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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 77a DH Tanina:
"Al Revi'is, *Al* Lug she'Hu Revi'is"
In certain new editions of the Gemara (e.g. the Wagshal edition), the word
"Al" is emended to read "*Shel* Lug she'Hu Revi'is". This is, however, an
inappropriate emendation. The Girsa of the older editions is correct.

[2] Gemara 77b [line 23]:
The words "Kol Chalelei Alma Havah Amar *Lei, Amar* Lei"
should be "Kol Chalelei Alma Havah Amar *Li, v'Amri* Lei"
(Dikdukei Sofrim #3)

[3] Gemara 77b [line 26]:
"Mishum *d'Achal* Kisi"
The Girsa of the Ritva is "Mishum *d'Azal Beinei* Kisi"
************************************************

1) [line 4] D'LO DARI AL CHAD TELAS MAYA - that is not diluted with three parts water to one part undiluted wine

2) [line 6] HA'MAZUG - diluted wine
3) [line 7] YAYIN HA'SHEIRONI - undiluted wine that comes from Sharon, a district of Eretz Yisrael located on the coastal plain between Haifa and Tel Aviv

4) [line 7] MAYIM B'CHAD U'MITZTARFIN - "When the water is *still in the pitcher*, would you say that it combines with the undiluted wine to yield an important drink whose measure (in its undiluted form) is smaller than all other drinks?" Abaye claims that the Chachamim had a different reason for why undiluted wine of this small amount was considered important, and not because it will eventually be diluted to yield a Revi'is.

5) [line 10] D'RAFI - that is weak
6) [line 10] MISHUM CHAZUSA - in order to achieve the proper color for checking blood stains. Wine of the proper dilution according to Rava (3:1) would be too light to use to check blood. [For an explanation of why Rashi calls this color "Yarok", see Insights to Nidah 19:1]

7) [line 18] NEVEILAH
(a) A Neveilah is a carcass of an animal that died without a Halachic slaughtering. A k'Zayis or more of a Neveilah makes an object Tamei through Maga (contact) and Masa (carrying). At the time that a person is carrying a Neveilah, any clothing or utensils (besides earthenware) that he is touching become Tamei as if the Neveilah itself had touched the clothing or utensil.
(b) If a person becomes Tamei by touching a Neveilah he can immediately go to the Mikvah. He becomes Tahor at nightfall and may eat Terumah or Kodshim.

8) [line 21] LIKROSH VELA'AMOD AL K'ZAYIS - to solidify (congeal) and become a k'Zayis

9) [line 24] D'KALISH - which is watery (lit. thin, weak)
10) [line 31] "HAGMI'INI NA ME'AT MAYIM MI'KADECH" - "Let me have a little water from your pitcher." (Breishis 24:17) - Eliezer, the slave of Avraham, asks Rivkah for a drink of water using the word "Hagmi'ini", spelled with the letter Alef.

11) [line 1] "V'NIGRA ME'ERKECHA" - "and it shall be subtracted from the estimation" (Vayikra 27:18) - The word "v'Nigra" ("and it shall be subtracted") is associated with the Gar'inim (pits), which are *removed* from the fruit. The Gemara uses this word, which is spelled with the letter Eyin, to prove that the word Gar'inim should also be spelled with an Eyin

12) [line 2] OMEMOS - dying coals that are getting dimmer and dimmer
13) [line 3] "ARAZIM LO AMEMUHU B'GAN ELOKIM" - "the cedars in the garden of HaSh-m did not obscure it" (Yechezkel 31:8) - The word "Amemuhu" (obscure it) is spelled with the letter Eyin, proving that Omemos should also be spelled with an Eyin.

14) [line 4] ME'AMTZIN - to close [the eyes of a dead body]
15) [line 6] "V'OTZEM EINAV ME'RE'OS B'RA" - "and shuts his eyes from seeing evil;" (Yeshayahu 33:15) - This proves that Me'amtzin is spelled with the letter Eyin, as in Otzem.

16) [line 8] LOVEN SHEL BEITZAH - egg-white
17) [line 8] MESHIFA - lotion
18) [line 12] PI KATIS - there is an argument as to whether this refers to the entire wound or only the upper tip of the wound (the place where a scab forms). The Korban Nesanel (1:5) rules that honey that is taken into Reshus ha'Rabim should follow the smaller measurement (since we are more stringent with cases that are d'Oraisa when there is no conclusion in the Gemara), while honey that is taken into a Karmelis (see Background notes, Introduction to Maseches Shabbos 2c) may follow the larger measurement. (Apparently the size of the wound that would develop was well-known, since the Gemara deduces from it a standard amount of honey.)

