[126a - 28 lines; 126b - 42 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, Rashi and Tosfos
[1] Rashi 126a DH ha'Bayis Tamei äáéú èîà #1:
The words "Ka Salka Daitach ad'Ein" ÷ñ''ã àãàéï
should be "Ka Salka Daitach d'a'Ein" ÷ñ''ã ãààéï
[2] Tosfos 126a DH Im Yesh àí éù:
The words "u'Mistama Ein Mevatlin" åîñúîà àéï îáèìéï
should be "u'Mistama Ein Mevatlan" åîñúîà àéï îáèìï
[3] Gemara 126b [line 19]:
The words "Hadar Pashtah, Mechusar Nekivah Lav k'Mechusar Ma'aseh" äãø ôùèä îçåñø ð÷éáä ìàå ëîçåñø îòùä ãîé
should be "Hadar Pashtah, Mechusar Nekivah k'Mechusar Ma'aseh" äãø ôùèä îçåñø ð÷éáä ëîçåñø îòùä ãîé (see SHITAH MEKUBETZES #5)
[4] Gemara 126b [line 30]:
It appears that the words "she'Efshar Liga k'Chut ha'Sa'arah" ùàôùø ìéâò ëçåè äùòøä
should be "she'Efshar Liga b'Chut ha'Sa'arah" ùàôùø ìéâò áçåè äùòøä
[5] Rashi 126b DH Shalosh ùìù:
The words "Shtayim mi'Tum'aso Shel Mes" ùúéí îèåîàúå ùì îú
should be "Shtayim mi'Tum'os Shel Mes" ùúéí îèåîàåú ùì îú
[6] Rashi 126b DH v'Hu she'Hishritz åäåà ùäùøéõ:
The words "d'Chashiv Sheretz Hu" ãçùéá ùøõ äåà
should be "d'Chashiv Sheretz" ãçùéá ùøõ
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1)[line 1]àäééàA'HAI- about which [part of the Mishnah did Rebbi Yosi rule that the room or the contents of the drawer are Tehorim]?
2)[line 4]èåîàä èîåðä áå÷òúTUM'AH TEMUNAH BOKA'AS
See Background to Chulin 125:4:f.
3)[line 10]àñ÷åôäISKUFAH- a threshold, lower door-sill
4)[line 11]àí éù áöåàøå ôåúç èôç, îáéà àú äèåîàäIM YESH B'TZAVARO POSE'ACH TEFACH, MEVI ES HA'TUM'AH- if the dog's neck (including the flesh of the neck) is a square Tefach, it makes everything in the house Tamei (see Background to Chulin 125:4)
5)[line 13]äù÷åóHA'SHAKOF- (O.F. bateil) the part of the lintel that is struck by the door
6)[line 16]éåöàä ãøê ùåìéåYOTZAH DERECH SHULAV- goes out through its bottom, rectum
7)[line 20]øåàéï àú çìì äèåîàäRO'IN ES CHALAL HA'TUM'AH- we see if the passageway of the dog's neck (i.e. its throat, not including the flesh of the neck) is a square Tefach
8)[line 27]åîàï úðà ãôìéâ òìéä?U'MAN TANA D'PALIG ALEI?- and who is the Tana who argues with Rav Yosi (from Daf 125b), [who does not use the term "Noge'a" to refer to Tum'as Ohel]? (TOSFOS DH Man)
126b----------------------------------------126b
9)[line 1]ùìù èåîàåúSHALOSH TUM'OS- that is, Tum'as Maga (touching), Tum'as Masa (carrying) and Tum'as Ohel (see Background to Chulin 125:4)
10)[line 2]îìà úøååã ø÷áMELO TARVAD REKEV
See Background to Chulin 125:17.
11)[line 3]òöí ëùòåøäETZEM K'SE'ORAH
See Background to Chulin 125:4:c.
