[32a - 42 lines; 32b - 43 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 32b DH Ish Ein Li ã"ä àéù àéï ìé:
The words "H"N Garsinan" ä"ð âøñéðï
should be "Hilchesa Ninhu Garsinan" äìëúà ððäå âøñéðï
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1)[line 1]ìà çåìöéï åìà îéáîéïLO CHOLTZIN V'LO MEYABMIN (YIBUM / CHALITZAH)
(a)If a married man dies childless and has brothers who survive him, his widow (or widows) may not remarry until one of the deceased husband's brothers performs Yibum (levirate marriage) or Chalitzah (levirate release) with the widow (or one of the widows), as it states in Devarim 25:5-10. Chazal learn from the verses that if there are a number of brothers, there is a preference for the oldest brother to perform Yibum or Chalitzah (Yevamos 24a). If the conditions for the Mitzvah of Yibum do not exist, marital relations between a man and his brother's wife are prohibited and make them liable to the punishment of Kares.
(b)Yibum is a type of marriage. Unlike ordinary Kidushin, though, it can be accomplished only through Bi'ah and not through Kesef or Shtar (see Background to Kidushin 2:1:II:b). Nevertheless, the Rabanan instituted that one should precede Yibum with an act similar to Kidushei Kesef or Shtar, which is known as Ma'amar (see Background to Kidushin 43:19). The Bi'ah must be performed with the intention of fulfilling the Mitzvah.
(c)If the brother chooses not to marry her, he must perform Chalitzah (a procedure in Beis Din that absolves her of the Mitzvah of Yibum - ibid.). He appears before a Beis Din of three (but see Insights to Yevamos 101:2) and states, "I do not want to marry her," after which his sister-in-law approaches him before the elders, takes off his right sandal and spits on the floor in front of him. She then declares, "This is what shall be done to the man who will not build up a family for his brother," and she is then free to marry whomever she wants.
(d)A minor does not have the power to perform either Yibum or Chalitzah, according to Rebbi Meir.
2a)[line 5]ñøéñSARIS- an impotent man
b)[line 6]àéìåðéúAILONIS- a woman who is incapable of conception
3)[line 6]ôåâòéï áòøåäPOG'IN B'ERVAH- they transgress the commandment prohibiting (lit. they come in contact with) forbidden relations (because when there is no Mitzvah of Yibum, the wife of the deceased remains forbidden to his brother)
4)[line 19]úøåîú çåõ ìàøõTERUMAS CHUTZ LA'ARETZ
Terumas Chutz la'Aretz refers to Terumah (see Background to Nidah 2:16) separated from produce grown outside of Eretz Yisrael. There is a Rabbinic obligation to take Terumah from produce grown in Bavel, Egypt, Amon and Moav (see Insights to Chulin 6:5).
5)[line 20]îé ùèåîàä éåöàä îâåôåMI SHE'TUM'AH YOTZ'AH MI'GUFO- a person whose Tum'ah has its source in his own body
6)[line 22]ñåëä ùîïSOCHEH SHEMEN- to one who anoints with oil
7)[line 27]"åúáà ëîéí á÷øáå åëùîï áòöîåúéå""VA'TAVO CHA'MAYIM B'KIRBO VECHA'SHEMEN B'ATZMOSAV"- "it has come like water into his innards, and like oil into his bones" (Tehilim 109:18).
8)[line 36]ùìù ùðéí åéåí àçã ìáéàäSHALOSH SHANIM V'YOM ECHAD L'VI'AH (TUM'AS HA'NIV'ELES)
When a woman has relations, she becomes Teme'ah. She must immerse in a Mikvah and wait for nightfall to become Tehorah again. This Tum'ah is not brought about by the Shichvas Zera that touched her, since Maga Beis ha'Setarim (Tum'ah that touches a hidden place of the body) is Tahor. (If the Zera is later discharged from her body, it again makes her Teme'ah at the time that it is discharged).
32b----------------------------------------32b
9)[line 1]ìîòåèé àéù îàåãíL'MI'UTEI ISH ME'ODEM- to teach that a man does not become a Zav if he has an emission of Shichvas Zera that is red (or if blood issues forth from his Ever, as the Gemara will teach shortly)
10)[line 6]ùåîøú éåí ëðâã éåíSHOMERES YOM K'NEGED YOM
11)[line 12]"... àéù àéù ëé éäéä æá îáùøå æåáå èîà äåà""… ISH ISH KI YIHEYEH ZAV MI'BESARO, ZOVO TAMEI HU"- "... Any man who shall be a Zav (see next entry) from his flesh, his emission of Zov [has been discharged at least twice], he is Tamei" (Vayikra 15:2) - The double wording of "Ish Ish" teaches that even a one-day-old baby boy can become Tamei due to Zivah.
