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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 69a [line 4]:
The words "Af Kol ... Al Zedono Kares *v'Al* Shigegaso Chatas"
should be "Af Kol ... Al Zedono Kares *Chayav Al* Shigegaso Chatas"
This is the Girsa of the Oxford Manuscript

[2] Gemara 69a [line 11]:
Asher Lo Se'asenah (bi'Shegagah)
Even though the word "bi'Shegagah" is in parentheses, it is the correct
Girsa. Without a doubt, the Gemara is referring to the Pasuk in which
"bi'Shgagah" appears (Vayikra 4:22) and *not* the Pasuk in which it does
not appear (Vayikra 4:27), since the Gemara's Derasha is based on this
word. It is also explicit in Dikdukei Sofrim #300 that the Gemara is
referring to this Pasuk.

[3] Gemara 69a [line 12]:
"Ad she'Yishgog b'Lav *v'Chares* she'Bah"
The word "b'Kares" is not found in Dikdukei Sofrim #300, the Rashba or the
Ran (since the verse is only referring to the Lav).

[4] Tosfos 69a DH Ela:
The words "she'Chayav *Kares* Im *ha'Korban*"
should be "she'Chayav *Korban* Im *ha'Kares*" (M. Kornfeld)

[5] Gemara 69b [line 22]:
The words "Meisivei, Hayah Mehalech *ba'Derech* ... v'Od Tanya Hayah
Mehalech *ba'Derech O* ba'Midbar"
should be "Meisivei, Hayah Mehalech *ba'Midbar* ... v'Od Tanya Hayah
Mehalech ba'Midbar" (with the words "ba'Derech O" removed from the second Beraisa)
This is the Girsa in Dikdukei Sofrim #8-9, the Oxford Manuscript, and the
Or Zaru'a (Hilchos Erev Shabbos #15). Thus, the wording of all 3 Beraisas
is the same.

[6] Gemara 69b [line 36]:
"Im Hayah Makir *Miktzas* ha'Yom"
In the Oxford Manuscript the Girsa is
"Im Hayah Makir *Sechum* ha'Yom"
as printed in the margin. This is also the Girsa in Rabeinu Chananel, Rif
and Rosh. It also appears that this was the Girsa of Rashi.
************************************************

1) [line 1] "V'CHI SISHGU V'LO SA'ASU ES KOL HA'MITZVOS HA'ELEH" - "If you inadvertently [commit an act of idolatry which is equivalent to] violating all of these commandments [that HaSh-m gave to Moshe]" (Bamidbar 15:22)

*2*) [line 6] KEGON SHE'SHAGAG B'KORBAN - According to Munbaz, apparently the obligation to bring a Korban reflects the *severity* of the sin. (That is, it is not just a method of *atoning* for a sin.) If the sinner was not aware that he would have to bring a Korban, he was not fully aware of the severity of his sin.

3) [line 15] MUMAR - an apostate, a person who does not keep the laws of the Torah

4) [line 17] HA'SHAV M'YDI'ASO - a person who would hold himself back from transgressing if he knew that it was forbidden

5) [line 21] HE'ELEM ECHAD - in one period of forgetfulness

6) [line 27] YAD'AH BI'TECHUMIN (TECHUMIN: D'ORAISA)
A person is only allowed to travel a distance of two thousand Amos from his city or dwelling place (if he is not in a city) on Shabbos. Rebbi Akiva claims that this Halachah of "Techum Shabbos" is mentioned in the Torah. He compares two verses which specify the outer boundaries of the cities that were given to the Levi'im. One verse (Bamidbar 35:4) states that their cities' Migrashim (the open spaces outside of the cities) extend one thousand Amos from the wall of the city. The next verse (ibid. 35:5) specifies that the boundaries of the cities extend for two thousand Amos from the edges of the city. He explains that the first verse gives the cities' boundaries while the second verse sets the Techum Shabbos.

7) [line 35] SHEVU'AS BITUY
A person can make an oath by using a name of or a reference to Hash-m and swearing to do or not to do something.

(a) If he unintentionally transgresses his oath, he is required to bring a Korban Shevu'ah. The Korban Shevu'ah is a Korban Oleh v'Yored. This Korban varies based on the means of the penitent. If he is wealthy, he brings a female sheep or goat as a Chatas. If he cannot afford this, he brings two doves or two turtle-doves, one as an Olah and one as a Chatas. If he cannot even afford the birds, he brings one tenth of an Eifah of fine flour as a Minchas Chatas. (Vayikra 5:6-13)
(b) If one willingly transgresses his oath, he gets Malkos. However, if he swears *to do* something and doesn't do it, he does not get Malkos (RAMBAM Hil. Shavu'os 4:20)

8) [line 2] L'SHE'AVAR - for an oath that is made about something that has already transpired, e.g. I ate or I did not eat

9) [line 10] CHOMESH
(a) After a crop is harvested, and brought to the owner's house or yard, he must separate Terumah from the crop, which he gives to a Kohen. Kohanim and members of their households are allowed to eat Terumah, as long as they are Tehorim.

(b) If a non-Kohen eats or benefits from Terumah in a normal fashion b'Shogeg, he must replace what he ate in the form of a food which can itself become Terumah. He returns the amount that he benefited to the Kohen who owns the Terumah, and must separate a fine of an additional Chomesh (fifth) of the ensuing total (i.e. a quarter of the value of what he ate). The Chomesh may be given to any Kohen (Terumos, 6:2).

(c) If he benefited in an abnormal fashion, such as drinking olive oil, he only pays the value of the object destroyed (i.e., the normal Halachah of damages applies to him, and not Tashlumei Terumah).

10) [line 13] MISAH
A non-Kohen who eats or benefits from Terumah b'Mezid (intentionally) pays the value of the object destroyed (i.e., the normal Halachah of damages applies to him, and not Tashlumei Terumah), and incurs the punishment of Misah b'Ydei Shamayim. The Tif'eres Yisrael to Sanhedrin 9:6 lists three differences between Misah bi'Ydei Shamayim and Kares:

	KARES	MISAH BI'YDEI SHAMAYIM
1)	death before age 60 (according to the Yerushalmi Bikurim 2: before age 50)	death after age 60
2)	children may die at the time of the transgression (according to Riva, only for those sins where the Torah states the word "Aririm")	children do not die because of the transgression (according to the Kesef Mishnah, the sinner's animals may die)
3)	there is a form where the soul is also cut off from the souls of the Jewish people	the soul is untouched

11) [line 30] KEDEI PARNASASO - the bare minimum for his sustenance
12) [line 31] HA'HU YOMA - the day on which he commemorates Shabbos
13) [line 32] LIMUS?! - he should die (from lack of food)?!
*14*) [line 37] KOL HA'YOM KULO - That is, he may work the "entire" day, and not just the amount of time necessary to stay alive. The emphasis is not on the amount of time he works, but on the amount he produces (RITVA). In addition, perhaps he *must* work on that day, in order not to have to transgress the Shabbos the rest of the week (during which any day may actually be Shabbos). (M. Kornfeld)

15) [line 40] ZIMNIM D'MASHKACH SHAYARTA - sometimes he finds a caravan departing on Erev Shabbos

16) [line 40] U'MIKREI V'NAFIK - and it happens that he leaves with it

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