[61a - 46 lines; 61b - 41 lines]

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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.

[1] Rashi 61a DH Metatregei Lehu Benei Geder l'Chamesan ד"ה מטטרגי להו בני גדר לחמתן:

The words "Makin v'Horgin Hayu" מכין והורגין היו

appear as "Makin v'Chovtin Hayu" מכין וחובטין היו in the Soncino edition

[2] Gemara 61b [line 28]:

the words "b'Vei Chenishta d'Vei Agovar" בבי כנישתא דבי אגובר

should be "b'Vei Chenishta d'Abei Govar" בבי כנישתא דאבי גובר

This is the Girsa in numerous places in Shas and in almost all of the early printings (Dikdukei Sofrim #90)

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1)[line 4]אנשי אנשי תניANSHEI ANSHEI TANI- Rebbi Idi was not Gores the word "v'Ein" before the second half of the above statement. According to his Girsa, the inhabitants of the small city may traverse the entirety of the large city.

2)[line 5]בנותןB'NOSEN- a case in which a resident of one of the cities actually placed his Eruv Techumin in the other city

3)[line 6]שאפילו סוף מדתו כלה במערהSHE'AFILO SOF MIDASO KALAH B'ME'ARAH- even if the 2000 Amos of the Techum end in the middle of a cave, he must stop in the middle of the cave (even if the cave is inhabited)

4)[line 7]סוף העיר איצטריכא ליהSOF HA'IR ITZTRICHA LEI- the second law of Rebbi Yehoshua ben Levi — that if the Techum extends until the end of the city, then the entire city is considered to be four Amos and no more — is the one with which Rebbi Idi had difficulty

5)[line 20]עיר שיושבת על שפת הנחלIR SHE'YOSHEVES AL SEFAS HA'NACHAL- that is, all the houses of the city are built alongside a river or wadi (according to Rashi)

6)[line 22]דקה ארבעהDAKAH ARBA'AH- (a) a wall four Tefachim high at the edge of the river or wadi. (This is corrected by Abaye to be four Amos. In some Girsa'os, Rav Yosef says Dakah Arba, a wall four Amos high, in which case Abaye is merely confirming the height.) The purpose of the wall is to prevent people from falling into the river or wadi (RASHI); (b) a wall built outside of the city wall to prevent the water of the river from rising and flooding the city (RITVA quoting RASHI); the Ritva argues with Rashi and maintains that the width of the wall must be four Amos (in which case Abaye is neither correcting nor confirming what Rav Yosef said, but adding an additional qualification); (c) a platform built at the edge of the wadi at a distance from the city which makes the wadi usable when it is dry (RABEINU CHANANEL; see RITVA)

7)[line 26]לא בעיתא תשמישתאLO BA'ISA TASHMISHTA- use of the area is not frightening

8)[line 27]מנא אמינא להMINA AMINA LAH- from where can I demonstrate that a Dakah extends the city's boundary even when the use of the area is frightening

9a)[line 29]גדרGEDER- a city in the Galilee on the slope of a mountain above the city of Chamesan (see next entry)

b)[line 29]לחמתןCHAMESAN- a city in the Galilee, not far from Teveryah (Megilah 2b), which contains hot springs (Shabbos 109a). Alternatively, Chamas Gader, an ancient city near the Kineret, which contains hot springs and lies below the Jordanian city of Ummqeis, which is reputed to be the Biblical "Gadara."

10)[line 30]דהני עבוד דקהHANEI AVUD DAKAH- the people of Geder made a wall below their city on the slope of the mountain, and consequently measure their Techum from the wall

11)[line 32]טטרוגי מטטרגיTATRUGEI METATREGEI- they would beat and kill

12)[line 33]כלבא בלא מתיה שב שנין לא נבחKALBA B'LO MASEI, SHEV SHENIN LO NAVACH- a dog which is out of its city does not bark for seven years

13)[line 34]כולי האי לא כייפי להוKULEI HAI LO KAIFEI LEHU- [when in Chamesan, the people of Geder] are not so submissive to them (as to let the people of Chamesan harass them)

14)[line 34]עיר העשויה כקשת הואיIR HA'ASUYAH K'KESHES HAVA'I- (a) the city of Chamesan was shaped like a bow ( a "U" shape; see 55a for the Sugya that deals with a city of this shape). Because Chamesan was shaped such, it was thin and elongated. Therefore, all of it was within the Techum of Geder, while from any given point in Chamesan 2000 Amos would end just into Geder (RASHI); (b) The city of Geder was shaped like a bow. As the Gemara on 55a explains, the inhabitants of such a city may consider the middle open area to be filled in and therefore may start counting their Techum Shabbos from an imaginary line drawn between the two ends of the "U". Hence, the inhabitants of Geder were able to reach Chamesan. Chamesan's residents, however, were able to reach only the open — and not the inhabited — area of Geder, and as such Geder was outside of their Techum Shabbos (TOSFOS).

