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*********************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] Gemara 127b [line 18]:
"b'Shabbos Chayav Chatas, Leima Mesayei'a Lei..."
The TOSFOS HA'ROSH is Gores after the word "Chatas":
"Shani Hasam d'Gali Kera" (this also seems to be the Girsa of
TOSFOS DH Mesayei'a)

[2] Tosfos DH Mesayei'a:
The words "*u'Mikra* Mema'et Lei"
should be "*v'Dachi d'Mikra* Mema'et Lei"
*******************************************************

1) [line 1] SHE'SHORETZ - that creeps
2) [line 2] HA'MASHRITZ - that breeds

3) [line 17] SAFEK TUM'AH TZAFAH (SAFEK TUM'AH BI'RESHUS HA'YACHID / SAFEK TUM'AH BI'RESHUS HA'RABIM)
(a) When there is a doubt as to whether an object is Tahor or Tamei, if the object is found in Reshus ha'Rabim the object is Tahor. If it is found in a private, concealed place, it is judged to be Tamei.
(b) This is learned from the case of the Sotah woman. In the case of a Sotah, where only two people were present at the time that there arose a question as to her status, she is judged Temei'ah/culpable and is prohibited to her husband (for a full discussion of the Sotah woman, see Background to Chulin 88:28). Similarly, whenever there are only two people present (i.e. a Reshus ha'Yachid l'Tum'ah), if a doubt arises regarding the status of a person or an object, he or it is judged to be Tamei. Whenever more than two people frequent a certain area, it is a Reshus ha'Rabim l'Tum'ah. If a doubt arises regarding the status of a person or an object, he or it is judged to be Tahor.
(c) The Halachos mentioned above deal with a normal doubt. However, if the object that is Safek Tamei is not *at rest*, such as an object floating on the water or flying through the air, it is considered Tahor, whether it is in Reshus ha'Yachid or Reshus ha'Rabim. (Taharos 4:8).

4) [line 18] TARTEI "AL HA'ARETZ" KESIVEI - the words "Al ha'Aretz" are written two times in the verses (Vayikra 11:29 and 11:41)

5) [line 19] ARVAD - a species of serpent or lizard
6) [line 19] (V'CHEN) [U'BEN] HA'NEFILIM - and a species of lizard that lives in the water

7) [line 20] SALAMANDRA - a species of salamander said to spontaneously generate in fire (the fire salamander; see Insights #1)

8) [line 27] "[SHIM'U ZOS KOL HA'AMIM,] HA'AZINU KOL YOSHEVEI CHALED." - "[Listen to this, all of the nations,] Give ear, all you inhabitants of the world!" (Tehilim 49:2) - The world is called "Chaled" (a) because it is the only place where the Chuldah lives (i.e. there is no creature in the sea that bears the name "Chuldah" (RASHI); (b) because it is ancient and rusted ("Chalud") (RASHI to Tehilim 49:2)

9) [line 27] BEIVAREI D'NARASH - (a) (O.F. bevrons) the beavers of the town of Narash (Narse), a town in Bavel (RASHI); (b) the inhabitants of the towns of Bei Bari and Narash, towns in Bavel (TOSFOS) (See Insights #2)

10) [line 28] EINO MIN HA'YISHUV - (a) their place of origin is in the water, and not the dry land (RASHI); (b) are not part of the civilized world, since they are utterly wicked (TOSFOS)

11a) [line 28] B'SHAMTA NARASH - [the people of] Narash should be put in Cherem, excommunicated (See Background to Chulin 116:11)
b) [line 28] TARBEI, MASHCHEI, ALYASEI - its fat, its hide, its fatty tail (i.e. all of its inhabitants)

12) [line 29] "ERETZ, ERETZ, ARETZ, SHIM'I DEVAR HASH-M!" - "O earth, earth, earth, hear the word of HaSh-m!" (Yirmeyahu 22:29)

13) [line 30] NARASHA'AH NASHKICH - if someone from Narash kissed you
14) [line 30] MANI KAKEICH! - count your teeth!
15) [line 30] NEHAR PEKUDA'AH LAVYEICH - if someone from Nehar Pekod accompanied you

16) [line 31] MI'GELIMA SHAPIRA D'CHAZEI ALACH - [it is only] due to the handsome coat that he saw you wearing [that he wants to steal]

17) [line 31] PUMBEDISA'AH - a person from Pumbedisa
18) [line 31] ASHNEI USHPIZEICH - change your place of lodging

