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Shabbos 102

***************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 102a [line 13]:
"Ha *Nami Tanina*"
Rashi's Girsa was Ha *b'Hedya Ketani Lah*,
which fits in better with the language of the Gemara

[2] Gemara 102a [line 35]:
The words "*v'Ela* b'Zorek"
should be "*Ela* b'Zorek"
This is the Girsa in the Warsaw edition and in other printings

[3] Rashi 102a DH v'Ha Ki Ketani:
The words "Heichi Misnei *Gabei* Zeh ha'Kelal"
should be "Heichi Misnei *Gabeih* Zeh ha'Kelal" [that is, "Gabeih" should
be written with a Heh at the end]

[4] Rashi 102a DH she'Chazar v'Shachach:
The words "*v'Ashmu'inan Nizkar* d'Tana Bah li'Revusa, d'Af Al Gav"
should be "*v'Nizkar* d'Tana Bah li'Revusa, *v'Ashmu'inan* d'Af Al Gav"
A similar emendation was made by the Menachem Meshiv Nefesh

[5] Rashi ibid:
The words "d'Hainu *k'Ein* b'Yado l'Hachazir"
should be "d'Hainu *b'Ein* b'Yado l'Hachazir"
This is the Girsa in the Warsaw edition brought in Menachem Meshiv Nefesh
and it is the correct Girsa, as opposed to the Girsa "she'Ein" which
appears in the margin of the Vilna Shas

1) [line 2] KALTAH ACHER - a different person caught it
2) [line 11] LECHTA U'MISNA - (a) a piece of wood shaped like a link and a short rope, that are used for fastening together the barrels which hang down on either side of a donkey (RASHI); (b) a set of scales and the rod and strings that connect them (ARUCH Erech Lechta); (c) a reed or stick attached to a long string (ARUCH Erech Buchyar)

3) [line 12] OGDO B'YADO - it (the Lechta or the Misna) is still in his hand, (and therefore it cannot be considered as if he has thrown them)

(a) If a person does a Melachah of Shabbos b'Shogeg (thinking that it is permissible) and afterwards learns of his sin, but then forgets that this same Melachah is prohibited and does it again, he has to bring two Korbanos (since there were two He'elemos, i.e. periods of forgetfulness).

(b) Raban Gamliel rules that if the same occurred but the person did *less* than the amount required to be Chayav each time (e.g. writing less than two letters), the actions are not split up by the knowledge of the sin. He must bring a Korban Chatas if the total was more than the required amount.

*5*) [line 31] IY B'ZOREK, SHOGEG HU - that is, since he forgot that what he was doing was prohibited while it traveled the first two Amos and the last two Amos, he is certainly considered Shogeg for throwing, as Rav Ashi states in the previous Sugya.

6) [line 41] NOSAR
(a) If any meat of an animal of Kodshim remains after the time that was allotted for it to be eaten, it must be burned, as it states in Vayikra (19:6) "b'Yom Zivchachem Ye'achel umi'Macharas, *v'ha'Nosar* Ad Yom ha'Shelishi ba'Esh Yisaref." - ("It shall be eaten the same day that you slaughter it and on the next day, and anything that *remains* until the third day shall be burned in fire.")

(b) If someone eats Nosar intentionally he is Chayav Kares, as it states (ibid. 19:8) "... v'Ochlav Avono Yisa ... v'Nichresah ha'Nefesh ha'Hi me'Ameha." - ("... anyone who eats it shall bear his iniquity ... and that soul will be cut off from his nation.") If he eats it unintentionally, he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 215)

*7*) [line 44] HA EIN DERECH HOTZA'AH B'CHACH - he should not be Chayav a Korban for carrying an object in his mouth, since that is not the normal way of carrying (Rashi). Alternatively, he should not be Chayav for carrying it in his mouth since his mouth is not 4 x 4 Tefachim, and one is not Chayav for Hotza'ah unless he picks up an object and puts it down on a 4 x 4 surface (Rabbeinu Chananel).

8) [line 44] MESHAVYA LEI MAKOM - (a) gives it the status of an important Hotza'ah (RASHI); (b) gives it the status of a place that is 4 by 4 Tefachim (RABEINU CHANANEL)


*****PEREK #12 HA'BONEH*****

9a) [line 2] HA'MESATES - one who smoothes out a stone or finishes it with grooves and the like
b) [line 2] HA'MAKEH B'PATISH - (a) striking a stone in a quarry to detach it after it has been almost completely hewn (RASHI); (b) beating a final blow with a hammer; applying the finishing touches to complete an object (TOSFOS DH Makeh b'Patish)

10) [line 3] MA'ATZAD - (a) a large hammer used for metal (RASHI); (b) (O.F. doledoire) an adze, a type of ax (RASHI Bava Kama 119a)

11) [line 3] HA'KODE'ACH - one who makes a hole in wood or in a stone
12) [line 5] KURNAS - a hammer
13) [line 6] SADAN - an anvil
14) [line 11] D'MISHTECHI - (O.F. rodil) they rust. Rashi is referring to the oxidation of copper, of which Perutos are made.

15) [line 12] PITPUTEI KIRAH KETANAH - the metal stand for a clay stove
16) [line 14] SAMANIN - paints; dyes
17) [line 14] SHE'CHASRAH MELACHTAN - that they did not make enough colored wool for the curtains

18) [line 15] YOREH KETANAH - a small pot
19) [line 18] BIRASO - in his mansion
20) [line 19] DARNA - a parasitic worm; larvae of the horse-fly
21) [line 19] MATIF L'SOCHO AVAR - he fills it with liquid lead
22) [line 20] HA'METZADED - one who puts a stone in place as part of the foundation of a wall

23) [line 24] DIMUS SHEL AVANIM - a row of stones in a wall
24) [line 25] TATA - the bottom row
25) [line 25] METZI'A - all the middle rows
26) [line 25] EILA - the uppermost row
27) [line 27] MESATES, MISHUM MAI MICHAYAV - to which Av Melachah does the Toldah of Mesates belong?

28) [line 29] LUL - a coop
29) [line 31] AYIL SHUFTA - he puts a wedge
30) [line 31] B'KOFINA D'MARA - in the hole of an ax (to secure the handle)
31) [line 43] ACAHVI LEI B'YADEI - he showed him [by imitating hammer blows] with his hands

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