[10a - 38 lines; 10b - 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 10a [line 34]:

Should be corrected as suggested by Shitah Mekubetzes #24

[2] Rashi 10a DH l'Olam Rabanan Hi [at the end] : ד"ה לעולם רבנן היא

"Ela mi'Sheni Moneh" אלא משני מונה

These words are apparently unnecessary (see Rashash). They likely belong at the end of the next Dibur.

[3] Rashi DH Sof Sof ד"ה סוף סוף:

"d'Shalmin Shemonim... Lo Shalmin" דשלמין שמונים ... לא שלמין

These words are the beginning of a new Dibur ha'Maschil

[4] Gemara 10b [line 12]:

Should be corrected as suggested by Shitah Mekubetzes #9

[5] Gemara [line 16]:

": Yoledes Mevi'ah Achas" :יולדת מבואה אחת

The colon is unnecessary

[6] Gemara [line 16]:

"Pereidah Achas v'Of" פרידה אחת ועוף

The word "v'Of" ועוף is unnecessary

[7] Gemara [line 19]:

"ka'Tani mi'Kan Atah Lamed" קתני מכאן אתה למד

The word ka'Tani is unnecessary. (See Girsa Section to Kerisus 9:4. In general, the word ka'Tani is used in this Maseches with the same connotation as "Amar Mar.")

[8] Gemara [line 30]:

"Ad Kan Perutah u'Falga Hevei" עד כאן פרוטה ופלגא הוי

From the words of Rashi (DH v'Ad Kan) ד"ה ועד כאן and Rabeinu Gershom, it is clear that a number of words are missing from the Gemara here.

The Gemara should read "u'Nehi d'Ashkachas b'Dalus b'Alma Pereidah Achas, Ad Kan..." ונהי דאשכחת בדלות באלמא פרידה אחת עד כאן

[9] Gemara [line 33]:

"Naki Riv'a d'Perutah" נכי רבעא דפרוטה

It appears from Rashi that these words should be

"Perutah Naki Riv'a" פרוטה נכי רבעא (and that those who delete the word "Naki" are mistaken) (Rashash)

[10] Mishnah 10b [line 35]:

The words in parentheses

"b'Nekevah, v'Shifchah b'Zachar; Kol ha'Arayos" בנקבה ושפחה בזכר כל העריות are removed by the Rashak (in Birkas ha'Zevach); they also do not appear in a number of manuscript and printed editions of the Mishnayos. However, they are found in our text of the Mishnayos, and it appears from the words of Rashi and Rabeinu Gershom that their texts included these words (see Shitah Mekubetzes #21)

[11] Rashi 10b DH Mefuzarin : ד"ה מפוזרין

The words "l'Leidah ha'Rishonah Kegon Shiv'ah Yemei Tum'ah" ללידה הראשונה כגון שבעה ימי טומאה

should be "l'Leidah ha'Rishonah Keneged Shiv'ah Yemei Tum'ah" ללידה הראשונה כנגד שבעה ימי טומאה (Rashash)

[12] Rashi DH Mi Is Lehu : ד"ה מי אית להו

Should be corrected as suggested by Shitah Mekubetzes #26

[13] Rashi DH Harei Alai b'Sela : ד"ה הרי עלי בסלע

The words "b'Korban ha'Nikach" בקרבן הנקח

should be "Korban ha'Nikach" קרבן הנקח

[14] Rashi DH b'Riv'asayim : ד"ה ברבעתים

(a) Should be corrected as suggested by Shitah Mekubetzes #32

(b) The words "v'Rova Dinar" ורובע דינר

should be "v'Arba'ah Dinarim" וארבע דינרים (see Rashash)

[15] Rashi DH v'Ad Kan Dalei Dalus [at the end] : ד"ה ועד כאן דלי דלות

The words "v'Chi Maisi Dalei Dalus" וכי מייתי דלי דלות

should be "Ki Maisi Dalei Dalus" כי מייתי דלי דלות

[16] Rashi DH Kulah mi'Yoledes Yalif : ד"ה כולה מיולדת יליף

"v'Dalus d'Yoledes Hachi Havu 24 Perutos" ודלות דיולדת הכי הוו עשרים וארבע פרוטות

The word "Hachi" הכי is unnecessary


1)[line 1]בטומאה מה לי א''ר יהודה?B'TUM'AH MAH LI AMAR REBBI YEHUDAH?- what would Rebbi Yehudah rule regarding the mother's Yemei Tum'ah and Yemei Tohar for the second child? (See Insights to Kerisus 10:1.)

