[59a - 40 lines; 59b - 55 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 59a [line 3]:

The words "k'Gris mi'Lematah, Lo, k'Gris mi'Lemailah" כגריס מלמטה לא כגריס מלמעלה

should be "k'Gris k'Lematah, Lo, k'Gris k'Lemailah" כגריס כלמטה לא כגריס כלמעלה

This is the Girsa of Rashi, as brought by Tosfos and Tosfos ha'Rosh. (However, they themselves are Gores "... mi'Lematah... mi'Lema'alah...", which is the Girsa of our Gemara, and they therefore explain the Gemara differently, see entry #1a, 1b.) The Dibur ha'Maschil of Rashi should also be changed.

[2] Rashi 59a DH Nis'askah Shani ד"ה נתעסקה שאני:

The words "Heichi d'Nitan" היכי דניתן

should be "Heichi d'Nitaz" היכי דניתז


1a)[line 1]טיפי דמים למטהTIPEI DAMIM LEMATAH- (a) small drops of blood (RASHI); (b) drops of blood below the belt (TOSFOS)

b)[line 1]וטיפי דמים למעלהTIPEI DAMIM LEMAILAH- (a) large drops of blood (RASHI); (b) drops of blood above the belt (TOSFOS)

2)[line 4]רצופהRETZUFAH- crushed, flattened

3)[line 11]פש ליה כגריסPASH LEI KI'GRIS- one Gris of blood is left

4)[line 24]שקול כגריס צפורSHEKOL K'GRIS TZIPOR- [view it as if] the Gris of pigeon blood (which the woman was handling)...

5)[line 24]שדי בי מצעיSHADI BEI MITZ'EI- took up the middle of the large spot of blood

6)[last line]הלכה מכלל דפליגיHALACHAH MI'CHLAL D'FELIGEI- the phrase "Halachah..." implies that the Rabanan argue with Rebbi Eliezer b'Rebbi Tzadok



7)[line 5]הספלHA'SEFEL- the chamber pot

8)[line 11]במזנקתB'MEZANEKES- we are dealing with a woman who urinates with force

9)[line 11]בתר דתמו מיאBASAR D'SAMU MAYA- after the urine stopped coming out

10)[line 19]מה לי אמר רבי מאיר?MAH LI AMAR REBBI MEIR?- How would Rebbi Meir rule?

11)[line 28]כח דהיתרא עדיף ליהKO'ACH D'HETEIRA ADIF LEI

"Ko'ach d'Heteira Adif" means that the lenient ruling has [the potential to teach] more. If a sage rules stringently, we cannot know his true opinion on the matter. He may either have decided that the stringent ruling is correct, or else he may be in doubt, since a person who is in doubt must take a stringent stance in any case. We therefore stand to learn more from the Torah sage who rules leniently, since we learn from him his true view in the matter at hand. He must be convinced that his lenient ruling is the true Halachah or else he would not have passed a lenient ruling.

12)[line 53]האיצטבאHA'ITZTEVA- the bench that goes around the walls of a bathhouse that is attached to the ground (see Background to Nidah 58:1:c)