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Shabbos 88

***************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] Gilyon ha'Shas 88b DH Rashi:
"b'Midrash Raba Bereishis"
This is also found in Chagiga 14a (at the top of the page), as pointed out
by the Bach. There are two Leshonos in that Gemara: one like Rashi here,
and one like the Midrash Raba which is brought by Rebbi Akiva Eiger - see ibid.

1) [line 1] SEDER OLAM - the earliest comprehensive chronicle of Jewish history, written by Rebbi Yosi Ben Chalafta (circa 130 CE)

2) [line 13] TORACH SHABBOS - the toil of the preparations for Shabbos
3) [line 14] ORI'AN TELISA'I - a three-part Torah
4) [line 19] GIGIS - (O.F. cuve) a barrel
5) [line 21] MODA'A RABA - a great declaration of protest (against a forced action)
6) [line 25] "MI'SHAMAYIM HISMATA DIN ..." - "You caused judgment (alt. law, i.e. the Torah) to be heard from heaven; the earth feared, and was still." (Tehilim 76:9) - The Gemara learns that this verse deals with the giving of the Torah. (Rashi to Tehilim ibid. writes that it refers to the judgment and consequent downfall of Sancheriv, as described in Melachim II 18-19 and Yeshayah 36-37.)

7) [line 39] MAL'ACHEI CHABALAH - angels of destruction
8) [line 39] PIRKUM - they took them off
9) [line 40] "VA'YISNATZLU ..." - "And Benei Yisrael stripped themselves of their ornaments from (which they received at) Har Chorev (Shemos 33:6) - Since the Gemara states that the Mal'achei Chabalah took off the crowns, perhaps the translation should read, "And Benei Yisrael allowed their ornaments to be stripped from them...," although this is not the simple meaning of the verse.

10) [line 41] TA'ANU - they put on
11) [line 50] RAZ - secret
12) [line 52] TAPU'ACH - an Esrog, whose fruit from the previous year is still on the tree when the leaves from the present year sprout forth (TOSFOS Piryo) - see Insights

13) [line 52] MAH TAPU'ACH ZEH, PIRYO KODEM L'ALAV - Just as in the case of a Tapu'ach, where its fruit preceeds its leaves

14) [line 53] V'YASVAH ETZBE'ASA D'YADEI - and the fingers of his hand were placed
15) [line 54] TUSEI KAR'EI - beneath his foot
16) [line 54] V'KA MAYITZ BEHU - he was squeezing them (with his foot)
17) [line 54] V'KA MEVA'AN ETZBE'ASEI DAMA - and blood flowed from his fingers
18a) [line 54] AMA PEZIZA - over-hasty nation!
b) [last line] MATZISU - you are able (to keep the Torah)


19) [line 1] D'SAGEINAN BI'SHLEIMUSA - that we conduct ourselves with absolute trust

20) [line 1] "TUMAS YESHARIM TANCHEM; V'SELEF BOGDIM YEHSADEM" - "The absolute trust of the upright shall guide them; and the perverseness of the traitors shell destroy them" (Mishlei 11:3)

21) [line 2] D'SAGAN B'ALILUSA - that go with perverseness
22) [line 4] "LIBAVTINI ..." - "You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes, with one link of your necklace." (Shir ha'Shirim 4:9) - The Gemara proceeds to explain the significance of "one of your eyes"

*23*) [line 6] LECHESHE'TA'ASI, BI'SHTEI EINAYICH - It is not clear what the Gemara's intention is here. Based on Rashi, perhaps the two "eyes" of the Gemara correspond to Na'aseh and Nishma. The Jews agreed to accept the Torah (Asher Diber HaSh-m Na'aseh) and to perform its Mitzvos (v'Nishma). HaSh-m replied, "You have already shown one of your eyes (i.e., you agreed to accept upon yourselves My Mitzvos), when you actually observe the Mitzvos you will have shown Me love with your second eye. Meanwhile, HaSh-m gave them both crowns. (When the test came, the Jews unfortunately served the Golden Calf and did not keep the second half of their deal.)

24) [line 7] ALUVAH - poor, wretched
25) [line 9] "AD SHEHA'MELECH BI'MSIBO; NIRDI NASAN REICHO" - "While the King was yet at his party (Mount Sinai); my spikenard (an aromatic plant used as perfume) gave forth its scent" (Shir ha'Shirim 1:12) - Rashi explains that the scent was given forth *to others*, i.e. the Golden calf.

26) [line 10] CHAVIVUSA HI GABAN - even though this verse describes the sin of the Golden Calf, it is worded in a way that demonstrates that HaSh-m still cherishes them (Benei Yisrael)

27) [line 11] V'EINAN OLVIN - and they do not insult
28) [line 15] "HASH-M YITEN OMER ..." - "The Lord gives the word that brings tidings to great multitudes." (Tehilim 68:12) - The word "Omer" is singular while "ha'Mevasros" is plural. Rav Yochanan learned from this that the word of HaSh-m split into seventy languages.

29) [line 18] NECHLAK L'CHAMAH NITZOTZOS - (a) [the stone] is split into a number of pieces [by the hammer] (RASHI); (b) [the hammer] is split into a number of pieces [because it hit the very hard stone] (TOSFOS)

30) [line 21] "SHIM'U, KI NEGIDIM ADABER" - "Listen, for I will utter important things." (Mishlei 8:6) - The singular form of the word "Negidim" means an absolute ruler or monarch.

31) [line 25] LA'MAIMININ BAH - for those who learn the Torah with all their strength
32) [line 25] SAMA D'CHAYEI - an elixir of life
33) [line 27] "TZEROR HA'MOR ..." - "My beloved is to me a bundle of myrrh that lies between my breasts." (Shir ha'Shirim 1:13) - The words "Tzeror" and "Mor" hint at the words for afflicting and embittering, respectively.

34) [line 28] SHE'MEITZER U'MEIMER LI - Who afflicts and embitters me
35) [line 30] SHE'KARAMTI LI - that I gathered for myself
36) [line 31] KISE SHEL KOVES - a perforated board which is put over burning incense to give fragrance to the clothes that are "gathered" on top of it

37) [line 35] "SIFSOSAV SHOSHANIM ..." - "His lips are like lilies, dropping flowing myrrh." (Shir ha'Shirim 5:13) - The word "Shoshanim" hints at the word for "changing" [the smell of spices with each commandment] (MAHARSHA)

38) [line 39] "GESHEM NEDAVOS ..." - "The Lord sent a plentiful rain which strengthened your languishing inheritance." (Tehilim 68:10) - Since this Psalm deals with the giving of the Torah, the "rain" mentioned refers to the dew of resurrection which revived Benei Yisrael after the first two commandments.

39) [line 41] MEDADIN OSAN - nudging and pushing them back
40) [line 48] BA'HEVEL SHEB'FIHEM - with the heat that is in their mouths
41) [line 49] "ME'ACHEZ PENEI KISEI, PARSHEZ ALAV ANANO" - "He closes in the face of his throne, and spreads his cloud upon it." (Iyov 26:9) - The heavenly cloud protected Moshe when he "grasped" the heavenly throne.

42) [line 50] MI'ZIV SHECHINASO - from the splendor of his Divine Presence

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