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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] Rashi 56b (in the Mishnah) DH *Ba'in*:
This should be DH *ha'Ba'in*
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1) [line 11] SHE'MISAGEL V'YOTZE - builds up inside the body until it eventually comes out

2) [line 18] V'CHOZER V'NIVLA - it is re-absorbed by the body
3) [line 24] SHILDO KAYEMES - its remains have retained its shape
4) [line 31] HANEI ZEVUGEI DI'MECHUZA - (O.F. froit, bot) these *toads* of Mechuza
5) [line 34] MATLIS HA'MEHUHA - a worn out cloth (which can no longer be used, and therefore no longer retains its Tum'ah)

6) [line 50] MAVOY - alley
7) [line 50] SHE'AS KIBUD - the last time that it was swept

8) [line 8] SITRA - by the edge (where there are folds and stitches)
9) [line 22] IM NIDCHAH MAR'ISO - if its color became fainter
10) [line 25] MAKDIR - (O.F. trestrest) penetrates
b) [line 26] MAGLID - forms a coating
11) [line 30] IMARTUTEI IMARTET - it would have come apart into pieces

12) [line 34] KUSIM
The King of Ashur brought the people of Kusa to Eretz Yisrael and made them settle in Shomron. They converted to Judaism after they found themselves under attack from lions. There is a Machlokes Tana'im whether their conversion was honest and valid or not. After the times of the Mishnah, they were found worshipping an image of a dove and the Chachamim gave them the status of gentiles.

13) [line 41] KUSIM GEREI EMES HEN - Kusim are authentic converts
14) [line 41] KUSIM GEREI ARAYOS HEN - Kusim only converted out of fear of the lions and their conversion was invalid

15) [line 43] HA'NIMTZA'IN B'AREI YISRA'EL - the Kesamim that are found in the open in Jewish cities

16) [line 44] ATZNU'EI MATZNE'EI LEHU - they hide them
17) [line 47] BEIS HA'TEME'OS - a room used by women exclusively when they are Nidos

18) [line 49] GORARTO - drags it away
19) [line 51] TZIYUN KEVAROS - (they are trusted) to mark gravesites

20) [line 51] SECHACHOS - If the branches of a tree hang over the ground and we know that one of them hangs over a grave making a Ohel, the Kusim are not believed to say which branches have no grave under them

21) [line 51] PERA'OS - If some stones of a wall protrude over the ground and we know that one of them hangs over a grave making a Ohel, the Kusim are not believed to say which stones have no grave under them

22) [last line] BEIS HA'PRAS
There are three types of Beis ha'Pras: (a) a field in which a grave was plowed over, scattering the bones in all directions; (b) a field in which there is a grave which we cannot find; (c) a field on the edge of a town where a corpse was brought for burial. In the latter instance, we suspect that: (1) part of the corpse may have dislodged and remains in the field, or (2) the corpse was inadvertently left there and not taken to a cemetery as all. Our Gemara is discussing the first type (a).

The Rabbanan decreed that the field is Metamei in every direction from the grave for the length of a furrow of the plow, which is 50 Amos. This results in an area of 100 Amos by 100 Amos around the grave.

The Bartenura offers three explanations for why the word "Pras" was used:

(a) the Tum'ah *spreads* (Pores) out in all directions
(b) the bones are *broken* (Perusim)
(c) peoples *feet* (Parsos) stay away from there