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Previous dafShabbos 28
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 28a DH Af Ani [at the end of the page]:
This Dibur should be before the Dibur "Sheratzim Metam'in"
 Rashi 28b DH Mai Hevi Alah:
The words "Ho'il *ul'Rav* Yosef"
should be "Ho'il *ud'Rav* Yosef"
1) [line 3] MISHKAN
Benei Yisrael were commanded to build a Mishkan (a dwelling place) for
HaSh-m in the desert, as it states in Shmos, chapters 25-28. The three
covers for the Mishkan are described in Shmos 26:1-14. They were called
Mishkan, Ohel (tent) and Michseh (covering). (a) The Mishkan was woven out
of white linen and three colors of wool: Techeles (green or blue - see
Insights to Berachos 57:3), Argaman (purple) and Tola'as Shani (crimson).
(b) The Ohel was woven out of goat hairs. (c) The Michseh consisted of
skins of rams, dyed red (RASHI to Shmos 25:5 DH Me'adamim) and the skin of
the Tachash animal. Rebbi Yehudah states that there were two Michsa'os. The
lower one was only ram's skin and the upper one was only Tachash. Rebbi
Nechemyah disagrees and claims that the Michseh consisted of these two
types of skin attached together, with each type in the shape of a triangle.
2a) [line 5] SHEZURIN - (O.F. retors) twisted
b) [line 5] CHUTAN KAFUL 6 - each of the types of thread used for the
Mishkan was made of six threads twisted together
3) [line 8] KERASHIM - beams
*4*) [line 16] D'HADAR AHADREI KRA - That is, the Torah compares the
"Michseh" of ram's skin to the "Ohel" of goat's hair, thus proving that the
skin of Kosher animals does indeed become Tamei. Once this is established,
it is reasonable that Rebbi Elazar went on to examine whether even the
skins of non-Kosher animals become Tamei.
5) [line 23] TACHASH - the animal whose multicolored skin was used as a
Michseh (cover) for the Mishkan. According to Chazal, this was its only
contact with Humans. Before and after the building of the Mishkan, it was
6) [line 28] OROS EILIM ME'ADAMIM - the skin of rams, dyed red (RASHI to
Shmos 25:5 DH Me'adamim)
7) [line 30] TALA ILAN - a small multicolored non-Kosher animal, identified
as the squirrel, the badger or the genet (ARUCH)
8) [line 34] SHE'SAS B'GIVUNIN HARBEH - it rejoices in [its] many colors
9) [line 41] LO RE'I ZEH K'RE'I ZEH
(a) The method of learning that is being used by our Gemara is called a
comparison, or "Meh Matzinu" ("what we have found [in one subject, applies
to another subject, also]"). Among the rules of this method is the rule of
a "Pirchah" (a question), where even a slight difference between the
subjects causes the comparison to collapse, and no connection may be made.
(b) After a Pirchah, the Gemara will bring a "Yochi'ach" or "Tochi'ach"
(fem.) (a proof), where another subject, which fulfills the requirements of
the Pirchah, is used to rebuild the comparison. A second Pirchah follows,
where the Yochi'ach subject is brought into question. Then the original
subject becomes the Yochi'ach.
(c) The conclusion is v'Chazar ha'Din (the Din goes back and forth), Lo
Re'i Zeh k'Re'i Zeh (this subject is not exactly like that subject and vice
versa), but the Tzad ha'Shaveh (common denominator) may be used to connect
the Halachos of the two subjects, and we may learn a new Halachah from them
(in our case, that skins of non-Kosher animals may receive Tum'ah). The
common denominator may also be brought into question (as Rava mi'Barnish
does), which inhibits learning the new Halachah from the two subjects.
10) [line 1] NOTZAH SHEL IZIM - hair of goats; mohair
11) [line 8] MIN HA'MUTAR L'FICHA - from that which is permitted to be put
in your mouth and eaten
12) [line 10] L'KORCHAN B'SA'ARAN - to tie the parchments with the hairs of
a Kosher animal
13) [line 10] L'TOFRAN B'GIDAN - to sew the parchments with the sinews a
14) [line 17] BIRYAH BIFNEI ATZMAH - a species of its own
15) [line 17] LO HICHRI'U BAH CHACHAMIM - the Chachamim did not decide
16) [line 24] "V'SITAV ... MAKRIN MAFRIS" - "And it shall please HaSh-m
more than an ox (Shor) [that has the characteristics of] a bull (Par) that
has horns and hoofs" (Tehilim 69:32) - RASHI to Tehilim explains that the
one-day-old ox that Adam offered as a sacrifice had the characteristics of
a Par (usually a two- or three-year-old bull, which may be sacrificed).
Ordinarily, an animal is not fit for sacrificing until it is at least eight
17) [line 27] KERESH - rhinoceros
18) [line 29] PESILAS HA'BEGED - a cloth wick
19) [line 29] SHE'KIPLAH - that one has twisted or folded into the shape of
20) [line 29] V'LO HIVHEVAH - and has not singed
21) [line 32] KIPUL EINO MO'IL - twisting or folding it into the shape of a
wick does not make it lose its status as a Beged (a useful cloth or article
of clothing); therefore it still receives Tum'ah
*22*) [line 32] KIPUL EINO MO'IL - That is, twisting or folding the cloth
to make it into a wick is not an action significant enough to make the
cloth change its status from that of a Beged (a useful cloth or article of
clothing) to that of a wick (that is not considered a "Kli" and does not
receive Tum'ah). Rather, an action that changes the physical cloth itself
(such as singeing the cloth and the like) is needed for it to lose its
status of a Beged (RITVA).
23) [line 36] METZUMTAMOS - exactly
*24*) [line 37] UV'YOM TOV SHE'CHAL LIHEYOS B'EREV SHABBOS ASKINAN - That
is, the Mishnah's ruling was stated because of Yom Tov that falls on
Friday. However, even if Yom Tov does not fall on Friday, the argument of
the Mishnah still stands, because of the possibility that people will not
realize the difference between a normal Friday and a Friday Yom Tov
(RAMBAM, Peirush ha'Mishnayos; a similar explanation is found in the Rashba
to Shabbos 149a DH Hacha)
25) [line 38] MASIKIN - it is permitted to burn
26) [line 39] EIN MASIKIN B'SHIVREI CHEILIM (NOLAD)
(a) The word Muktzah literally means "set aside at the brink [of one's
intentions for use]." The term is used to describe items that are set aside
not to be used right now, such as wood stacked in a barn. In a broader
sense, the word Muktzah includes anything that a person did not intend to
use during Bein ha'Shemashos at the start of Shabbos, for whatever reason
it may be.
(b) Rebbi Yehudah and Rebbi Shimon argue as to whether one may use such
items if he decides to use them later on Shabbos. There are at least six
different types of Muktzah over which Rebbi Yehudah and Rebbi Shimon
disagree. On Shabbos, such objects may not be moved according to Rebbi
Yehudah except in certain circumstances; see the introduction of Beis Yosef
to Tur Orach Chayim 308.
(c) When an item did not exist in its present form during the Bein
ha'Shemashos between Friday and Shabbos, rather it was created (or was
significantly changed on Shabbos, it belongs to the category of Muktzah
known as Nolad (born). Utensils that broke on Shabbos did not exist in
their present form before Shabbos. Therefore they are Nolad. Similarly,
date pits from dates that were eaten on Shabbos are Nolad, since they were
part of a fruit when Shabbos came in and only emerged as pits on Shabbos.
Moving them is prohibited according to Rebbi Yehudah and permitted
according to Rebbi Shimon.