[33a - 50 lines; 33b - 50 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 and Rashi.
[1] Rashi 33a DH Aval Adam u'Vegadim ד"ה אדם ובגדים:
The words "Im Tiga" אם תגע
should be "Im Yiga" אם יגע both times that it appears (Rashash)
[2] Rashi DH Im Hen Yoshvos ד"ה אם הן יושבות:
The words "she'Hischil Minyanah" שהתחיל מנינה
should be "she'Taschil Minyanah" שתתחיל מנינה
[3] Gemara 33b [line 5]:
"Achar Achar l'Chulan" אחר אחר לכולן
The Girsa of the Ran in the second Perek of Shevuos is
"Achar Echad l'Chulan" אחר אחד לכולן - see his explanation there (RASHASH)
*******************************************************
1)[line 2]משכבוMISHKAVO (MISHKAV HA'ZAV)
See Background to Nidah 31:38.
2)[line 5]נתקו הכתוב מטומאה חמורהNITKO HA'KASUV MI'TUM'AH CHAMURAH- the verse removed them (items that are considered Elyono Shel Zav — see Background to Nidah 31:38:c) from the stringent Tum'ah of Mishkav and Moshav mentioned later in the verse, which are Metamei a person to the extent that he subsequently makes the clothes that he is wearing Tamei
3)[line 6]טומאה קלהTUM'AH KALAH- the lenient Tum'ah of a Rishon l'Tum'ah, which is Metamei food and drinks only
4)[line 12]יעלה לרגלהYA'ALEH L'RAGLAH- he should terminate his Tum'ah at the same time as the Nidah
5)[line 24]פריך רב אחאיPARICH RAV ACHAI...- Rav Achai challenged the previous Sugya, asking why the Gemara concludes that a Bo'el Nidah only has the lenient Tum'ah of Rishon l'Tum'ah, where he can only Metamei food and drinks; perhaps he should be Tamei to the extent that he can be Metamei people and utensils, even if he is not Metamei a person to the extent that he subsequently makes the clothes that he is wearing Tamei
6)[line 29]כלל ופרט אין בכלל אלא מה שבפרטKLAL U'FRAT EIN B'CHLAL ELA MAH SHEB'PRAT
(a)In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael, who is Doresh Kelalei and Peratei (see Background to Menachos 28:31), lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is "Klal u'Frat, Ein b'Chlal Ela Mah sheb'Prat."
(b)When a Klal (general term) is followed by a Prat (specification), without teaching any new Halachos that pertain to that Prat, then the Halachah of the verse is limited and applies only to the Prat.
7)[line 33]המרוחקין זה מזהHA'MERUCHAKIN ZEH MI'ZEH- that are separated from each other (i.e. the Klal and the Prat are separated from each other by the words "v'Tamei Shiv'as Yamim" — Vayikra 15:24)
8)[line 40]"עליו" להטעינו משמע"ALAV," L'HAT'INO MASHMA- the word "Alav" ("on him," from the phrase "u'Sehi Nidasah Alav") connotes to "load him up" [with more Tum'ah]
9)[line 43]משלימות אותו לדם ירוקMASHLIMOS OSO L'DAM YAROK- they consider the days during which the bleeding that they experienced was red, as the completion of the seven days which started when the bleeding that they experienced was yellow (instead of starting the count of the seven days of Nidah from when they experienced bleeding that was red)
10)[line 45]מקצת היום ככולוMIKTZAS HA'YOM K'CHULO
(a)The rule of Miktzas ha'Yom k'Chulo states that part of the last day of a finite term (e.g. the thirty days of Nezirus or the seven days of mourning) is considered Halachically as if it were an entire day. For example, keeping Nezirus at the beginning of the thirtieth day is considered as if it was kept for the entire day.
