[57a - 41 lines; 57b - 40 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, Rashi and Tosfos.

[1] Rashi 57a DH ba'Meh Ishah ד"ה במה אשה:

The words "l'Chavertah Chashivuso" לחברתה חשיבותו

should be "l'Chavertah Machmas Chashivuso" לחברתה מחמת חשיבותו

[2] Rashi 57a DH Ha Nami Arig Hu ד"ה נמי אריג הוא:

"Rubo u'Makpid Alav" רובו ומקפיד עליו

Perhaps this should read, "Mi'uto u'Makpid Alav" מיעוטו ומקפיד עליו (see Rebbi Akiva Eiger)

[3] Gemara 57b [line 22]:

The words "Ela Amar Rav Yehudah mi'Shmei d'Abaye" אלא אמר רב יהודה משמיה דאביי

should be "Ela Amar Abaye mi'Shmei d'Mar Yehudah" אלא אמר אביי משמיה דמר יהודה

(a) This is the Girsa of Ya'avetz, based upon a similar citation in Avodah Zarah 16b. Since Abaye asked the question of Rav Yosef, he now suggests a different interpretation. The Girsa "Rav Yehudah" of our text cannot refer to Rav Yehudah, the student of Rav and Shmuel, since he lived long before Abaye.

(b) Hagahos Dikdukei Sofrim #40, citing the manuscript of the Rif, states that the Girsa should be "Amar Mar Yehudah mi'Shmei d'Abaye" אמר מר יהודה משמיה דאביי.

[4] Gemara 57b [line 25]:

The words "ha'Mukefes Lah" המוקפת לה

should be "ha'Makefes Lah" המקפת לה

(This is the Girsa of Rashi and of the Oxford manuscript.)



1)[line 4]תרפםTERAPEM- she loosens them

2)[line 4]טוטפתTOTEFES- the frontlet, a golden plate that covers the forehead from ear to ear

3)[line 5]סרביטיןSARVITIN- strands of colored thread or of gold or silver that are attached to the frontlet and hang down from the temples to the cheeks

4)[line 5]כבולKEVUL- a ornamented cloth that is placed under the frontlet to protect the forehead. There is a disagreement in the Gemara (57b) as to this item.

5)[line 6]עיר של זהבIR SHEL ZAHAV- a type of a golden brooch (O.F. nosche) on which is a design of Yerushalayim

6)[line 6]קטלאKETALA- (a) a fine, decorated bib with a wide strap that ties around the neck; (b) a golden choker that is also used to close her cloak

7)[line 7]בנזמיםNEZAMIM- nose-rings

8)[line 16]שריאSHARYA- she will untie them

9)[line 18]תיכי חלילתאTIKEI CHALILTA- chains made with links of thread

10)[line 18]אריגARIG- something woven

11)[line 22]אחוותיACHVASAI- my sisters

12)[line 22]דלא קפדן עלייהוD'LO KAPDAN ALAIHU- they do not care [to remove them]

13)[line 24]טניפןTANIFAN- (a) they are dirty (RASHI); (b) these strands, which are overlaid with gold, get ruined by the water (ROSH)

14)[line 39]חבקיןCHABAKIN- straps


15)[line 20]חומרתא דקטיפתאCHUMARTA D'KATIFTA- balsam that is tied up in a knot that is worn around the neck

16)[line 21]כקמיע מומחהK'KAMEI'A MUMCHEH- like an amulet or charm that has been proven to heal the sick

17)[line 22]אפוזיינוAFUZYANEI- a golden frontlet, which is an ornamental plate that covers the forehead from ear to ear

18)[line 23]סבכהSEVACHAH- (O.F. coife) a head-dress, a covering for the head

19)[line 23]מוזהבתMUZHEVES- gilded

20)[line 25](המוקפת) [המקפת] לה מאזן לאזן(HA'MUKEFES) HA'MAKEFES LAH ME'OZEN L'OZEN- that encompasses her [forehead] from ear to ear

21)[line 26]לחייהLECHAYEHA- her cheeks

22)[line 27]מיני צבעוניןMINEI TZIV'ONIN- types of colored threads

23)[line 30]כבלא דעבדאKAVLA D'AVDA- the badge of a slave

24)[line 34]איסטמאISTEMA- see KALYA PERUCHEI (next entry)

25)[line 39]כליא פרוחיKALYA PERUCHEI- (a) a short scarf worn under the headdress to cover any hairs that stick out (RASHI); (b) a cloth from which hang colored threads that act as a veil to keep flies off the face (RABEINU CHANANEL, ROSH)

26)[last line]כלאיםKIL'AYIM

Any mixture prohibited by the Torah is called Kil'ayim (Vayikra 19:19; Devarim 22:9-11.) The Gemara is referring to Kil'ayim of clothes which is a mixture of wool and linen. The Istema is not included in the prohibition against Kil'ayim since it is pressed and not woven. See Insights to Nidah 61:3.

27)[last line]נגעיםNEGA'IM (NIG'EI BEGADIM)

(a)The marks of Tzara'as for clothes consist of intense green or intense red marks that are at least the size of one Gris (a Cilician bean, approximately the size of a dime) (Nega'im 11:4).

(b)If Tzara'as is found on a garment, it is put into Hesger (quarantine) by a Kohen for a week. If the marks remained the same size, the garment is washed and put into quarantine for yet another week (ibid. 11:5).

(c)If, either when the Kohen first sees them or at the end of one week, the marks are seen to have increased in size, the garment is termed "Muchlat" and the entire garment is burned.

(d)If after the second week the Tzara'as has either remained the same or spread, the garment becomes "Muchlat" and the entire garment is burned. If the marks of Tzara'as remain but have faded somewhat, then only the part of the garment that bears the marks of Tzara'as is cut out from the garment and burned, and the rest of the garment is Tahor. A patch is sewn in place of the part that was removed. If Tzara'as returns to either the garment or the patch after the original Tzara'as has been removed, the entire garment is burned.

(e)Garments that are Muchlat (i.e. that contain Tzara'as that must be burned) are Asur b'Hana'ah.

(f)The fact that the Istema is not woven is the reason that it does not become Tamei through Nig'ei Tzara'as. The word Beged (garment) in the laws of Nig'ei Begadim refers to a woven garment, a fact that is learned through a comparison of the word Beged from the laws of Kil'ayim.