[37a - 41 lines; 37b - 49 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] Gemara 37a [line 7]:
The words "Metamei k'Yemei Nidah Hu" מטמא כימי נדה הוא
should be "Metamei b'Yemei Nidah Hu" מטמא בימי נדה הוא
[2] Gemara [line 33]:
"Achar Achar l'Chulan" אחר אחר לכולן
See Girsa Section to Daf 33:3
[3] Gemara 37b [line 45]:
The words "l'Apukei mid'Rebbi Chanina" לאפוקי מדרבי חנינא
should be "l'Apukei mid'Rebbi Chananya" לאפוקי מדרבי חנניא; this is also the way it should appear in Rashi (Rashash)
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1)[line 1]צבית לי זוודתא, דלא ליזיל ולימא ליה לרב מילי עילואיTZAVIS LI ZEVADASA, D'LO LEIZIL V'LEIMA LEI L'RAV MILEI ILAVA'I- (lit. pack provisions for me) prepare burial shrouds for me, so that he (Rav Asi) should not go first to Rav and say bad things about me
2)[line 3]חזו דפרחא אסא מהאי פוריא להאי פוריאCHAZU D'PARCHA ASA ME'HAI PURYA L'HAI PURYA- they saw that a myrtle branch was flying back and forth from one bier to the other
3)[line 9]לאייLE'AYEI- in truth
4)[line 19]לקרבן אמרתיL'KORBAN AMARTI- this is Rebbi Eliezer's statement. He is saying it with reference to the third Re'iyah. ("V'Lo li'Stirah" is stated with regard to the fourth Re'iyah.)
5)[line 21]מה גרם לו זובו?MAH GARAM LO ZOVO?- what does his Zov cause? (That is, how many days of Tum'ah would Zov be able to cause?)
6)[line 23]מאי שבעה?MAI SHIV'AH?- that is, why did the Beraisa mention "What did the Zov cause him." (It could have mentioned simply that Zov is Tamei without relating it to cause and effect)
7)[line 27]נקטינןNAKTINAN- we have a tradition
8)[line 29]אין לידה סותרת בזיבהEIN LEIDAH SOSERES B'ZIVAH- that is, the Yemei Tum'ah of Leidah (seven for a male and fourteen for a female), when she did not experience bleeding (as mentioned shortly), are not Soser the count of seven clean days of a Zavah
9)[line 33]"אחר" אחר לכולן"ACHAR" ACHAR L'CHULAN- "afterwards" means after one undivided period of seven clean days (see Girsa Section to Daf 33:3)
37b----------------------------------------37b
10)[line 15]וכי דנין אפשר משאי אפשר?V'CHI DANIN EFSHAR MISHE'IY EFSHAR?
(a)There is a general argument among the Tana'im (Menachos 62a and elsewhere) as to whether the Halachah in one particular situation may be derived by comparison to another situation in which the Halachah is dictated solely by practical impossibility ("Iy Efshar").
(b)Rebbi Eliezer compares the Korbenos Pesach brought throughout the generations to the Korban Pesach brought in Egypt. It was impossible (Iy Efshar) to bring the Korban Pesach in Egypt from money that was designated as Ma'aser Sheni (since they were not yet commanded at the time to separate Ma'aser Sheni from their produce). From this Rebbi Eliezer proves that the Korbenos Pesach of the subsequent generations must also be brought from money that is Chulin and not from money that is Ma'aser Sheni (Efshar). Rebbi Akiva argues, claiming that we cannot derive the Halachah in a scenario that is Efshar from a scenario that is Iy Efshar.
(c)In our Sugya, the Tana of the Beraisa compares the Halachos of Yemei Nidah and Yemei Leidah, to prove that Yemei Leidah do not count towards the Shiv'ah Neki'yim of a Zavah. Just as Yemei Nidah, during which a woman will not become a Zavah, are not counted towards the Shiv'ah Neki'yim, so too, Yemei Leidah, during which a woman will not become a Zavah, are not counted towards the Shiv'ah Neki'yim. This is an example of Danin Efshar mishe'Iy Efshar. It is possible for a woman to give birth while she is counting the Shiv'ah Neki'yim for Zivah. However, it is impossible that her Yemei Nidah could occur during her count. The days in which it is possible to become a Nidah only start after the days of Zivah are over.
11)[line 34]תונבא בעלמאTUNBA B'ALMA- it is merely stupor (O.F. estordison) that seized her (so that she felt no pain)