(b)Rami bar Chama asks why the last day of Shiv'ah Nekiyim does not also follow the rule of Miktzas ha'Yom k'Chulo, since this is a rule in many Halachos of the Torah. He does not actually rule that this is the Halachah; his question is what is the reason that Shiv'ah Nekiyim is different. (TOSFEI HA'ROSH, RAMBAN, RASHBA, ME'IRI)
11)[line 46]שכבת זרע דסתר בזיבהSHICHVAS ZERA D'SASAR B'ZIVAH
(a)If a Zav (see Background to Nidah 32:12) has an emission of Shichvas Zera during his Shiv'ah Nekiyim, he loses that day from his count; however, he continues on the next day. (In contrast, if the Zav has an emission of Zivah, he must start counting the Shiv'ah Nekiyim again.)
(b)If we apply the rule of Miktzas ha'Yom k'Chulo to a Zav, this Halachah could not be valid, since the rest of the day would be considered as a full day, and he would not lose any days from his count.
12)[line 49]שבקיה לקרא, דאיהו דחיק ומוקי אנפשיהSHAVKEI L'KRA, D'IHU DACHIK U'MUKEI A'NAFSHEI- leave aside the literal meaning of the verse, because it is written in a forced matter, and it must be interpreted based on its Halachic context
13a)[last line]רואה היתהRO'AH HAYESAH- Is the reason she is Teme'ah when she discharges Shichvas Zera because she is like a man who has an emission?
33b----------------------------------------33b
b)[line 1]או דילמא נוגעת היתהO DILMA NOGA'AS HAYESAH- or is she Teme'ah because she has come in contact with it? (Shichvas Zera is not Metamei while it is inside of her because of Maga Beis ha'Setarim — see Background to Nidah 32:8 and to Chulin 129:1)
14)[line 2]לפום חורפא שבשתאL'FUM CHURFA SHABESHTA- the error is in accordance with the acuteness of mind
15)[line 3]דיה כבועלהDAYAH K'VO'ALAH- it is enough for her to lose one day, just like a man who emits Shichvas Zera during the Shiv'ah Nekiyim for his days of Zivah
16)[line 4]"[ואם טהרה מזובה, וספרה לה שבעת ימים] ואחר תטהר.""[V'IM TAHARAH MI'ZOVAH, V'SAFRAH LAH SHIV'AS YAMIM] V'ACHAR TITHAR."- "[And when she becomes pure from the Zivus (her flow stops), she shall count seven days for herself and afterwards she will be [ritually] purified." (Vayikra 15:28)
17)[line 5]"אחר" אחר לכולן"ACHAR"; ACHAR L'CHULAN- "afterwards" means after one undivided period of seven clean days (see Girsa Section #3)
18)[line 12]איקלעIKLA- chanced upon, happened to come to
19)[line 12]צורבא מרבנןTZURBA ME'RABANAN- a Talmid Chacham (RAMBAM Hilchos Sanhedrin 21:4, SHULCHAN ARUCH Choshen Mishpat 17:2)
20)[line 15]תני מתניתאTANI MASNISA- he has learned many Mishnayos
21)[line 15]יהא רעוא דתהוי כוותיהYEHEI RA'AVA D'SEHEVEI KAVASEI!- May it be HaSh-m's desire that you should attain his stature!
22)[line 17]רמא ליה תוראRAMA LEI TORA- he (Rav Shmuel) slaughtered a bull in his (Rav Papa's) honor
23)[line 18]רמא ליה מתני' אהדדיRAMA LEI MASNISA A'HADADEI- Rav Shmuel asked Rav Papa a contradiction between two Mishnayos
24)[line 21]על ששה ספקות שורפין את התרומהAL SHISHAH SEFEKOS SORFIN ES HA'TERUMAH
(a)Terumah that becomes Teme'ah without a doubt must be burned (Mishnah Temurah 33b; see Background to Nidah 28:19). If there is a doubt as to whether it became Teme'ah, the Kohanim may not eat it. However, it may not be burned since it is possible that it is Tehorah, and it is prohibited to destroy Terumah Tehorah. Similarly, when Terumah becomes Teme'ah with Tum'ah d'Rabanan (even if the Tum'ah is certain), it is not burned.
