[4a - 29 lines; 4b - 20 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] Tosfos 4a DH v'Ha Ba'inan : ד"ה והא בעינן

The words Darshinan b'Eruvin דרשינן בערובין

should be d'Darshinan b'Eruvin דדרשינן בערובין

[2] Gilyon ha'Shas 4a (the second one)

The words Lo Hevi Hasra'as Safek, Keivan d'Mechusar Ma'aseh לא הוי התראת ספק כיון דמחוסר מעשה

should be Lo Hevi Hasra'as Safek, Keivan d'Lo Mechusar Ma'aseh לא הוי התראת ספק כיון דלא מחוסר מעשה

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1)[line 4]לכי תיכול עלה כורא דמילחאL'CHI TEICHUL ALAH KORA D'MILCHA- (a) when you will measure out for me (i.e. pay me) a Kor of salt I will explain it to you; (b) even if you consume a Kor of salt, you will not be able to equate them

2)[line 24]עקירה והנחה מעל גבי מקום ארבעה על ארבעהAKIRAH V'HANACHAH ME'AL GABEI MAKOM ARBA'AH AL ARBA'AH

See Introduction to Maseches Shabbos, #4. In general, the creative acts that the Bnei Yisrael did in order to build the Mishkan in the desert are the Avos Melachos. (a) RASHI learns that the Melachos of Shabbos must be done in a proper, meaningful fashion. Therefore, with regard to the Akirah and Hanachah of an object, it is required that the object be taken from and placed upon an area that is at least four by four Tefachim; (b) RABEINU TAM, cited in TOSFOS DH v'Ha, believes that the Melachos of Shabbos are solely dependent upon the building of the Mishkan. In modern times, we do not find that people place their objects on an area that is less than four by four Tefachim. This was probably the case in the Mishkan, also. Therefore it is a requirement for Akirah and Hanachah.

3)[line 26]הזורק מרשות היחיד לרשות היחיד ורשות הרבים באמצעHA'ZOREK ME'RESHUS HA'YACHID L'RESHUS HA'YACHID U'RESHUS HA'RABIM B'EMTZA

When a person throws an object from one Reshus ha'Yachid to another Reshus ha'Yachid through an intervening Reshus ha'Rabim, Rebbi Akiva rules that this person has violated Shabbos mid'Oraisa, while Rabanan argue. To explain their argument, two possibilities exist: (a) If the object was thrown below ten Tefachim, Rebbi Akiva rules that we say Kelutah k'Mi she'Hunchah Damya (see below, #4). Rabanan rule that we do not use this Halachic assumption. Both Rebbi Akiva and Rabanan rule that if he threw the object above ten Tefachim, he would be Patur, since we do not learn Zorek from Moshit (see below, #5). (b) The object was thrown above ten Tefachim. Rebbi Akiva learns Zorek from Moshit, and the person has violated Shabbos mid'Oraisa. Rabanan do not learn Zorek from Moshit. Both Rebbi Akiva and Rabanan rule that if the object were thrown below ten Tefachim, the person is guilty, since we say Kelutah k'Mi she'Hunchah Damya. (See Introduction to Maseches Shabbos, #3.)

4)[line 28]קלוטה כמי שהונחה דמיאKELUTAH K'MI SHE'HUNCHAH DAMYA

A person who throws an object from one Reshus ha'Yachid to another Reshus ha'Yachid through an intervening Reshus ha'Rabim is guilty of violating Shabbos mid'Oraisa, according to Rebbi Akiva. One explanation of his opinion is that the object is "caught" by the air of Reshus ha'Rabim below ten Tefachim and is considered Halachically at rest on the ground. The person has done an Akirah in Reshus ha'Yachid and a Hanachah in Reshus ha'Rabim, and is guilty of Hotza'ah.

4b----------------------------------------4b

5)[line 5]לא ילפינן זורק ממושיטLO YALFINAN ZOREK MI'MOSHIT- Moshit involves passing an object from one Reshus ha'Yachid (e.g. a balcony) to another Reshus ha'Yachid through an intervening Reshus ha'Rabim. If we do not learn Zorek (throwing) from Moshit (passing), Zorek will not apply above ten Tefachim, since the prohibition of Moshit only applies above ten Tefachim. Normally, the air above ten Tefachim in Reshus ha'Rabim is a Makom Petur (See Introduction to Maseches Shabbos, #2d). Moshit parallels the actions of the Leviyim who took apart the Mishkan in the desert. They passed beams from one Reshus ha'Yachid to another Reshus ha'Yachid above ten Tefachim, as described in the Gemara Daf 98.

6)[line 13]הי רבי?HAI REBBI?- which [teaching of] Rebbi?

7)[line 13]זיזZIZ- usually a piece of wood that projects from a wall

8)[line 15]שדי נופו בתר עיקרוSHADI NOFO BASAR IKARO- (lit. throw the branch after the trunk) the branch is considered to be four by four Tefachim since it is attached to the trunk

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