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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 71a DH Ketzirah [the third one]:
In this Dibur and the following one, Rashi writes an expanded version of
what he has already written in the other DH Ketzirah and DH u'Tchinah
(Perhaps it is actually from a different edition of Rashi).

[2] ibid:
"*b'He'elam* Echad Hen, u'Techinah "
The words "*d'He'elam* Echad Hen." are the end of the Dibur. The word
*u'Techinah* is the beginning of a new Dibur.

[3] Rashi 71a DH Hevi Korban *Chulei:* shek'she'Hifrisho:
These words should be:
DH Hevi Korban: *Kegon* shek'she'Hifrisho

[4] Rashi 71b DH v'Chazar v'Noda Lo:
"d'Abaye v'Rava d'Amari Le'eil"
Source: 71a

[5] Rashi 71b DH Hachi Garsinan [at the end]:
The words "ul'Hagi'ah Ka'amrinan"
should be "ul'Hagi'ah *Heichi* Ka'amrinan"
(This appears to be the correct Girsa, unlike the Bach #3. - M. Kornfeld)
************************************************

1) [line 1] KETZIRAH GORERES KETZIRAH, U'TCHINAH GORERES TECHINAH - the Chatas brought for the first harvesting and grinding atones for the second harvesting and grinding also

2) [line 3] KETZIRAH GORERES KETZIRAH U'TCHINAH SHE'IMAH - the Chatas brought for the second harvesting atones for the first harvesting and grinding

3) [line 4] U'TECHINAH SHE'KENEGDAH BI'MKOMAH OMEDES - the second grinding remains without atonement

4) [line 6] GEREIRAH - a process whereby a sin that requires a Korban Chatas is atoned for by the Korban for a different sin (whether different in name or in He'elem, i.e. period of forgetfulness). For example, the Korban brought specifically for the second Isur of Ketzirah which automatically atones for the first Isur of Ketzirah should atone for (lit. drag along with it) the Isur of Techinah that took place in the same He'elem as the first Ketzirah

5) [line 15] SAVRAH - he changed his opinion, accepting the law of Gereirah
6) [line 17] GEREIRAH DI'GREIRAH - using the Gereirah process one stage further. For example, the first Isur of Tehcinah which is atoned for by the Gereirah process should atone for the second Techinah

*7*) [line 20] KATZAR V'TACHAN CHATZI GROGERES B'SHIGEGAS SHABBOS - see Insights

8) [line 27] NOSAR
(a) If any meat of an animal of Kodshim remains after the time that was allotted for it to be eaten, it must be burned, as it states in Vayikra (19:6) "b'Yom Zivchachem Ye'achel umi'Macharas, *v'ha'Nosar* Ad Yom ha'Shelishi ba'Esh Yisaref." - ("It shall be eaten the same day that you slaughter it and on the next day, and anything that *remains* until the third day shall be burned in fire.")

(b) If someone eats Nosar intentionally he is Chayav Kares, as it states (ibid. 19:8) "... v'Ochlav Avono Yisa ... v'Nichresah ha'Nefesh ha'Hi me'Ameha." - ("... anyone who eats it shall bear his iniquity ... and that soul will be cut off from his nation.") If he eats it unintentionally, he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 215)

9) [line 27] PIGUL
(a) A sacrifice that was slaughtered with the intention of eating it or offering it after its allotted time becomes disqualified. Such a Korban is forbidden to be eaten as it states in Vayikra (7:18) "v'Im He'achol Ye'achel mi'Bsar Zevach Shelamav ba'Yom ha'Shelishi Lo Yeratzeh, ha'Makriv Oso Lo Yechashev Lo, *Pigul* Yiheyeh." - ("If [the person bringing the offering plans] to eat it on the third day, [the sacrifice] will not be accepted. It is considered *putrid* (disgusting, rejected) and it will not be counted in his favor.")

(b) If a person eats Pigul intentionally he is Chayav Kares as it states (ibid.) "... veha'Nefesh ha'Ocheles Mimenu Avonah Yisa." - ("... any person who eats it will bear his iniquity.") If he eats it unintentionally he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 144)

10) [line 31] V'HAVINAN BAH - and we ask about it
11) [line 33] SHNEI TAMCHUYIN - two dishes/stews

12) [line 33] TAMCHUYIN MECHALKIN
If the same form of forbidden food was prepared in different dishes or forms, and one person eats a k'Zayis from each of several of the dishes, Rebbi Yehosua does not view his eating as one continuous sin, for which one Korban will suffice. Rather, for each dish he has to bring a separate Korban.

