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Previous dafShabbos 103
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.)
 Mishnah 103a [line 35]:
The words "Mishum Roshem, she'Kach *Kosvin*"
should be "Mishum Roshem, she'Kach *Roshmin*"
This is the Girsa of the Beraisa on Daf 103b, the Yerushalmi and the
Mishnah as quoted by the Rif and the Rosh.
 Rashi 103a DH Zeradin:
"*Min* Kanim Hem"
The word "Min" should be spelled with a Yud. There are various editions in
which the Yud does not appear.
 Rashi 103a DH Ha 2 Osiyos:
The words "O Teis *mi'Tatnan*"
should be "O Teis *mi'Tatnai*"
("Tatnai" is a name which appears in Ezra 5:3 (Ya'avetz). This is actually
the Girsa in the Soncino edition, as cited in Dikdukei Sofrim #7.
Apparently, this should also be the Girsa in Rashi on Daf 103b DH Ela 2 Osiyos.)
 Ein Mishpat on the Mishnah 103a, #8:
The reference is a mistake, since the Rambam's source is not Rebbi Yosi of
our Mishnah - see the Magid Mishnah to Hilchos Shabbos 11:17.
 Rashi 103b DH Talmud Lomar Achas [at the beginning of the page]:
The words "b'Makom *Echad*"
should be "b'Makom *Acher*"
(This is already corrected in a number of current editions.)
 Rashi 103b DH Ela 2 Osiyos:
The words "mi'Sheshbatzar *mi'Sheshach* she'Shamem"
should be "mi'Sheshbatzar *Sheshach* she'Shamem"
(In the Soncino edition, the word "mi'Sheshach" does not appear at all --
also see above #3)
 Rashi 103b DH Achas she'Hi Henah:
The words "*Shegagah* Tuva"
should be "*Shegagei* Tuva"
*1*) [line 1] MECHEZEI - it is considered (i.e. not just "it appears
similar to," but rather it actually is)
2) [line 2] D'CHAR CHORTA L'VINYANA - who bores a hole for a building
3) [line 4] D'VAZ'EI - he "bored" it
4) [line 4] B'RAMTZA D'FARZELA - with a long iron nail
5) [line 4] V'SHAVKEI B'GAVEI - and he left the nail in the hole
6) [line 6] D'CHAK KEFIZA B'KAVA - (a) one who hollows out a measure that
holds three Lugin in a block of wood intended for a Kav measure (four
Lugin) (RASHI); (b) one who makes a mark at the level of three Lugin in a
Kav Measure (RASHBA, citing RAV HAI GA'ON)
7a) [line 9] ME'AMEN ES YADAV - he practices hammering (lit. he trains his
b) [line 10] CHAZA UMNASA B'SHABESA V'GAMAR - if one watched [a craftsman
doing] one's craft on Shabbos and thereby learned from it
8) [line 12] MERADEDEI TASEI MISHKAN - the ones who made gold leaf and
copper leaf (lit. who flattened the metal sheets used) for the Mishkan
9) [line 16] HA'MENAKESH - one who weeds
10) [line 16] HA'MEKARSEM - one who cuts off dry branches
11) [line 16] HA'MEZARED - one who cuts off (overabundant) fresh branches
12) [line 17] HEISEK - a fire
13) [line 18] BEITZAH KALAH - a chicken egg, the easiest egg to cook
14) [line 19] KI'MELO PI HA'GEDI - a kid goat's mouthful
15) [line 20] BIZRA D'KARA - a pumpkin seed
16) [line 21] KELACH - stalk
17) [line 23] ULSHIN - endives
18) [line 23] ZERADIM - (overabundant) fresh branches
19) [line 27] AGAM - a marsh
20) [line 34] MI'SHTEI SAMANIYOS - (a) [writing two letters] with two types
of inks (RASHI); (b) [writing] two symbols (RASHBA, citing RAV HAI GA'ON,
21a) [line 35] ROSHEM - marking
b) [line 36] BEN ZUGO - its mate (the adjacent Keresh)
22) [line 37] SHEM KATAN M'SHEM GADOL - a smaller name or word which is the
beginning of another name or word
23a) [line 42] ITER YAD - a left-handed person
b) [line 44] SHOLET BI'SHTEI YADAV - an ambidextrous person
24a) [line 53] NAPAH - sieve
b) [last line] BAYIS ECHAD - one row
25) [line 4] SHTEI OSIYOS V'HEN SHEM ECHAD - two *identical* letters which
are the first two letters of the larger word that he intended to write,
that form a word in their own right
26) [line 9] SERITAH - a scratch
27) [line 9] NESARIN - boards
28) [line 25] GALTUREI B'ALMA - [(O.F. calateres) letters used for sorcery]
fabricated words that are use in charms
29) [line 26] HA'MEGARER - one who planes boards or smoothes out parchment
30) [line 27] HA'ME'ABED - one who tans hides
*31*) [line 27] HA'TZAR - if a person draws a figure on a vessel. (Even
those who argue on Rebbi Yosi and exempt Roshem from a Korban agree that
one who draws a *complete* figure on a vessel is Chayav for the Melachah of
Makeh b'Patish, as the Gemara says on 75b -- see Rambam Shabbos 10:16.)
