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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 54a [line 7]:
The words "Amar Rav *Huna*, she'Hayu Bah Benei Adam"
should be "Amar Rav *Hamnuna*, she'Hayu Bah Benei Adam"
(This is the Girsa of the Oxford manuscript and the manuscript of the
Yalkut Shim'oni - Hagahos Dikdukei Sofrim.) This Girsa is more plausible,
since Rava answered him.

[2] Mishnah 54a [line 30]:
"*b'Metulteles*"
In the Mishnayos and in the Rif the Girsa is "*b'Metuteles*"

[3] Rashi 54a DH va'Yikra Lahem:
"b'Esrim *u'Shtayim* Ir"
The word "U'Shtayim" is unnecessary (Ya'avetz)
************************************************

1) [line 2] SHE'MECHABLIN - that they tie
2) [line 2] ALYAH - tail
3) [line 5] [VA'YOMER] MAH HE'ARIM HA'ELEH ASHER NASATA LI ACHI, VA'YIKRA LAHEM ERETZ KAVUL AD HA'YOM HA'ZEH - "[And Chiram said to Shlomo ha'Melech] 'What are these cities that you have given me, my brother (as payment for my supplying the wood and gold for the Beis ha'Mikdash and the king's palace)?' And he called them the land of Kavul until this day" (Melachim I 9:13)

4) [line 8] SHE'MECHUBALIN B'CHESEF UVE'ZAHAV - that were extremely rich, who did not work (lit. that were wrapped up in silver and gold)

5) [line 11] KEIVAN D'ATIREI U'MEFANKEI - since they were rich and spoiled
6) [line 11] LO AVDEI AVIDTA - they do not do work
7) [line 13] CHUMTON - a sandy soil containing salty substances
8) [line 13] D'MISTARGA BAH KAR'A - that the foot sinks in it
9) [line 14] AD KAVLA - until the ankle (O.F. chevile)
*10*) [line 14] V'AMREI INSHEI AR'A MECHABLA - That is, "It is a common expression to use the word 'Kavul' to refer to land which is unproductive." (This is cited in support of the Gemara's explanation of our Mishnah, and the second interpretation of the verse in Melachim.) - ME'IRI

11) [line 16] SHE'MECHABNIN OSO L'MILAS - they tie a cloth around its wool (to keep it clean) using clasps [(O.F. nosche) brooch (clasp)]

12) [line 16] SE'ES, K'TZEMER LAVAN (NEGA'IM)
(a) When a person develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen pronounces him Tamei, puts him in quarantine (Hesger), and returns after a week to see what changes, if any, occurred to the mark.

(b) A person who is *confirmed* to be Tamei due to the appearance of Simanei Tum'ah in the mark is called a Metzora Muchlat. The color of the hair inside the mark of Tzara'as is one of the determining factors in the decision of the Kohen.

(c) The names and colors of the four marks that make a person a Metzorah Muchlat are: (1) Baheres, which is the color of snow; (2) Se'eis, which is the color of clean, white sheep's wool; (3) Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; (4) Sapachas of Se'eis, which is the color of the white membrane found on the inside of an eggshell

13) [line 26] MI MEFIS - who will be able to tell which is for drying purposes and which is for milking purposes? (lit. who will draw lots?)

14) [line 30] METULTELES - (a) the harness that is placed under the tail of a camel; (b) the saddle pad of a camel; (c) a small pillow placed under the tail-harness to prevent chafing of the camel's legs by the harness straps (these three explanations are in RASHI); (d) a small cloth tied to the camel's tail as a badge or a charm (to prevent Ru'ach Ra'ah, which may explain the "Ru'ach" referred to in the Tosefta 5:3) (RAMBAM, Peirush ha'Mishnayos and ARUCH)

15) [line 30] AKUD - (a) with each fore-leg loosely tied to each hind-leg; or (b) with its fore-legs loosely tied together and its hind-legs loosely tied together, to prevent the camel from running away

16) [line 31] RAGUL - with one fore-leg folded up and tied to its thigh, to prevent the camel from running away

17) [line 32] SHE'LO YICHROCH - that he should not tie [the ropes together]
18) [line 34] CHOTARTO - its hump
19) [line 35] SHILYASAH - its birth sack or placenta
20) [line 37] SHE'LO YAKOF YADO AL GABEI ZERO'O - that he should not bend its fore-leg so that the foot is next to the thigh

21) [line 42] K'MAN D'AZIL L'CHINGA - like he is going to the marketplace [to sell them]

22) [line 43] KILAYIM D'ADAM (LO SACHAROS B'SHOR VA'CHAMOR)
It is forbidden to plow with different species of animals (or have them do any work together such as pulling a wagon,) as stated in Devarim 22:10, "Lo Sacharosh b'Shor uva'Chamor Yachdav" ("Do not plow with an ox and a donkey together".) The Mishnah (Kil'ayim 8:6) states that this prohibition does not apply to people. A person may plow, pull or lead along with one species of animal.

