[5a - 50 lines; 5b - 29 lines]

1)[line 1]CHESHBONOS- calculations

2)[line 4]POSKIN- we are permitted to pledge

3)[line 7] L'FAKE'ACH AL ISKEI RABIM- to oversee and be involved with public matters (e.g., speaking to government officials)

4)[line 8] MEFAKCHIN PIKU'ACH NEFESH- we are permitted to (a) discuss monetary matters that may lead to the saving of a life (RASHI); (b) clear away rubble if it may be possible to save the lives of those trapped beneath it (ARUCH). Other versions substitute or add the words "PIKU'ACH RABIM" (see previous entry).

5a)[line 10]TARTIYA'OS- (a) palaces of kings and ministers (RASHI); (b) theaters (ARUCH)

b)[line 11]KARKIYA'OS- (a) meeting halls (RASHI to Shabbos 150a); (b) circuses; places of mass amusement

6)[line 12] MESHADCHIM AL HA'TINOKOS LI'ARES- we are permitted to discuss monetary matters as a prelude to the betrothal of young children

7)[line 13] AL HA'TINOK L'LAMDO SEFER- regarding the wage [of a teacher] to teach a child Torah

8)[line 14]UMNUS- a trade

9)[line 15] SHEMA YISHCHOT BEN OF- [the reason why one may not plan a wedding for Motza'ei Shabbos is that] he may come to slaughter a young bird [on Shabbos for the feast that night, forgetting Shabbos in his preoccupation]

10)[line 16] SHE'CHAL LI'HEYOS B'SHENI B'SHABBOS- that occurs on Monday [in which case there is a Mitzvah to feast on Sunday, Erev Yom ha'Kipurim (Yoma 81b)]

11)[line 17]YIDACHEH- it should be deferred [to Tuesday, since one may come to slaughter an animal on Shabbos]

12)[line 18] , HASAM DEL'NAFSHEI, LO TARID- there [regarding Erev Yom ha'Kipurim] when his concern is with [providing a meal for] himself, he is not preoccupied

13)[line 19] IS LEI REVACHA- he has an expanse [of time to prepare for the meal after Shabbos, since it will not be served until the following day]

14)[line 20] HASHTA D'ASIS L'HACHI- now that it has come to this [explanation]

15)[line 22]BA'REVI'I- on [the night of] Wednesday (i.e., Tuesday night)

16)[line 23] L'IKRUREI DA'ATA- that his indignation [at finding that his bride is not a Besulah] will cool off [over a full day and he will not come to Beis Din]

17)[line 24]BA'CHAMISHI- on [the night of] Thursday (i.e., Wednesday night)

18)[line 27] NE'EMRAH BO BERACHAH L'DAGIM- on that [day] a blessing was spoken to fish [that they be fruitful, multiply, and fill the seas (Bereishis 1:22)]

19)[line 29] BERACHAH L'ADAM- a blessing to people [that they be fruitful, multiply, and fill the earth (Bereishis 1:28)]

20)[line 29] MI'SHUM IKRUREI DA'ATA LO CHAYSHINAN- we are not concerned that his indignation [at finding that his bride is not a Besulah] will cool off [and one who does not mind missing out on the benefit of marrying on the day upon which a fitting Berachah was expressed may marry on Tuesday night]

21)[line 30] !ALMANAH NAMI TIBA'EL BA'CHAMISHI!- a widow should also [get married on Wednesday so as to] have relations on Thursday [in which case the Chachamim can institute a single day for all marriages (TOSFOS HA'ROSH)]!

22)[line 35] L'MACHAR MASHKIM L'UMANASO V'HOLECH LO- on the next day [after the day following the marriage (Erev Shabbos)] he will get up early and go to work [since a widower and widow have only one day of feasting and Sheva Berachos (7a)]

23a)[line 37] CHAMISHI B'SHABBOS- Thursday [which is the day of the wedding]

b)[line 38] EREV SHABBOS- Friday [which is the day following the wedding]

24)[line 39] ADAM BATEL- a man who is not employed [who will remain home with his new wife no matter what day they marry, but who must marry on Thursday if he wishes the benefit of the Berachah]

25)[line 40] DARASH BAR KAPARA- Since Bar Kaparah was quoted earlier regarding the suitability of marrying on a day upon which a Berachah was expressed, he is further quoted in our Gemara regarding matters of Agadah (homiletics).