(b)The Mishnah (Taharos 4:5) records six exceptions to this rule that are cases of doubtful Tum'ah in which the Terumah must be burned if it touches one of these items or if a person touched one of these items and then touched Terumah. The six cases are: 1. Safek Beis ha'Peras (see Background to Temurah 12:5); 2. Safek Afar ha'Ba me'Eretz ha'Amim (see Background to Avodah Zarah 13:8); 3. Safek Bigdei Am ha'Aretz (see next entry); 4. Safek Kelim ha'Nimtza'im (see Background to Shabbos 15:23); 5. Safek ha'Rukin (see Background to Shabbos 15:24); 6. Safek Mei Raglei Adam she'Keneged Mei Raglei Behemah (see Background to Shabbos 15:25).
25)[line 22]ספק בגדי עם הארץSAFEK BIGDEI AM HA'ARETZ
(a)See Background to Nidah 31:38.
(b)The Chachamim decreed that the clothes of an Am ha'Aretz (an unlearned person who is not careful to remain Tahor) are Teme'im, and Terumah that touches them must be burned. They were concerned that any article of his clothing may be Tamei Midras since his wife may have sat upon them when she was a Nidah.
26)[line 23]יהא רעוא דלתאכיל האי תורא לשלמאYEHEI RA'AVA D'LIS'ACHIL HAI TORA LI'SHLAMA- [Rav Papa prayed,] "May it be the will of HaSh-m that the bull be eaten in peace." That is, he asked HaSh-m to help him answer properly and thus not have to leave in the middle of the meal out of embarrassment.
27)[line 26]שבקיהSHAVKEI- Rav Papa left Rav Shmuel's house
28)[line 28]דרס על בגדי חברDARAS AL BIGDEI CHAVER- 1. The Gemara did not choose a case in which a Kusi who was Tahor touched Terumah, since the case in the Mishnah deals with the Tachton of a Kusi that touched Terumah (TOSFOS DH she'Daras); 2. The Gemara is assuming that anything a Kusi or Am ha'Aretz even sits upon is the same as Bigdei Am ha'Aretz, and becomes a Midras (since he is considered to be like a Zav) — see RASHI.
29)[line 34]הוי ספק ספיקאHEVEI SFEK SFEIKA- (Actually, the Gemara did not need to explain that there is a double Safek here, for even if it were just a single Safek we would not burn Terumah for such a Safek. We only burn Terumah for the Sefekos mentioned in the Mishnah, such as Safek Bigdei Am ha'Aretz, and not for other Sefekos, such as the Safek Boel Nidah that our Sugya is discussing.)
30)[line 35]תיפוק ליה משום בגדי עם הארץTEIPUK LEI MISHUM BIGDEI AM HA'ARETZ- the Gemara asks why we do not burn Terumah that touched the clothes of the Chaver which were stepped on by the Kusi. The Kusi made those clothes Teme'im by stepping on them with his shoes, which are Bigdei Am ha'Aretz. Even if the Kusi went to the Mikvah, the Kusi's clothes (such as his shoes) retain their status of Tum'ah. (TOSFOS DH b'Kusi points out that any article of clothing that the Kusi is wearing makes the Kusi able to be Metamei Begadim — since the article of clothing is considered a Midras. This is why the Gemara must explain that he is not wearing any clothes.)
31)[line 37]בנות צדוקיןBNOS TZEDUKIN (TZEDUKIM)
The Tzedukim were students of Tzadok who rejected the Oral Torah (Avos d'Rebbi Nasan 5:2).
32)[line 45]צנוראTZINORA- saliva
33)[line 45]הוריקו פניוHORIKU FANAV- his face paled out of anger
34)[line 46]אף על פי שנשי צדוקים הןAF AL PI SHE'NESHEI TZEDUKIN HEN- although we are wives of Tzedukim
35)[line 47]בקיאין אנו בהןBEKI'IN ANU BAHEN- we (i.e., I, Rebbi Yosi) are experts in the ways of the Tzedukim