13) [line 4] EIN YEDI'AH L'CHATZI SHI'UR
(a) If a person ate a k'Zayis of Isur b'Shogeg (thinking it was permissible food) and afterwards learned of his sin, but then forgot that this same food was prohibited and ate another k'Zayis, he has to bring two Korbanos (since there were two He'elemos, i.e. periods of forgetfulness).

(b) If the same case occurred but the person ate *less* than a k'Zayis each time, the actions are not split up by the knowledge of the sin. He must bring a Korban Chatas if the total was more than a k'Zayis. RAMBAM (Hilchos Shegagos 6:1) stipulates that in order for the amounts of less than a k'Zayis to be counted together, they must be eaten in less than the amount of time that it takes to eat three k'Beitzim (between three and nine minutes, based upon differing opinions).

14) [line 16] D'ISYADA LEI KODEM HAFRASHAH PELIGI - Do they argue in a case where he found out about the second sin before separating a Korban for the first

15) [line 17] YEDI'OS MECHALKOS
(a) If a person sins more than once (for example, if he ate two or more k'Zeisim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.

(b) If he finds out at different times about his separate transgressions, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he must bring separate Korbanos since the separate *knowledge* of each transgression is enough to cause each to be considered a separate sin, with regard to Korbanos.

16) [line 18] HAFRASHOS MECHALKOS
(a) If a person sins more than once (for example, if he ate two or more k'Zeisim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.

(b) If he finds out at different times about his separate transgressions, and separates a Korban for the first sin, before finding out about the second, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he is required to bring separate Korbanos since the *separation of a Korban* for a specific transgression causes it to be considered a separate sin, with regard to Korbanos.

17) [line 22] KAPAROS MECHALKOS
(a) If a person sins more than once (for example, if he ate two or more k'Zaysim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.

(b) If he finds out at different times about his separate transgressions, and offers a Korban for the first sin, before finding out about the second, he must bring separate Korbanos for each additional transgression.

18) [line 31] HEICHI MUKI LEI LI'KRA? B'KEZAYIS U'MECHETZEH! - to which case does he (Rebbi Yochanan) explain that the verse (me'Chataso) is referring? To the case of 1 1/2 k'Zeisim!

19) [last line] ASHAM VADAI (a) The Torah specifies five cases where the Korban Asham Vadai is brought. The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:

(1) ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh. (Vayikra 5:14-16)
(2) ASHAM GEZEILOS: a person who steals money from a fellow Jew, swears in Beis Din that he holds no such money and later admits his sin, must return what he stole, pay a fine of Chomesh, and bring a Korban Asham to receive atonement. (Vayikra 5:20-26)
(3) ASHAM SHIFCHAH CHARUFAH: a person who has relations with a Shifchah Charufah (e.g. a slave who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg. (Vayikra 19:20-22)
(4) ASHAM NAZIR: brought by a Nazir who becomes Tamei during his period of Nezirus. The Asham Nazir is a sheep within its first year. (Bamidbar 6:12)
(5) ASHAM METZORAH: brought by a Metzorah upon the completion of his Taharah process. The Asham Metzorah is a sheep within its first year. (Vayikra 14:12)

(c) Rebbi Akiva, Chachamim and Rebbi Tarfon argue whether an Asham Taluy is brought in a case where a person is in doubt as to whether he committed a transgression for which he must bring an Asham Vadai (Mishnah Kerisus 22a). Chachamim rule that he is exempt.

(d) Rebbi Akiva and Rebbi Tarfon rule that he must offer the Asham Taluy, however they disagree whether it may be brought *conditionally*. Since both Asham Vadai and Asham Taluy require the same animal, Rebbi Tarfon rules that a person may offer a ram conditionally, stating that if he later finds out that he *did* sin, the animal should be his Asham Vadai and if he does *not*, it is his Asham Taluy. Rebbi Akiva rules that the animal must be brought as an unconditional Asham Taluy. If he later discovers that he did indeed sin, he must offer another animal as an Asham Vadai (RASHI - see TOSFOS and RAMBAM). They disagree as to whether a person needs to know for certain that he sinned in order to bring an Asham Vadai. Rebbi Tarfon, who allows such a condition to be made, does not require a person to know for certain that he sinned in order to bring an Asham Vadai.

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