19) [line 13] MORSA KAMA - the upper tip of the wound (where a scab forms)
20) [line 14] HUDRANA - all around [the wound]
21) [line 17] SHABLUL - a snail or slug
22) [line 17] TZIR'AH - a hornet
23) [line 17] YETUSH - a mosquito or gnat
24) [line 17] CHAFAFIS - sore
25) [line 17] SAMAMIS - (a) a [poisonous] spider (RASHI); (b) a lizard (ARUCH)
26) [line 18] CHADA UCHMA - one black one
27) [line 18] CHADA CHIVRA - one white one
28) [line 18] SHAIFI LEI - [and] spreads it on
29) [line 19] EIMOS - dreads

30) [line 19] MAFGI'A - (a) a small beast which frightens the lion with its shriek (RASHI); (b) a type of bird or insect that lodges in the lions head and bores into his skull (RITVA)

31) [line 19] PIL - an elephant
32) [line 20] SENUNIS - a swallow
33) [line 20] KILBIS - a small non-kosher fish (stickleback?)
34) [line 21] "HA'MAVLIG ..." - "Who sends forth destruction against the strong," (Amos 5:9) - This verse states that HaSh-m incorporated into creation certain destructive forces that work against strong creatures

*35*) [line 21] REBBI ZEIRA ASHKACH L'RAV YEDUDAH - The Gemara discusses this here, since it was discussing previously other Agados of Rav Yehudah

36) [line 22] APITCHA D'VEI CHAMUHA - the entrance to his father-in-law's house
37) [line 22] D'HAVAH BEDICHA DA'ATEI - that he was in very high spirits
38) [line 22] V'I BA'I MINEI KOL CHALELEI ALMA - and if he asked him any question in the world

39) [line 23] IZEI MASGAN B'REISHA - [black] goats travel at the head of the flock
40) [line 23] V'HADAR IMREI - and [white] sheep follow (see Insights)
41) [line 24] DEV'REISHA CHASHOCHA, V'HADAR NEHORA - since at the beginning of creation there was darkness and only afterwards, light

42) [line 24] HANEI MECHASYAN, V'HANEI MEGALYAN - these (sheep) are covered [by a fat-tail] while those (goats) are uncovered (they do not have a fat-tail) (see Insights)

43) [line 25] D'MECHASINAN MINAIHU - that we clothe (lit. cover) ourselves with them (i.e. their wool)

44) [line 25] GAMLA, ZUTAR GENUVTEI - the camel's tail is small
45) [line 26] KISEI - foliage with lots of thorns
46) [line 26] TORA, ARICHA GENUVTEI - a bull has a long tail
47) [line 26] D'DAYAR B'AGMEI - it lives in the marshes
48) [line 27] L'CHARKUSHEI BAKI - to swat away the gnats
49) [line 27] KARNA D'KAMTZA REKICHA - the antennae of a locust (alt. an ant) are soft
50) [line 27] CHILFEI - a species of willows
51) [line 28] V'IY KASHYA - and if they were hard
52) [line 28] NADYA U'MIS'AVRA - they would be dislocated and the locust or ant would be blinded

53) [line 28] D'VA'I D'LISMEI L'KAMTZA - who wants to blind a locust or ant
54) [line 29] LI'SHLUFINHU L'KARNEI - should pull out its antennae
55) [line 29] TIMRA D'TARNEGOLTA - the [lower] eyelid of a hen

56) [line 29] MADLI L'EILA - closes upward
57) [line 29] D'DAIREI A'DAPEI - since it lives on [dusty] boards
58) [line 30] AYIL KATRA - and if the dust rises (into their eyes)
59) [line 30] DASHA - a door
60) [line 30] DARGA - a ladder

61) [line 30] MASKOLISA - (a) relish, of which people ask: (1) "When this finishes, what will we eat?"; (2) "When will this finish?"(RASHI); (b) [according to the Girsa "MESUCHILTA"] a beam of the loom, as is the custom of people who begin to work to ask, "When will this job end?" (ARUCH, citing RABEINU HAI GA'ON)

62) [line 31] BEISA - a house
63) [line 31] BIKTA - a small hut
64) [line 31] BEI AKSA - a place of distress
65) [line 31] KUFTA - (a) a mortar; (b) a container to measure wheat; (c) a stool made out of a piece of tree trunk

66) [line 31] KOF V'SIV - lay it down and sit on it
67) [line 31] LIVNEI - bricks
68) [line 31] LI'VNEI BANEI - its lasts for grandchildren
69) [line 32] HUTZA - hedge; prickly shrubbery used as a fence
70) [line 32] CHATZITZA - an intervening object (that is not permanent)
71) [line 32] CHATZBA - a pitcher
72) [line 32] KUZA - a small cup
73) [line 32] KAZEH - "just this"
74) [line 32] SHUTISA - a myrtle branch used in a dance that entertains a bride (see Kesubos 17a)

75) [line 32] MASHICHLA - a large bowl
76) [line 33] MASHI KULAH - many people wash from it (lit. it washes all)
77) [line 33] MASHKILTA - a small fancy bowl
78) [line 33] MASHYA KALATA - it washes a bride
79) [line 33] ASISA - a mortar
80) [line 33] CHASIRTA - it (the mortar) is hollowed out
81) [line 33] BUCHNA - a pestle
82) [line 33] BO V'AKENAH - come, and I will strike it
83) [line 34] GELIMA - poncho
84) [line 34] K'GELEM - unfinished vessel; solid block which is not fully carved out yet
85) [line 34] GULTA - a fancy wrapping cloak
86) [line 34] GALI V'EISIV - fold up the cloak (lit. uncover yourself) before you sit

87) [line 34] PURYA - a bed
88) [line 35] BOR ZINKA - an empty pit; a dry cistern
89) [line 35] SUDRA - a scarf that is wound around the head and hangs down over the neck

90) [line 35] APADNA - (a) a reception room in a palace (RASHI);(b) a mansion (ARUCH); (c) a courtyard (ARUCH)

91) [line 35] A'PISCHA DEIN - through this opening

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