[30a - 39 lines; 30b - 52 lines]

*********************GIRSA SECTION*********************

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 30a DH Tevilah Yeseirta ã"ä èáéìä éúéøúà:

The words "v'Arba Esrei b'Yamim Shel Shnei Shavu'os ha'Rishonos" åàøáò òùøä áéîéí ùì ùðé ùáåòåú äøàùåðåú

should be "v'Arba Esrei b'Yamim Shel Shnei Shavu'os mi'Sheloshah Shavu'os ha'Rishonos" åàøáò òùøä áéîéí ùì ùðé ùáåòåú îùìùä ùáåòåú äøàùåðåú

Apparently, Rashi's intent is to refer to the second and third week, as he writes at the end of the Dibur (ARUCH LA'NER)

[2] Gemara 30b [line 29]:

"Yachid v'Rabim, Halachah ka'Rabim, Peshita" éçéã åøáéí äìëä ëøáéí ôùéèà

Our Girsa follows the emendation of Rashi in the Gemara. Rashi's original Girsa was the same as that of Tosfos:

"Peshita, Yachid v'Rabim, Halachah ka'Rabim" ôùéèà éçéã åøáéí äìëä ëøáéí

[3] Torah Or [line 40]:

The source "Mishlei 14"

should be "Mishlei 4" (this has already been corrected in the Wagshal edition)

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1)[line 2]ôùå ìäå ùúéï ðëé çãàPASHU LEHU SHITIN NAKI CHADA- fifty-nine days remain (lit. there remain sixty minus one)

2)[line 12]àééãé ãúðà ùáåò èîà...AIDI D'TANA SHAVU'A TAMEI...- that is, we are counting alternating weeks during which the woman first experienced bleeding daily and then did not bleed. Since during the 12th week (3+9) the woman experienced bleeding daily, we mention the 13th week as well, during which the woman experiences no bleeding, to complete another "set" of Tamei and Tahor weeks.

3)[line 14]ìàçø úùîéù ìà ÷çùéáLE'ACHAR TASHMISH LO KACHASHIV- Beis Hillel do not count Tevilos that are required after the day that Tashmish is permitted, i.e. day 35, even though Beis Shamai do count them (see Chart to Nidah 29)

4)[line 21]ñôåøéí áôðéðåSEFURIM BEFANEINU- (lit. counted before us) days that were proven to be bloodless, and not days upon which she is not certain if she experienced bleeding (RASHI to Daf 29b DH Eima Yoledes Zachar b'Zov Hi)

5)[line 24]ùåîøú éåí ëðâã éåí/æáä ÷èðä/æáä âãåìäSHOMERES YOM K'NEGED YOM / ZAVAH KETANAH / ZAVAH GEDOLAH

(a)The eleven days that follow the seven days of Nidah are "days of Zivah." If a woman experiences bleeding during these days for one or two consecutive days, whether the bleeding is b'Ones (due to an external cause, see Background to Kerisus 8:4:b) or not, she becomes a Zavah Ketanah and is Teme'ah. She is prohibited to her husband and has the status of an Av Ha'Tum'ah (see Background to Nidah 5:8).

(b)If she does not experience bleeding the following night and day, she may immerse in a Mikvah during the day to become Tehorah. She may even immerse on the morning immediately following the day on which she experienced bleeding, but her Tum'ah and Taharah are contingent upon whether or not she experiences bleeding afterwards on that day. She is called a Shomeres Yom k'Neged Yom, because she must watch the following day to confirm whether or not she experiences bleeding.

(c)If a woman experiences bleeding for three consecutive days during her eleven days of Zivah, she becomes a Zavah Gedolah. In order for her to become Tehorah, she must count "Shiv'ah Neki'im," seven "clean days" during which she verifies that she experiences no other bleeding. On the morning of the seventh day she immerses in a Mikvah. If she does not experience bleeding during the rest of the day she is Tehorah and no longer a Zavah. A Zavah Gedolah must bring a Korban Zavah to permit her to enter the Beis ha'Mikdash or to eat Kodshim. The Korban is two Torim or two Bnei Yonah, one offered as an Olah and one as a Chatas (Vayikra 15:25-30).

