[15a - 48 lines; 15b - 36 lines]
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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 and Rashi.
[1] Rashi 15a DH v'Chen me'Es l'Es ד"ה וכן מעת לעת:
The words "beme'Es l'Es b'Nidah" במעת לעת בנדה
should be "beme'Es l'Es sheb'Nidah" במעת לעת שבנדה
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1)[line 2]לא שמענוLO SHAMANU- we did not hear [the exact amount of time; in any case, we do not rule according to Rebbi Akiva]
2a)[line 29]התם, אין שור שחוט לפניךHASAM, EIN SHOR SHACHUT LEFANECHA- in that case, there is no undeniable evidence at hand (lit. there is no slaughtered bull in front of you); there is no evidence that the woman who experienced bleeding now was bleeding beforehand (RASHI)
b)[line 30]הכא, יש שור שחוט לפניךHACHA, YESH SHOR SHACHUT LEFANECHA- in this case (Matz'ah Kesem), we have definite proof that she was Teme'ah beforehand (because there is no other reasonable explanation for the source of the blood, since she was not engaged in an activity such as cleaning raw fish or walking through a meat market)
3)[line 37]רמיא אנפשהRAMYA A'NAFSHAH- she puts her mind to it (to make certain whether she was Teme'ah or Tehorah)
4)[line 40]בתוך ימי עונתהB'SOCH YEMEI ONASAH- within thirty days of her period, before the onset of her next period
5)[line 42]כלפי לייא?KELAPEI LAYA?- Towards which direction is it turning? (The opposite would be reasonable!)
6)[line 46]הגיע שעת וסתה, אסורהHIGI'A SHE'AS VESTAH, ASURAH- At the time of the expected onset of her period, she is prohibited to her husband until she lets him know that she is Tehorah
15b----------------------------------------15b
7)[line 2]יש לה וסת לימים ולקפיצותYESH LAH VESES L'YAMIM ULE'KEFITZOS- she usually gets her period after a specified number of days only if she also jumps at that time; e.g. she experiences bleeding when she jumps after an interval of 20 days
8)[line 11]ילדה, דבזיזא למטבלYALDAH, DI'VZIZA L'MITBAL- (a) a young girl, who is ashamed to immerse in a Mikvah (RASHI); (b) even if she gave birth, and she is scared to immerse in a Mikvah (TOSFOS, citing Rabeinu Chananel and Rabeinu Tam)
9)[line 16]אין ספק מוציא מידי ודאיEIN SAFEK MOTZI MI'YEDEI VADAI - a doubt does not override a certainty (VADAI / SAFEK)
(a)The principle of Ein Safek Motzi mi'Yedei Vadai is used with regard to questions of Isur and Heter, as well as with regard to questions of monetary matters. With regard to questions of Isur and Heter, this principle dictates that when one event certainly (Vadai) occurred, while there is a doubt (Safek) whether the other event (which would alter the Halachic status of the object in question) occurred, we assume that the doubtful event did not occur, since "a doubt does not override a certainty."
(b)In the case mentioned by our Gemara, when a woman has certainly experienced bleeding and we are in doubt as to whether or not she has immersed in a Mikvah, we cannot assume that she is Tehorah without asking her.
10)[line 17]חברCHAVER
(a)A Chaver is one who is meticulous in his observance of Halachah. A person is called a Chaver if he accepts upon himself four things: 1. never to give Terumah and Ma'asros to an Am ha'Aretz; 2. never to prepare Taharos in the vicinity of an Am ha'Aretz; 3. to always eat Chulin b'Taharah; 4. to take Ma'aser from all produce that one eats, sells and buys (Tosefta Demai 2:2-3). The Gemara Bechoros 30b explains exactly how one goes about accepting this distinguished status.
(b)If an Am ha'Aretz attempted to become a Chaver, but then returned to his old ways, he becomes disqualified from becoming a Chaver forever. (See RASHI, TOSFOS, and RITVA to Bechoros ibid.)
(c)The Chaver mentioned in our Gemara died leaving a silo full of grain from which, according to the conclusion of the Gemara, it is certain that Terumos and Ma'asros have been separated.
11)[line 18]מגורהMEGURAH- store room, silo
12)[line 19]מתוקניןMESUKANIN- (lit. fixed) considered to have had Terumos and Ma'asros separated from them
13)[line 22]רב חנינא חוזאהRAV CHANINA CHOZA'AH- Rebbi Chanina from Bei Choza'ei, a district of Bavel on the caravan road, along the Tigris River and its canals
14)[line 26]מערים אדםMA'ARIM ADAM- a person may act slyly
15a)[line 27]מכניסה במוץ שלהMACHNISAH B'MOTZ SHELAH- he takes it into his yard while the grain is still in it chaff, and it is exempt from Terumos and Ma'asros because: (a) it resembles animal food, which is exempt from Terumos and Ma'asros (RASHI to Menachos 67b, 1st explanation); (b) it is covered by the chaff and as such, the grain is not "Ro'eh Penei ha'Bayis," — (lit. it does not see the front door of the house) it was not harvested and brought into the owner's house in a normal manner (RASHI to Menachos 67b, 2nd explanation)
b)[line 27]מכניסה במוץ שלהMACHNISAH B'MOTZ SHELAH (MA'ASER, KOVE'A L'MA'ASER: ACHILAS ARAI / ACHILAS KEVA)
(a)Every fruit (or other produce) that must be tithed (see Background to Nidah 2:16) may not be eaten b'Achilas Keva (as a normal meal) before Terumos and Ma'asros have been removed or designated. It may, however, be eaten b'Achilas Ara'i (as a "snack," not as a meal) until it becomes "Hukba l'Ma'aser" (designated for tithing) through an action that demonstrates the final preparation of the fruit for eating. After it is Hukba l'Ma'aser, it is forbidden to eat even b'Achilas Ara'i before the tithes are separated.
(b)Seven actions can designate fruits as Hukba l'Ma'aser:
1.Pickling the fruit
2.Dipping the fruit in salt
3.Starting to prepare the fruit to be eaten through heating (cooking, roasting, etc.)
4.Designating the fruit to be eaten on Shabbos
5.Separating Terumah from the fruit
6.Bringing the fruit into the owner's yard
7.Bringing the fruit to the market for sale
(c)Our Gemara brings the ruling of Rebbi Oshayah, that when produce is brought into one's house while it is still covered by the chaff, it does not become Hukba l'Ma'aser.
16)[line 30]מסיק אחדMASIK ECHAD- (a) a certain olive picker; (b) according to the Girsa METZIK (see Pesachim 9a) - a certain oppressive individual (RASHI to Pesachim ibid.)
17)[line 30]רימוןRIMON- with the name of a place
18)[line 31]הציץHETZITZ- and he peered
19a)[line 33]חולדהCHULDAH- a rat; alt. weasel
b)[line 33]ברדלסBARDELAS- (a) (O.F. puteis) and a ferret; a small, half-tamed, flesh-eating animal similar to a weasel; (b) a polecat; a small dark brown flesh-eating animal similar to a weasel; (c) a striped wild animal of the genus felis leopard; striped hyena (RASHI Avodah Zarah 42); (d) marten (Tosfos Sanhedrin 15b DH veha'Bardelas)