26)[line 42] MA'ASEH SHAMAYIM VA'ARETZ- the act of [creating] heaven and earth

27)[line 43]"- , ; [ , .]""AF YADI YASDAH ERETZ, VI'YEMINI TIPCHAH SHAMAYIM; [KOREI ANI ALEIHEM, YA'AMDU YACHDAV.]"- "Even as My [left] hand established the earth, My right hand spanned the heavens; [I called to them, and they stood together.]" (Yeshayah 48:13) - It is clear from this verse that heaven and earth were created with a single hand of HaSh-m.

28)[line 44]"[ ,] , '; , ', .""... MACHON L'SHIVTECHA PA'ALTA, HASH-M; MIKDASH, HASH-M, KONENU YADECHA."- "[You will bring them and implant them in the mountain of Your inheritance,] to the dwelling place that You have made for yourself, HaSh-m; to the Sanctuary, HaSh-m, that Your hands have established." (Shemos 15:17) - This verse states that the Beis ha'Mikdash, which was to be built when the actions of the righteous merited it, was to done so with both of HaSh-m's hands.

29)[line 45]"... .""... V'YABESHES YADAV YATZARU."- "... and Whose hands created the dry land." (Tehilim 95:5)

30)[line 46]"- , ; .""KI ER'EH SHAMECHA, MA'ASEH ETZBE'OSECHA..."- "For when I see Your heavens, the work of Your fingers; the moon and stars that You have established." (Tehilim 8:4)

31)[line 47]" -, .""HA'SHAMAYIM MESAPRIM KEVOD KEL, U'MA'ASEH YADAV MAGID HA'RAKI'A."- "The heavens relate the honor of HaSh-m, and the firmament tells of the work of His hands." (Tehilim 19:2)

32)[line 48] MA'ASEH YEDEIHEM SHEL TAZADIKIM- the [positive] actions of the righteous [which are referred to as "the work of His hands," since they are the purpose of creation]

33)[line 49]MATAR- rain [that falls when Klal Yisrael merits it]

34)[line 49]" -...""V'YASED TIHEYEH LECHA AL AZENECHA..."- "And you shall keep a pointed stick among your weapons...." (Devarim 23:14)


35)[line 2]YESEIDOS- (O.F. cheville) pegs

36)[line 3] ?MAI TA'AMA?- what similarity [to pegs prompted Rebbi Elazar to ask his question]?

37)[line 3]MECHALKAN- [each finger] is separate [from the others]

38)[line 4] L'MILSEI AVIDA- is designed for its unique [spiritual] purpose

39a)[line 4] ZU ZERES- this is the pinky [which must be separate in order to measure a "Zeres" (the span of the tip of an outstretched thumb to the tip of an outstretched pinky), which is the length and width of the Choshen (breastplate of the Kohen Gadol)]

b)[line 4] ZU KEMITZAH (KEMITZAH - A Three-Fingered Fistful)

(a)Korbenos Minchah are offerings that contain flour. In all private Menachos, a Kometz of the offering is burned on the Mizbe'ach ha'Chitzon (outer altar). The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim in the Azarah, since the Korban Minchah is in the category of Korbanos known as Kodshei Kodashim (see Background to Zevachim 104:29).

(b)A Kometz is defined as that which can be held between the middle three fingers and the palm. The Kohen places his hand in the mixture and removes one handful. He then wipes away the excess extending beyond his three middle fingers using his thumb and pinky until only the Kometz remains. This is described in the Torah as, "And he shall remove from it with his three-fingered fistful..." (Vayikra 6:8).

(c)Kemitzah is only performed when a Minchah is brought by a non-Kohen. A Minchah offered by a Kohen is entirely burned on the Mizbe'ach.

(d)A Kometz of Levonah (frankincense or oliban, a gum resin that comes from trees found in present-day Arabia and India) is placed on top of most Menachos and later offered upon the Mizbe'ach ha'Chitzon.

