[72a - 44 lines; 72b - 41 lines]

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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 72a DH Amar Rav Huna, Mishkavos ד"ה אמר רב הונא משכבות:

The words "l'Veis Shamai d'Machmirei" לבית שמאי דמחמירי

should be "Beis Shamai Machmirei" בית שמאי מחמירי

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1)[line 4]גרגרןGARGERAN- glutton (see Background to Nidah 54:1)

2)[line 7]תרבות רעהTARBUS RA'AH- deplorable conduct

3)[line 20]השוו מדותיכםHASHVU MIDOSEICHEM- you should be consistent in your rulings

4)[line 24]מדבריכם אתם נושכיןMI'DIVREICHEM ATEM NUSHACHIN- (a) you are contradicted (lit. bitten) by your own words (RASHI); (b) according to the Girsa NOSHAVIN - you are answered by your own words (YA'AVETZ, his preferred Girsa)

5)[line 43]הרואה ראייה אחת של זובHA'RO'EH RE'IYAH ACHAS SHEL ZOV

(a)A Zav (Vayikra 15:1-15), a man who emits Zov two or three times, whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah (the Tum'ah generated by a Zav is discussed in Background to Nidah 71:35). Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter. A man who emits Zov one time is Tamei like a Ba'al Keri (see next entry) and must immerse and wait for nightfall to become Tahor.

(b)A man who emits a discharge that may be Zov is "checked" in seven ways to determine whether or not he becomes a Zav. If this discharge came about b'Ones (due to an external cause), he is Tahor. The seven external causes are:

1.eating too much;

2.drinking too much;

3.carrying a heavy load;

4.jumping;

5.being sick;

6.(a) seeing a frightening sight (RASHI to Nazir 65b); (b) seeing a woman, even without having unclean thoughts (ROSH to Nazir ibid.);

7.having unclean thoughts.

(c)In order to start his purification process, a Zav must count seven "clean" days ("Shiv'ah Nekiyim") in which he experiences no discharge of Zov (checking once in the morning and once towards evening), as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).

(d)If a Zav emits Zov only two times, he does not bring a Korban. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor (on the eighth day) in order to enter the Beis ha'Mikdash and to eat Kodshim. The Korban is two Torim (turtledoves) or two Bnei Yonah (common doves), one offered as an Olah and one as a Chatas.

(e)In the case of three emissions, he is only obligated in a Korban if the first two were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if all three emissions are not b'Ones (Nazir 65b). However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.; RAMBAM, Hilchos Mechusrei Kaparah 3:1).

(f)If, however, the third time that a Zav emitted Zivah occurred during his Shiv'ah Neki'im, he is not required to bring a Korban. Rather, he begins a new count of Shiv'ah Neki'im. Even if he emits Zivah three times consecutively during Shiv'ah Neki'im, he need not bring a Korban (RAMBAM ibid. 3:4). Following this reasoning, a Zav will never be required to bring a Korban unless he emits Zivah three times during three or less consecutive days.

6)[last line]בעל קריBA'AL KERI

A man who has emitted Keri (semen) becomes a Rishon l'Tum'ah. He may not enter the Machaneh Leviyah (i.e. the Temple Mount), nor may he eat Ma'aser, Terumah or Kodshim. After he immerses in a Mikvah during the day he becomes Tahor and may eat Ma'aser and enter Machaneh Leviyah once again (mid'Oraisa — the Rabanan however prohibited him from entering the Ezras Nashim until nightfall). He remains a "Tevul Yom" until nightfall, after which he may once again eat Terumah or Kodshim.

72b----------------------------------------72b

7)[line 1]המסיט את הראייהHA'MESIT ES HA'RE'IYAH- one who moves the first drop of Zov

8)[line 22]עשיריASIRI - the tenth day of the eleven days of Zivah (ZAVAH: YOM ACHAD ASAR)

(a)See Background to Nidah 71:34 for a full discussion of the laws of Zavah.

(b)Rebbi Yochanan and Reish Lakish argue with regard to the status of the tenth day of the Zivah period. Rebbi Yochanan rules that the tenth day is like the ninth day; that is, it is exactly like all the rest of the days of Zivah. A woman who experiences bleeding on one of the days of Zivah must watch the next days to make sure that there are not three consecutive days of bleeding. Similarly, a woman who experiences bleeding on the tenth day must watch the eleventh day for Dam Zivah (even though there is never a possibility of three consecutive days of Dam Zivah, since the twelfth day begins a new cycle of Dam Nidah).

(c)Reish Lakish rules that the tenth day is like the eleventh day. A woman who experiences bleeding on the eleventh day does not have to watch for Dam Zivah on the twelfth day (since that blood will be Dam Nidah). So, too, a woman who experiences bleeding on the tenth day does not have to watch for blood on the eleventh day, since there is no possibility of three consecutive days of Dam Zivah.

(d)If a woman experiences bleeding on the tenth day of Zivah and a person has relations with her on the eleventh day, according to Rebbi Yochanan that person is Chayav Kares, like anyone who has relations with a Shomeres Yom k'Neged Yom. According to Reish Lakish he is not Chayav Kares, since she is not a Shomeres Yom k'Neged Yom.

