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Shabbos 41

***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg and the parenthetical marginal notes of the Vilna Shas. This section is devoted to any *OTHER* changes that we feel ought to be made in Gemara, Rashi or Tosfos.)

[1] Rashi 41b DH Aval Litzaref:
The words "*she'Pinehu* Mimenu he'Chamin"
should be "*keshe'Pinah* Mimenu he'Chamin"
(This would seem to be the correct Girsa - M. Kornfeld)

1) [line 1] GIDUDEI - steep banks
2) [line 3] PANAV SHEL MATAH - his male organ
3) [line 6] BOLESHES - reconnoitering troop
4) [line 9] EIN PENAI L'NASECH - there is no time for them to pour any wine as a libation to Avodah Zarah

5) [line 10] KEIVAN D'BE'ISI - since they are afraid
6) [line 12] BI'ASUSA D'NAHARA - fear of the river
7a) [line 15] KI NACHIS - when he would go down into the river
b) [line 16] KI SALIK - when he would come up out of the river
8) [line 16] SHACHI - would bend over
9a) [line 18] HAVAH KA MISHTAMIT - was avoiding
b) [line 19] L'MEISAK - to go up
10) [line 22] EIZIL - I will go
11) [line 22] V'EISI V'EISAK - and I will come back and then I will go up to Eretz Yisrael

12) [line 23] BEI BANI - in the bathhouse
13) [line 24] NESER - natron, native carbonate of soda (for scrubbing his hair)
14) [line 25] MASREK - a comb

15a) [line 25] PISCHU PUMAICHU V'APIKU HEVLA - open your mouths (to breathe in the steam of the bathhouse) and let out the heat [from your bodies](through perspiration)
*b*) [line] 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)

16) [line 30] HEVLA MAPIK HEVLA - heat [of the bathhouse which enters the body makes a person perspire, which] expels the heat [of the body, thus cooling it off]

17) [line 30] MAI MA'ALYUSA - what is its great value?
18) [line 31] CHOLI ME'AYIM - intestinal trouble
19) [line 32] MERAKEVES - rots
20) [line 32] HA'NITZRACH LI'NKAVAV - a person who feels an urge to defecate
21) [line 33] AL GABEI EFERO - on top of its ashes
22) [line 33] REI'ACH ZUHAMA - the bad smell of constant perspiration
23) [line 34] SHE'HISIKUHU - that they heated it
24a) [line 36] MULYAR - a caldron with an encompassing receptacle for holding hot coals
b) [line 36] MULYAR HA'GARUF - a Mulyar from which the coals have been taken out

25) [line 36] ANTICHI - there is an argument between two Amora'im as to what this is. See next two entries:
26) [line 38] BEI KIREI - an earthenware stove which has two sections, one for water and one for coals

27) [line 38] BEI DUDEI - a copper caldron with two bottoms, which holds coals between the two bottoms

28) [line 40] NECHUSHTAH - its brass; alt., its bottom
29) [line 41] MEICHAM - a large kettle
30) [line 41] PINAHU - (a) all of whose water was taken out (Rav Ada bar Masna);
(b) that was taken off the fire (Abaye)

31) [line 42] L'HAFSHIRAN - to warm them


32) [line 1] METZAREF - (O.F. solder) welds; hardens

(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 Reisha 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 Insights to 41:2)

*34*) [line 10] 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.

35a) [last line] 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] SHI'UR L'TZAREF - an amount of water which will strengthen the Meicham, i.e. when the Meicham is filled to the top

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