(e)Our Gemara explains that the ring finger is called the "Kemitzah" due its central role in this Divine service.

c)[line 5] ZU AMAH- this is the middle finger [which must be separate in order to measure an "Amah" (the length of the upper arm from the elbow to the tip of the middle finger), the standard unit of measurement used in the Torah]

d)[line 5] ZU ETZBA- this is the index finger [which must be separate in order to place the blood of a Korban Chatas upon the Mizbe'ach (see Background to Yevamos 81:35 and Vayikra 4)

e)[line 5] ZU GUDAL- this is the thumb [which must be separate in order to (a) place the blood of a Metzora (see Background to Yevamos 104:8:g) upon it (RASHI); (b) rub away the extra flour and oil while performing Kemitzah (see above, b)) (TOSFOS DH Zeh)]

40)[line 6]MESHUPOS- (O.F. aguisiedes) tapered

41)[line 9]HA'ALYAH- the earlobe

42)[line 10]YAKUF- he should fold

43)[line 11] DEVARIM BETELIM- unprofitable words

44)[line 11] NICHVOS TECHILAH L'EVARIM- burn first of all of one's limbs [in Gehinom]

45)[line 13] MIFKAD PAKID- gathered [in the walls of the uterus such that it spills out without force when the hymen is removed]

46)[line 13] CHAVUREI MICHBAR- [forcibly extracted from the uterine walls when the hymen is torn away in the manner of] a wound [which one may not cause on Shabbos]

47)[line 14] L'DAM HU TZARICH- does he require the blood [since (a) he does not want it to stain the bedclothes in the future (RABEINU TAM cited in TOSFOS DH l'Dam); (b) he wishes to be reassured that his wife was a Besulah (RI cited in TOSFOS DH l'Dam)]

48)[line 15]SHARI- it is permitted

49)[line 15]ASIR- it is forbidden [since it is akin to Boneh (building; see RASHI to 6b DH Chayav)]

50)[line 16] MEMEILA KA'ASI- occurs automatically

51)[line 17] DAVAR SHE'EIN MISKAVEIN - A Forbidden Action Performed on Shabbos Unintentionally

(a)A Davar she'Eino Miskavein is an act carried out toward a certain end that can be reached without transgressing a Melachah, but which may result in a Melachah (act of creative labor) being inadvertently performed. Rebbi Yehudah prohibits performing such an action mid'Rabanan, since it may result in a Melachah. Rebbi Shimon disagrees. He maintains that even though a Melachah may result from this action, the action is permitted since that one has no intention to perform the Melachah. (If a Melachah will definitely occur as a result of one's action, it is termed a Psik Reishei and is forbidden even if one has no intention of performing the Melachah - even according to Rebbi Shimon. See Insights for possible explanations as for why the removal of Dam Besulim is not a Psik Reishei.)

(b)One must have specific intent to perform a Melachah on Shabbos in order to be liable for punishment or to be required to bring a Korban. Therefore, if one has acted in a way that results in an inadvertent Melachah, even Rebbi Yehudah agrees that he is not obligated to bring a Korban, since the Melachah was performed accidentally. The Machlokes between Rebbi Yehudah and Rebbi Shimon addresses only whether or not one may perform an action that may possibly result in a Melachah to begin with (see also Insights to Shabbos 41:2).

52a)[line 20] MEKALKEL HU ETZEL HA'FESACH- is the creation of the opening considered an act of destruction [since she is now less prized than she was as a Besulah, in which case it is not a constructive action and therefore permitted on Shabbos (see below, entry #53)]

b)[line 21] ?O MESAKEN HU ETZEL HA'FESACH?- or is the creation of the opening considered a constructive act [since she is now bonded to her husband (see Background to 4:1)]?


(a)One who performs a Melachah (act of creative labor) on Shabbos unintentionally must offer a Korban Chatas (see Background to Yevamos 81:35). As a general rule, this is true only if he does so through a creative act. The performance of a destructive act - even if it falls under the heading of one of the thirty-nine Melachos of Shabbos - does not incur an obligation to offer a Korban Chatas.

(b)The Tana'im disagree as to whether this rule applies to the Melachos of Chaburah (bruising and letting blood) and Hav'arah (igniting a fire). According to Rebbi Shimon, these two Melachos are exceptions to the rule, and one is Chayav even through a destructive act of Chaburah or Hav'arah. Rebbi Yehudah, however, maintains that "Mekalkel b'Chaburah Patur"; i.e., there is no difference between these two Melachos and all other Melachos. According to Rebbi Yehudah, there are only two ways to incur a Chiyuv Chatas for Chaburah on Shabbos - slaughtering an animal such that it becomes Kosher, and making a wound in an animal to procure blood for his dog to lick.