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Shabbos 74

***************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 74b DH Hashta [at the end of the page]:
The words "*umi'Techilah* Hayu"
should be "*Ela mi'Techilah* Hayu"

1) [line 2] KOTESH - to pulverize; e.g. to pound wheat in a mortar and pestle to remove the husk

2) [line 8] BORER U'MENI'ACH - he may separate the desirable items from undesirable ones (or vice versa) in a mixture and put them aside for later

3) [line 19] KANON - a reed basket or pan which is wide at one end and narrow at the other end which is used to remove the outer shell of beans. As the beans slip through the pan the waste gets caught.

4) [line 19] TAMCHUY - a plate or tray
5) [line 20] NAPAH - a sieve
6) [line 21] KEVARAH - a basket used as a sieve
7) [line 30] BORER L'OTZAR - as if he separated the mixture to put away in storage

8) [line 32] NACHMANI - Abaye; (a) Rabah Bar Nachmani, who raised Abaye as an orphan, gave him this name in memory of his own father (RASHI Gitin 34b); (b) According to the Ga'onim, Abaye's real name was Nachmani, but Rabah Bar Nachmani, who was his uncle, called him Abaye so as not to utter his father's name, out of respect for his father (Abaye is a corrupted form of the Aramaic word for "my father") (ARUCH, Erech Abaye, also cited by Gilyon ha'Shas in Gitin ibid.)

9) [line 37] SHABATA D'RAV BIVI HAVAI - it was the Shabbos that was Rav Bivi's turn to wait on the Talmidim

10) [line 37] IKLA'U - came, visited
11) [line 38] SHADA KAMAIHU - he spilled and spread out before them
12) [line 40] MISHUM AYIN YAFEH - as a sign of generosity


13) [line 1] SHALKI LEI - they boil them
14) [line 1] SHAKLI LEI - remove the bean from the waste left in the pot after each successive boiling

15) [line 2] MASRACH - it spoils
16) [line 3] D'FARIM SILKA - that minces beets
17) [line 4] D'SALIS SILTEI - (a) that cuts chips of wood (RASHI); (b) tearing apart the fibers that grow around palm trees which results in a fine flour (RABEINU CHANANEL)

18) [line 6] KAPID A'MISHCHESA - he is careful to cut them to size
19) [line 10] SICHTA L'ATUNA - (a) [throws] a fresh wooden peg into an oven to dry and strengthen it (RASHI); (b) [throws] animal dung utensils into a furnace to dry them out (RABEINU CHANANEL)

20) [line 12] LI'SHRUREI MANA - to strengthen the utensil
21) [line 12] D'MIRPA RAFI - it becomes soft
22) [line 13] V'HADAR KAMIT - and afterwards it dries out and becomes hard
23) [line 14] D'ARTACH KUFRA - who melted pitch
24) [line 15] KEIVAN D'HADAR V'IKUSHA - since it hardens afterwards
25) [line 16] D'AVAD CHAVISA - who makes an earthenware barrel
26) [line 19] CHALTA - a wicker basket or beehive
27) [line 20] CHAITEI L'FUMEI - he sews a rim around its edge
28) [line 22] HA'TOVEH - one who spins [thread]
29) [line 25] SHATUF BA'IZIM V'TAVU BA'IZIM - they washed and spun the hairs of the living goats while they were still attached

30) [line 26] CHACHMAH YESEIRAH - an unusual craft which requires exceptional skill (lit. additional wisdom)

31) [line 26] KANAF - a large wing feather
32) [line 26] HA'KOTMO - one who cuts off the tip of the feather
33) [line 26] HA'MORTO - one who plucks the down off the large end of the feather
34) [line 31] NIMA - a thread
35) [line 31] TARATZTA KOSHER - you provided an example for the Melachah of Kosher (tying)

36) [line 32] KITREI - (a) that are tied, knotted; (b) [according to the Girsa of Tosfos 73a DH ha'Kosher and the Bach here (#3)] knots

37) [line 32] SHARI CHAD V'KATAR CHAD - (a) he unties one of them and leaves the other one tied (RASHI); (b) he unties the two knots, throws out the length of thread that was in between them, and ties the remaining two ends together, leaving one knot (TOSFOS 73a DH ha'Kosher, citing RABEINU CHANANEL)

*38*) [line 33] LIFNEI BASAR V'DAM EIN OSIN KEN - For a king of flesh and blood one does not undo parallel knots in the weave *after* the garment is completed. Doing so would require that one of the knots would remain untied, leaving a slight hole in the fabric. Rather, the knot would be untied *during* the weaving process, which would enable substituting a new thread or thread fragment for the knotted one without leaving a hole at all (RASHI). Alternatively, one does not fix royal garments; rather one sells such garments to non-royal customers, who wear "mended" garments (Inferred from TOSFOS 73a DH ha'Kosher, according to RABEINU CHANANEL)

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