19) [line 37] HA'EVER VEHA'BASAR (EVER MIN HA'CHAI)
(a) Ever Min ha'Chai refers to a *limb* that is detached from an animal when it is alive, whether the limb contains only flesh (such as the tongue or heart) or whether it contains bone, flesh and sinews (such as a hand or foot). Basar Min ha'Chai refers to *flesh* detached from an animal when it is alive. Both are forbidden to be eaten by the Torah (RAMBAM Hilchos Ma'achalos Asuros 5:1).
(b) The Gemara (Chulin 128b) brings a source from the verses to show that Ever Min ha'Chai is Metamei like a limb of a Neveilah. A Neveilah is a carcass of a Kosher animal that died without a Halachic slaughtering (or that was slaughtered improperly). A k'Zayis or more of a Neveilah makes a person or an object Tamei through Maga (contact). It is Metamei a Keli Cheres (an earthenware utensil) if it enters the utensil's interior and is Metamei a person with Tum'as Masa (by carrying it) to cause him, in turn, to be Metamei the clothes that he is wearing (RAMBAM Hilchos She'ar Avos ha'Tum'ah 1:1).
(c) The prohibition for Benei Yisrael to eat Ever Min ha'Chai is learned from the verse, "v'Lo Sochal ha'Nefesh Im ha'Basar" - "You shall not eat the spirit together with the flesh" (Devarim 12:23). If the limb contains only flesh (e.g. the tongue or heart), one receive lashes for eating a k'Zayis of flesh. If the limb contains bones, sinews and flesh, then the bone and sinews may be combined with the flesh to make up a k'Zayis if the limb is eaten in its natural state (i.e. if the flesh was not detached from the limb prior to its consumption). One does not receive lashes for eating less than a k'Zayis, even if he ate an entire limb. (RAMBAM Hilchos Ma'achalos Asuros Ch. 5; SEFER HA'CHINUCH #452)
(d) The prohibition for Nochrim to eat Ever Min ha'Chai is learned from the verse, "... mi'Kol Etz ha'Gan Achol Tochel." - "... from all of the trees of the Garden [of Eden] you may surely eat" (Bereishis 2:16). The implication is that Adam may eat from all of the trees, but he may not eat Ever Min ha'Chai (Sanhedrin 56b). This follows the teaching of Rebbi Yochanan. Other sages learn the prohibition from different verses (ibid.).
(e) All opinions agree that the prohibition for Nochrim against eating Ever Min ha'Chai applies to both Kosher and non-Kosher animals.
(f) For a Jew, however, there is a Machlokes: Rebbi Yehudah and Rebbi Elazar rule that it applies to all animals for a Jew also. Rebbi Meir rules that it applies only to a Kosher Behemah (i.e. domesticated farm animals such as cows, goats and sheep). The Chachamim rule that it applies to all Kosher animals (Behemos and Chayos) and fowl. The Halachah follows this opinion (SHULCHAN ARUCH Yoreh De'ah 62:1).

20) [last line] HA'MEDULDALIN - (lit. that are hanging) that are almost completely severed, but are still attached

21) [last line] TUM'AS OCHLIN
See Background to Chulin 120:2.

22) [last line] U'TZERICHIN HECHSHER - and need to become wet in order for them to receive Tum'as Ochlin (see Background to Chulin 114:6)

23) [line 4] EVER NEVEILAH - an *entire* limb of a Neveilah consisting of bone, flesh and sinews (ISUR ACHILAS NEVEILAH / TUM'AS NEVEILAH)
A Neveilah is a carcass of a Kosher animal that died without a Halachic slaughtering (or that was slaughtered improperly). The Torah states, "You shall not eat anything that dies by itself (Neveilah). You shall give it to the stranger who is in your gates, that he may eat it, or you may sell it to a Nochri, for you are a holy people to HaSh-m, your Elokim." (Devarim 14:21). A person who eats a k'Zayis of Neveilah is liable to Malkus (RAMBAM Hilchos Ma'achalos Asuros 4:1) and a k'Zayis or more of a Neveilah makes a person or an object Tamei through Maga (contact). It is Metamei a Keli Cheres (an earthenware utensil) if it enters the utensil's interior and is Metamei a person with Tum'as Masa (by carrying it) to cause him, in turn, to be Metamei the clothes that he is wearing (RAMBAM Hilchos She'ar Avos ha'Tum'ah 1:1).

24) [line 7] MA'ALIN ARUCHAH - if it will heal, be restored
25) [line 12] U'ME'URIN B'CHUT HA'SA'ARAH - and are attached even by something as thin as a hairbreadth

26) [line 16] SHE'TZAMKU B'IBEIHEN - that dried up and shrunk during development while still attached to their shoots

27) [line 19] KERUV - cabbage
28) [line 19] DELA'AS - gourd
29) [line 25] UKTZEIHEN - their stems
30) [line 27] SHE'NIFSHACH - that is stripped, split
31) [line 30] MIDI IRYA? HA CHED'ISA V'HA CHED'ISA! - Is this a proof?
Perhaps this [case] is unique unto itself and the other is unique unto itself! (The fruits that are Telushin, severed, are considered severed for the Halachos of Shabbos and of Tum'ah while the fruits that are Mechubarin, attached, are only considered attached for the Halachos of Shabbos, not of Tum'ah)

32) [line 33] BEHEMAH NA'ASEIS YAD L'EVER - [they argue] whether the animal is considered a "Yad" (handle) to one of its limbs. (If it is, the limb is able to receive Tum'as Ochlin if the animal becomes wet and subsequently touches a source of Tum'ah.)

33) [line 36] OCHEZ B'KATAN V'EIN GADOL OLEH IMO - [they argue whether a segment that is partially detached from an object is considered part of the object] when the object cannot be lifted by grasping [and lifting] the segment

34) [last line] SHE'NIFRAS U'ME'URAH B'MIKTZAS - that was cut but is still partially attached

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