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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 101a [line 8]:
The words "Ela *b'Arba'ah*"
should be "Ela *b'Arba*" (that is, Amos)
This is the Girsa of Dikdukei Sofrim #7 and the Oxford Manuscript.

[2] Rashi 101a DH v'Lo Amaran Ela:
The words "*beshe'Katzeh* Shelahen Gavo'ah"
should be "*beshe'Katzar* Shelahen Gavo'ah"
This is the Girsa of the Warsaw printing and many other printings

[3] Gemara 101b [line 27]:
"Cherev Harei Hu k'Chalal, *In*"
The word "In" does not appear in Dikdukei Sofrim #300 and in the Oxford
Manuscript and it is unnecessary
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1) [line 6] A'CHODAH - on the top of the ship's wall
2) [line 7] BITZ'ASA D'MEISHAN - (O.F. cojet) canoes of Meishan (Mesene, the island formed by the Euphrates, the Tigris and the Royal Canal); small boats which are narrow and pointed at the bottom and wide at the top

3) [line 9] SHE'EIN B'PACHOS MI'SHELOSHAH, ARBA'AH - they are not four Tefachim wide within three Tefachim from the bottom.

   ^                      ^
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   3       \      /
   |        \    /
   |         \  /
   v          \/

5) [line 12] GUD ACHIS MECHITZASA
(a) Gud Achis is a Halachic device by which Mechitzos which enclose an area of four by four Tefachim are considered to extend downward to the ground, providing the necessary ten Tefachim for a Mechitzah of Reshus ha'Yachid.
(b) The canoe of our Gemara therefore may become a Reshus ha'Yachid through Gud Achis by considering its sides to descend from the point where it has an internal area of four by four Tefachim a distance of ten Tefachim.

6) [line 14] TERASKAL - a basket
7a) [line 21] IKARO - its base
b) [line 21] KATZAR SHELO - the narrow part of its base
*8*) [line 23] MIDI IRYA - How can they be compared! (You, Rav Yosef, had suggested that the Bitzi'asa and the pole that is 3 Tefachim wide on bottom should both be compared to the pole with a basket on top. However, that is an incorrect comparison; Gud Achis applies to the former two but not to the latter -- RASHI; see also Rashi 101b DH Ha Ika)

9) [line 30] MECHITZAH TELUYAH - a wall which has a gap on the lower part

*10*) [line 1] KAL HU - see Insights
11) [line 5] BITZIS SHE'BEINEIHEN - (O.F. cojet) a rowboat which may transfer objects from one of the larger boats to the other

12) [line 6] MOSHE, SHAPIR KA'AMART?! - Leader of the Generation, is what you are saying correct?

13) [line 7] L'AREV (ERUVEI CHATZEIROS)
(a) According to Torah law, in a courtyard which has in it houses owned by different people, all of the neighbors may transfer objects from their houses to the courtyard and into other houses on Shabbos. Even though each house is a separate Reshus ha'Yachid, it is permissible to move objects from one Reshus ha'Yachid to another. Such is also the case when several *courtyards* open on a dead-end alley, and when a city is completely walled. (RAMBAM Hilchos Eruvin 1:1)

(b) King Shlomo decreed that transferring objects from one Reshus ha'Yachid to another is forbidden, unless an Eruv Chatzeiros (lit. a mixing of the courtyards) is created on Friday, before Shabbos begins. (Shabbos 14b, Eruvin 21b). (The equivalent of an Eruv Chatzeiros for an alley or a city is called a Shituf Mava'os.) This is accomplished by all of the neighbors collectively setting aside a loaf of bread, in one common container, in one of the houses of the courtyard, or one of the courtyards of the alleyway. This shows that all neighbors have an equal share in all of the Reshuyos ha'Yachid, just as they all have a share in that bread. They can be considered one Reshus again. (In the case of an alley or city, any food is permissible to use as an Eruv, except for water, salt and mushrooms.) (RAMBAM ibid. 1:4-9)

(c) The boats in our Gemara are both Reshuyos ha'Yachid, and since they belong to different people, they require an Eruv Chatzeiros in order to permit carrying from one to the other.

14) [line 12] MACHATZALOS HA'PERUSOS - mats that are stood on end in Reshus ha'Rabim to form enclosures which are Reshuyos ha'Yachid, with different people inhabiting each enclosure

15) [line 13] NIGLELU - if they were then rolled up
16) [line 13] NIFRESHU - if they were spread out again
17) [line 20] CHUT HA'SARBAL - the string used to tighten the collar of a cloak
18) [line 20] YACHOL L'HA'AMIDAN - it can hold them (the boats) together
*19*) [line 26] L'INYAN TUM'AH - the iron chain was only required in order to spread Tum'ah. (That is, the chain has nothing at all to do with tying the boats together; it is simply a means of spreading Tum'ah from the dock to the boat. As far as the laws of Eruv are concerned, though, it is clear that anything which keeps boats from spreading apart will suffice.)

20) [line 27] CHEREV, HAREI HU K'CHALAL - (lit. a sword is like the corpse) Any metal utensil that touches a dead body has the same level of Tum'ah as the dead body, i.e. Avi Avos ha'Tum'ah. If a metal utensil touches an Av ha'Tum'ah, it becomes an Av ha'Tum'ah. A Rishon or Sheni l'Tumah, however, cannot make utensils Tamei.

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