15)[line 44]נמצא קל תוכה מעל גבהNIMTZA KAL TOCHAH ME'AL GABAH- (lit. it is found) it follows that [placing one's Eruv] in the midst of a city is more lenient than [placing it] above the city (which is not inhabited)

61b----------------------------------------61b

16)[line 2]בעיר חריבהIR CHAREIVAH- a walled city which is desolate

17)[line 11]אינה ראויה לדירהEINAH RE'UYAH L'DIRAH- i.e. a city whose wall fell

18)[line 12]כאנטיוכיאANTUCHYA- the capital of Seleucid and Roman Syria founded by Seleucus Nicator, situated on the Orontes River, which was the center of ancient trade routes between the Euphrates and the Mediterranean (presently located in Turkey)

19)[line 13]כמערת צדקיהוME'ARAS TZIDKIYAHU- the cave through which King Tzidkiyahu attempted to escape the Kasdim, which led from his house in Yerushalayim to the plains of Jericho (RASHI to Yechezkel 12:13)

20)[line 23]והא כמערת צדקיהו קתניV'HA K'ME'ARAS TZIDKIYAHU KA'TANI- (a) which was uninhabited because it belonged to a king, or (b) which is presently uninhabited (RASHI)

21)[line 27]מברכתאMAVRACHTA- a caravan station and market near Machuza

22)[line 28]בבי כנישתא (דבי אגובר) [דאבי גובר]BEI KENISHTA (D'VEI AGOVAR) D'ABEI GOVAR- a very large synagogue which was located within the Techum of Mavrachta

23)[line 29]גוו ביה טפיGAVU BEI TEFEI- place the Eruv deeper into the synagogue

24)[line 30]פלגאהPALGA'AH- you are a disputant (of the Chachamim)

25)[line 31]בעירובין ליתB'ERUVIN LEIS...- since the law always follows the most lenient opinion when it comes to Eruvin (RASHI)

PEREK #6 HA'DAR

26)[line 33]מי שאינו מודה בעירובMI SHE'EINO MODEH V'ERUV (KUSI)

(a)The King of Ashur brought the people of Kusa to Eretz Yisrael and settled them in the Shomron. They converted to Judaism after they found themselves under attack from lions. The Chachamim disagree as to whether their conversion was honest and valid or not.

(b)After the times of the Mishnah, they were found worshipping an image of a dove. At that point, the Chachamim unanimously gave them the status of Nochrim (Chulin 6a).

27)[line 34]הרי זה אוסר עליוHAREI ZEH OSER ALAV (ERUV: SECHIRAS RESHUS)

(a)THE TORAH LAW - According to Torah law, in a courtyard (Chatzer) which has in it houses owned by different people, all of the neighbors may transfer objects from their houses to the courtyard and into other houses on Shabbos. Even though each house is a separately owned Reshus ha'Yachid and the Chatzer is a joinly owned Reshus ha'Yachid, it is permissible to move objects from one Reshus ha'Yachid to another.

(b)ERUVEI CHATZEROS AND SHITUFEI MAVO'OS - King Shlomo decreed that transferring objects from one Reshus ha'Yachid to another is forbidden unless an Eruv Chatzeros (lit. a mixing of the courtyard, Rambam Hil. Eruvin 1:6; or fraternization of the courtyard, Eruvin 49a) is created on Friday, before Shabbos begins (Shabbos 14b, Eruvin 21b). This is accomplished by all of the neighbors collectively setting aside a loaf of bread, in one common container, in one of the houses of the courtyard. This shows that all neighbors have an equal share in all of the Reshuyos ha'Yachid, just as they all have a share in that bread. Through this act, they can be considered one Reshus again. (RAMBAM ibid. 1:4-9)

(c)SECHIRAS RESHUS - A Nochri who lives in a house in the courtyard may not join in the Eruv Chatzeros. His neighbors must rent from him the right to place their belongings in his share of the courtyard. The rental may be done with even less than a Perutah.

28)[line 37]בצדוקיTZEDUKI

The Tzedukim and Beitusim were students of Tzadok and Beitus who rejected the Oral Torah (Avos d'Rebbi Nasan 5:2).

29)[line 39]עד שלא יוציא ויאסר עליכםAD SHE'LO YOTZI V'YE'ESAR ALEICHEM- for he (the Tzeduki) might bring out his belongings (thereby demonstrating ownership in the Chatzer, signifying withdrawal of his nullification) and forbid you from carrying (in the Chatzer)

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