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Shabbos 95

***************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 95b [line 11]:
"Amar Abaye *v'Iy* Itmar l'Ha"
This is the Girsa of the Oxford Manuscript and the early printings of the
Shas ("v'Iy" spelled with a Vav). Rashi, however, is Gores *Iy*, which is
also the Girsa of Dikdukei Sofrim #90. This appears to be the correct Girsa.

[2] Rashi 95b DH Mah Li:
The words "d'Ha *b'Mechubar* Hu"
should be "d'Ha *k'Mechubar* Hu" (RASHASH)

1) [line 4] KIL'AH - braided her [hair]
2) [line 10] HA'CHOLEV - one who milks an animal
3) [line 10] HA'MECHABETZ - one who curdles milk; alt., one who separates the curds from the whey (the watery part of the milk which is left after the curds have formed and separated) [(O.F. jonchieres) a reed utensil used in preparing cheese]

4) [line 10] HA'MEGABEN - one who presses together curds of milk to form cheese
5) [line 11] HA'MECHABED - one who sweeps
6) [line 11] HA'MERABETZ - one who sprinkles the floor with water in order to make the dust settle

7) [line 11] HA'RODEH - one who takes off honeycombs from a beehive
8) [line 19] RABACH KATEIL KANEI B'AGMA HAVAH - your teacher must have been a reed-cutter in a marsh (an ignorant person)

9) [line 21] MEFAREK
Mefarek is a Toldah of Dash (threshing). The Melachah of Dash consists of separating a natural product from its natural container (e.g. wheat from chaff). Milking, also, separates the milk from its natural container, the udder.

10) [line 25] "VA'YITBOL OSAH ...." - "and [Yonasan] dipped it (his staff) in a honeycomb (Shmuel I 14:27) - Since the expression for honeycomb, "Ya'aras ha'Devash" (lit. forest of honey), is unusual, Rebbi Eliezer compares it to a forest with regard to Hilchos Shabbos. Just like in a forest, where tearing a branch off a tree is prohibited, so too is detaching a honeycomb from the hive.

11) [line 29] ZILCHA - Merabetz, sprinkling the floor with water in order to make the dust settle

12) [line 30] B'MECHUZA - in Mechuza, a city which had only stone floors
13) [line 31] ASI L'ASHVUYEI GUMOS - he may level the floor by filling up its holes, thus violating the prohibition of building (Boneh) on Shabbos (see Daf 73b)

14) [line 32] MITZTA'ER ME'HEVLA - suffering from the heat caused by the dust in the air

15) [line 34] AREIVAH - a basin
16) [line 35] LAV A'DA'ATAI - I did not remember it; alt., I am of the opinion that it is not permitted

17) [line 36] ATZITZ NAKUV - a flowerpot with a drainage hole [which receives sustenance from the ground underneath]


19) [line 4] "[V'CHI YIPOL MI'NIVLASAM] AL KOL ZERA ZEIRU'A AHER YIZARE'A, [TAHOR HU]" - "If their dead bodies (of the Sheratzim) fall on any planted seeds that are to be planted, the seeds remain Tahor" (Vayikra 11:37)

20) [line 15] GISTERA
(a) The Halachah for clay and earthenware utensils is that if they become Tamei, they remain so until they are broken beyond use.

(b) A Gistera is a useful clay or earthenware potsherd. It remains able to receive Tum'ah as long as it has not developed a crack large enough to permit water to escape. If such a crack develops, the Gistera is Tahor, since people normally throw out such a potsherd.

21) [line 15] L'KADESH BO MEI CHATAS
(a) If a person (or utensil) became Tamei through touching a *Mes*, he must wait seven days to go to the Mikvah. On the third and seventh days he must have Mei Chatas (spring water mixed with ashes of the Parah Adumah) sprinkled on him. A person who is Tahor dips three hyssops (Ezov) which have been bound together into the Mei Chatas and sprinkles them on the person who is Tamei. Afterwards, he immerses in a Mikvah to complete his purification.

(b) The water that is used to make Mei Chatas must be spring water that is collected in an earthenware utensil. As long as the utensil does not have a crack large enough to let water enter, it is utilizable for the purposes of Mei Chatas.

22) [line 16] K'CHONES MASHKEH - perforated by a hole large enough to let water *into* the utensil when the utensil is placed on top of water

23) [line 18] K'SHORESH KATAN - the size of a small root
24) [line 23] AD SHE'YIPACHES RUBO - until the majority of the utensil breaks off, i.e. the hole will be the size of the majority of the original utensil

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