|(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)
1) [line 1] DERECH ARA'I - occasionally
36) [line 1] MUFSEKES - snapped (i.e. l'Chatchilah all of the strings should be whole)
37) [line 2] MATIRIN MI'BEGED L'VEGED - it is permissible to remove Tzitzis from one Talis and place them on another (usually from an old Talis to a new Talis -- RASHI to Shabbos 22a)
38) [line 2] DILMA D'IY VALA'I - [we have no proof from here that Matirin mi'Beged l'Veged since] perhaps [the first garment from which the Tzitzis were taken] was worn out, [and no disrespectful act was performed]
39) [line 3] KOL MINEI TZIV'ONIN - all types of colors
40) [line 4] TALIS EIN POTER BAH ELA MINAH - the only color of strings that may be used along with the Techeles strings are strings of the same color as the garment (RASHI; see Insights)
41) [line 6] V'DAVAR ACHER - and another color (besides Techeles, since we follow the majority of garments, that need two colors, since most garments are not Techeles)
42) [line 8] BAS ARBA'AH CHUTIN - (a) that has four strings [on each corner, two of Techeles and two of Kala Ilan] (where we are not worried that the Kala Ilan strings will be taken to attach to another garment, since this garment has only the required number of strings attached to it) (RASHI, 1st explanation); (b) that has four strings (and the Torah requires two differing colors for the strings. Hence Kala Ilan, which is similar to the color of Techeles is not valid and will not be used when there are only four strings -- RASHI, 2nd explanation)
43) [line 10] DILMA D'IY AVAD - [we have no proof from here that Matirin mi'Beged l'Veged since] perhaps this is a case of b'Di'eved, where a person detached strings of Kala Ilan from the Talis to another one, but that does not mean that it is permitted to do so.
44) [line 12] MADLIKIN MI'NER L'NER
Shmuel rules that it is permitted to light one Chanukah light from another. Rav prohibits this. One reason given for Rav's opinion is because of Bizui Mitzvah (disrespect for the Mitzvah,) since the person transfers the flame with a stick that is not part of the Mitzvah. The second reason given is Akchushei Mitzvah (diminishing the Mitzvah), by taking away some of the oil. It also appears as if he is taking away some of the light. (Gemara Shabbos 22a and RASHI there)
45) [line 14] GEREIRAH (DAVAR SHE'EINO MISKAVEN)
(a) A Davar she'Eino Miskavein is an act which is done for a certain purpose (which can be accomplished without transgressing an Isur Torah), but which may result in an Isur Torah being inadvertently performed. Rebbi Yehudah prohibits performing such an action, since it may result in an Isur Torah. Rebbi Shimon disagrees, claiming that even though an Isur Torah may result from this action, since the Isur Torah will come about without intent, the action is permitted.
(b) The laws of a Davar she'Eino Miskaven (that it is permitted according to Rebbi Shimon or forbidden according to Rebbi Yehudah) apply only when it is not inevitable that an Isur Torah will occur as a result of one's action. However, when an Isur Torah will definitely occur as a result of one's action, it is known as a Pesik Reshei and is forbidden. For example, if a person cut the head off of a chicken on Shabbos and states that he had no intention to kill the animal but he merely wanted its blood to feed to his dogs, it is considered as though he had full intention to kill the animal since it was an inevitable outcome of his act, and he is Chayav.
(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, if a person drags a bench and a furrow does result, even Rebbi Yehudah will agree that the person who dragged it is not obligated to bring a Korban, since the furrow was created 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.
46) [line 16] KOL MILEI D'MAR - all of the Halachic decisions of Rabah
47) [line 16] L'VAR ME'HANEI TELAS - except for these three
48) [line 21] CHARITZ - furrow, groove
49) [line 21] MASAR LEI L'KATZRA - gave it (a garment with Taitzis) to a Nochri clothes-washer
50) [line 22] AVID LEI SISA - folded in the Tzitzis like a ball of thread (O.F. lemosel)
51) [line 22] CHAYIT LEHU MEICHAT - sewed in [an extra hem and hid the Tzitzis in it]
52) [line 25] MESHULESHES - [broken into] thirds, that is, how long should the Gedil be so that the Anaf should be twice as long?
53) [line 26] ACHAS ME'ARBA B'TEFACH SHEL KOL ADAM - one quarter of a Tefach of an ordinary person
54a) [line 28] ARBA B'GUDAL - four times the width of a thumb, approximately equal to 3.8, 4 or 4.8 cm, depending upon the differing Halachic opinions
b) [line 28] SHIS BI'KETANAH - six times the width of the smallest [finger]
c) [line 28] CHAMESH B'SILTA - five times the width of the middle finger
55) [line 29] ARBA'AH B'SOCH ARBA U'MESHULESHES ARBA - four [strings] within four [Etzba'os] and the third should be (i.e. the Gedil should measure) four [Etzba'os]
56) [line 34] YOTZEI - [hanging and] sticking out [at the corner]
57) [line 35] ALIYAS - loft, second story apartment