[9a - 52 lines; 9b - 38 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, Rashi and Tosfos.
[1] Gemara 9a [line 12]:
The words "Lo Amru Ken Ela l'Hakel Alav" ìà àîøå ÷ï àìà ìä÷ì òìéå (which are a quote from the aforementioned Beraisa, and which are written as a heading for the new Gemara) are unnecessary and should be removed
[2] Gemara 9a [line 24]:
Should be corrected as suggested by Shitah Mekubetzes #7
[3] Gemara 9a [line 29]:
The words "Oved Kochavim" òåáã ëåëáéí are unnecessary
[4] Gemara 9a [line 46]:
":ka'Tani ha'Ba Al ha'Shifchah" ÷úðé äáà òì äùôçä
The colon and the word "ka'Tani" ÷úðé are unnecessary (see Girsa Section to Kerisus 10:7)
[5] Rashi 9a DH b'Chulan ã"ä áëåìï:
The words "d'Chesivi Behu" ãëúéáé áäå
should be "d'Chesivi ba'Hadei" ãëúéáé áäãéä
[6] Rashi 9b DH ul'Akbu'ei b'Aniyus åìà÷áåòéä áòðéåú
The words "Mevi Ani b'Dalus" îáéà òðé áãìåú
should be "Mevi Korban b'Dalus" îáéà ÷øáï áãìåú
[7] Rashi 9b DH Davar ha'Machshiro ãáø äîëùéøå:
The words "Machshiro b'Kodshim" îëùéøå á÷ãùéí
should be "u'Machshiro b'Kodshim" åîëùéøå á÷ãùéí
[8] Rashi 9b DH l'Divrei Chachamim ã"ä ìãáøé çëîéí:
The words "v'Lo Metamei Melos" åìà îèîà îìàú
should be "v'Lo Mesaima Melos" åìà îúééîä îìàú
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1)[line 19]"ëé îìéí äéå ëì äòí äéöàéí [åëì äòí äéìãéí áîãáø áãøê áöàúí îîöøéí ìà îìå]""KI MULIM KOL HA'AM HA'YOTZ'IM [V'CHOL HA'AM HA'YILODIM BA'MIDBAR BA'DERECH B'TZEISAM MI'MITZRAYIM LO MALU.]" - "For all the people who left Egypt were circumcised [whereas all those who were born in the desert on the way, after leaving Egypt, were not circumcised.]" (Yehoshua 5:5) (CIRCUMCISING THE JEWISH PEOPLE)
(a)At the end of Parshas Lech Lecha, HaSh-m made the inheritance of Eretz Yisrael dependent on the Mitzvah of Bris Milah. Hence, on the eleventh of Nisan, the day after the Jewish people crossed the Jordan River and entered Kena'an, HaSh-m ordered Yehoshua to circumcise all of the men who were born in the desert before they set out on the conquest of Kena'an.
(b)The previous generation had been circumcised prior to leaving Egypt, but the present generation, those who were born in the desert, had not been circumcised, due to the fact the north wind — which was vital to healing the wound of circumcision — had not blown during the forty years of their sojourn in the desert. Accordingly, only now did HaSh-m instruct Yehoshua to circumcise the entire nation (just as Moshe Rabeinu had done with their fathers before they left Egypt). This is the meaning of the word "Shenis" in HaSh-m's command to Yehoshua (5:2): "And again circumcise the Jewish people a second time (Shenis)." Others explain that "Shenis" hints to the Mitzvah of Peri'ah (folding over the skin after the actual Milah has been performed, which is the "second" part of the Mitzvah of Milah). This Mitzvah was not included in the Milah of Avraham, who was an old man at the time of his Milah and on whom Peri'ah was not necessary.
(c)The verse (5:9) goes on to say that on that day, HaSh-m removed the shame from upon the Jewish people. According to the simple explanation, this refers to the shame of the Orlah (foreskin). The commentaries, however, explain that it refers to the stigma created by Pharaoh, who told Moshe Rabeinu that the astrologers saw the star "Ra'ah" looming over Yisrael in the desert, and that this indicated that there would be bloodshed. Until now, they believed that Yisrael would be wiped out. (Indeed, Moshe used that threat as an argument to avert HaSh-m's decree to destroy Yisrael following the sin of the Golden Calf.) The Erev Rav continued to taunt Yisrael with that prediction. Following the communal act of Milah, however, it was discovered that the bloodshed that the Egyptian astrologers had foreseen was the blood of the Mitzvah of Milah.
2)[line 24]öøéê ùéôøéù øåáò ì÷éðåTZARICH SHE'YAFRISH ROVA L'KINO- he has to separate a quarter of a Dinar in order to buy his bird offerings
3)[line 27]âø úåùáGER TOSHAV
The Gemara (Avodah Zarah 64b) quotes three opinions regarding who is a Ger Toshav. Rebbi Meir maintains that a Ger Toshav is a Nochri who accepts upon himself, in front of three "Chaverim" (Talmidei Chachamim), not to worship idols. The Chachamim say that a Ger Toshav is a Nochri who accepts upon himself to observe the seven Mitzvos of Benei Noach (see Background to Avodah Zarah 46:4). Acherim maintain that the above opinions are incorrect, and that a Ger Toshav is a Nochri who accepts all of the Mitzvos except for not eating Neveilos (animals that were not slaughtered properly). See Insights to the Daf and Audio Shi'ur to Avodah Zarah 64: Ger Toshav.
4)[line 29]òáã åàîä äúåùáéíEVED V'AMAH HA'TOSHAVIM- a Nochri slave who did not perform circumcision and did not immerse in a Mikvah, but who has accepted upon himself the seven laws of the Benei Noach (see Rambam, Hilchos Shabbos 20:14)
5)[line 38]"àí áôúò áìà àéáä äãôå …""IM B'FESA B'LO EIVA HADAFO..."- "But if [he pushed him] suddenly [without enmity, or hurled upon him anything without lying in wait.]" (Bamidbar 35:22)
9b----------------------------------------9b
6)[line 15]öéôøéïTZIPORIN (TZIPOREI METZORA)
See Background to Kerisus 8:16:II.
7)[line 34]äìéãä ùìôðé îìàúHA'LEIDAH SHE'LIFNEI MELOS- a birth that took place during the days of Dam Tohar for a previous birth (see Background to Kerisus 8:15)
8)[line 36]åìã ùðé âåøíVLAD SHENI GOREM- that is, it is the last child born that determines the end of the mother's Yemei Tohar and how many Korbanos she must bring (RASHI)