6)[line 29]èáéìä áæîðä îöåä/èáéìä áæîðä ìàå îöåäTEVILAH B'ZEMANAH MITZVAH / TEVILAH B'ZEMANAH LAV MITZVAH

(a)According to Torah law, most people who become Tamei must immerse themselves in a Mikvah in order to become Tahor.

(b)Each Tamei has a set time after which he may immerse himself and become Tahor. For example:

1.Nidah - at night, after seven complete days have passed since the onset of the bleeding;

2.Zavah Ketanah - on the day after she stops bleeding;

3.Zavah Gedolah - on the seventh clean day after she stops bleeding;

4.Ba'al Keri - even on the day that he has an emission of Keri.

(c)According to one opinion (Rebbi Yosi b'Rebbi Yehudah), Tevilah bi'Zemanah Lav Mitzvah, i.e. immersing oneself at the first opportunity is not a Torah commandment, but rather a recommended practice. Other Tana'im (Beis Shamai and Beis Hillel) disagree and maintain that it is a commandment, whose source is the verse in Devarim 23:12.

30b----------------------------------------30b

7)[line 11]÷ìéàåôèøà îìëú àìëñðãøåñKELIOPATRA MALKAS ALEKSANDERUS- Cleopatra VII (69-30 BCE), queen of Alexandria. Egyptian queen of Macedonian descent, last ruler of the Ptolemaic dynasty in Egypt (see below, entry #9)

8)[line 21]ñîà ãðôöà àù÷éðäåSAMA D'NAFTZA ASHKINHU- they (the people performing the experiment) made them drink an abortifacient or spermicide

9)[line 22]÷ìôèøà îìëú éååðéúKELIPATRA MALKAS YEVANIS- Cleopatra VII (69-30 BCE), Egyptian queen of Macedonian descent, last ruler of the Ptolemaic dynasty in Egypt (since these two experiments were performed by the same people yet they yielded conflicting results, one of them must be mistaken. Each Tana claims that the experiment that concurs with his ruling is the correct one and the other is mistaken — RITVA. CHASDEI DAVID suggests that the Gemara should read "Lishna Acharina" before the words, "Amar Rebbi Yishmael Ma'aseh...," i.e. that only one experiment was performed; however, the Gemara has two conflicting sources as to which Tana brings the experiment as his proof)

10)[line 25]àééúøä àøáòéï éåîéïAYASRA ARBE'IN YOMIN- she may have waited forty days

11)[line 26]àéï àôåèøåôåñ ìòøéåúEIN APOTROPUS L'ARAYOS- (lit. there is no overseer with regard to forbidden relations) with regard to forbidden relationships, we cannot rely on the best appointed official or guard to guarantee that no forbidden act was performed

12)[line 27]áñéîðéäåï ùåéïB'SIMANEIHON SHAVIN- the limbs, hair and nails of the female fetus at eighty-one days were as developed as those of the male fetus at forty-one days

13)[line 28]îñúîà øéùà ëøáðïMISTEMA REISHA K'RABANAN- (a) according to Rashi's original Girsa (see Girsa section #2): the opinion of the Rabanan is stated anonymously at the beginning of the Mishnah to establish that the Halachic ruling is in accordance with their opinion; (b) according to Rashi's emendation, and the Girsa of our Gemara: the opinion of the Rabanan is stated explicitly at the end of the Mishnah in order to establish that the Reisha is expressing a majority opinion (rather than an individual "Tana Kama"), and the Halachic ruling is therefore in accordance with that opinion

14)[line 31]ôð÷ñPINKAS- a folded-up slate (usually wax-covered, where notes could be etched)