23) [line 44] KILAYIM D'CHAVALIM (SHA'ATNEZ)
Any mixture prohibited by the Torah is called Kil'ayim (Vayikra 19:19; Devarim 22:9-11.) The Gemara is referring to ropes which when tied together will create a mixture of wool and linen. See Insights to Nidah 61:3.

24) [line 4] ZOG - (O.F. eschelete) a little bell
25) [line 4] PAKUK - stopped up
26) [line 5] SULAM SHEB'TZAVARO - a small ladder tied to its neck to prevent it from scratching a wound that has started to heal

27) [line 5] RETZU'AH SHEB'RAGLO - straps that are tied on each foot to prevent them from striking each other

28) [line 7] ZECHARIM - rams
29) [line 7] AGALAH SHE'TACHAS HA'ALYAH SHELAHEN - the little cart that is beneath its tail (to protect the tail from injury)

30) [line 8] CHANUNOS - a twig of wood from the Chanun tree is implanted in their noses so that they will sneeze, which dislodges parasites from their heads. The Gemara suggests some other explanations

31) [line 9] GIMON - a small yoke
32) [line 9] OR HA'KUPAR - the skin of a hedgehog (O.F. hericon)
33) [line 14] K'MAN D'AZIL L'CHINGA - like he is going to the marketplace [to sell them]
34) [line 16] BEI LO'A - [it is tied at] the cheekbone
35) [line 17] CHAYICH BEI - to gnaw or scratch it
36) [line 18] GIZRA - (O.F. entretailier) a self-inflicted injury (caused by one foot striking against the other while walking)

37) [line 19] SIMANA - symbol
38) [line 20] D'LO LICHLEFU - so that they not be mistaken for someone else's chickens
39) [line 21] D'LO LISBERU MANEI - so that they should not break any utensils
40) [line 22] D'LO LICHAMTAN ALYASEI - in order that its fatty tail should not become bruised (O.F. blecier)

41) [line 25] TOMNIN LAH EZEK B'SHEMEN - they dip a wad of cotton or any other soft material in oil, for the sheep

42) [line 26] PADACHTAH - its forehead
43) [line 27] SHE'LO TITZTANEN - that it should not get cold
44) [line 27] IM KEN, ASISAH MAR UKVAH - if so, then you are treating it like Mar Ukvah

45) [line 30] SHE'KORA'AS LEILEID - that it kneels down to give birth
46) [line 32] ASISAH YALTA - you have treated it like Yalta (the wife of Rav Nachman)
47) [line 33] KERAKEI HA'YAM - fortified port cities
48) [line 35] V'YIPLU DARNEI ROSHAH - and the parasites of its head should be dislodged
49) [line 36] KEIVAN D'MENAGCHEI ZECHARIM BA'HADADI - since the rams butt one another

[line 37] MEMEILA NAFLAN - the parasites fall off on their own
[line 37] KISMA D'RISMA - a twig of broom wood
[line 40] D'MERACHAMINAN ALAIHU - whereby we have mercy on them
[line 41] BAR NIRA - a small yoke
[line 43] "HA'LACHOF K'AGMON ROSHO" - "is it to bow down his head like a bulrush" (Yeshayahu 58:5) - Bulrushes are always bent, therefore their name took on the connotation of anything that bends or causes to bend, as the yoke in our Gemara.

[line 44] D'LO L'MATZYUHA YA'ALEI - so that leeches (O.F. sansues) should not suck from it

[line 50] B'CHULEI D'SEDER MO'ED, KOL KI HAI ZUGA, CHALUFEI REBBI YOCHANAN U'ME'AYEIL REBBI YONASAN - (In all of Seder Mo'ed, when these four are mentioned together, some say that actually Rebbi Yonasan was in the group, and not Rebbi Yochanan) This is a parenthetical statement

[line 54] D'VEI REISH GALUSA - of the house of the Reish Galusa

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