[22a - 37 lines; 22b - 55 lines]

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We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara and Rashi.

[1] Rashi 22b DH u'Mufneh Gabei Behemah åîåôðä âáé áäîä

The words "Es Chayas ha'Sadeh" àú çéú äùãä

should be "Es Chayas ha'Aretz" àú çéú äàøõ (Rashash)

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1)[line 5]î÷åø î÷åîå èîàMAKOR, MEKOMO TAMEI- the place of the Makor (the womb) is Tamei and makes any blood that passes through it Tamei, even the blood of a wound

2)[line 9]÷éñíKISAM- a wooden sliver

3)[line 13]áçúéîú ôé äàîäB'CHASIMAS PI HA'AMAH- an amount that can seal the opening of the male organ

4)[line 14]àì éñúåø áæéáäAL YISTOR B'ZIVAH (ZAV)

(a)A Zav (Vayikra 15:1-15), 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 (the Tum'ah generated by a Zav is discussed in Background to Nidah 5:8). 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. A man who emits Zov one time is Tamei like a Ba'al Keri (see Background to Zevachim 32:21) and must immerse and wait for nightfall to become Tahor.

(b)A man who emits a discharge that may be Zov is "checked" in seven ways to determine whether or not he becomes a Zav. If this discharge came about b'Ones (due to an external cause), he is Tahor. The seven external causes are: 1. eating too much; 2. drinking too much; 3. carrying a heavy load; 4. jumping; 5. being sick; 6. (a) seeing a frightening sight (RASHI to Nazir 65b); (b) seeing a woman, even without having unclean thoughts (ROSH to Nazir ibid.); 7. having unclean thoughts.

(c)A Zav must count seven "clean" days ("Shiv'ah Nekiyim") in which he experiences no discharge of Zov, checking once in the morning and once towards evening, in order to start his purification process, as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).

(d)If a Zav emits Zov only two times, he does not bring a Korban. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor (on the eighth day) in order to enter the Beis ha'Mikdash and to eat Kodshim. The Korban is two Torim (turtledoves) or two Bnei Yonah (common doves), one offered as an Olah and one as a Chatas.

(e)In the case of three emissions, he is only obligated in a Korban if the first two were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if all three emissions are not b'Ones (Nazir 65b). However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.; RAMBAM, Hilchos Mechusrei Kaparah 3:1).

(f)If, however, the third time that he emitted Zivah occurred during his Shiv'ah Neki'im, the Zav is not required to bring a Korban. Rather, he begins a new count of Shiv'ah Neki'im. Even if he emits Zivah three times consecutively during Shiv'ah Neki'im, he need not bring a Korban (RAMBAM ibid. 3:4). Following this reasoning, a Zav will never be required to bring a Korban unless he emits Zivah three times during three or less consecutive days.

(g)If a Zav has an emission of Shichvas Zera during his Shiv'ah Neki'im, he loses that day from his count. Our Gemara concludes that it is impossible for the Zav to have emitted Shichvas Zera without traces of Zivah being mixed in. However, these traces are not as stringent as Zivah itself, where the Zav must start counting the Shiv'ah Neki'im again.

5)[line 19]öçöåçé æéáäTZICHTZUCHEI ZIVAH- traces of Zivah

6)[line 29]îéãá ãééá ìéäMEIDAV DAYIV LEI- it flows

22b----------------------------------------22b

7)[line 6]÷ìéôåú àãåîåúKELIPOS ADUMOS- red scale-like scabs

8)[line 13]ùåîàSHUMA- a mole

9)[line 17]îîòëúå áøå÷ òì âáé äöôåøïMEMA'ACHTO B'ROK AL GABEI HA'TZIPOREN- she rubs it with saliva on her fingernail; i.e., she moistens it with saliva on her fingernail and then crushes it to test whether or not it will dissolve

10)[line 18]îòåê òì éãé äãç÷MA'UCH AL YEDEI HA'DECHAK- if it is rubbed using pressure

11a)[line 21]à÷åùéAKUSHEI- they are hard

b)[line 22]øëéêRAKICH- it is soft

12)[line 36]ãîåú úðéïDEMUS TANIN- [a fetus with] the form of a large fish

13)[line 42]æå äéà ùéáä æå äéà áéàäZO HI SHIVAH ZO HI BI'AH

See Background to Nidah 19:15b, especially paragraphs (b) - (d).

14)[line 45]ìàôðåééL'AFNUYEI- to make the text free in order for it to be used in a Gezeirah Shavah (since the verse that uses the word "va'Yivra" already states the fact of the creation of man)

15)[line 47]îåôðä îùðé öããéïMUFNEH MI'SHNEI TZEDADIN (GEZEIRAH SHAVAH: MUFNEH MI'SHENEI TZEDADIN)

See Background to Nidah 19:30.

16)[line 53]ìîãéï åàéï îåùéáéïLEMEDIN V'EIN MESHIVIN- we use the words unconditionally for the inference of a Gezeirah Shavah even though we may have a logical argument against learning the Gezeirah Shavah

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