are more stringent than those of a man in this respect," for the Gemara does not accept that there is a distinction between man and animal (M. KORNFELD))

30) [line 5] MUMCHEH L'ADAM V'EINO MUMCHEH LI'VEHEMAH - The Kamei'a has been proven to heal people three times but not animals

31) [line 7] D'IS LEI MAZALA - (a) who has an Angel in heaven who defends him (RASHI); (b) who psychologically can cause himself to be healed because he puts his trust in the Kamei'a (ME'IRI)

32) [line 10] SACHIN - to anoint [with oil]
33) [line 11] MEFARKESIN - to rub or scrape [scabs]
34) [line 13] D'GAMAR MAKAH - that the wound has finished healing
35) [line 14] BEHEMAH SHE'ACHAZAH DAM - an animal that turned red because of a sudden surge of its blood [(O.F. enfondre) an animal disease]

37) [line 18] NIR'EH K'MEIKAR - it appears as if he is just cooling himself off

38a) [line 20] TECHUM
A person is only allowed to travel a distance of 2000 Amos from his city or dwelling place (if he is not in a city) on Shabbos. If he wants to travel more than 2000 Amos, he must make an Eruv Techumin. This is done by placing enough of one food that would be used for two meals near the end of his 2000 Amos, in the direction in which he wishes to travel. The location where his food is placed is considered his new dwelling for that Shabbos, and he may travel 2000 Amos in any direction from there.

b) [line 21] DILMA ASI L'ASUYEI - lest he carry it

39a) [line 23] SHECHIKAS SAMEMANIN GUFAH, TANA'EI HI - there is a Tana'ic argument as to whether the Rabbinical decree that prohibits various healing treatments applies to animals or not

b) [line 24] KARSHININ - the beans of a species of vine, probably the horse-bean (which is rarely used as human food)

40) [line 24] LO YERITZENAH - he should not make it run around
41) [line 24] TISRAPEH - that her bowels should be loosened
42) [line 26] MIHADAK - it is tightly attached
43) [line 27] TANA'EI SHAKALT ME'ALMA - "Why do you not interpret that the Mishnah follows one Tana and the Beraisa follows another?" (lit. "Have you cast out all of the Tana'im from the world?")

44) [line 30] BEIS ANTUCHYA - the district of Antioch, the ancient capital of Syria, which is situated on the Orontes

45) [line 34] SHE'NISHTANU LO - for whom [the laws of nature] were changed
46) [line 35] SIDREI BERESHIS - the natural laws of creation
47) [line 36] D'MISRACHISH NISA - a miracle transpired
48) [line 36] V'LO IVRU MEZONEI - and food was not created instead
49) [line 37] GIDEMES - a woman whose hand was cut off
50) [line 40] TUSREI - coupled. See Background to 52:35a
51) [line 41] "LIBAVTINI ACHOSI KALAH" - "You have brought me close to you (lit. You have ravished my heart,) my sister, my bride" (Shir ha'Shirim 4:9)

52) [line 42] ZE'EVIM A'ZECHARIM NAFLEI! A'NEKEIVOS LO NAFLEI!? - do wolves attack only the males and not the females?

53) [line 43] D'MASGU B'REISH EDRA - they walk at the front of the flock
54) [line 44] MISHUM D'SHAMNEI - because they (the males) are fat
55) [line 45] ZAKFU CHOTMAIHU - they stick up their noses
56) [line 45] U'MASGU KI DAVU - and walk while they are gazing in all directions
57) [last line] "V'HINEH ISHAH LIKRASO, *SH*IS *ZO*NAH U'NTZURAS LEV" - "And behold, there is a woman to meet him, the Ervah of a harlot, and a heart surrounded with evil thought" (Mishlei 7:10)

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