(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 81

***************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] Tosfos 81a DH Chafei:
"k'Rebbi Nechemyah d'Lo Azil Basar Ma'amid"
Source: Daf 59b

[2] ibid. [at the end of the Dibur]:
The words "Ela Keivan *she'Ein Lahem Potachas* v'Chaf Kavu'a ba'Gal"
should be "Ela Keivan *she'Potachas* v'Chaf Kavu'a ba'Gal"
(This seems to be the correct Girsa. See also the emendation of the Bach
-M. Kornfeld)

[3] Tosfos 81a DH Asur:
The words "*Asur* Mishum Hasharas Nimin"
should be "*v'Asur* Mishum Hasharas Nimin"

[4] Tosfos 81b DH Mahu l'Ha'alosam:
The words "Karov *Al* ha'Gag" (with an Ayin)
should be "Karov *El* ha'Gag" (with an Alef)

1) [line 1] TARVAD - (O.F. cuiller) a spoon
2) [line 2] CHAF - a lock or a large key
3) [line 3] LIGROR - to sand down
4) [line 3] ROSH HA'KIRKAR - the point of the Kirkar, a wooden tool used by weavers for separating threads on the loom and for other purposes

5) [line 3] TZEROR - a pebble
6) [line 7] CHAFEI POSACHAS - teeth of a lock (RASHI); [alt. teeth of a key (ARUCH Erech Chaf, first explanation); a bolt of a door (CHASAM SOFER)]

7) [line 9] GAL - a gate
8a) [line 12] LIFTZO'A BAH - to thin threads with it. This follows the explanation of Rashi with regard to the Melachah of Potze'a; see Background to 73:6:20 for other explanations of the Melachah
*b*) [line 12] LIFTZO'A BAH SHNEI NIMIN K'ACHAS - to thin two threads at the same time with the piece of glass. (This is the same measure as that mentioned in the Mishnah.)

9) [line 15] SHE'MARGESHES BAH - the animal feels it
10) [line 19] TURTANI - scales
11) [line 23] MEKURZALOS - (a) with a pointed end (RASHI); (b) fashioned such that they do not have any sharp points (ARUCH, first explanation); (c) soft (ARUCH, third explanation)

12) [line 26] KACH MACHLOKES B'ESROG - Rebbi Meir rules that an Esrog as small as a walnut is still fit for the Mitzvah of Esrog. Rebbi Yehudah rules that it must be at least the size of a chicken egg (Mishnah Sukah 34b).

13) [line 29] PA'AYAS - (a) (O.F. gleste) a clod of earth (RASHI); (b) soft pebbles (ARUCH, second explanation); (c) dry clumps of mortar (ARUCH, third explanation)

14) [line 30] KARSHINA BAVLIYASA - Babylon is situated on a river delta, and therefore its earth is mostly clay-like and has very few stones. Rebbi Zeira explains that the clods of earth, pebbles or clumps of mortar found in Babylon may not be used on Shabbos, since they will crumble.

15) [line 31] L'MASHMESH - (a) to use a pebble or a stick to begin the process of defecation (RASHI); (b) check the area of the Pi ha'Taba'as to feel if there are any clumps of dirt there (ARUCH)

16) [line 32] LISTAKEN?! - should he endanger himself?!
17) [line 20] KEL'ACHAR YAD - he should do it in an unusual manner, (lit. using the back of the hand).

18) [line 34] K'HECHRA - [use] the median [of the sizes, i.e. the size of a walnut]
19) [line 34] MEDUCHAH KETANAH - a small mortar
20) [line 35] ED - something that testifies that it was used for wiping, e.g. remnants of fecal matter

21) [line 36] TACHTONIYOS - piles
22) [line 37] ALEI KANIM - leaves of bulrushes; alt. leaves of the sugar cane
23) [line 37] LULEVEI GEFANIM - (O.F. vedile) tendrils; thin branches of the grape vine
24) [line 38] MORIGEI VEHEMAH - any part of an animal that has a rough surface, e.g. the cheeks, tongue, etc.

25) [line 49] SHEMAREI YAYIN - wine sediment
26a) [line 50] SID - lime; plaster
b) [line 50] CHARSIS - a clay shard
*26c*) [line 50] SID V'CHARSIS - (these are counted as two separate materials)
27) [line 51] HA'TOLEH ATZMO - one who squats down on his knees
28) [line 56] NISHTASHTESHU - and were dissolved or washed away
29) [line 56] RISHUMAN NIKAR - their traces are noticeable


30) [line 5] KISAM - a small thin stick
31) [line 5] LACHTZOS BO SHINAV - to clean out between his teeth
32) [line 7] EIVUS - a feeding stall or trough
33) [line 10] SEDEI NIR - a field which has been plowed in preparation for planting
34) [line 11] DAVSHA - trampling
*35*) [line 11] V'ELA MISHUM ASAVIM - That is, the prohibition is *not* because he is defecating in the field; rather, it is forbidden because he will probably wipe himself with grasses

36) [line 16] TAMEMAH - and he filled it with loose earth
37) [line 20] PARFISA - a potted plant with a drainage hole (where the plant receives sustenance from the ground underneath)

38) [line 29] HASHARAS NIMIN - causing hairs to fall off

(a) An act which is done for a certain purpose (which will be accomplished without transgressing a Melachah), but which *may* result in a Melachah being inadvertently performed, is called a Davar she'Eino Miskavein. The example brought in our Gemara is wiping with a clay shard, which may possibly pull out hairs in the process. (Tolesh, or plucking, is a Toldah of the Av Melachah of Kotzer, reaping.) Rebbi Yehudah prohibits performing such an action, since it may result in a Melachah. Rebbi Shimon disagrees, claiming that even though a Melachah may result from this action, since the Melachah will come about without intent, the action is permitted.

(b) Rebbi Shimon and Rebbi Yehudah disagree only if it is not clear that the hairs will be pulled out (i.e., that a Melachah will be done). If it is inevitable that the hairs will be pulled out, the act is prohibited even according to Rebbi Shimon -- even though the person wiping with the clay shard is not the least bit interested in pulling out hairs. Such a situation, in which a Melachah will inevitably be accomplished, is referred to as "Pesik Reisha v'Lo Yamus."

(c) A person must have specific *intent* to do a Melachah on Shabbos in order to be liable for punishment or to be required to bring a Korban. Therefore, if a person wipes with a clay shard and hairs *were* pulled out, even Rebbi Yehudah will agree that the person is not obligated to bring a Korban, since the plucking was done accidentally. Rebbi Yehudah and Rebbi Shimon argue only as to whether it is permitted *in the first place* to perform an action that may result in a Melachah. (See Insights to 41:2)

*40*) [line 33] V'IKA TORAS KELI ALAV - That is, the piece of clay has the status of a Keli. Therefore, we would think that it is preferable to use it on Shabbos rather than to use a Tzeror (stone) which does not have the status of a Keli

41) [line 38] CHOFEF - scrubs his hair with natron and sand
42) [line 38] MEFASPES - (O.F. charpir) parts or untangles his hair
43) [line 38] LO SOREK - he may not comb it
44) [line 40] HAVU KA AZLEI B'ARBA - were traveling on a boat
45) [line 41] MATRONISA - Roman matron; aristocratic woman
46) [line 42] OSVAN BAHADAICHU - let me sit with you
47) [line 42] AMRAH IHI MILSA - she said a word of sorcery
48) [line 43] ASARTAH LA'ARBA - and she thereby stopped the boat in its place
49) [last line] SHARYUHA - they released [the boat from her spell]
50) [last line] MAI I'AVID LECHU? - what can I do to you?

Next daf


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