BACKGROUND TO THE DAILY DAF
Rosh Kollel: Rabbi Mordecai Kornfeld
[41a - 44 lines; 41b - 14 lines]
We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.
 Rashi 41b DH Aval Litzaref : ד"ה אבל לצרף
The words "she'Pinehu Mimenu he'Chamin" שפינהו ממנו החמין
should be "keshe'Pinah Mimenu he'Chamin" כשפינה ממנו החמין
(This seems to be the correct Girsa. -M. KORNFELD)
1) [line 1] גידודי GIDUDEI - steep banks
2) [line 3] פניו של מטה PANAV SHEL MATAH - (lit. his lower face) his male organ
3) [line 6] בולשת BOLESHES - marauding troops who come to pillage
4) [line 9] שאין פנאי לנסך SHE'EIN PENAI L'NASECH - that there is no time for them to pour any wine as a libation to Avodah Zarah
5) [line 10] כיון דבעיתי KEIVAN D'BE'ISI - since they are afraid
6) [line 12] ביעתותא דנהרא BI'ASUSA D'NAHARA - fear of the river
7a) [line 15] כי נחית KI NACHIS - when he would go down [into the river]
b) [line 16] כי סליק KI SALIK - when he would come up [out of the river]
8) [line 16] שחי SHACHI - would bend over
9a) [line 18] הוה קא משתמיט HAVAH KA MISHTAMIT - he was avoiding
b) [line 19] למיסק L'MEISAK - to go up
10) [line 21] "בבלה יובאו ושמה יהיו עד יום פקדי אתם נאם ה' והעליתים והשיבתים אל המקום הזה" "BAVELAH YUVA'U, V'SHAMAH YIHEYU [AD YOM PAKDI OSAM, NE'UM HASH-M, V'HA'ALISIM V'HASHIVOSIM EL HA'MAKOM HA'ZEH]"- "They (the holy vessels of the Beis ha'Mikdash] will be brought to Bavel and there they will remain [until I remember them, says HaSh-m; then I will bring them up and return them to this place.]" (Yirmeyahu 27:22) (THE VESSELS REMAIN IN BAVEL)
(a) This prophecy was said in response to the false prophets who were predicting the speedy return of the holy vessels that Nevuchadnetzar had taken to Bavel when he exiled Yechonyah. Not only would those vessels not return, but the vessels that Nevuchadnetzar had not yet sent into exile would be taken to Bavel as well, at the time of Galus Tzidkiyahu, which would occur a few years later. In Bavel they would remain until such time as HaSh-m would remember them and redeem them from Galus (in the days of Koresh, King of Persia).
(b) The verse relates the specific case of Chananyah ben Ezur, a false prophet, who predicted in HaSh-m's name (in the presence of the Kohanim and all the people who were standing in the Beis ha'Mikdash) that in two years' time, the exile people that had been sent to Bavel together with Yechonyah ha'Melech and the holy vessels that Nevuchadnetzar had taken into exile at the same time were destined to return. Yirmeyahu ha'Navi replied fervently, "Amen! So may it be the will of HaSh-m!"
(c) Yirmeyahu explained that a negative prophecy can be changed, should the people do Teshuvah. Consequently, in the event that Chananyah's prophecy came true, this would in no way interfere with the reputation of Yirmeyahu as a true prophet. A positive prophecy (such as that of Chananyah), on the other hand, cannot be reversed. That being the case, if his prophecy would fail to materialize, he would be proven to be a Navi Sheker, a false prophet.
(d) After Chananyah attempted to substantiate his false predictions, HaSh-m instructed Yirmeyahu to inform him that he would die that year. He died on Erev Rosh Hashanah of that year, and in a final attempt to prove Yirmeyahu wrong, he instructed his sons to hide his death until after Rosh Hashanah, and to make it appear as though he had not died that same year as Yirmeyahu said he would.
(e) Unfortunately, it was Yirmuyahu ha'Navi's prophecy, and not that of Chananyah, that materialized.
