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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] Tosfos 129a DH Bayis she'Sachecho:
The words "k'Man *d'Mefarshi* Dami"
should be "k'Man *d'Leisnahu* Dami" (based on our text in Sukah 13b)

[2] Gemara 129b [line 7]:
The words "*Amar Lei* Emtza'isa"
should be "*Ela* a'Emtza'isa" (see SHITAH MEKUBETZES #1)
*******************************************************

1) [line 1] TUM'AS BEIS HA'SETARIM
(a) "Tum'as Beis ha'Setarim" refers to an object that is Tamei that comes into contact with the concealed part of a person or object. Under such circumstances, the object cannot make a person Tamei by Maga (touching), but it can make him Tamei by Masa (carrying). For example, if a piece of a Sheretz (see Background to Chulin 120:30) was found in the folds of a person's skin (i.e. in his armpit or elbow), he is Tahor because a Sheretz is only Metamei through Maga. If, however, he had a Neveilah in the folds of his skin, he is Tamei, because a Neveilah is also Metamei through Masa.
(b) Flesh that will be cut out of an Ever Min ha'Chai has had hidden contact ("Maga Beis ha'Setarim") with the Ever Min ha'Chai before it is severed, and as such, has received Tum'as Beis ha'Setarim of Tum'as Neveilah. Our Gemara brings the opinion of Rebbi Aba bar Mamal, that Rebbi Meir argues with the Halachos stated above, and rules that Tum'as Beis ha'Setarim through Maga is Metamei. However, Rebbi Zeira argues with Rebbi Aba bar Mamal, claiming that even Rebbi Meir rules that Maga Beis ha'Setarim is Tahor, at least when the object needs Hechsher.

2) [line 6] ZIMNIN SAGI'IN - many times
3) [line 10] METAMEI TUM'AH CHAMURAH AGAV AVIV - when the flesh is still attached to the limb, it should become Tamei with Tum'as Neveilah without Hechsher since the Ever Min ha'Chai is an Av ha'Tum'ah

4) [line 12] MA'ASEH EITZ SHIMESH - it only served the function of a piece of wood (that is, the flesh that is still attached to an Ever Min ha'Chai is not Metamei because it has importance as a *food*, but because it is a part of the limb. The flesh therefore needs Hechsher after being detached from the Ever in order to become Tamei as food, despite the fact that it was an Av ha'Tum'ah while it was attached to the Ever.)

5) [line 13] KOFES SE'OR - a block of sourdough (heavily leavened dough)
6) [line 13] SHE'YICHADAH L'YESHIVA - that one designated for sitting (making it capable of being a Moshav ha'Zav, see Background to Daf 88:4b)

7) [line 15] MATZINU L'OCHLIN SHE'METAM'IN TUM'AH CHAMURAH - we would find food that becomes Tamei at a stringent level of Tum'ah, namely an Av ha'Tum'ah (which is impossible, see Background to Chulin 25:1b:b)

8) [line 17] TIKROVES AVODAS KOCHAVIM - a sacrificial offering to Avodah Zarah (see Background to Chulin 89:31)

9) [line 21] CHIBUREI OCHLIN K'CHELIM DAMU - food that is attached to utensils, such as the hardened dough that fills the cracks in a kneading basin, is considered to be part of the utensil. If Tum'ah touches the food the utensil becomes Tamei.

10) [line 30] BAYIS SHE'SACHECHO B'ZERA'IM - a house that one roofed with stalks of grain

11) [line 34] MISAH OSAH NIPUL - the natural death of an animal causes any hanging limbs and flesh to be considered retroactively detached during the animal's life (the limb is considered an Ever Min Ha'Chai and the flesh is considered Basar Min Ha'Chai, as opposed to Neveilah)

12) [line 41] "MI'KOL HA'OCHEL ASHER YE'ACHEL [ASHER YAVO ALAV MAYIM YITMA, V'CHOL MASHKEH ASHER YISHASEH B'CHOL KELI YITMA.]" - "All food that is eaten [upon which shall come water (i.e. it must become wet after it is detached from the ground to receive Tum'ah) will become Tamei, and every drink that is drunk, in any utensil, will become Tamei.]" (Vayikra 11:34)

