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***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg 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 Gemara, Rashi or Tosfos.)

[1] Gemara 35a [line 3]:
The words "l'Ribuyei b'Re'iyah Shniyah"
should be "l'Ribuyei"
(This was the Girsa of Rashi in the Lishna Kama; the Lishna Basra was Gores
"b'Re'iyah Rishonah", as is written in the Hearos on the Rashba #226, see inside)

[2] Rashi 35a DH umid'Itzterich Kra l'Ribuyei li'Shniyah:
The word "li'Shniyah" is the explanation of Rashi, and not a quote from the
Gemara. The following words "Shema Minah" are the beginning of a new Dibur.

[3] Rashi 35a DH v'Is d'Mefarshei:
The words "u'Mukminan *b'Dam ha'Nidah*"
should be "u'Mukminan *b'Perek Dam ha'Nidah*" (55b)

[4] Rashi 35a DH Metamei b'Ones:
The word "*b'Keri*"
should be "*k'Keri*"

[5] Rashi 35b DH Amru Lahem:
"b'Yoledes *Gemurah*"
The word "Gemurah" is unnecessary

[6] Rashi 35b DH u'Veis Hillel l'Shitasan:
The words "Damah Tamei *k'Tum'as* Leidah"
should be "Damah Tamei *kev'Tumas* Leidah" (RASHASH)

[7] Rashi 35b DH b'Yomei u'Tevilah:
The words "*b'Ymei* Leidasah" (RASHASH)
should be "*kev'Ymei* Leidasah"
************************************************

1) [line 7] SA'IR HA'MISHTALE'ACH
On Yom Kippur, a Goral was performed with two goats. One was offered as a Korban and its blood was sprinkled in the Kodesh ha'Kodashim (Sa'ir l'Hash-m); the other was dispatched (Mishtale'ach) to Azazel (a hard rocky cliff) from which it was pushed off to its death. Although the goat itself was Tahor (as long as it was alive,) the person who sent the goat to Azazel was required to immerse his body and clothing in a Mikvah. (Vayikra 16:26)

*2*) [line 15] RE'IYAH RISHONAH SHEL ZAV METAM'AH B'ONES - After a Zav has a second emission of Zov, the two Re'iyos can be combined to make him Tamei, even if the first was b'Ones (TOSFOS DH Mai Lav). See Chart.

3) [line 20] BODKIN OSO A man who emits a discharge that may be Zov is "checked " to determine whether or not he becomes a Zav. If the discharge came about b'Ones (due to an external cause), he is Tahor. Some examples of Ones are: (a) if he ate too much; (b) if he drank to much; (c) if he jumped; if he was sick; etc., see Zavim 2:2..

*4*) [line ] TA SHEMA, REBBI ELIEZER OMER, BA'SHELISHI -The question put to Rav Huna is that since Rabbanan do not require a Zav to check regarding the Korban at the third emission (at which point he must bring a Korban), it follows that they do not require him to check regarding the Korban even at the first emission. He must therefore be checking for Tum'ah at the first emission, and if it came about b'Ones, he is Tahor even after he sees a second emission (TOSFOS DH mi'Chlal).

5) [line 29] B'ESIM KA MIFLEGI - they argue whether or not we are Doresh the word "Es" wherever it is found

6) [line 11] MEI VATZEK SHEL SE'ORIM - liquid from barley dough or soft barley batter
7) [line 12] BESAR HA'MES - when the Ever is limp
8) [line 13] DEIHEH - loose, watery
9) [line 14] BEITZAH HA'MUZERES - a sterile or spoiled egg
10) [line 14] KESHURAH - viscous, cohesive

11) [line 21] YOLEDES B'ZOV
By Torah Law, a woman who has given birth may immerse in a Mikvah after her Yemei Tum'ah (7 days for a male and 14 for a female). If she continues to bleed after that time she is Tehorah, until she sees blood 41 days after the birth of a male or 81 days after the birth of a female.

This law does not apply if she had been a Zavah before she gave birth. Under such circumstances, she remains Temei'ah after the birth until she counts seven clean days.

According to some, a Yoledes b'Zov must begin her count of seven clean days after the Yemei Tum'ah have ended in order to become Tehorah -- Nidah 29b; 37a. Others say that the count of clean days may begin during the Yemei Tum'ah.

12a) [line 27] MA'AYAN ECHAD HU - there is a common source for the flow of Dam Tamei and Dam Tohar
b) [line 28] SHNEI MA'AYANOS HEM - there are two different sources for the flow of blood; one for Dam Tamei and one for Dam Tohar

13) [line 33] PASKAH - she stopped seeing blood for a day or two before her Yemei Tohar began

14) [line 35] HACHAH B'MAI ASKINAN, B'SHOFA'AS - we are dealing with a case where her blood continuously flowed (so obviously her source of Dam Tamei was never closed).

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