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Previous dafShabbos 61
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.)
 Gemara 61a [line 34]:
"Dilma *Asi* l'Isuyei b'Reshus ha'Rabim"
"Dilma *Mifseka v'Asi* l'Isuyei b'Reshus ha'Rabim."
This is the Girsa of Dikdukei Sofrim #400, the Oxford manuscript, Tosfos DH
Dilma. Also, cf. Rashba. Rashi, however, has the Girsa of our Gemara.
 Gemara 61b [line 3]:
"Sheloshah Benei Adam *k'Echad*"
This is the Girsa of Tosfos DH Kol.
Rashi, however, was not Gores the word "k'Echad".
 Gemara 61b [line 18]:
The words "Osiyos ume'Inyanos Harbeh"
should be "Osiyos *Shel Shem* ume'Inyanos Harbeh"
This is the Girsa of the Oxford manuscript, Rif, Rosh and the Gemara 115b.
 Tosfos 61b DH Ismechi:
The words "*She'ar* Kamei'in Shel *She'ar* Chola'im"
should be "*Shalosh* Kamei'in Shel *Shalosh* Chola'im"
(It is surprising that the Achronim did not point this out - M. Kornfeld)
 Tosfos ibid.:
The words "Nami Litlos b'Rofei"
should be "Nami *Ein* Litlos b'Rofei" (M. Kornfeld)
*1*) [line 3] KASAVAR, SANDAL L'SHUM TZA'AR AVID - That is, the sandal is
worn *only* to prevent pain and not for comfort. Therefore, if he has only
one sandal it is *only* permitted to wear it on the foot with the bruise.
Otherwise, since the bruised foot is going barefoot, obviously the ground
does not cause his feet pain. There is no excuse for him to be wearing a
sandal on the other, non-bruised foot, and if he does wear a sandal on that
foot it is considered to be carrying. (RITVA)
2) [line 5] MAKASAH MOCHACHAS ALEHA - the wound proves that the only reason
that he is not wearing the other sandal is because the wound makes it
impossible (and people will know that he is not carrying that sandal);
alternatively, they will not laugh at him (because they see the wound,) so
he will not remove and carry the other sandal out of embarrassment.)
3) [line 8] MESAN'AI - my shoe
4) [line 9] ASISO MAKAH - you made my foot appear as if it had a wound
5) [line 22] KATAR - ties it
6) [line 32] SHABBOS LAV ZEMAN TEFILIN HU
Tefilin are not worn on Shabbos or Yom Tov because it states "v'Hayah l'Os
Al Yadchah ... " ("And it shall be a sign on your arm ... " - Shemos
13:16.) Shabbos and Yom Tov are themselves considered an "Os," and
therefore wearing Tefilin is not necessary. (RAMBAM Hilchos Tefilin 4:10)
*7*) [line 41] AD D'MUMCHEH GAVRA U'MUMCHEH KAMEI'A - Rashi explains this
statement in two ways:
(a) The doctor wrote this *same* Kamei'a (= charm used in an amulet) three
times, making the doctor/Kamei'a combination a reliably successful one.
(Not only that, but this Kamei'a may now be used on Shabbos even if it was
written by another doctor, see Insights to 61b.)
*8*) [line 42] ELA KEIVAN D'MUMCHEH GAVRA - According to both of the above
explanations, this sentence means that it is only required for the doctor
to be a Mumcheh through writing, with success, three *different* Kamei'im.
It is not required the Kamei'a in use at present to have been written three
(b) The doctor wrote three *different* Kamei'im, making him a Mumcheh to
write any other Kamei'a for Shabbos use in the future. Also, the charm
written in this particular Kamei'a was used three times successfully,
making it useable on Shabbos no matter which doctor writes it in the
future. (RASHI -- see Insights, and Chart #11)
9) [line 47] IKARIN - herbal roots
10) [line 49] LO SHE'NICHPEH - [it is] not [only permitted] for someone who
is an epileptic (who has had an epileptic attack)
11) [line 49] SHE'LO YIKAPEH - that he should not have an epileptic attack
12) [line 1] SHEIR - bracelet
13) [line 2] MAR'IS HA'AYIN - it appears to people as if he is wearing it
as an ornament (which it is not)
14) [line 4] LI'MCHUYEI GAVRA - to make the doctor into an expert
*15*) [line 6] ISMECHI GAVRA - the *doctor* became a Mumcheh
*16*) [line 8] CHAD KAMEI'A LI'TELASA GAVREI - (The Rishonim point out that
the Kamei'a would be a Mumcheh even if it was written three times for the
*same* person -- TOSFOS DH Telas, RITVA and Rishonim. However, see the
TOSFOS HA'ROSH's understanding of Rashi, as recorded in the Insights and in
*17*) [line 9] GAVRA LO ISMECHI - see Insights for an explanation of this
sentence according to Rashi
18) [line 12] HA ASI LEI - it cured him
19) [line 18] UME'INYANOS HARBEH - and [verses] from many [Biblical]
20) [line 21] YADOS HA'KELIM - handles of utensils
21) [line 21] KAR'EI HA'MITAH - legs of a bed
22) [line 21] YAGOD - he shall cut off the area with the Name
23) [line 31] VEHA'TANYA ECHAD CHOLEH SHE'YESH BO SAKANAH - (this is the
Tosefta brought above at the bottom of 61a)
24) [line 32] MASI - it cures
25) [last line] AF AL GAV D'NAKIT LEI B'YADEI - even though he holds it in