11) [line 22] איזיל EIZIL - I will go
12) [line 22] איתי ואיסק EISI V'EISAK - I will come back and then I will go up to Eretz Yisrael
13) [line 23] בי באני BEI BANI - in the bathhouse
14) [line 24] נתר NESER - natron, native carbonate of soda (for scrubbing his hair)
15) [line 25] מסרק MASREK - a comb
16a) [line 25] פתחו פומייכו ואפיקו הבלא PISCHU PUMAICHU V'APIKU HAVLA - open your mouths (to breathe in the steam of the bathhouse) and let out the heat [from your bodies] (through perspiration)
b) [line 25] ואשתו ממיא דבי באני V'ISHTU MI'MAYA D'VEI BANEI - and drink hot water, even if it was heated for use in the bathhouse and not for drinking (RASHI)
17) [line 30] הבלא מפיק הבלא HAVLA MAPIK HAVLA - heat [of the bathhouse which enters the body makes a person perspire, which] expels the heat [of the body, thus cooling it off]
18) [line 30] מאי מעליותא? MAI MA'ALYUSA? - what is its great value?
19) [line 31] חולי מעיים CHOLI ME'AYIM - intestinal illness
20) [line 32] מרקבת MERAKEVES - rots
21) [line 32] הנצרך לנקביו HA'NITZRACH L'NEKAVAV - one who has a need to defecate
22) [line 33] על גבי אפרו AL GABEI EFERO - on top of its ashes
23) [line 33] ריח זוהמא REI'ACH ZUHAMA - the bad smell of constant perspiration
24) [line 34] הסיקוהו HISIKUHU - they heated it
25a) [line 36] מוליאר MULYAR - a caldron with an encompassing receptacle for holding hot coals
b) [line 36] מוליאר הגרוף MULYAR HA'GARUF - a Mulyar from which the coals have been taken out
26) [line 36] אנטיכי ANTICHI - (Two Amora'im disagree as to what this is. See next two entries.)
27) [line 38] בי כירי BEI KIREI - an earthenware stove which has two sections, one for water and one for coals
28) [line 38] בי דודי BEI DUDEI - a copper caldron with two bottoms, which holds coals between the two bottoms
29) [line 40] נחושתה NECHUSHTAH - its brass; alt., its bottom
30) [line 41] המיחם MEICHAM - a large kettle
31) [line 41] פינהו PINAHU - (a) all of its water was taken out (Rav Ada bar Masna); (b) it was taken off the fire (Abaye)
32) [line 42] להפשירן L'HAFSHIRAN - to warm them
33) [line 1] מצרף METZAREF - (O.F. solder) welds; hardens
34) [line 1] דבר שאין מתכוין DAVAR SHE'EIN MISKAVEN
(a) An act which is done for a certain purpose (which will be accomplished without transgressing a Melachah), but which may result in a Melachah being inadvertently performed, is called a Davar she'Eino Miskavein. Rebbi Yehudah prohibits performing such an action, since it may result in a Melachah. Rebbi Shimon disagrees, claiming that even though a Melachah may result from this action, since the Melachah will come about without intent, the action is permitted.
(b) Rebbi Shimon and Rebbi Yehudah disagree only if it is not clear that a Melachah will be done. If it is inevitable for a Melachah to be done, the act is prohibited even according to Rebbi Shimon - even though the person doing the Melachah is not the least bit interested in the result that violated the Melachah. Such a situation, in which a Melachah will inevitably be accomplished, is referred to as "Pesik Reishei v'Lo Yamus."
(c) A person must have specific intent to do a Melachah on Shabbos in order to be liable for punishment or to be required to bring a Korban. Therefore, after a person pours a large quantity of cold water into an empty metal kettle and the kettle does become strengthened, even Rebbi Yehudah will agree that the person is not obligated to bring a Korban, since the strengthening was done accidentally. Rebbi Yehudah and Rebbi Shimon argue only as to whether it is permitted in the first place to perform an action that may result in a Melachah. (See .)
35) [line 10] אמר רב AMAR RAV - That is, the Gemara presently is discussing the case where a person took out all the water from the Meicham, and it presumes that Rav and Shmuel argue as to whether it is permitted to intentionally strengthen the Meicham.
36a) [last line] שיעור להפשיר SHI'UR L'HAFSHIR - an amount of water which will be warmed, but will not strengthen the Meicham, i.e. when the Meicham is not filled to the top
b) [last line] שיעור לצרף SHI'UR L'TZAREF - an amount of water which will strengthen the Meicham, i.e. when the Meicham is filled to the top