2)[line 5]אבל לענין טומאה וטהרהAVAL L'INYAN TUM'AH V'TAHARAH...- Does the mother get to "make up" Yemei Tohar for the days she missed (from the Yemei Tohar of the first miscarriage) while she was Temei'ah following her second miscarriage? Similarly, does the mother start to count Yemei Tohar for the second miscarriage only after the completion of the Yemei Tohar for the first miscarriage? (RASHI; see Insights ibid.)

3)[line 8]או דלמא לרבי יהודה חומרא הוא דאית ליהO DILMA L'REBBI YEHUDAH CHUMRA HU D'IS LEI- or perhaps Rebbi Yehudah maintains that there is a stringency (but not a leniency). That is, does Rebbi Yehudah rule that the Yemei Tum'ah and Yemei Tohar of the second miscarriage are to be counted starting from when the mother miscarries, without causing an extension of the Yemei Tohar of the first miscarriage? (RASHI; see Insights ibid.)

4)[line 20]טבול יוםTEVUL YOM

(a)A Tevul Yom is a person who has immersed in a Mikvah to become Tahor for Chulin, but is still waiting for nightfall to be completely Tahor with regard to Terumah, Kodshim and Bi'as Mikdash. The level of Tum'ah of a Tevul Yom is minimal; he is considered only a Sheni l'Tum'ah and if he touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he touches do not become Temei'im. Liquids that he touches do not become Rishon l'Tum'ah. If he enters the Mikdash, however, he is Chayav Kares (see Background to Menachos 92:18).

(b)After the following nightfall, he becomes completely Tahor with regard to Terumah. If he is a Mechusar Kaparah (see Background to Kerisus 8:12), he must wait until he brings his sacrifices to become completely Tahor with regard to Kodshim and Bi'as Mikdash.

5)[line 20]טבול יום דזב כזב דמיTEVUL YOM D'ZAV K'ZAV DAMI- since a Zav cannot bring a Korban Pesach along with the rest of the Tzibur when it is brought by a Tzibur b'Tum'ah (only a Tamei Mes may bring it), even a Zav that has immersed in a Mikvah after his count of seven clean days may not participate in bringing the Korban

6)[line 23]יצירת הולדYETZIRAS HA'VLAD

A human fetus is not considered to be viable until it reaches the 41st day of its existence. Before that time, it is considered as no more than a clot of blood or any other bodily emission. (According to Rebbi Yishmael (Nidah 30a), a female fetus is not considered viable until its 81st day.)

7)[line 25]לידה יבישתאLEIDAS YAVEISHTA- a "dry" birth (i.e. a birth without bleeding)

8)[line 26]פתיחת הקברPESICHAS HA'KEVER- the opening of the womb


9)[line 20]סלע / דינר / פרוטהSELA / DINAR / PERUTAH (CURRENCY OF THE TALMUD)

(a)The relationship between the various coins mentioned in the Talmud is as follows:

1.1 Maneh = 25 Sela'im = 100 Dinerin

2.1 Dinar Zahav (gold Dinar) = 25 Dinerin

3.1 Sela = 2 Shekel

4.1 Shekel = 2 Dinerin

5.1 Dinar = 6 Me'ah

6.1 Rova Shekel (or Sela Medinah) = 3 Me'ah

7.1 Me'ah = 2 Pundeyon

8.1 Pundeyon = 2 Isar

9.1 Isar = 8 Perutah (or sometimes 6 Perutah - see Kidushin 12a)

(b)Another name for a Dinar is a Zuz. All of the coins listed above (including the standard Dinar) are silver, except for the Dinar Zahav, which is gold, and the Perutos, which are copper.

10)[line 21]אשם בכסף שקליםASHAM B'CHESEF SHEKALIM- an Asham sacrifice (a ram) bought with 2 Sela'im (or more)

11)[line 33]נכי ריבעאNAKI RIV'A- a Perutah less a quarter Perutah (see Girsa Section #9)

12)[line 34]שלא שוותה להןSHE'LO SHAVSA LAHEN- she is not the same as they are

13)[line 37]עשה בהן את המערה כגומרASAH BAHEN ES HA'ME'AREH K'GOMER (HA'ARA'AH)

(a)Ha'ara'ah is a partial Be'ilah — according to one opinion, it involves no more than contact; according to others, it is the beginning of a Be'ilah (Yevamos 55b). This Halachah is learned from the verse, "v'Ish Asher Yishkav Es Ishah Davah v'Gilah Es Ervasah, Es Mekorah He'erah..." - "And if a man shall lie with a Nidah, and shall uncover her nakedness; he has made naked her fountain..." (Vayikra 20:18). - The Torah uses the word He'erah (to make naked) to show that there is a Chiyuv for Ha'ara'ah alone.

(b)Although normally one is Chayav for Ha'ara'ah just like for a complete Be'ilah, Shifchah Charufah is an exception to this rule. One is Chayav only for a complete Be'ilah.