[62a - 29 lines; 62b - 33 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 62b [line 3]:
"Ma'avir Alav Shiv'ah Samanim u'Mevatlo" מעביר עליו שבעה סמנים ומבטלו
The Rambam's Girsa is
"Ma'avir Alav Shiv'ah Samanim v'Tovlo" מעביר עליו שבעה וטובלו (Aruch la'Ner 61b)
[2] Rashi 62b DH Taharosav ד"ה טהרותיו:
The words "v'Af Al Pi she'Yachol" ואף על פי שיכול
should be "Af Al Pi she'Yachol" אף על פי שיכול
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1)[line 2]הרי זה צבעHAREI ZEH TZEVA- that is, even if Dam Nidah had once fallen on the garment, the mark that remains after using the seven cleansing agents is no longer regarded as blood; it is simply a "colored mark" (TOSFOS DH Hitbilo, according to the second, and simpler explanation)
2)[line 4]דיההDEIHAH- (O.F. palde) it became faint
3)[line 6]לעיסתLE'ISAS- chewed-up mass
4)[line 7]חלוקת נפשCHALUKAS NEFESH- (a) that has been separated from its shell (RASHI); (b) that has cooked so much that it has come apart on its own (RABEINU GERSHOM, ARUCH Erech Chelek III); (c) that has separated on its own inside its shell (RABEINU GERSHOM, ARUCH Erech Chelek III);(d) chewed to the extent that is about to be swallowed in the throat (RAV HAI GAON, ARUCH Erech La'as I); (e) chewed by a person who has not eaten anything since the previous night, who, due to this, feels separate from his soul (RABEINU CHANANEL, ARUCH Erech Chelek III)
5)[line 8]כסכסCHASKES- rub
6)[line 11]נתר אלכסנדריתNESER ALEKSANDRIS- Neser from the city of Alexandria (Egypt)
7)[line 11]נתר אנטפטריתNESER ANTIPATRIS- Neser from Antipatris, a strategic city built by Herod and named for his father, Antipater, situated at the source of the Yarkon River (located near Kefar Sava)
8)[line 12]אהלאOHALA- an alkaline plant
9)[line 13]כבריתאKAVRISA- sulfur
10)[line 14]הוסיפו עליהןHOSIFU ALEIHEN - they added on [the following plants] to them (the plants that have the laws of Shevi'is) (SHEVI'IS)
(a)The Torah requires that farmers desist from working the land every seventh year, as described in Vayikra 25:1-7. The fruits that grow during the seventh (Shevi'is) year are holy to the extent that: 1. they must be considered ownerless; anyone may come into any field and pick the fruit that he intends to eat. 2. The fruits may not be bought and sold in a normal fashion (see Insights to Sukah 39:2). 3. The Torah requires that the fruits of Shevi'is be used only for eating or drinking (in the normal manner of eating for that type of fruit) or for burning to provide light (in the case of oil). They may not be wasted or used for medicinal purposes or animal fodder, etc.
(b)One may not do any work with the land or with trees growing from the land that makes improvements.
(c)When one sells fruit of Shevi'is, the Kedushah of the fruit is transferred to the money paid in exchange for it (the fruit itself remains Kadosh as well).
(d)The Shemitah year is meant to teach the Jewish people to rely on HaSh-m for their sustenance, a fact that is not always clear to them during the six years in which they work their own fields.
11)[line 14]הלביציןHA'LEVEITZIN- bulbs of ornithogalum
12)[line 14]הלעוניןLE'UNIN- garden-orache
13)[line 20]שלוף דוץSHLOF DOTZ- a type of grass that is dried and ground, used for washing hands (ARUCH Erech Ashlag)
14)[line 21]נחותי ימאNECHUSEI YAMA- seafarers
15)[line 22]נקבי מרגניתאNIKVEI MARGENISA- the crevices of precious stones (alt. holes bored in pearls)
16)[line 23]רמצא דפרזלאRAMTZA D'FARZELA- (O.F. crocin) with a fine iron prong or nail (RASHI to Chulin 25a)
17)[line 24]צפוןTZAFON- (O.F. savon) soap
18)[line 27]שנאןSHENA'AN- he applied the cleansing agents to the stain a second time
19)[last line]הרי הקפיד עליוHAREI HIKPID ALAV- he showed that he was particular about it. That is, at the time he washed it, the blood bothered him. Although no blood remains by now, the garment is Tamei because of the blood that was there at the time the garment was washed.
62b----------------------------------------62b
20)[line 6]חרסיןCHARASIN- pottery shards
21)[line 19]רביעית דםREVI'IS DAM (TUM'AS OHEL)
(a)A k'Zayis of the flesh of a Mes (corpse) is an "Avi Avos ha'Tumah" and is Metamei through Maga (contact), Masa (carrying), and Ohel (being in the same room (lit. tent). An Ohel is defined as a covered space that is at least one Tefach in length, width and height. If a person becomes Tamei with Tum'as Mes, he must wait seven days to go to the Mikvah. Furthermore, on the third and seventh days he must have Mei Chatas (water mixed with ashes of the Parah Adumah — see Background to Nidah 26:15) sprinkled on him.
(b)The blood that comes out of a dead body is Metamei b'Ohel if there is a Revi'is (approximately 75, 86 or 150 cc, depending upon the differing Halachic opinions) of it is in one location.
(c)Rebbi Akiva rules that a Revi'is of blood is also Metamei if it came out of two different people, however, the Rabanan (Sanhedrin 4a) rule that the Revi'is of blood must come out of one person for it to be Metamei b'Ohel (see Insights to Nazir 38:1). The Halachah follows the opinion of the Rabanan.
(d)In an Ohel ha'Mes, the house or room becomes Tamei even if the Mes is passing through it and does not stop moving. A person who enters an Ohel ha'Mes becomes Tamei even if only a bit of his body enters, even when entering backwards. A Mechitzah (partition) in an Ohel ha'Mes only prevents the spread of Tum'ah if it reaches the ceiling (RASH to Kelim 1:4).
(e)The bones of a Mes are only Metamei through Ohel under one of three conditions: 1. They constitute a quarter of a Kav (Rova ha'Kav); 2. They are the majority of the human body (whether they are the majority of the build (Rov Binyano) of the body or the majority of the number (Rov Minyano) of 248 bones; 3. The bone is a complete skull or a complete spinal column. In order to be Metamei through Maga and Masa, it is enough for the bone to be the size of a Se'orah (a grain of barley).
22)[line 25]דם תבוסהDAM TEVUSAH
When there is a doubt as to whether blood came out while the person was still alive (and it is not Metamei) or after he died (and it is Metamei), it is not Metamei mid'Oraisa. The Rabanan decreed that it is Tamei. There are various opinions (Nidah 71a) as to the scenario that creates Dam Tevusah (see Insights to Nidah 71:2).