15)[line 31]öãòéåTZEDA'AV- its temples

16)[line 31]àöéìéåATZILAV- (a) (O.F. aisseles) its armpits (RASHI); (b) its elbows (TOSFOS)

17)[line 32]àøëåáåúéåARKEVOSAV- its knees

18)[line 32]ò÷áéåAKEVAV- its heels

19)[line 32]òâáåúéåAGVOSAV- its backside

20)[line 32]áøëéåBIRKAV- its knees

21)[line 34]ðôúç äñúåí åðñúí äôúåçNIFTACH HE'SASUM, V'NISTAM HA'PASU'ACH- the [mouth that has been previously] sealed opens, and the [aperture to the umbilical chord that has been previously] open closes (RASHI)

22)[line 36]"áäìå ðøå òìé øàùé [ìàåøå àìê çùê]""B'HILO NERO ALEI ROSHI, [L'ORO ELECH CHOSHECH]"- "When His candle shone upon my head; [and when by His light I went through darkness]" (Iyov 29:3).

23)[line 37]àñôîéàASPAMYA- Spain

24)[line 38]"îé éúððé ëéøçé ÷ãí ëéîé à-ìåä éùîøðé""MI YITNENI CH'YARCHEI KEDEM, K'YEMEI ELO'AK YISHMERENI"- "Oh that I were in months past, and in the days when HaSh-m guarded me" (Iyov 29:2).

25)[line 39]"åéåøðé åéàîø ìé, 'éúîê ãáøé ìáê; ùîåø îöåúé åçéä!'""VA'YORENI VA'YOMER LI, 'YISMOCH DEVARAI LIBECHA; SHEMOR MITZVOSAI VE'CHEYEH!'"- "And He taught me and He told me, 'Let My words sustain your heart; keep My Mitzvos and live!'" (Mishlei 14:4).

26)[line 41]"[ëàùø äééúé áéîé çøôé;] áñåã à-ìåä òìé àäìé""[KA'ASHER HAYISI B'YEMEI CHORPI]; B'SOD ELO'AK ALEI OHALI"- "[As I was in the days of my youth (gestation)]; when HaSh-m shielded [or: Hash-m's secrets were in] my tent" (Iyov 29:4).

27)[line 42]"[äìåà àí úéèéá ùàú, åàí ìà úéèéá] ìôúç çèàú øáõ; [åàìéê úùå÷úå, åàúä úîùì áå]""[HA'LO IM TEITIV SE'ES, V'IM LO SETIV] LA'PESACH CHATAS ROVETZ; [V'ELECHA TESHUKASO, V'ATAH TIMSHOL BO]"- "If you improve yourself, you shall be forgiven. But if you do not improve yourself, sin lies at the door. [And to you shall be his desire, and yet you may conquer him]" (Bereishis 4:7) - The Gemara (Kidushin 30b) interprets this verse as referring to the study of Torah. It is rendered as, "Surely, if you study the Torah, you will be able to bear the burden of the Evil Inclination. But if you do not study the Torah, you will fall into its clutches. And moreover, its desire will only pertain to [causing] you [to sin.] But if you truly want to, you will rule over it." Our Gemara links this verse to the moment of birth, when the Malach ("Chatas" — see Kidushin ibid. and Bava Basra 16a) causes the infant to forget all of the Torah that he learned in the womb.

28)[line 43]"... ëé ìé úëøò ëì áøê, úùáò ëì ìùåï""… KI LI TICHRA KOL BERECH, TISHAVA KOL LASHON"- "... for all knees will kneel before Me; all tongues will swear [to Me]" (Yeshayah 45:23).

29)[line 44]"ìôðéå éëøòå ëì éåøãé òôø""LEFANAV YICHRE'U KOL YORDEI AFAR"- "before Him shall kneel all those who go down to the dust" (Tehilim 22:30).

30)[line 43]åñèøå òì ôéåV'SOTRO AL PIV- and he slaps him on his mouth

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