13) [line 42] OCHEL SHA'ATAH YACHOL L'HA'ACHILO L'ACHERIM - food that you are permitted to feed to others, i.e. Nochrim (which excludes Ever Min ha'Chai)

14) [line 3] HO'IL U'ME'UREH, ME'UREH - since it is attached, it is attached, i.e. the hanging limb does not receive Tum'ah since it is still considered as part of the animal, that cannot become Tamei while it is alive

15) [line 14] V'DILMA... IY (KED'RAVA) [KED'RABAH] IY KED'REBBI YOCHANAN - but perhaps Rebbi Shimon's reasoning follows Rabah's explanation (that an animal cannot become a Yad to its limb, see Background to Chulin 127:32) or Rebbi Yochanan's explanation (that a portion of an object that is partially detached from the object is not considered part of the object if the object cannot be lifted by grasping and lifting the portion, see Background to Chulin 127:33)

16) [line 25] REBBI SHIMON B'ALMA KAI - that is, Rebbi Shimon is arguing on a point that is not explicit in the Mishnah (lit. Rebbi Shimon refers to [a certain case] in the world). Rather, the implication of the words of Tana Kama is that an Ever Min ha'Mes is Metamei, although he does not state so specifically, and Rebbi Shimon argues, claiming that it is not Metamei at all.

17) [line 30] MEGILAS TA'ANIS
(a) Megilas Ta'anis was originally composed by a Tana named Chananyah ben Chizkiyah ben Garon (along with students of Beis Shamai and Beis Hillel, according to the BEHAG, Hilchos Sofrim), approximately 100 years before the destruction of the Second Temple (see Shabbos 13b). It includes a list of the dates which were set aside as holidays, during the Second Temple period, due to the miraculous salvations and victories that occurred on them. On some of the dates, fasting was forbidden. On others, even delivering a eulogy was prohibited. Some salvations which occurred after the destruction of the Second Temple are recorded in Megilas Ta'anis as well (Rosh Hashanah 19a). These were added by later scholars and edited by Rebbi Yehudah ha'Nasi, the editor of the Mishnah (see Tosfos there DH Ha). It is apparent from the wording of the Megilas Ta'anis that we have, that certain comments that appear in the Megilah regarding the cause for the celebrations were also added by a later editor.
(b) Megilas Ta'anis was committed to writing in order that these dates not be forgotten. For this reason it is referred to as a "Megilah" as opposed to the Mishnah and Beraisa which were still handed down by word of mouth at that time (Rashi, ibid.). It is written in Aramaic.
(c) According to some Tana'im and Amora'im, shortly after the destruction of the second Beis ha'Mikdash the holidays of Megilas Ta'anis ceased to be celebrated -- with the exception of the holidays of Chanukah and Purim (Rosh ha'Shanah 18b, 19b). The devastation that followed the destruction of the Second Temple served such a crushing blow to the Jewish People that it overshadowed all of the holidays of Megilas Ta'anis.

18) [line 30] PISCHA ZE'EIRA - "Pesach Katan" (PESACH SHENI)
If the Kohanim, the Klei Shares, or the majority of the Jewish people are Tamei Mes on the fourteenth day of Nisan, the Korban Pesach is brought b'Tum'ah. Otherwise, those who are Tahor bring it b'Taharah on the fourteenth of Nisan, while those individuals who are Temei'im bring their Korban the following month on Pesach Sheni (the fourteenth day of Iyar) and eat it the following evening.

19) [line 30] D'LO L'MISPED - that it is forbidden to eulogize [on this day]
20) [line 31] RABA - "[Pesach] Gadol"; the festival of Pesach on the fourteenth day of the month of Nisan (see Background to Chulin 30:3b:I)
21) [line 31] KACH SHAMATI - this is what I have learned from my teachers (lit. heard), [that a limb from a corpse is not Metamei]

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