[29a - 48 lines; 29b - 25 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 29b DH Beis Shamai l'Ta'amaihu [at the end of the page] : ã"ä áéú ùîàé ìèòîééäå
The words "mi'Yom she'Ba'as Lefaneinu" îéåí ùáàú ìôðéðå belong above, after the words "Kol Leilya" ëì ìéìéà
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1)[line 6]àéï äøàù ôåèø áðôìéíEIN HA'ROSH POTER B'NEFALIM
A stillborn is not considered to be born with the emergence of its head with regard to exempting the next, live birth from Pidyon ha'Ben; only when a majority of the body emerges is it considered born to exempt the child born afterwards from Bechorah.
2)[line 33]ëú÷ðå ìçééíK'TIKUNO L'CHAYIM- the head of the Nefel must leave the womb whole, as the head of a live child appears (RASHI DH Ela Amar, see Insights to Nidah 29:1)
3)[line 35]öãòéåTZEDA'AV- (O.F. tenples) its temples
4)[line 35]ôãçúåPADACHTO- its forehead
5)[line 36]÷øðé øàùåKARNEI ROSHO- the ends of its skull bone, above the back of the neck (of the three amounts listed for the protrusion of the head, this is the furthest amount)
6)[line 38]îáéàä ÷øáïMEVI'AH KORBAN (KORBAN YOLEDES)
(a)In Vayikra 12:1-8, the Torah discusses the laws of Tum'ah and Taharah after childbirth. (The same Halachos apply to a woman who miscarries after the fetus has reached a certain stage of development.) After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages:
1.During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah after nightfall. After she has gone to the Mikvah, she is known as a "Tevulas Yom Aroch" (a "long" Tevulas Yom — see Background to Nidah 71:23b) and she is permitted to her husband and to eat Ma'aser Sheni.
2.During the second stage, any bleeding that she experiences does not give her the status of a Nidah as it normally would. This blood is called Dam Tohar. Nevertheless, during this period, she may not eat Terumah, Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.
(b)Any bleeding that the woman experiences after the conclusion of the above two terms is the start of her regular cycle (Dam Nidah).
(c)At the end of the above two stages, the woman may eat Kodshim and enter the Azarah of the Beis ha'Mikdash only after she brings a Korban Yoledes. Until then she is a Mechuseres Kaparah (see Background to Me'ilah 8:4). Her Korban includes a male sheep as an Olah and a Tor (turtledove) or a Ben Yonah (common dove) as a Chatas. If she could not afford a sheep, she brings two Torim or two Bnei Yonah, one as an Olah and one as a Chatas. (The current practice is to consider a woman a Nidah even if she sees blood during the period of Dam Tohar — see Insights to Nidah 25:2.)
7)[line 40]áùìà äåçæ÷ä òåáøäBESHE'LO HUCHZEKAH UBARAH- [the case is one] in which it had not been established that she was pregnant
8)[line 43]ôùåè äåàPASHUT HU- a "simple" offspring, i.e. not a Bechor
9)[line 45]îèðôåúMETANFOS- emit a liquid substance (O.F. glaire)
10)[last line]îúéá øáé éåñé áøáé çðéðà "èåòä"MESIV REBBI YOSI B'REBBI CHANINA, "TO'AH"- Rebbi Yosi b'Rebbi Chanina asked a question from the case of "the confused woman." It appears in its entirety on Daf 29b-30a. She was pregnant when she left, but returned without a child and not pregnant anymore. Since she arrived, three weeks passed in which she experienced no bleeding. For the next ten weeks (4-13), she bled every day during the even-numbered weeks and not at all during the odd-numbered weeks. She does not know what happened to her before she arrived, and as a result must keep many laws of immersions and separations from her husband.
29b----------------------------------------29b
11)[line 1]äáéàä ìôðéðå ùìùä ùáåòéïHEVI'AH LEFANEINU SHELOSHAH SHEVU'IN...- and after the woman came before us, she did not experience bleeding for three weeks. Subsequently, for ten weeks she experienced bleeding every day of every other week (i.e. weeks #4, 6, 8, 10, 12) and experienced no bleeding at all during the intervening weeks (#5, 7, 9, 11, 13) - see Charts to Nidah 29
12)[line 3]îùîùú ìàåø ùìùéí åçîùMESHAMESHES L'OR SHELOSHIM V'CHAMESH- the only day that she is permitted to her husband throughout the thirteen week period, is the evening of the day #35.
13)[line 6]ãéä ìèáéìä ùúäà áàçøåðäDAYAH L'TEVILAH SHE'TEHEI BA'ACHARONAH- Rebbi Yosi b'Rebbi Yehudah rules that Tevilah bi'Zemanah Lav Mitzvah. She need not immerse at the first opportunity for each possible sequence of Tum'ah, and as such must immerse only once after all of the possible sequences have passed (which is at the end of three weeks, had she been a Zavah when she miscarried a female fetus).
14)[line 9]éåìãú ð÷áä áæåá äéàYOLEDES NEKEVAH B'ZOV HI (YOLEDES B'ZOV)
(a)A woman who has labor pains and experiences bleeding is not a Zavah as long as she gives birth due to the labor. The blood is known as "Dam Kishuy." If the labor pains stop after she bleeds on three consecutive days, it is possible that she will be "Yoledes b'Zov" when she gives birth. The Halachah understands that since the labor pains stopped, the three days of bleeding are considered Dam Zivus, as long as there is a prominent interval between the end of her flow and the day that she gave birth. The Tana'im argues as to how long the interval must be when she is not in labor for her to be considered a Yoledes b'Zov.
(b)By Torah Law, a woman who gives birth may immerse in a Mikvah after her Yemei Tum'ah (seven days upon the birth of a boy and fourteen days upon the birth of a girl). Blood that she experiences after the Yemei Tum'ah is Dam Tohar and she is Tehorah, until she experiences bleeding forty-one days after the birth of a boy or eighty-one days after the birth of a girl (see above, entry #6).
(c)The laws of Yemei Taharah do not apply if she had been a Zavah before she gave birth. Under such circumstances, she remains Teme'ah after the birth until she counts seven clean days when she experiences no bleeding. According to some, a Yoledes b'Zov must begin her count of seven clean days after the Yemei Tum'ah have ended (here and Daf 37a). Others rule that the count of clean days may begin during the Yemei Tum'ah, if the blood flow has stopped.
15)[line 20]ìàåøúà úùîùL'URTA TESHAMESH- let her be permitted to her husband the following evening (the evening before the 22nd day)
16)[line 22]àéîø éåìãú æëø äéàEIMAR YOLEDES ZACHAR HI- that is, she may have given birth to a male child seven days ago - or to a female child 14 days ago
17)[line 23]áéîîà, àéîø éåìãú æëø áæåá äéàB'YEMAMA, EIMAR YOLEDES ZACHAR B'ZOV HI- the rule is as follows: All Tevilos are normally performed after nightfall except for the Tevilah of a Zavah, which is performed during the day
18)[last line]èáåìú éåí àøåê áòé èáéìäTEVULAS YOM AROCH BA'I TEVILAH
Although a woman immerses at the end of her days of Tum'ah, she does not become Tehorah to eat Terumah and Kodshim or to enter the Beis ha'Mikdash until the end of her days of Tohar. During this period of time, she is referred to as a Tevulas Yom Aroch. Beis Shamai rules that upon the completion of this period she must immerse again in a Mikvah in order to eat Terumah and enter the Mikdash, whereas Beis Hillel argues. (According to everyone, she must immerse before eating Kodshim.)