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Previous dafShabbos 93
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.)
 Rashi 93a DH v'Rebbi Shimon Metaher:
The words in parentheses were erased by Maharshal and the Bach #1 based
upon the words of Tosfos DH v'Rebbi Shimon Metaher. However, the Rashba and
Tosfos ha'Rosh are Gores all of these words in Rashi. (HAGAHOS BEN ARYEH).
Since it is evident that Rashi rewrote some of his glosses for this
Maseches (see Rashi 112b DH Aval), it is possible that Rashi added these
words in his second version, which Tosfos did not have. (M. Kornfeld)
 Rashi 93a DH Mip'nei sh'Yecholah la'Amod Al Shalosh:
"v'Stama k'Rebbi Yehudah d'Zeh Yachol v'Zeh Yachol Kari Mesayei'a"
(a) Rashi's words here are difficult to understand, because even Rebbi
Shimon agrees to the concept of Mesayei'a in the case under discussion (one
is able, and one is unable)! We do not find that Rebbi Shimon argues except
when both are able to do the Melachah alone. Here, though, the Gemara is
discussing when one is able to do the Melachah alone, and the other is not
able to do the Melachah by himself and thus he is Mesayei'a and is Patur.
(b) Therefore, it seems that these words in Rashi belong at the end of an
earlier comment of Rashi (DH sh'Einah Yecholah). That Beraisa is certainly
going according to Rebbi Yehudah, who says that two who carry together are
Patur *only* when either one is able to do the Melachah alone. (M. Kornfeld)
1) [line 1] IGUL SHEL DEVEILAH - a large rounded cake of pressed figs
2) [line 8] "V'IM NEFESH ACHAS ..." - "And if anyone of the common people
sin through ignorance, by doing something against any one of the
commandments of the Lord concerning things which ought not to be done, and
be guilty." (Vayikra 4:27) - This verse contains words which are
unnecessary from the standpoint of the simple meaning. "Nefesh", "Achas"
and "ba'Asosah" all refer to the sinner, and the Tana'im learn various laws
from these words.
3) [line 15] YACHID SHE'ASA'AH B'HORA'AS BEIS DIN (PAR HE'ELEM DAVAR)
(a) If the Beis Din ha'Gadol issues a mistaken ruling permitting an act
which actually incurs a Chiyuv Kares when done intentionally and a Korban
Chatas when done unintentionally, and most of the Jewish people sinned
based on this ruling, the Beis Din has to bring a Korban Chatas when they
realize their mistake. The people are exempt, since they relied on Beis
(b) If the ruling caused the people to commit idolatry, the Beis Din brings
a bullock as an Olah and a goat as a Chatas on behalf of each of the
tribes. If a sin other than idolatry was committed, they bring a bullock as
a Chatas for each tribe. Each of these bullocks are called Par He'elem
Davar Shel Tzibur.
4) [line 23] MESAYEI'A - helps
5) [line 26] HAYAH YOSHEV (MIDRAS HA'ZAV)
(a) A Zav, a man who emits Zov two or three times, whether it is emitted in
one day or in two or three consecutive days, is an Av ha'Tum'ah. Zov is a
clear discharge with the appearance of the white of a sterile or spoiled
egg, in contrast with semen, which has the consistency of fresh egg white.
Zov can also be a pus-like discharge resembling the liquid from barley
dough or soft barley batter.
(b) A Zav, like a Zavah, Nidah or Yoledes, can cause objects that are
*under* him to become Avos ha'Tum'ah whether he touches them or not. The
objects become Tamei Midras (lit. an object that is treaded upon),
otherwise known as Mishkav or Moshav ha'Zav (or the *Tachton*, of a Zav).
An object under a Zav becomes a Midras only if it was made for lying,
sitting, or leaning upon. Earthenware objects (Klei Cheres) cannot become
(c) A person who *touches* or *carries* either a Midras or the Zav himself,
along with the clothes he is wearing and other utensils (except for
earthenware utensils) that he is touching at the time, get the status of
(d) Utensils or clothes which lie *above* the Zav also get the status of a
Rishon l'Tum'ah, whether they touches him or not. These are called the
*Elyon* of a Zav.
6) [line 26] TALIYOS - shawls, Talises
*7*) [line 30] MIPNEI SHE'YECHOLAH LA'AMOD AL SHELOSHAH - That is, any
three of the animal's legs can support it without the fourth leg.
Therefore, each leg, when viewed independently, is only Mesayei'a. It is
not able to support the animal by itself, but the legs that are helping it
(that is, the three other legs combined), *are* able to support the animal
by themselves. It is "Zeh Eino Yachol v'Zeh Yachol." (TOSFOS DH Mipnei) -
see Girsaos #2
8) [line 35] HA'MIS'HAPECH - who turns over and back while lying down
9) [line 36] SAFSALIN - benches
10) [line 37] PUNDA'OS -(O.F. brides) long sashes in which money is kept;
11) [line 2] MISH'ENES - support
12) [line 13] KIBEL
Offering a Korban is comprised of four main actions. These four "Avodos"
are Shechitah (slaughtering), Kabalas ha'Dam (collecting the blood of the
Korban that will be thrown on the Mizbe'ach), Holachah (carrying the blood
towards the Mizbe'ach) and Zerikah (throwing the blood on the Mizbe'ach).
These and all other Avodos must be done with the right hand.
14) [line 35] KANEH SHEL GARDI - a pole that is used in a standing loom
15) [line 41] KELAPEI LAYA - where are you turning to? (the opposite should
16) [line 44] K'ADASHAH - an amount the size of a lentil bean
17) [line 46] V'IM HAYAH KELI TZARICH LO - if he needed the utensil for
another purpose in the place to which he carried it
18) [line 47] B'HE'ELEM ECHAD
A He'elem is a period of forgetfulness. If a person sins more than once
(for example, if he ate two or more k'Zeisim of Chelev) in one He'elem, and
later finds out that he has sinned, he only has to bring one Korban Chatas
to atone for his sins. The Gemara is trying to refute this ruling based
upon the Beraisa that was brought.