9)[line 23]עשירי כתשיעיASIRI K'TESHI'I- the tenth [day of Zivah] is like the ninth [day of Zivah] (see previous entry, (b))

10)[line 23]מה תשיעי בעי שימורMAH TESHI'I BA'I SHIMUR- just like [a woman who experiences bleeding on] the ninth day needs to "watch" [the next consecutive days to make sure that there are not three consecutive days on which she experienced Dam Zivah]

11)[line 24]עשירי כאחד עשרASIRI K'ACHAD ASAR- the tenth [day of Zivah] is like the eleventh [day of Zivah] (see above, entry #8:b)

12)[line 25]אף עשירי לא בעי שימורAF ASIRI LO BA'I SHIMUR- so, too, does [a woman who experiences bleeding on] the tenth day not need to "watch" [the next day for Dam Zivah, because there is no possibility of three consecutive days on which she will experience Dam Zivah]

13a)[line 27]אפילו אתה מרבה בשמן בשמן כל היום כולו איני שומע לךAFILU ATAH MARBEH BA'SHEMEN BA'SHEMEN KOL HA'YOM KULO, EINI SHOME'A LACH...- Even if you use the numerous instances in the verses of Korban Todah in which the word "ba'Shemen" appears to teach a Mi'ut, i.e. to teach that the Lachmei Todah only require one half of a Log of oil and not one Log...

b)[line 28]איני שומע לךEINI SHOME'A LECHA- I am not prepared to listen to you (because I learned that it is a Halachah l'Moshe mi'Sinai)

14)[line 29]חצי לוג שמן לתודהCHATZI LOG SHEMEN L'TODAH - HALF A Log of oil is used for the Todah [-loaves] (LACHMEI TODAH)

(a)The Korban Todah (thanksgiving offering) is a form of Shelamim that is eaten for only one day and one night (Vayikra 7:15). Korbenos Shelamim that are offered by an individual may be brought from male or female sheep, cows or goats. They are Kodshim Kalim, and may therefore be slaughtered in the entire Azarah (and not only in its northern part).

(b)Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Todah is cast on the northeastern and southwestern corners of the Mizbe'ach ("Shenayim she'Hen Arba"). Nesachim (a flour offering consisting of flour and oil and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The flour offering is completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwest corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil and wine needed depends upon the animal offered, as specified in Bamidbar (ibid.). Our Gemara discusses the source of the fact that only one half of a Log of olive oil is used, rather than one Log, the amount required for the other Menachos that require oil.

(c)An animal that was sacrificed as a Todah was brought together with forty loaves of bread, ten each of the following:

1.Chalos Matzos - Matzos mixed with oil;

2.Rekikin - flat Matzos saturated with oil;

3.Soles Murbeches - Matzos made of boiled flour mixed with oil;

4.Loaves of leavened bread. (Vayikra 7:12-13)

(d)One loaf of each type of bread was given to the Kohen who performed the Zerikas ha'Dam of the Todah (Vayikra 7:14). (These four loaves were known as Terumas Lachmei Todah.) The Chazeh (breast) and Shok (the two upper sections of the right hind leg, until the hip joint) of the Todah were given to the Kohen (Vayikra 7:34). Certain fats and other parts of the Korban were offered on the Mizbe'ach (Vayikra 3:3-4, 9-10, 14-15). The owner and his guests (men or women) eat the rest of the Korban inside the borders of the city of Yerushalayim. The meat may be cooked in any fashion and is eaten on the day that it is slaughtered and the following night.

15)[line 29]רביעית יין לנזירREVI'IS YAYIN L'NAZIR

(a)A Nazir (see Background to Nidah 68:15) receives lashes for drinking a Revi'is of wine. (See RASHI to Sukah 6a — according to this explanation, wine is the prohibited object, rather than the method of measuring the prohibited object.)

(b)RASHI (ibid.) explains that a Nazir receives lashes if he eats the amount of grape leaves, stems, peels or pits that will displace a Revi'is of wine, not water. Wine is more viscous than water, and as a result, the Nazir can eat more of these grape products before he is liable to punishment.

(c)It is clear that TOSFOS here has the Girsa "Revi'is Shemen l'Nazir," in which case the Gemara is discussing the amount of olive oil that is required to prepare the Rekikei Nazir (see Background ibid.).

16a)[line 31]הלכה אחד עשרHALACHAH ACHAD ASAR- [one] Halachah of the eleventh day (i.e. bleeding on the eleventh day does not require watching on the subsequent day; day 11 does serve, however, as the day that is "watched" should a woman experience bleeding on the tenth day of Zivah)

b)[line 32]הלכות אחד עשרHILCHOS ACHAD ASAR- [two] Halachos of the eleventh day (i.e. it neither requires watching on the subsequent day, nor does it serve as a day that is "watched" should a woman experience bleeding on the tenth day)

17)[line 39]"אשה כי תהיה זבה, דם יהיה זובה...""ISHAH KI SIHEYEH ZAVAH, DAM YIHEYEH ZOVAH…"- this verse (Vayikra 15:19) is dealing with a Nidah, not a Zavah

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