[66a - 57 lines; 66b - 23 lines]
*********************GIRSA SECTION*********************
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] Gemara 66a [line 12]:
"v'Im Yesh Lah Veses, Tolah b'Vestah" åàí éù ìä åñú úåìä áåñúä
In the text of the Rif and the Rosh, this phrase appears before "v'Im Yesh Lah Makah..." åàí éù ìä îëä This is the correct version (Rashash, Radal)
[2] Gemara [line 38]:
The words "d'Sehevu Aleich... Nis'havu Aleich..." ãúäåå òìéê... ðúäåå òìéê
should be "d'Nis'havu Aleich... Sehevu Aleich..." ãðúäåå òìéê... úäåå òìéê
(Apparently, this is the way it should appear in the Gemara, Rashi, Tosfos, and Aruch — Rashash)
[3] Gemara 66b [line 5]:
"Mishum d'Keriri U'Mashru Mazaya" îùåí ã÷øéøé åîùøå îæééà
The Girsa of the Rif is:
"Mishum d'Chamin Mashru Mazaya" îùåí ãçîéï îùøå îæééà (which means that hot water helps separate or relieve (from the word Sharu) any hair that is knotted)
[4] Gemara [line 19]:
"l'Mismach la'Chafifa Tevilah, l'Meichaf b'Yemama ul'Mitbal b'Leilya" ìîñîê ìçôéôä èáéìä ìîéçó áéîîà åìîèáì áìéìéà
The text of the Rif did not include the words "l'Meichaf bi'Yemama..." ìîéçó áéîîà. It also appears that this is the Girsa of the other Rishonim. From the Ran it is clear that anyone who has these words in his text does not have the words "l'Mismach la'Chafifa Tevilah" in his text.
The meaning of the Gemara is the same according to both Girsa'os. (Nevertheless, see the Ran, who explains that the Girsa "l'Meichaf bi'Yemama..." ìîéçó áéîîà refers to a woman who did not find on her skin an object that was Chotzetz).
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1a)[line 8]ùôåôøú åáúåëä îëçåìSHEFOFERES UV'SOCHAH MAKCHOL- a tube that contains a stick
b)[line 8]åîåê îåðç òì øàùåU'MOCH MUNACH AL ROSHO- with a swab at its tip. That is, the swab stays at the top of the stick when it is in the tube. After the tube is inserted into Oso Makom, the swab is extended to check if the blood is coming from the womb or not.
2)[line 16]ãí îëä äáà îï äî÷åø èîàDAM MAKAH HA'BA MIN HA'MAKOR TAMEI- the blood of a wound that comes from the womb is Tamei. That is, only the blood is Tamei; it is a Rishon l'Tum'ah. The woman, however, is Tehorah and not a Nidah.
3)[line 17]øáåúéðåRABOSEINU- our teachers (who are well-versed in the practical Halachah)
4)[line 18]îàé áéðééäå?MAI BEINAIHU?- That is, what is the logic behind their argument?
5)[line 19]î÷åø î÷åîå èîàMAKOR MEKOMO TAMEI
The womb is a place that is Tamei and makes any blood that passes through it Tamei, even the blood of a wound.
6)[line 20]àôâåøé îôâøà ìäAFGUREI MEFAGRA LAH- [a cane or wooden tube] will cause lacerations to her (and she will bleed)
7)[line 21]àáøAVAR- lead
8)[line 21]ôéä øöåó ìúåëäPIHA RATZUF L'SOCHAH- and its edge is bent inward (so that inserting it does not cause lacerations)
9)[line 24]àéï ëì äàöáòåú ùååúEIN KOL HA'ETZBA'OS SHAVOS- not all male organs are the same (i.e. she may bleed because of one husband and not because of another)
10)[line 27]àáãïAVDAN- the name of one of the members of his Beis Midrash
11a)[line 27]æéì áòúäZIL BE'ASAH- go and scare her
b)[line 28]àæì áòúäAZAL BA'ASAH- he went and scared her
12)[line 28]çøøú ãíCHARARAS DAM- a [large] clot of blood
13)[line 32]îîìàä åðåôöú äéàMEMAL'AH V'NOFETZES HI- she has a physical condition in which the blood collects and is released by marital relations
14)[line 36]ãéîú òéøéê òìúä áéêDIMAS IREICH ALSAH BEICH- the gossip (O.F. parlediz) of (a) your townsfolk (RASHI); (b) your enemies (RASHASH, based on Yirmeyahu 15:8) has affected you
15)[line 37]úâìé ìçáøåúéêTEGALI L'CHAVROSEICH- reveal to your friends [that you have been bleeding immediately after every time that you immerse]
16a)[line 38]ëé äéëé (ãúäåå) [ãðúäåå] òìéê ìäê âéñàKI HEICHI (D'SEHEVU) [D'NIS'HAVU] ALEICH L'HACH GISA- such that just as it happened to you in one way (i.e. the gossip effected you detrimentally)
b)[line 39](ðúäåå) [úäåå] òìéê ìäê âéñà(NIS'HAVU) [SEHEVU] ALEICH L'HACH GISA- that it will happen to you in the other way (i.e. that their new attitude and actions will affect you positively, and the bleeding will stop)
17)[line 40]ëé äéëé ãìáòå òìéê øçîéíKI HEICHI D'LIBA'U ALEICH RACHAMIM- so that they should see your plight and pray for you
18)[line 41]"åèîà èîà é÷øà""V'TAMEI, TAMEI YIKRA"- "and he shall call out, '[I am] Tamei, [I am] Tamei! [Stay away!']" (Vayikra 13:45) - In addition to warning people to stay away from him, the Metzora (see Background to Nidah 50:3), by announcing that he is Tamei, appeals to people to pray for him.
