[96a - 27 lines; 96b - 53 lines]

*********************GIRSA SECTION*********************

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] Gemara 96b [line 14]:

The word "u'Michdi" ומכדי

should be "Michdi" מכדי

This is also Rashi's Girsa.

[2] Gemara 96b [line 21]:

"Hach d'Havai ba'Mishkan Chashiva, Kari Lah Av, Hach d'Lo Havai ba'Mishkan Chashiva..." הך דהוי במשכן חשיבא קרי לה אב הך דלא הוי במשכן חשיבא

(a) This is also the Girsa which appears in Bava Kama (2b). Tosfos (DH ul'Rebbi Eliezer), however, records a different Girsa which reads, "... ba'Mishkan v'Chashiva..." במשכן וחשיבא (twice). The meaning is basically the same as the Girsa that we have, which requires a Melachah to be both in the Mishkan and to be a significant Melachah in order for it to be considered an Av.

(b) Tosfos mentions another Girsa which reads, "... Chashiva v'Kari Lah Av, Hach d'lo Havai ba'Mishkan Lo Chashiva v'Kari Lah Toldah" חשיבה וקרי לה אב הך דלא הוי במשכן לא חשיבה וקרי לה תולדה. This Girsa also appears in the Soncino printing of the Gemara, and a similar Girsa is recorded in the Dikdukei Sofrim #6 and #7 and in the Oxford manuscript. According to this Girsa, it is not necessary to have both attributes - that is, being in the Mishkan and being a significant Melachah - in order to be an Av. As long as it was in the Mishkan, it is considered an Av Melachah.

(c) Tosfos in Bava Kama (2a, DH Hachi Garsinan) mentions a third Girsa which reads, "... ba'Mishkan v'Chashiva Kari Lei Av, Hach d'Lo Havai ba'Mishkan v'Lo Chashiva..." במשכן וחשיבה קרי ליה אב הך דלא הוי במשכן ולא חשיבה. According to this Girsa, the meaning is that either one or the other attribute is necessary (the letter "Vav" reads like the word "or"). That is, a Melachah will be an Av if it was either in the Mishkan, or if it was a significant Melachah even if it was not in the Mishkan. (See earlier, 49b, Tosfos DH Keneged, and Tosfos ha'Rosh there.)

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1)[line 1]שוניןSHONIN- the Tana'im learn a Halachah l'Moshe mi'Sinai (RASHI Nidah 49a)

PEREK #11 HA'ZOREK

2)[line 22]גזוזטראותGEZUZTERA'OS- balconies

3)[line 22]זו כנגד זוZO KENEGED ZO - opposite each other:

_________________________________

|____|<<---------balcony

Reshus ha'Rabim ____ _______|____|____________________

4)[line 23]המושיטHA'MOSHIT (HOTZA'AH: MOSHIT)

Hotza'ah is the last of the thirty-nine Avos Melachos of Shabbos. It involves various different actions (see Introduction to Maseches Shabbos of the Background notes, #3) among them Moshit, which involves passing an object from one Reshus ha'Yachid to another through Reshus ha'Rabim 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.

5)[line 24]בדיוטא אתתB'DEYOTA ACHAS - on one story (on the same side of Reshus ha'Rabim, separated by a space that is above Reshus ha'Rabim):

_______________________________

|____| |____|

^ ^

| | Reshus ha'Rabim

balconies-----

_______________________________

96b----------------------------------------96b

6)[line 5]לא תפיקו ותיתוLO SAPIKU V'SEISU- do not take out [objects from your tents] and bring [them] in [to the camp of the Leviyim]

7)[line 7]שלימא לה מלאכהSHELIMA LAH MELACHAH- the work for the construction of the Mishkan was completed

8)[line 12]סברא היאSEVARA HI- That is, Hachnasah is considered to be a Toldah of Hotza'ah on logical grounds alone. (It should be noted that just as Hachnasah is considered a Toldah of Hotza'ah on logical grounds, so, too, throwing from Reshus ha'Yachid to Reshus ha'Rabim or vice versa, which is discussed in our Mishnah, is considered a Toldah of Hotza'ah on logical grounds. -M. KORNFELD)

