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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 52a DH Yotz'in Nimshachim:
The words "*d'Netirusa* Urcha Hu"
should be "*dil'Netirusa* Urcha Hu"

[2] Tosfos 52a DH u'Mazin:
"*Lo* Yishaneh"
This emendation was made by the Maharshal. However, as the Melo ha'Ro'im
points out, the Tosfos Yom Tov (on the Mishnah in Parah) proves that the
correct Girsa is "Yishneh" (that is, he should dip the hyssop in the water
a second time)

[3] Rashi 52b DH Yotz'os [at the end of the page]:
The words "u'Mihu l'Yabesh *d'Mihadak* Shapir"
should be "u'Mihu l'Yabesh *Mihadak* Shapir"
************************************************

1) [line 1] ITOSAV DA'ATEI - to put his mind at ease
2) [line 1] SHE'ASAKAV RA'IM - whose manners/habits are bad
3) [line 3] AVUCH - your father
4) [line 4] SHE'CHAKAK LAH (BEIN KARNEHA) B'KARNEHA - that he hollowed out a hole in its horns (and tied a halter to the hole)

5) [line 7] L'NATUCHAH - to detach it
6) [line 8] ZIMNIN D'RAFI V'NAFIL - at times it is loose and falls off
7) [line 9] SHE'BEIN KARNEHA - between the horns of a cow
8) [line 13] TISTAYEM - conclude
9) [line 21] SAMI HA M'KAMEI HA - do not make any conclusions from (lit. conceal) the second source brought in the Gemara, rather from the first

10) [line 22] U'MAI CHAZIS? - what is your proof?

11) [line 28] KASHRAH BE'ALEHA
If the owner of a red cow works with his cow, it becomes unfit for the Mitzvah of Parah Adumah, as is learned from Bamidbar 19:2. Riding the cow, leaning against it, placing garments on it and the like also cause it to become unfit. If the owner placed a halter on it, it remains Kosher only if he thereby intended to guard it. Otherwise, the Poskim have ruled that this also is considered working with it.

12) [line 28] MOSERAH - a halter
13) [line 32] MOREDES - a wild rebellious cow
14) [line 33] YOTZ'IN KERUCHIN - they go out with a leash wrapped around their necks

15) [line 35] KERUCHIN LI'MASHECH - they go out with a leash wrapped around their necks in a such a way that they can be easily led with the leash, i.e. if the leash is very loosely wrapped around their neck so that a person can grab onto it or if the end of the leash hangs down a little

16) [line 36] IGLEI - calves
17) [line 38] MULA'OS - mules
*18*) [line 50] VEHA'PERED - "Pered" is the same as "Mula'os"
19) [last line] TABA'AS BEHEMAH V'CHELIM - rings of an animal (e.g. its collar) and of vessels (e.g. the ring at the end of its handle with which it is hung on the wall)

20) [line 1] B'VA'IN MI'NOI ADAM L'NOI VEHEMAH - the Mishnah refers to a ring which became Tamei when it was used by a person which was later designated to be used by an animal (the ring needs purification from its previous Tum'ah even though it cannot receive Tum'ah any longer)

21) [line 3] MAKEL SHEL BEHEMAH - (a) a stick used to beat an animal; (b) a stick tied around the animal's neck, used to lead it

22) [line 7] RITCHAN - he beat the ring that was fixed in the Sheir until it was loose

23) [line 11] YORDIN LIDEI TUM'ASAN B'MACHSHAVAH
A utensil is considered ready to receive Tum'ah only after it is completely finished. Even if the artisan *decided* that the utensil needs no more work, it is considered complete and may become Tamei. In order to terminate this status, an action must be performed on the utensil. For example, if a tanner decided to use a hide as a rug, it may become Tamei from then on. If he then changes his mind and decides to make shoes out of it, it remains in its current status until he begins to cut the hide for shoes.

24) [line 14] MA'ASEH L'SAKEN - an action that is advantageous
25) [line 16] MECHULALIN - where the rings were attached loosely in the first place
26) [line 20] DA V'DA CHADA HI - there is only one Halachah with regard to Tum'ah (lit. this and this are one)

27) [line 27] ALMUG - coral
28) [line 31] CHORAH - its hole
29) [line 31] UKTZAH - its point
30) [line 33] RISHUMAH NIKAR - (a) even though it is covered with rust, if *the form of the needle is distinct*, it is still considered a utensil which can become Tamei; (b) the meaning of Ikuv Tefirah is that *rust comes off when sewing*, thus classifying the needle as a broken utensil which makes it Tahor

31) [line 33] SHIFA - a needle from which all the rust was removed with a file (O.F. lima)

32) [line 36] GULMEI - unfinished needles
33) [line 36] MARDA'AS - (O.F. bastel) a saddle pad which is made to support a load on an animal's back, or to keep it warm

34) [line 37] ZECHARIM - rams
35) [line 37] LEVUVIN - (a) Tusrei: (1) two rams tied together, to prevent them from running away (RASHI); (2) adorned with embroidered sweaters (ROSH); (b) with pieces of leather tied to their chests to prevent them from attack by wolves, who strike for the heart; (c) with pieces of leather tied over their male organs to prevent them from having relations with the females

36) [line 37] RECHELOS - female sheep
37) [line 37] SHECHUZOS - with their tails tied up on their backs so that the males should have relations with them

38) [line 37] KEVULOS - with their tails tied down so that the males should not have relations with them

39) [line 38] KEVUNOS - wrapped with cloth around their wool so that it should not get dirty

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