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*********************GIRSA SECTION*********************
We recommend using the textual changes suggested by the Bach, the Tzon
Kodshim and the parenthetical marginal notes of the Vilna Shas. This section
is devoted to any *OTHER* changes that we feel ought to be made in the
Gemara and Rashi)

[1] Rashi 15a DH di'Tenan:
The words "Lo Hayu *mi'Chelal di'Kra"
should be "Lo Hayu *bi'Chelal*, mi'Chelal di'Kra"

[2] Ibid:
The Hagahos of the Tzon Kodashim #1 and #2 do not appear to be correct; the
Girsa written in the margin at the end of the Dibur (b'Muman) seems correct,
but the words "*Makdishin* Temimim [b'Muman]" should read "Temimim,
*Makdishin* [b'Muman]"

[3] Rashi 15a DH Iy Hachi Gabei Chelbo Nami:
The words "Lo Nafkei mi'Toras *Kodashim"
should be "Lo Nafkei mi'Toras *Chulin v'Kodashim*"
(or "Lo Nafkei mi'Toras *Behemah*")

[4] Bach 15b #1:
Rashi Temurah (31a DH Ein Lach) appears to have had our Girsa; this appears
to be the Girsa of Rabeinu Gershom here as well (except that he omits the
word "Achilah")

[5] Rashi 15b DH Velad Ba'alei Mumin:
The word "v'Chulan"
should be "v'Chulei"

[6] Rashi 15b DH Amar Rebbi Levi:
The words "*d'Chi* Nafil Bei Muma"
should be "*v'Chi* Nafil Bei Muma"

[7] Ibid:
The words "Lo Gazrinan Mishum *Milsa* d'Lo Shechicha"
should be "Lo Gazrinan Mishum *d'Milsa* d'Lo Shechicha"
*******************************************************

*1*) [line 4] KODSHEI MIZBE'ACH LO HAYU BI'CHELAL HA'AMADAH V'HA'ARACHAH - Kodshei Mizbe'ach are not included in the law of Ha'amadah v'Ha'arachah (see Background to Bechoros 14:16), even if they had a blemish before they were consecrated

2) [line 18] CHELBAN (not CHALBAN) - their fat
3) [line 23] TZVI VA'AYAL, EIN OSO V'ES BENO NOHEG BAHEN - The prohibition of slaughtering an animal and its child on the same day only applies to Behemos, not to Chayos such as deer and gazelles (OSO V'ES BENO)
(a) It is forbidden to slaughter a cow, female sheep or female goat and her offspring on the same day, as it states in Vayikra 22:28, "v'Shor O Seh, Oso v'Es Beno Lo Sishchatu b'Yom Echad."
(b) At certain times of year (as enumerated in the Mishnah, Chulin 83a), it is assumed that one who buys an animal buys it in order to slaughter it immediately and use its meat. Therefore, the seller must inform the buyer if he sold the animal's mother (or offspring) on that day, so that the buyer will not transgress the prohibition of slaughtering the offspring (or the mother) on the same day that the mother (or the offspring) was slaughtered.

4) [line 1] EIN LECHA BAHEN HETER ACHILAH ELA MI'SHE'AS ZEVICHAH VA'EILACH - they are permitted to be eaten and used only after they are slaughtered (but not when they are alive)

*5*) [line 2] AVAL PODIN ES HA'KODASHIM L'HA'CHILAN LI'KELAVIM - from this we can derive that it *is* permissible to redeem Kodshim in order for them to be fed to a person's dogs, since (a) we do not learn anything specific from "v'Achalta," and (b) it is a benefit derived after the animal is dead (see Rashi, Temurah 31a)

6a) [line 15] KADSHEI LI'KAREV - they are fully consecrated to the extent that they are offered on the Mizbe'ach
b) [line 15] KADSHEI LI'RE'IYAH - although they have Kedushas ha'Guf they themselves cannot be offered on the Mizbe'ach; rather, they graze until they develop a Mum. They are then sold, and, with their value, an animal is bought which is sacrificed

7) [line 16] KONSAN L'CHIPAH V'HEN MESIN - they are put in a vaulted chamber to die

8) [line 17] MI'KO'ACH KEDUSHAH DECHUYAH KA'ASU - they stem from an animal with suspended Kedushah

9) [line 17] LO ALIMEI L'MITPAS PIDYONAN - their Kedushah is not powerful enough to take hold on the object with which they are redeemed; therefore, their own Kedushah remains intact

10) [line 18] MATPISAN L'SHEM OSO ZEVACH - he consecrates the fetus itself for the same type of Korban as its mother

*11*) [line 20] TA'AMA MAI? - Why does Rav Huna not say to put them in a vaulted chamber to die, as Rebbi Chanina said? (RASHI, first explanation; see Rashi for two more explanations)

*12*) [line 26] KODASHIM... CHAYAVIN BI'VECHORAH UV'MATANOS; BEIN LIFNEI PIDYONAN... EINO SOFEG ES HA'ARBA'IM - Kodashim... that were redeemed are obligated in the laws of Bechorah and Matanos; one who shears or works with them -- whether before their redemption or after -- does not receive Malkus; they do not make Temurah -- whether before their redemption or after (this is the way the Beraisa is to be read)

13) [line 29] [EIN LECHA VAHEM ELA] MITZVAS ILUY BILVAD - the only Mitzvah you have in them is to evaluate their worth and to redeem them

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