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Shabbos 57

***************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 57a DH ba'Meh Ishah:
The words "l'Chavertah Chashivuso"
should be "l'Chavertah *Machmas* Chashivuso"

[2] Rashi 57a DH Ha Nami Arig Hu:
"*Rubo* u'Makpid Alav"
Perhaps this should read, "*Mi'uto* u'Makpid Alav"

[3] Gemara 57b [line 22]:
The words "Ela Amar *Rav Yehudah* mi'Shmei *d'Abaye*"
should be "Ela Amar *Abaye* mi'Shmei *d'Mar Yehudah*"
(a) This is the Girsa of Ya'avetz, based upon a similar citation in Avodah
Zarah 16b. Since Abaye asked the question of Rav Yosef, he now suggests a
different interpretation. The Girsa "Rav Yehudah" of our Gemaros cannot
refer to Rav Yehudah, the student of Rav and Shmuel, since he lived long
before Abaye.
(b) Hagahos Dikdukei Sofrim #40, citing the manuscript of the Rif, states
that the Girsa should be "Amar *Mar* Yehudah mi'Shmei d'Abaye"

[4] Gemara 57b [line 25]:
The words "*ha'Mukefes* Lah"
should be "*ha'Makefes* Lah"
(This is the Girsa of Rashi and of the Oxford manuscript)

**********PEREK BA'MEH ISHAH**********

1) [line 4] TERAPEM - she loosens them
2) [line 4] TOTEFES - frontlet, a golden plate that covers the forehead from ear to ear

3) [line 5] SARVITIN - strands of colored thread or of gold or silver that are attached to the frontlet and hang down from the temples to the cheeks

4) [line 5] KEVUL - a ornamented cloth that is placed under the frontlet to protect the forehead. There is a disagreement in the Gemara (57b) as to this item.

5) [line 6] IR SHEL ZAHAV - a type of a golden brooch (O.F. nosche) on which is a design of Yerushalayim

6) [line 6] KETALA - (a) a fine, decorated bib with a wide strap that ties around the neck; (b) a golden choker that is also used to close her cloak

7) [line 7] NEZAMIM - nose-rings
8) [line 16] SHARYA - she will untie them
9) [line 18] TIKEI CHALILTA - chains made with links of thread
10) [line 18] ARIG - something woven
11) [line 22] L'ACHVASAI - my sisters
12) [line 22] D'LO KAPDAN ALAIHU - they do not care [to remove them]
13) [line 24] D'TANIFAN - (a) that they are dirty (RASHI); (b) that these strands, which are overlaid with gold, get ruined by the water (ROSH)
14) [line 39] CHABAKIN - straps


15) [line 20] CHUMARTA D'KATIFTA - balsam that is tied up in a knot that is worn around the neck

16) [line 21] KAMEI'A MUMCHEH - an amulet or charm that has been proven to heal the sick

17) [line 22] AFUZYANEI - a golden frontlet, which is an ornamental plate that covers the forehead from ear to ear

18) [line 23] SEVACHAH - (O.F. coife) head-dress, a covering for the head
19) [line 23] HA'MUZHEVES - gilded
20) [line 25] (HA'MUKEFES) HA'MAKEFES LAH ME'OZEN L'OZEN - that encompasses her [forehead] from ear to ear

21) [line 26] LECHAYEHA - her cheeks
22) [line 27] MINEI TZIV'ONIN - types of colored threads
23) [line 30] KAVLA D'AVDA - the badge of a slave
24) [line 34] ISTEMA - see KALYA PERUCHEI
25) [line 39] KALYA PERUCHEI - (a) a short scarf worn under the headdress to cover any hairs that stick out (RASHI); (b) a cloth from which hang colored threads that act as a veil to keep flies off the face (RABEINU CHANANEL, ROSH)

26) [last line] KIL'AYIM
Any mixture prohibited by the Torah is called Kil'ayim (Vayikra 19:19; Devarim 22:9-11.) The Gemara is referring to Kil'ayim of clothes which is a mixture of wool and linen. The Istema is not included in the prohibition against Kil'ayim since it is pressed and not woven. See Insights to Nidah 61:3.

27) [last line] NEGA'IM
The marks of Tzara'as for clothes consist of streaks or spots that are intense green or intense red.

(a) If spots of Tzara'as which are at least a Gris in size appear on a garment, the garment is put into quarantine by a Kohen for a week.

(b) If, after one week, the spots are even bigger than before, the entire garment is burned. (The same applies if the Tzara'as spreads before the end of the week.) If the spots remained the same size, the garment is put into quarantine for yet another week.

(c) If after the second week the Tzara'as has either remained the same or spread, the entire garment is burned. If the spots of Tzara'as remain but have faded somewhat, then only the spots are cut out from the garment and burned and the rest of the garment is Tahor. If Tzara'as returns to the garment after the old Tzara'as has been cut out, the entire garment is burned.

(d) The fact that the Istema is not woven is the reason that it does not become Tamei through Nig'ei Tzara'as. The word Beged (garment) in the laws of Nig'ei Begadim refers to a woven garment, a fact that is learned through a comparison of the word Beged from the laws of Kil'ayim.

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