12)[line 14]æéáäZIVAH (ZAV)
(a)A Zav (Vayikra 15:1-15), a man who emits Zov two or three times, whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah (the Tum'ah generated by a Zav is discussed in Background to Nidah 31:38). Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter. A man who emits Zov one time is Tamei like a Ba'al Keri (see Background to Zevachim 32:21) and must immerse and wait for nightfall to become Tahor.
(b)A man who emits a discharge that may be Zov is "checked" in seven ways to determine whether or not he becomes a Zav. If this discharge came about b'Ones (due to an external cause), he is Tahor. The seven external causes are:
1.eating too much;
2.drinking too much;
3.carrying a heavy load;
4.jumping;
5.being sick;
6.(a) seeing a frightening sight (RASHI to Nazir 65b); (b) seeing a woman, even without having unclean thoughts (ROSH to Nazir ibid.);
7.having unclean thoughts.
(c)In order to start his purification process, a Zav must count seven "clean" days ("Shiv'ah Nekiyim") in which he experiences no discharge of Zov (checking once in the morning and once towards evening), as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).
(d)If a Zav emits Zov only two times, he does not bring a Korban. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor (on the eighth day) in order to enter the Beis ha'Mikdash and to eat Kodshim. The Korban is two Torim (turtledoves) or two Bnei Yonah (common doves), one offered as an Olah and one as a Chatas.
(e)In the case of three emissions, he is only obligated in a Korban if the first two were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if all three emissions are not b'Ones (Nazir 65b). However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.; RAMBAM, Hilchos Mechusrei Kaparah 3:1).
(f)If, however, the third time that a Zav emitted Zivah occurred during his Shiv'ah Neki'im, he is not required to bring a Korban. Rather, he begins a new count of Shiv'ah Neki'im. Even if he emits Zivah three times consecutively during Shiv'ah Neki'im, he need not bring a Korban (RAMBAM ibid. 3:4). Following this reasoning, a Zav will never be required to bring a Korban unless he emits Zivah three times during three or less consecutive days.
13)[line 16]"... åäæá àú æåáå [ìæëø åìð÷áä...]""… VEHA'ZAV ES ZOVO [LA'ZACHAR VELA'NEKEVAH...]"- "... and concerning a person who has his flow, [whether male or female...]" (Vayikra 15:33).
14)[line 20]ãáøä úåøä ëìùåï áðé àãíDIBRAH TORAH K'LESHON BNEI ADAM
Every word in the Torah is holy and contains worlds of insights and nuances. However, certain sages of the Mishnah felt that there were some phrases recorded in the Torah that paralleled people's speech, and should not be used for homiletics or insights. "Dibrah Torah ki'Leshon Bnei Adam" means that the Torah [in this instance] speaks in the manner of man.
15)[line 21]áï úùò ùðéí åéåí àçã îðéï?BEN TESHA SHANIM V'YOM ECHAD MINAYIN? (RO'EH SHICHVAS ZERA)
A man over nine years old who discharges Shichvas Zera is Tamei until the sun sets after he immerses in a Mikvah (Vayikra 15:16).
16)[line 31]îèîàå áøàéåú ëáéîéíMETAM'O B'RE'IYOS KEV'YAMIM
A man who emits Zov two or three times becomes a Zav, whether the discharges of Zov were on the same day (two or three "Re'iyos) or on two or three consecutive days ("Yamim"). In contrast, a woman only becomes a Zavah if she experienced bleeding on three consecutive days of her Yemei Zivah.
17)[line 37]îöòåúMATZA'OS- mattresses; bedspreads
18)[line 38]ôùéèà ãäà ãøñ ìäåPESHITA, D'HA DARAS LEHU- (lit. this is simple, since he has tread upon them) that is, if the Mishnah only intends to teach us that an object that is a few levels below a Bo'el Nidah is Tamei, let it just say "Metamei Midras," as the Mishnah usually does. The Mishnah must intend to teach us another Halachah (RAMBAN)
19)[line 39]òìéåðå ùì æáELYONO SHEL ZAV- see Charts to Nidah #7 (Daf 33a)