[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] : ã"ä ìòåìí øáðï äéà
"Ela mi'Sheni Moneh" àìà îùðé îåðä
These words are apparently unnecessary (see Rashash). They likely belong at the end of the next Dibur.
[3] Rashi DH Sof Sof ã"ä ñåó ñåó:
"d'Shalmin Shemonim... Lo Shalmin" ãùìîéï ùîåðéí ... ìà ùìîéï
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" :éåìãú îáåàä àçú
The colon is unnecessary
[6] Gemara [line 16]:
"Pereidah Achas v'Of" ôøéãä àçú åòåó
The word "v'Of" åòåó is unnecessary
[7] Gemara [line 19]:
"ka'Tani mi'Kan Atah Lamed" ÷úðé îëàï àúä ìîã
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" òã ëàï ôøåèä åôìâà äåé
From the words of Rashi (DH v'Ad Kan) ã"ä åòã ëàï 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..." åðäé ãàùëçú áãìåú áàìîà ôøéãä àçú òã ëàï
[9] Gemara [line 33]:
"Naki Riv'a d'Perutah" ðëé øáòà ãôøåèä
It appears from Rashi that these words should be
"Perutah Naki Riv'a" ôøåèä ðëé øáòà (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" áð÷áä åùôçä áæëø ëì äòøéåú 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 : ã"ä îôåæøéï
The words "l'Leidah ha'Rishonah Kegon Shiv'ah Yemei Tum'ah" ììéãä äøàùåðä ëâåï ùáòä éîé èåîàä
should be "l'Leidah ha'Rishonah Keneged Shiv'ah Yemei Tum'ah" ììéãä äøàùåðä ëðâã ùáòä éîé èåîàä (Rashash)
[12] Rashi DH Mi Is Lehu : ã"ä îé àéú ìäå
Should be corrected as suggested by Shitah Mekubetzes #26
[13] Rashi DH Harei Alai b'Sela : ã"ä äøé òìé áñìò
The words "b'Korban ha'Nikach" á÷øáï äð÷ç
should be "Korban ha'Nikach" ÷øáï äð÷ç
[14] Rashi DH b'Riv'asayim : ã"ä áøáòúéí
(a) Should be corrected as suggested by Shitah Mekubetzes #32
(b) The words "v'Rova Dinar" åøåáò ãéðø
should be "v'Arba'ah Dinarim" åàøáò ãéðøéí (see Rashash)
[15] Rashi DH v'Ad Kan Dalei Dalus [at the end] : ã"ä åòã ëàï ãìé ãìåú
The words "v'Chi Maisi Dalei Dalus" åëé îééúé ãìé ãìåú
should be "Ki Maisi Dalei Dalus" ëé îééúé ãìé ãìåú
[16] Rashi DH Kulah mi'Yoledes Yalif : ã"ä ëåìä îéåìãú éìéó
"v'Dalus d'Yoledes Hachi Havu 24 Perutos" åãìåú ãéåìãú äëé äåå òùøéí åàøáò ôøåèåú
The word "Hachi" äëé is unnecessary
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1)[line 1]áèåîàä îä ìé à''ø éäåãä?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]àáì ìòðéï èåîàä åèäøäAVAL 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]àå ãìîà ìøáé éäåãä çåîøà äåà ãàéú ìéäO 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]èáåì éåíTEVUL 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]èáåì éåí ãæá ëæá ãîéTEVUL 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]éöéøú äåìãYETZIRAS 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]ìéãä éáéùúàLEIDAS YAVEISHTA- a "dry" birth (i.e. a birth without bleeding)
8)[line 26]ôúéçú ä÷áøPESICHAS HA'KEVER- the opening of the womb
10b----------------------------------------10b
9)[line 20]ñìò / ãéðø / ôøåèäSELA / 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]àùí áëñó ù÷ìéíASHAM B'CHESEF SHEKALIM- an Asham sacrifice (a ram) bought with 2 Sela'im (or more)
11)[line 33]ðëé øéáòàNAKI RIV'A- a Perutah less a quarter Perutah (see Girsa Section #9)
12)[line 34]ùìà ùååúä ìäïSHE'LO SHAVSA LAHEN- she is not the same as they are
13)[line 37]òùä áäï àú äîòøä ëâåîøASAH 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.