9a)[line 13]אפוקיAPUKEI- taking out from Reshus ha'Yachid to Reshus ha'Rabim

b)[line 13]עיוליAYULEI- bringing in from Reshus ha'Rabim to Reshus ha'Yachid

10)[line 16]דאי עביד שתי אבות בהדי הדדיD'IY AVID SHTEI AVOS BAHADEI HADADEI- that is, if someone transgresses two different Avos. (The Gemara is explaining what difference it makes whether Hachnasah is included in the category of Hotza'ah or is a different Av altogether.)

11)[line 32]מטו הדדי במחטיןMATU HADADEI B'MACHATIN- they may prick each other with their needles [when they pull a stitch tight]

12)[line 34]בוכיארBUCHYAR- the shuttle that holds the spool of Erev (woof) thread as it is thrown back and forth in between the Shesi (warp) threads of the loom

13)[line 35]אוגדו בידוOGDO B'YADO- it (the Erev thread) is still in his hand (and therefore it cannot be considered as if he has thrown the shuttle)

14)[line 35]בניסכא בתראB'NISKA BASRA- [in a case where] the last thread of Erev is used, and he actually throws the shuttle

15a)[line 35]מקום פטורMAKOM PETUR

Mekomos Petur are those places and objects that do not fulfill any of the conditions that characterize the other three Reshuyos (domains) of Shabbos: Reshus ha'Yachid, Reshus ha'Rabim, Karmelis (see Introduction to Maseches Shabbos). Transferring from a Makom Petur to one of the other three Reshuyos is permitted, as long as it is not used to circumvent the prohibition of Hotza'ah, e.g. transferring from Reshus ha'Yachid to Reshus ha'Rabim through a Makom Petur. Some examples of Makom Petur are (1) a doorstep with an area less than four by four Tefachim, (2) a pole in Reshus ha'Rabim with an area less than four by four Tefachim and a height not greater than ten Tefachim, and (3) the air above Reshus ha'Rabim or a Karmelis (i.e. above a height of ten Tefachim). See Charts #1-2.

b)[line 35]במקום פטורB'MAKOM PETUR- That is, the loom that the shuttle is thrown through is a Makom Petur. The Gemara is assuming that the loom was a vertical one, with the threads reaching from top to bottom, and not a horizontal one, with the threads stretching from back to front. (See RASHASH, who had trouble with this point.)

16)[line 37]מטו הדדי בחפתMATU HADADEI B'CHEFES- they may strike each other [when they tighten the Erev thread] at the edge [of the curtain that they are weaving]

17)[line 37]שלחופי הוו משלחפיSHALCHUFEI HAVU MESHALCHAFEI- they were staggered

18)[line 41]מקוששMEKOSHESH- the person who gathered sticks in the desert on Shabbos, thus incurring the death penalty (Bamidbar 15:32)

19)[line 42]מעמרME'AMER

(a)Me'amer (gathering) is the Melachah that entails collecting produce into a bundle. In order to be Chayav for gathering, one must collect objects from the place where they fell when they were cut (TOSFOS Beizah 31a DH Min ha'Karpaf).

(b)The amount of produce gathered that will create a Chiyuv depends on the purpose for which the produce is gathered. If it is gathered for eating, the person is Chayav when he gathers a Grogeres. Gathering for animal fodder requires the amount that will fit into a young goat's mouth. Gathering for kindling wood requires the amount necessary to cook a Grogeres of a chicken egg. (RAMBAM Hilchos Shabbos 8:5)

20)[line 43]מגלת סתריםMEGILAS SETARIM- a scroll which contained words from the Oral Law, which were not permitted to be written, that had to be concealed. (Today the Oral Law is permitted to be written, lest it be forgotten.)

21)[last line]כיסתוKISASO- concealed the matter

22)[last line]לעזLA'AZ- false rumors

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