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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 14a DH Hischilu:
The words "Ein *Metamei*"
should be "Ein *Metam'in*"

[2] Rashi 14a DH Ela Ha Gazur [at the end of the page]:
The words "d'Stam Yadayim Lo Gazru *Samuch li'Ntilasan Maga li'Trumah*"
should be reversed and should read
"*Samuch li'Ntilasan Maga li'Trumah* d'Stam Yadayim Lo Gazru"
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1) [line 6] V'EIN SHENI LI'TRUMAH - the person who ate the Shelishi l'Tum'ah, although he is considered a Sheni for Hekdesh, and he makes Hekdesh into a Shelishi, is not considered a Sheni for Terumah. He does not even make the Terumah Pesulah (see Background to 13b, #23)

2a) [line 6] CHULIN SHE'NA'ASU AL TAHARAS TERUMAH
If someone guarded his Chulin from Tum'ah as one normally guards Terumah, it is called "Chulin she'Na'asu Al Taharas Terumah," and has laws that are similar to Terumah. (With regard to Hekdesh, however, *everything* is considered a Rishon l'Tum'ah - even Terumah itself! A person who eats Terumah Tehorah is also a Sheni l'Kodesh. Such is the stringency of Hekdesh!)

*b*) CHULIN SHENA'ASU AL TAHARAS TERUMAH - The reason that the Gemara only gave Chulin she'Na'asu Al Taharas Terumah as the example of a Shelishi, and did not list Terumah itself (which can be a Shelishi if it is touched by a Sheni l'Tum'ah - see Background to 13b, #23), is that it is not likely that a person would eat Terumah Pesulah, since he would transgress a positive commandment in doing so

3) [line 16] MEI ME'AROS - water that is found in caves
4) [line 17] MECHUNASIN U'SRUCHIN - collected and stagnant

*5*) [line 23] TAHOR SHE'NAFLU AL ROSHO V'RUBO - The first Gezeirah of "ha'Ba Rosho v'Rubo" differs from the second Gezeirah in two ways:
(a) The first Gezeirah applies only on the day of Tevilah whereas the second Gezeirah applies also on future days;
(b) The first Gezeirah applies even when he goes into the water, whereas the second Gezeirah applies only when the water was poured on him (see Insights)

6) [line 31] ASKANIYOS - busy; constantly touch things without intent
7) [line 34] HA'OCHEZ SEFER TORAH ARUM - a person who holds the parchment of an uncovered Sefer Torah

8) [line 4] SAMI MI'KAN - remove Tevul Yom from the list (lit. remove from here)

*9*) [line 8] MACHMAS YADAYIM - (The Gemara does not necessarily mean liquids that were made Temei'im because they touched unwashed hands, the same would apply to liquids that were made Temei'im in any way.)

10) [line 11] MASHKIN D'ZAV
The reason for the decree of the Chachamim that liquids that are Rishon and Sheni l'Tum'ah are Metamei utensils, is that there are liquids which are Metamei utensils mid'Oraisa; namely the bodily liquids of a Zav or Zavah that are Avos ha'Tum'ah. The Zov, semen, saliva and urine of a Zav, and the blood, saliva and urine of a Zavah are all Avos ha'Tum'ah. They come from the Ma'ayanos ha'Zav (lit. fountains of the Zav), i.e. they have the quality of saliva, which builds up before it comes out.

11) [line 17] ERETZ HA'AMIM - the lands outside of Eretz Yisrael
12) [line 18] KLEI ZECHUCHIS - glassware
13) [line 19] KESUVAH - the Jewish marriage contract

14) [line 19] KLEI MATCHOS
The six types of metal utensils which are listed in the Torah (Bamidbar 31:22) are gold, silver, copper, iron, tin and lead. If they become Tamei, they can be immersed in a Mikvah to make them Tahor again.

15) [line 21] SIA'TO - his followers
16) [line 25] LITLOS - to suspend the Terumah, i.e. it is not burned but it may not be eaten

17) [line 28] V'LO KIBLU MINAIHU - the people did not accept their decree

18) [line 31] EIRUVIN

(a) According to Torah law, in a courtyard which has in it houses owned by different people, all of the neighbors may transfer objects from their houses to the courtyard and into other houses on Shabbos. Even though each house is a separate Reshus ha'Yachid, it is permissible to move objects from one Reshus ha'Yachid to another. Such is also the case when several *courtyards* open on a dead-end alley, and when a city is completely walled. (RAMBAM Hilchos Eruvin 1:1)

(b) King Shlomo decreed that transferring objects from one Reshus ha'Yachid to another is forbidden, unless an Eruv Chatzeiros (lit. a mixing of the courtyards) is created on Friday, before Shabbos begins. (The equivalent of an Eruv Chatzeiros for an alley or a city is called a Shituf Mava'os.) This is accomplished by all of the neighbors collectively setting aside a loaf of bread, in one common container, in one of the houses of the courtyard, or one of the courtyards of the alleyway. This shows that all neighbors have an equal share in all of the Reshuyos ha'Yachid, just as they all have a share in that bread. They can be considered one Reshus again. (In the case of an alley or city, any food is permissible to use as an Eruv, except for water, salt and mushrooms.) (RAMBAM ibid. 1:4-9)