19)[line 43]àúñéITSI- [a woman to whom the same occurrence happened] became well (i.e. the bleeding ceased after she revealed her plight and her neighbors prayed for her)
20)[line 45]ùãåúSADOS- (a) (lit. the fields) a place where the people were not learned (RASHI); (b) according to the Girsa B'SEVADIS - in a place by this name (RIF, RAN)
21)[line 45]úùá ùùä åäåàTESHEV SHISHAH V'HU- she must wait (lit. sit) six days besides that initial one [before she immerses in a Mikvah] (as is the Halachah mid'Oraisa when we suspect that the bleeding was the onset of Nidus)
22a)[line 47]àôéìå øåàåú èôú ãí ëçøãìAFILU RO'OS TIPAS DAM K'CHARDAL (NIDAH: REBBI ZEIRA)
The Halachah requires that a woman who experiences even the smallest amount of bleeding must count seven clean days after the bleeding stops. This is the assertion of Rebbi Zeira, who reports that Jewish women took it upon themselves to keep the laws of a Zavah, even if they did not experience bleeding on three consecutive days. (See RASHI and TOSFOS to Megilah 28b and TALMIDEI RABEINU YONAH to Berachos 22a (pagination of the RIF).)
b)[line 51]ëçøãìK'CHARDAL- like the size of a mustard [seed]
23)[line 48]àãáøéä øáà ìøá ùîåàìADBEREI RAVA L'RAV SHMUEL- (lit. Rava led Rav Shmuel) Rava taught Rav Shmuel [the following words] (Rav Shmuel may be the same Rav Shmuel mentioned on Daf 33b)
24)[line 48]÷ùúäKASHESAH- a woman had labor pains
25)[line 49]àé àôùø ìôúéçú ä÷áø áìà ãíIY EFSHAR L'PESICHAS HA'KEVER B'LO DAM
(a)Iy Efshar li'Fesichas ha'Kever b'Lo Dam means that it is impossible for the womb to open without blood coming out.
(b)When a woman bleeds during childbirth, she usually becomes a Nidah. If no trace of blood is found during the birth, there is a Machlokes as to whether or not she is Tehorah. Tana Kama of the Mishnah (Nidah 21a) rules that it is possible for the womb to open without blood coming out. Rebbi Yehudah rules that this is impossible; the blood must have become lost.
