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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 70a DH v'Iy k'Rebbi Shimon:
"keshe'Karev Ashamo *keshe'Hu Ashir Yachol l'Havi Chatas Ani*"
The words *keshe'Hu Ashir Yachol l'Havi Chatas Ani* are extra and only
belong the first time they appear in Rashi. They were duplicated by a
printer's error (M. Kornfeld)

[2] Rashi 70b DH Shechitaso ba'Tzafon:
The period after the words "ul'Yom va'Lailah" is unnecessary
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1) [line 2] SHE'NIS'ARVU KORBENOSEIHEN (KORBAN METZORA) -

(a) On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the one that is sent away when it is sent off to the fields.
(b) Eight days later, the Metzora must bring Korbanos to complete his Taharah. The animal Korbanos of the Metzora include two male sheep and one female sheep. One of the male sheep was brought as an Olah, the other as an Asham. The female sheep was brought as a Chatas. If he could not afford to buy all these animals, he was called a poor Metzora. The poor Metzora could bring two pigeons or two doves as the Olah and the Chatas - a sheep is still brought for his Asham.
(c) There is a dispute as to when we judge the means of the Metzora with regard to which Korbanos he must bring. Rebbi Yehudah states that his status is established at the time he brings the Asham, which was the first Korban. Rebbi Shimon holds that the Chatas establishes his status. Rebbi Eliezer Ben Yakov rules that we check his means at the time that he brings the Tziporei Metzora.

4) [line 18] LUGO (LOG SHEMEN SHEL METZORA)
On the day that a Metzora brings his Korbanos, he also brings a Log of olive oil. A Kohen lifts up and waves the live Korban Asham with the Log of oil resting upon it (Tenufah). After the Korbanos were offered, a Kohen pours some of the oil in his left hand sprinkles the oil seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora on the places where the blood of the Asham was placed: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)

5) [line 19] SHA'AR NIKANOR - the eastern gate of the Azarah, named for the man who donated the brass doors of the gate (see Yoma 38). Although all the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the awning of the gate. The blood of the Asham, and afterwards oil from the Log, was placed on the middle section of the cartilage of his right ear, his right thumb and his right big toe. The remainder of the oil that was in the Kohen's left hand was placed on his head. (Vayikra 14:14-18)

7) [line 1] SEMICHAH
Semichah refers to the Mitzvah for a person to press his hands with all his might on the head of his sacrifice before it is slaughtered, as described in Vayikra (1:4). Not all Korbanos require Semichah. The Shelamim does require Semichah while the Asham of a Metzora does not.

8) [line 2] NESACHIM
This is referring to the Korban Minchah (meal-offering) and wine libation which was brought together with a Shelamim (or Olah) as described in Bamidbar (15:3-16)

9) [line 2] TENUFAH
Tenufah was performed on an Asham Metzora when it was *alive* by waving it back and forth in the four compass directions, and then up and down (Menachos 62a; Rashi).

10) [line 2] CHAZEH V'SHOK
The chest and the hind leg of the Shelamim (peace offering) were waved in a prescribed manner before they were given as a gift to the Kohanim, as described in Vayikra (7:28-36)

11) [line 4] SHE'MEVI KODSHIM L'VEIS HA'PESUL
An Asham was eaten for only one day and the following night. A Shelamim was eaten also the following day. Therefore, the Korban that he brings out of doubt can only be eaten for one day and night. If the Korban was in reality a Shelamim, he is causing it to be burned unnecessarily (if he did not finish eating it)

12) [line 16] SHE'NASA SHLOMO ES BAS PAR'OH - Shlomo ha'Melech was on such a lofty spiritual level that he was certain that some of the commandments that limit the actions of kings of Yisrael lest they sin (Devarim 17:14-20) did not apply to him. As a result, he married many an exorbitant number wives and concubines, among them non-Jewish women, as it states in Kings 1:11:1-8. Towards the end of his life he was not able to prevent them from serving idols. As part of the punishment for his original mistake, the verse states explicitly that he aided his wives in serving their idols. The most beloved and influential of these wives was the daughter of Par'oh (Kings 1:3:1). The RAMBAM (Hilchos Isurei Bi'ah 13:14-16) explains that Shlomo converted all of his wives before marrying them, but since their conversion was not truly sincere the verse calls them gentiles.

13) [line 21] NECHAKEM LAHEN - we will figure it out

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