32a) [line 31] "[NEFESH KI SECHETA BI'SHGAGAH MI'KOL MITZVOS HASHEM ASHER
LO SE'ASENAH,] V'ASAH [ME']ACHAS [ME'HENAH]" - "If an individual sins
inadvertently by violating any of the negative commandments of Hashem,] and
he does any one (lit. *from* any one) of these (lit. *from* these)"
b) [line 33] ACHAS ME'ACHAS, HENAH ME'HENAH - the Torah could have
written "Achas" ("one") but instead wrote "me'Achas" ("from one").
Similarly, the Torah could have written "Henah" ("these") but instead wrote
"me'Henah" ("from these"). We can learn certain laws from these additions.
We learn that a person is Chayav for transgressing Achas (one Melachah) or
me'Achas (part of an intended Melachah), and Henah (the Avos Melachos
themselves) or me'Henah (Toldos, which are derived and come from the Avos)
*c*) [line 33] ACHAS SHE'HI HENAH, HENAH SHE'HI ACHAS - That is, the
Beraisa finds six teachings in the verse: (a) the word "Achas," (b) the Mem
that precedes it, (c) the fact that it is associated in the verse with the
word "Henah" (TOSFOS 70a DH Mai) -- and then the same three inferences, but
this time from the word "Henah."
33) [line 35] ZADON SHABBOS V'SHIGEGAS MELACHOS - the person knew that the
day was Shabbos but did not know that the action that he was doing was a
Melachah of Shabbos
34) [line 35] SHIGEGAS SHABBOS V'ZADON MELACHOS - the person knew that the
action that he was doing was a Melachah of Shabbos but did not know that
the day was Shabbos
35) [line 38] ALFIN AYININ - (a) since they sound similar, one may make a
mistake when writing them (RASHI); (b) if the lower leg of the Alef becomes
detached, the upper part of the letter looks like a backwards Ayin (RAMBAN,
RASHBA, RITVA, RAN) -- see Graphic #6
36) [line 39] GAMIN TZADIN - (a) if the top of the Gimel is very thin and
the right leg is too wide and does not extend to a point lower than the
left leg, the Gimel will look like an upside-down Tzadi Sofis (SEFER
HA'TERUMAH, at the end of Hilchos Tefilin); (b) if the top of the Gimel is
made very wide and the right leg turns away from the left leg, the Gimel
will look like an upside-down Tzadi (RITVA, in the name of his Rebbi) --
see Graphic #6
37) [line 40] TESIN PEIFIN - (a) if the left side of the Tes is detached
from the right side, the right side will look like a Pei (RAMBAN); (b) if
the right side of the letter is extended too low inside the Tes, the letter
will look like a sideways Pei (RISHONIM); (c) if the right side of the
letter extends too much to the right inside the Tes, the right side will
look like a Pei (MIKDASH ME'AT) -- see Graphic #6
38a) [line 42] PARSHAH PESUCHAH - a paragraph in the Torah which ends with
a space that extends to the end of the line
b) [line 42] SETUMAH - a paragraph in the Torah which ends with a
nine-letter space that must not extend to the end of the line
39) [line 43] KA'SHIRAH - in the form of "Az Yashir", as follows:
_ _______ _
_ _______ _
_ _______ _
40) [line 44] AZKAROS - names of HaSh-m
41) [line 45] B'SHENI - on the 2nd day of Sukkos
42) [line 46] NISUCH HA'MAYIM
One of the observances of the holiday of Sukos in the Beis ha'Mikdash is
the Nisuch ha'Mayim (water libation). It is a Halachah l'Moshe mi'Sinai,
but the Chachamim found a hint for it in the Torah, as recorded in our
Gemara. Three Lugin (approx. 1.5 liter) of water is drawn from the
Shilo'ach spring that is located to the south of the Temple Mount and is
brought to the Azarah in a joyous procession, to fulfill the Pasuk
"u'Sh'avtem Mayim b'Sason ..." ("and you shall draw water with rejoicing
..." - Yeshayah 12:3). The Kohen who is chosen to pour the water ascends
the Mizbe'ach and pours the water from a golden Tzelochis (flask) into one
of the Sefalim (the silver libation pipes located in the southwest corner
of the Mizbe'ach). This takes place each day at the time of the morning
Tamid sacrifice, amidst much rejoicing.