26)[line 51]äéëà ãàçîåø, àçîåøHEICHA D'ACHMUR, ACHMUR- only in places where Rebbi Zeira's law has been accepted, must it be kept
27)[line 52]úáòåä ðúø áçîéï ìèáåì ÷îèéí ò"â ðîì ñéîï(TAV'UHA NESER B'CHAMIN LITBOL KEMATIM A"G NAMEL SIMAN)- this is a mnemonic device that stands for a word from the seven Halachos that the Gemara records in the following Sugyos (mostly teachings of Rava), dealing with Halachos of Nidah and Tevilah, as follows:
1.Tav'uha refers to "Amar Rava Tav'uha Linasei v'Nispaisah..." (line 52)
2.Neser refers to "Amar Rava Ishah Lo Sachof b'Neser..." (last line)
3.b'Chamin refers to "v'Amar Ameimar mi'Shemei d'Rava Ishah Lo Sachuf Ela b'Chamin..." (Amud Beis, line 2)
4.Litbol refers to "Amar Rava Tavlah v'Alsah v'Nimtza Aleha Davar Chotzetz..." (Amud Beis, line 16; this word seems to be out of order and should probably come after the next word)
5.Kematim refers to "v'Amar Rava l'Olam Yilmad Adam b'Soch Beiso she'Tehei Ishah Medichah Beis Kemateha b'Mayim" (Amud Beis, line 6)
6.Al Gabei refers to "Amar Rava Ishah Lo Sa'amod Al Gabei Klei Cheres..." (Amud Beis, line 20)
7.Namel refers to "Amar Rav Shmuel bar Rav Yitzchak Ishah Los Sitbol b'Namel..." (Amud Beis, last line)
28)[line 52]úáòåä ìéðùàTAV'UHA LINASEI- if a woman was asked to be married (i.e. the date of the wedding neared)
29)[line 53]ðúôééñäNISPAISAH- she agreed
30)[line 53]øáéðà àéòñ÷ ìéä ìáøéä áé øá çðéðàRAVINA I'ASAK LEI L'VEREI BEI RAV (CHANINA) [CHAVIVA]- Ravina looked for a prospective bride for his son among the daughters (lit. in the house) of Rav Chaviva
31)[line 53]àîø ìéä, ñáø ìéä îø ìîëúá ëúåáä...?AMAR LEI, SAVAR LEI MAR L'MICHTAV KESUVAH…?- Rav Chaviva asked Ravina, "Would the Rav agree to write a Kesuvah...?"
32)[last line]îçîãàMECHAMDA- she longs for him
66b----------------------------------------66b
33)[line 1]ìà úçåóLO SACHUF- she should not rub and cleanse [her hair...]
34)[line 1]áðúøNESER- natron
35)[line 1]çåìCHOL- (a) sand; (b) according to the Girsa OHAL - an alkaline plant
36a)[line 2]î÷èóMEKATEF- it severs strands of hair (causing them to be a Chatzitzah)
b)[line 2]îñøéêMASRICH- it makes the hair stick together
37a)[line 4]çîéïCHAMIN- hot water
b)[line 4]öåðïTZONEN- cold water
c)[line 4]çîé çîäCHAMEI CHAMAH- water that was heated by the sun (and is not as hot as boiled water)
38)[line 6]îùøå îæééàMASHRU MAZAYA- they harden her hair (from the root "Sharir", YA'AVETZ; see Girsa Section #3)
39a)[line 8]áéú ÷îèéäBEIS HA'KEMATIM- the areas of the body with wrinkles, folds
b)[line 8]áéú äñúøéíBEIS HA'SETARIM- the concealed parts of the body, e.g. the inside of the ear, the nostril and the mouth
40)[line 11]ëì äøàåé ìáéìä àéï áéìä îòëáú áåKOL HA'RA'UY L'BILAH, EIN BILAH ME'AKEVES BO
(a)Regarding a Minchah that is a Nedavah (voluntary meal offering), the Torah states "v'Chol Minchah Velulah va'Shemen" (Vayikra 7:10), from which we learn that the oil that is poured onto the Minchah should be mixed throughout. Nevertheless, if the oil wasn't mixed throughout, the Minchah is still Kesheirah.
(b)However, if someone brings so much flour that it is impossible for the oil to be mixed throughout, the Minchah is Pesulah. Therefore, the Mishnah (Menachos 103b) states that if someone brings a Minchah to be offered on the Mizbe'ach, it may not contain more than sixty Esronim of flour (approximately 129.6, 149.4 or 259.2 liters, depending upon the differing Halachic opinions).
(c)Similarly, with regard to Tevilah, if water does not enter the Beis ha'Kematim, the immersion is valid, as long as it was possible for water to enter them. A Chatzitzah in the Beis ha'Kematim, however, does invalidate the immersion.
41)[line 19]ìîñîê ìçôéôä èáéìä ìîéçó áéîîà åìîèáì áìéìéàL'MISMACH L'CHAFIFAH TEVILAH L'MEICHAF B'YEMAMA UL'MITBAL B'LEILYAH- to immerse immediately after Chafifah; to perform Chafifah in the day and immerse at night (see Girsa Section #4)
42)[line 21]âæéøú îøçöàåúGEZEIRAS MERCHATZA'OS
(a)Gezeiras Merchatza'os is "the Decree of the Bathhouses." Chazal enacted certain Halachos with regard to immersion in a Mikvah or a river to distinguish it from the appearance of washing in a bathhouse, lest people get confused and think that washing in a bathhouse is permissible when a person needs to immerse in a Mikvah or river.
(b)In our Sugya, Rava prohibits standing on earthenware utensils during immersion, since the floors of bathhouses were built upon earthenware posts.
43)[line 22]ñéìúàSILTA- log
44)[last line]áòéúBA'IS- she is afraid