12)[line 3]âåìì åãåô÷GOLEL V'DOFEK
(a)There are three basic opinions as to the meaning of Golel and Dofek:
1.Golel refers to the wooden or stone cover of a coffin, and Dofek refers to its sides. The sides are called Dofek because the cover of the coffin bangs ("Dofek") on them. (RASHI to Sukah 23a, TOSFOS ibid. DH v'Lo Golel, ARUCH Erech Gelal, OR ZARU'A 2:424)
2.Golel refers to the gravestone that is above the coffin, which is used as a marker. At the top and bottom of the gravestone are two smaller stones that are each called Dofek. (RABEINU TAM, cited by TOSFOS to Kesuvos 4b DH Ad she'Yisasem ha'Golel)
3.When people used burial vaults rather than graves, they made use of a large stone or log as a door, which they would roll in front of the entrance. This door was called a Golel because they would roll ("Golel") it. They would also use a wedge-like stone or plank, called a Dofek, to keep the door in place (OR ZARU'A 2:424, quoting RAV MOSHE).
(b)The Golel and Dofek are Avi Avos ha'Tum'ah and are Metamei through Maga and Ohel (and according to Rebbi Eliezer in Ohalos 2:4, they are also Metamei through Masa — see RASHASH to RASHI Sukah ibid. DH v'Lo Golel). (See also Insights to Chulin 126:6.)
13)[line 10]"[åÀëÄé éÈîåÌú îÄï äÇáÌÀäÅîÈä àÂùÑÆø äÄéà ìÈëÆí ìÀàÈëÀìÈä,] äÇðÌÉâÅòÇ áÌÀðÄáÀìÈúÈäÌ éÄèÀîÈà [òÇã äÈòÈøÆá]""[V'CHI YAMUS MIN HA'BEHEMAH ASHER HI LACHEM L'OCHLAH,] HA'NOGE'A B'NIVLASAH YITMA [AD HA'AREV]"- "[And if any beast, of which you may eat, dies;] he who touches its carcass shall be Tamei [until the evening]" (Vayikra 11:39).
14)[line 14]ð÷áéíNEKAVIM- openings (such as the mouth, ears and nostrils)
15)[line 15]ëåìéà áçìáäKULYA B'CHELBAH- a kidney that is enveloped by its fat
16)[line 17]çéùá òìéä ìðå÷áäCHISHEV ALEHA L'NOKVAH- one intended to pierce it (the Kulis)
17)[line 20]äîøå÷îúHA'MERUKEMES- a point where the embryo inside the egg is at a developed stage
18)[line 21]òëáø ùçöéå áùø åçöéå àãîäACHBAR SHE'CHETZYO BASAR V'CHETZYO ADAMAH- a mouse that is half flesh and half earth (see Insights #5)
19)[line 24]"[àÅìÌÆä] äÇèÌÀîÅàÄéí [ìÈëÆí áÌÀëÈì[ äÇùÑÌÈøÆõ, [ëÌÈì] äÇðÌÉâÅòÇ [áÌÈäÆí áÌÀîÉúÈí éÄèÀîÈà òÇã äÈòÈøÆá]""[ELEH] HA'TEMEI'IM [LACHEM B'CHOL] HA'SHARETZ, [KOL] HA'NOGE'A [BA'HEM B'MOSAM] YITMA [AD HA'AREV]"- "[These are] the Temei'im [to you among all] creeping creatures; whoever touches [them, when they are dead,] shall be Tamei [until the evening"] (Vayikra 11:31).
20)[line 38]òëáø ùáéíACHBAR SHEBA'YAM- the sea-mouse; a type of fish
21)[line 39]çåìãäCHULDAH- a rat, weasel or marten
22)[line 40]àå ëìê ìãøê æåO KALECH L'DERECH ZO- or perhaps turn this way, i.e. argue the following (this word can be read two ways: (a) KALECH - turn away [from that argument] and go to [the following argument] (Kalech is a contraction of "Kaleh" - "stop," and "Lech" - "go to" — RASHI to Chagigah 14a DH Kalech); (b) According to the reading KELACH - go, you, to [the following argument] (Kelach is a contraction of "Lecha" - "go," and "Lach" - "you" — RASHI to Shabbos 145b DH Kelach)