[47a - 57 lines; 47b - 43 lines]
We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any OTHER important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.
 Rashi 47b DH Lo Nitzrecha ד"ה לא נצרכא:
The words "d'Veno ha'Rishon... Beno ha'Acharon" דבנו ראשון... בנו האחרון
should be "d'Vnei ha'Rishon... Bnei ha'Acharon" דבני הראשון... בני האחרון (RASHASH)
1)[line 25]אלא לאו, מגר שהיו לו בניםELA LAV, MI'GER SHE'HAYU LO BANIM- rather, the child came from a Ger who had children. That is, the Mishnah is not discussing a man with no children who married a Giyores with children. Rather, it is discussing a Ger and Giyores who had children before they converted and then had more children after they converted.
2)[line 42]אין מזהמין את הולדEIN MEZAHAMIN ES HA'VLAD- we do not declare the child unfit because he is the child of a Nochri (see Insights)
3)[line 55]אי בעיל לה הויא זרהIY BA'IL LAH HAVYA ZARAH - if the Nochri has relations with her, she becomes a Chalalah and forfeits all the laws of the Kehunah (CHALALAH)
See next entry.
4)[line 1]חללCHALAL - the son of a woman who was prohibited to be married to a Kohen, rendering him a Chalal (CHALAL)
(a)The Torah (Vayikra 21:14) commands a Kohen Gadol not to marry a widow (Almanah), divorcee (Gerushah), prostitute ("Zonah" — see Background to Kidushin 77:17) or Chalalah. An ordinary Kohen (Hedyot) is permitted to marry a widow, but not any of the other women listed above. The child from one of the above-mentioned unions is invalidated from the Kehunah, and is called a "Chalal" or "Chalalah" (fem.). The Rabanan also prohibited all Kohanim from marrying a Chalutzah (see Background to Sanhedrin 18:2a), and made the children of a Kohen from a Chalutzah into Chalalim mid'Rabanan.
(b)A Kohen who marries one of the women who are forbidden to him is liable to Malkus (lashes) (RAMBAM Hilchos Isurei Bi'ah 17:2). The Kohen himself does not become a Chalal as a result of the union (Rambam ibid. 19:1). However, he may not perform the Avodah of the Beis ha'Mikdash until he makes a vow not to marry these women again (and divorces the prohibited woman) (Bechoros 45b, Rambam Hilchos Bi'as ha'Mikdash 6:9).
(c)A Chalal may not serve in the Beis ha'Mikdash, and according to some sources he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1), and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to the other privileges and restrictions pertaining to Kohanim, as well.
5)[line 10]אתינא מכח גברא דלא מצית לאשתעויי דינא בהדיהASINA MI'KO'ACH GAVRA D'LO MATZIS L'ISHTA'UYEI DINA BA'HADEI- I am coming with a claim which stems from a person whom you are unable to bring to justice
6)[line 25]הרשאהHARSHA'AH- power of attorney
7)[line 32]גניניןGENININ- a multi-colored substance
8)[line 34]יוצא דופןYOTZEI DOFEN- a child born through Caesarian section (see Background to Bechoros 42:2)
9)[line 38]"פטר רחם""PETER RECHEM"- "the one that opens the womb" (Shemos 13:2)
10)[line 39]"ראשית אונו""REISHIS ONO"- "[... he is] the first of his strength" (Devarim 21:17)
11)[line 40]בכור לדבר אחד לא הוי בכורBECHOR L'DAVAR ECHAD LO HAVEI BECHOR- a child who is the firstborn in only one respect (for example, the child is the first one born through a normal delivery, but not the first one born altogether, as it was preceded by a child born through Caesarian section) does not have the status of a Bechor according Torah Law