Ask A Question on the daf

Previous daf

***************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 58b DH Nitlu Inbeleihem:

(a) The Maharshal erases the words enclosed by parentheses. According to
his opinion, it is necessary to emend Rashi DH Ela (at the end of the Amud)
and Rashi 59a DH Ho'il, as is written in the margin. His changes seem to
correct Rashi's words such that they do not contradict what he wrote above,
52b DH b'Ba'in. According to what we wrote in the Insights to 52:2 in the
name of the Penei Yehoshua, though, there is no contradiction even without
the emendations.

(b) However, Tosfos DH Ela Amar seems to have had the Girsa of the
Maharshal. See there in the name of the Ritzba, who brings a proof for
Rashi's explanation (according to the Girsa of the Maharshal.)

1) [line 1] ATROS KALOS
After the destruction of the Beis ha'Mikdash, the Sages decreed that many forms of Simchah (joy and merriment) should be curtailed because of mourning. Among the items prohibited are the crowns that brides used to wear at their weddings, which Rebbi Yochanan explains (Sotah 49b) are the Ir Shel Zahav crowns (a golden crown with a picture of a city engraved on it) that are mentioned in our Perek.

2) [line 8] MIRTAS - he will be afraid [that his master will think that he purposely removed the badge to make him look like a free man]

3) [line 8] U'MIKPAL LEI - and he will fold up the ends of his cloak
4) [line 8] U'MACHIS LEI A'KASPEI - and lay the ends of his cloak on his shoulders (to cover up the place of the badge)

5) [line 10] TALIS MEKUPELES - a cloak which while being worn has its ends folded over one's shoulders

6) [line 13] LO LEIFKU - should not go out
7) [line 14] B'SARVELEI CHASIMEI - with coats which have on them the emblem of the Reish Galusa (exilarch)

8) [line 21] ZOG - a bell
9) [line 30] DAVAR HA'MAKPID ALAV RABO - a badge that his master cares about

10) [line 4] YORDIN L'YDEI TUMASAN B'MACHSHAVAH ...

(a) A utensil is considered ready to receive Tum'ah only after it is completely finished. Even if the artisan only *decided* that the utensil needs no more work, it is considered complete and may become Tamei. In order to terminate this status, an action must be performed on the utensil.
(b) Utensils that are attached to the ground do not receive Tum'ah, as is learned from Vayikra 11:36. The bell that is subordinate to the door that is attached to the ground also does not receive Tum'ah for this reason. However, as soon as the owner decides to use it for his animal, it may receive Tum'ah. The decision alone is enough to change its status in this case.
(c) The action that must be performed to change the status of a utensil to one where the utensil no longer receives Tum'ah must be an action that change the utensil itself. If a person takes the bell of his animal and attaches it to his door, this alone does not change its status. It still receives Tum'ah until he changes the bell itself (for example, removing the clapper.)

*b*) [line 7] MAH NAFSHACH, I MANA HU - That is, "if you consider an object that decorates an animal to be a Kli that is Mekabel Tum'ah..." (The truth is, of course, that it is not Mekabel Tum'ah, as the Gemara said earlier, in Daf 52b. See Insights here.)

*c*) [line 11] MINAYIN L'MASHMI'A KOL - That is, since the owner benefits through the bell by "hearing" where his animal is standing, the bell is considered to be a Kli that is used by people. (They use it by listening to it.) It is not just an animal ornament. (TOSFOS DH In)

12) [line 13] AFILU DIBUR - even a utensil that makes sound
13) [line 18] ZAGIN - bells
14) [line 18] MACHTESHES - a mortar
15) [line 18] ARISAH - (O.F. brez) a cradle
16) [line 18] MITPECHOS SEFARIM - scroll mantles
17) [line 19] MITPECHOS TINOKOS - bibs
18) [line 25] HEDYOT - a commoner, a person who is not a craftsman

*19*) [line 26] HA'ZOG VEHA'INBAL CHIBUR - At present the Gemara thinks that the Zog and Inbal of the Mishnah in Parah are *attached* to each other. The Gemara's question is as follows:

(a) RASHI: The Gemara is inferring from this Mishnah not only that the bell and clapper are considered one Kli, but also that if they are *dismantled* they are no longer Kelim *at all*, and they are both Tahor. (See Hagahos Rav Eliezer Moshe Horowitz)

(b) TOSFOS (DH Masiv): The Gemara thinks that according to Abaye, even if the bell is dismantled, when either of the two parts of the former bell become Tamei the other part should become Tamei as well. (See Tosfos)

22) [line 29] HAZA'AH
If a person (or utensil) becomes Tamei by touching a *Mes*, he must wait seven days to go to the Mikvah. On the third and seventh days, Mei Chatas (spring water with ashes of the Parah Adumah placed on top) is sprinkled on him. The water is sprinkled by means of three hyssops that have been bound together and dipped into the water. Afterwards, he immerses in a Mikvah to complete his purification.

23) [line 32] BI'SH'AS MELACHAH - at the time that they are being used

*24*) [line 35] V'GAZRU AL TUM'AH SHE'LO BI'SH'AS MELACHAH - That is, the Rabanan only decreed Tum'ah when the two parts of the Kli are attached, but not in use. When they are no longer attached, they do not make each other Tamei even mid'Rabanan. Therefore, when the Zog and Inbal are dismantled, they should not retain any Tum'ah at all. (Tosfos DH v'Chi Teima)

Next daf