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] Gemara 64a [line 26]:
The words "Mekamei *d'Leiseh* Gezeirah Shavah"
should be "Mekamei *d'Teisi* Gezeirah Shavah" (Dikdukei Sofrim)

[2] Rashi 64a DH Defus Shel Dadin:
The words "*she'Munachos* Bo"
should be "*she'Manachas* Bo *Dadeha*
(This is the Girsa in the Soncino edition and in other early editions)

[3] Mishnah 64b [line 12]:
"Shen Toseves *Shen* Shel Zahav"
Rashi's Girsa is "Shen Toseves Shel Zahav." This is also the Girsa of the
Rosh. The Rambam, Rif and Rashba, however, are Gores "Shen Toseves *v'Shen*
Shel Zahav." This is the Girsa of the Mishnayos. ************************************************

1) [line 4] L'MAI CHAZI - for what can it (the minute piece of Sak) be used?
2) [line 5] KOLE'A - braids
3) [line 5] NIMIN - threads
4) [line 6] "[V'CHOL ASHER YIPOL ALAV MEHEM B'MOSAM YITMA,...] *O SAK* ..." - "[If any of these dead creeping things (Sheratzim) falls on anything ...] *or sacks* (made of goat hair) [... then that article must be immersed in a Mikvah, and it remains Tamei until evening, whereupon it becomes Tahor]" (Vayikra 11:32)

5) [line 7] KILKELI - (O.F. peitral) the breast-strap of a harness
6) [line 7] CHEVEK - (O.F. cengle) the strap that passes under the body of a horse to fasten the saddle onto its back

7) [line 8] MESHICHOS - cords or strings

8a) [line 10] MES
A k'Zayis of a *Mes* (corpse) is an "Avi Avos ha'Tumah" and is Metamei through Maga (contact,) Masa (carrying,) and Ohel (being in the same room.) If a person becomes Tamei by touching a *Mes*, he must wait seven days to go to the Mikvah. Furthermore, on the third and seventh days he must have Mei Chatas (water mixed with ashes of the Parah Adumah) sprinkled on him.

b) [line 16] SHERETZ
A Sheretz, even if it is only the size of an Adashah (lentil bean) makes a person or object Tamei through Maga (contact.) If a person becomes Tamei by touching a Sheretz, he can immediately go the Mikvah. After sunset he becomes Tahor and may eat Terumah or Kodshim.

9) [line 26] AYATUR LEI - the words "O Sak" are no longer necessary to teach that Kilkeli and Chevek may become Tamei (since this Halachah is now learned through a Gezeirah Shavah,) and therefore may be used to teach that articles made of horse tail and cow tail hair may become Tamei

10) [line 34] MUFNEH

(a) MUFNEH MI'SHENEI TZEDADIM - If two similar words are open or free of any other Derashah, they may be used unconditionally for the inference of a Gezeirah Shavah.

(b) MUFNEH MI'TZAD ECHAD - If only one of the words is used for another Derashah, there is a Machlokes whether they may be used unconditionally for the inference of a Gezeirah Shavah, or if they can only be used for a Gezeirah Shavah if we have no logical argument not to learn the Gezeirah Shavah (Lemedin u'Meshivin)

(c) EINO MUFNEH KOL IKAR - If both words are used for another Derashah, there is a Machlokes whether they can only be used for a Gezeirah Shavah if we have no logical argument not to learn the Gezeirah Shavah, or if they can not be used at all for a Gezeirah Shavah (Gemara Nidah 22b-23a)

12) [line 36] "ISH ASHER ..." - "[or] a man whose semen goes out from him; or whoever touches any creeping thing ... " (Vayikra 22:4-5) - The close proximity of the topics of Shichvas Zera and Sheratzim in *these* verses allow the laws of clothing and leather to be learned from the verses that deal with Shichvas Zera (Vayikra 15:16-17,) thus leaving the words Beged and Or in the verse dealing with Sheratzim (Vayikra 11:32) free to use for a Gezeirah Shavah.

14) [line 43] "VA'NAKREV ES KORBAN HASH-M ISH ASHER MATZA CHLI ZAHAV ETZADAH V'TZAMID TABA'AS AGIL V'CHUMAZ L'CHAPER AL NAFSHOSEINU LIFNEI HASH-M" - "We have brought an offering to HaSh-m, every man who found any gold article [such as] an anklet, a bracelet, a ring, an earring, or a body ornament [wishes to bring it] to atone for our souls before HaSh-m" (Bamidbar 31:50)

15a) [line 45] DEFUS SHEL DADIN - a gold brassiere
b) [line 45] DEFUS SHEL BEIS HA'RECHEM - gold panties
16) [line 46] GICHUCH - frivolity, obscenity
17) [line 48] KILKULCHEM HA'RISHON - your first corruption (see Bamidbar 25:1-9)
18) [line 50] HIRHUR - an evil thought

19) [line 1] ZANU EINEIHEM - their eyes derived benefit
*20*) [line 2] TACHSHITIN SHEBA'CHUTZ - a ring. That is, the verse implies that the warriors needed to be forgiven even for looking at the Midyanites' rings, and not just at their more private ornaments

21) [line 3] TACHSHITIN SHE'BIFNIM - the more private ornaments
22) [line 5] HA'TURFAH - obscenity or filth
23) [line 6] CHUTEI SEI'AR - strands of detached hair which a woman ties into her braids

24) [line 7] TOTEFES - frontlet, a golden plate that covers the forehead from ear to ear
25) [line 7] SARVITIN - strands of colored thread or of gold or silver that are attached to the frontlet and hang down from the temples to the cheeks

26) [line 8] KAVUL - a ornamented cloth that is placed under the frontlet to protect the forehead. There is a disagreement in the Gemara (57b) with regard to this item.

27) [line 8] PEI'AH NOCHRIS - a wig
28) [line 9] MOCH SHEBE'OZNAH - soft substances such as combed wool which a woman inserts in her ear to absorb the wax

29) [line 9] SANDALAH - her sandal (to make them more comfortable)
30) [line 10] PILPEL - a hot pepper
31) [line 10] GALGAL/GARGIR MELACH - a pellet of salt
*32*) [line 11] U'VILVAD SHE'LO SITEN L'CHATCHILAH B'SHABBOS - That is, because of Shechikas Samemanim (the prohibition of healing on Shabbos,) or because it appears as if she intends to do Hotza'ah (the prohibition of transferring objects from one domain to another) on Shabbos in a deceptive, subtle way (TOSFOS)

33) [line 12] SHEN TOSEVES - a false tooth
34) [line 13] SHEN SHEL ZAHAV - (a) a false tooth made of gold. This is the Shen Toseves (RASHI); (b) a golden cover made for a odd-looking tooth (RAMBAM, Peirush ha'Mishnayos)

35) [line 16] D'VAS MINAH HU - since she is from the same species
36) [line 20] YALDAH B'SHEL ZEKENAH AMAI? GENAI HU LAH! - Why would a young woman wear the hair of an elderly woman? It will make her look disgraceful!

37) [line 32] SHE'LO TISGANEH - that she should not become repulsive
38) [line 34] SHE'LO SIKCHOL - she should not tint her eyes blue
39) [line 34] SHE'LO SIFKOS - she should not put on rouge
40) [line 40] ZOG - a little bell
41) [line 41] PAKUK - stopped up

Next daf