[42a - 35 lines; 42b - 37 lines]

*********************GIRSA SECTION*********************

We recommend using the textual changes suggested by the Bach, the Tzon Kodashim 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, Rashi and Tosfos.

[1] Gemara 42b [line 22]:

The words "k'Man k'Rebbi Meir"

should be corrected as suggested by Shitah Mekubetzes #6

[2] Rashi 42b DH Ela Rebbi Yosi " :

The words "v'Nimtza Poge'a" should be corrected as suggested by Shitah Mekubetzes #23



(a)Normally, items that are Tamei spread Tum'ah through touching them or carrying them ("Maga" or "Masa"). The only object that is Metamei mid'Oraisa while being eaten is Nivlas Of Tahor (the carcass of a Kosher bird). Nivlas Of Tahor is a kosher bird that died or was killed without Shechitah. (This includes a bird that is unfit to be brought as a Korban upon which Melikah was performed.) It is only Metamei while in the Beis ha'Beli'ah (throat), during the process of being swallowed.

(b)A Nivlas Of Tahor is Metamei the person eating it, as well as any clothes or utensils that he is touching at the time that it is in his throat, giving them the status of "Rishon l'Tum'ah." (Once it is swallowed, the person remains Tamei, but is only Metamei food and drinks, i.e. he is a Rishon l'Tum'ah).

2)[line 18] YOTZEI DOFEN

(a)A child or animal born by a Caesarian birth is called a Yotzei Dofen (lit. it went out through the wall [of the abdomen]). Certain Halachos are associated with the Yotzei Dofen (see Background to Yevamos 84:1).

(b)If a person is Makdish a Yotzei Dofen it does not get Kedushas ha'Guf (its body does not attain the sanctity of a Korban). It is similar to Ba'alei Mumin, animals that have a defect before they were sanctified. Their value is given to Hekdesh and the animal becomes Chulin.

3)[line 26]YASOM- (lit. an orphan) The Gemara in Chulin (38b) concludes that a Yasom is an animal that was born a short time before its mother's death (such that both of them were alive at the same time, even for an instant; see Insights to Chulin 38:2-3)


4)[line 24] , HO'IL V'ISHTANI, ISHTANI- since it has changed [in one way], it has changed [in other ways]. The Gemara here is explaining why the question of Rav Oshiya may indeed be asked even according to the opinion of the Rabanan. The next line begins the answer to Rav Oshiya's question.

5)[line 31] , AMRINAN HO'IL V'ISHTANI, ISHTANI- [this opinion holds that] we say since it has changed [to become a Tumtum], it has changed [to become a Saris as well]

6)[line 35] TUMTUM LO CHOLETZ- where there are other brothers of the deceased, childless husband, a Tumtum does not perform Chalitzah to the wife of his deceased brother (because he might be discovered to be a Saris)