(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


brought to you by Kollel Iyun Hadaf of Har Nof

Ask A Question on the daf

Previous daf

Shabbos 61

***************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 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.

[2] 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".

[3] 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.

[4] 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)

[5] 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

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.)
(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)
*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 times.

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 chart #11.)

*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] portions
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 his hand

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,