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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 72a DH b'Ma'aseh del'Achar:
The words "Aval bi'Yedi'ah d'Kodem Afilu"
should be "Aval bi'Yedi'ah d'Kodem *Hafrashah*, Afilu"

[2] Gilyon ha'Shas 72a:
The words "l'Minkat *bi'Ve'ulah*"
should be "l'Minkat *Ha d'Ula*"

[3] Rashi 72b DH Harei Libo:
The words "v'Hishtachaveh *Bo* la'Shamayim"
should be "v'Hishtachaveh *Lah* la'Shamayim"
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1) [line 1] SHIFCHAH CHARUFAH
A Shifcha Charufah is a woman who is half Shifchah (slave) and half free, who is Mekudeshes. Since she is half Shifchah her Kiddushin is not complete. If a man has relations with her he brings a Korban Asham Shifchah Charufah and she get Malkos, but they do not incur the death penalty. One example of a Shifchah Charufah is a slave who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave (Gemara Kerisus 11a).

2) [line 5] MA'ASEH D'LE'ACHAR HAFRASHAH - a sin that was performed after a Korban was separated for a previous sin

*3*) [line 11] U'FLIGI REBBI YOCHANAN V'REBBI SHIMON BEN LAKISH - That is, even if he remembers the sin between Be'ilos, he is only Chayav one. (This is normally referred to as Ha'alamos, and is not the subject of the argument between Rebbi Yochanan and Reish Lakish. The two argue over *Yedi'os*, which is when the person sinned both sins *without* remembering the prohibition in between, but he remembered *afterwards* each of the sins that he had sinned on different occasions. However, the Gemara compares Ha'alamos of a Shifchah Charufah to Yedi'os of a normal sin, as Rashi explains (see especially Rashi DH b'Ma'aseh)

4) [line 24] ZIBEI'ACH - if a person slaughtered an animal for Avodah Zarah
5) [line 24] KITER - if a person offered incense to Avodah Zarah
6) [line 24] NISECH - if a person poured a wine libation to Avodah Zarah
7) [line 30] D'CHAZI ANDARTA - he saw a sculpture made in honor of the king (possibly the likeness of the king)

8) [line 30] V'SAGID LAH - and bowed down to it
9) [line 32] ME'AHAVAH - [he bowed down to the Avodah Zarah] out of love [for the king, and not with the intention to serve Avodah Zarah]

10) [line 32] ME'YIR'AH - [he bowed down to the Avodah Zarah] out of fear [of the king, and not with the intention to serve Avodah Zarah]

11) [line 33] B'OMER MUTAR - he thinks that it is permitted

*12*) [last line] ELA IY L'CHIYUVEI CHADA - That is, according to *most* Amora'im there is no doubt that a person would be exempt from a Korban in the instance of Omer Mutar. However, there is indeed such an opinion among the Amora'im -- that of Rebbi Yochanan and Reish Lakish who exempt a Tinok she'Nishbah from a Korban (68a).

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