[33a - 50 lines; 33b - 50 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 33a DH Aval Adam u'Vegadim ã"ä àãí åáâãéí:
The words "Im Tiga" àí úâò
should be "Im Yiga" àí éâò both times that it appears (Rashash)
[2] Rashi DH Im Hen Yoshvos ã"ä àí äï éåùáåú:
The words "she'Hischil Minyanah" ùäúçéì îðéðä
should be "she'Taschil Minyanah" ùúúçéì îðéðä
[3] Gemara 33b [line 5]:
"Achar Achar l'Chulan" àçø àçø ìëåìï
The Girsa of the Ran in the second Perek of Shevuos is
"Achar Echad l'Chulan" àçø àçã ìëåìï - see his explanation there (RASHASH)
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1)[line 2]îùëáåMISHKAVO (MISHKAV HA'ZAV)
See Background to Nidah 31:38.
2)[line 5]ðú÷å äëúåá îèåîàä çîåøäNITKO HA'KASUV MI'TUM'AH CHAMURAH- the verse removed them (items that are considered Elyono Shel Zav — see Background to Nidah 31:38:c) from the stringent Tum'ah of Mishkav and Moshav mentioned later in the verse, which are Metamei a person to the extent that he subsequently makes the clothes that he is wearing Tamei
3)[line 6]èåîàä ÷ìäTUM'AH KALAH- the lenient Tum'ah of a Rishon l'Tum'ah, which is Metamei food and drinks only
4)[line 12]éòìä ìøâìäYA'ALEH L'RAGLAH- he should terminate his Tum'ah at the same time as the Nidah
5)[line 24]ôøéê øá àçàéPARICH RAV ACHAI...- Rav Achai challenged the previous Sugya, asking why the Gemara concludes that a Bo'el Nidah only has the lenient Tum'ah of Rishon l'Tum'ah, where he can only Metamei food and drinks; perhaps he should be Tamei to the extent that he can be Metamei people and utensils, even if he is not Metamei a person to the extent that he subsequently makes the clothes that he is wearing Tamei
6)[line 29]ëìì åôøè àéï áëìì àìà îä ùáôøèKLAL U'FRAT EIN B'CHLAL ELA MAH SHEB'PRAT
(a)In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael, who is Doresh Kelalei and Peratei (see Background to Menachos 28:31), lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is "Klal u'Frat, Ein b'Chlal Ela Mah sheb'Prat."
(b)When a Klal (general term) is followed by a Prat (specification), without teaching any new Halachos that pertain to that Prat, then the Halachah of the verse is limited and applies only to the Prat.
7)[line 33]äîøåç÷éï æä îæäHA'MERUCHAKIN ZEH MI'ZEH- that are separated from each other (i.e. the Klal and the Prat are separated from each other by the words "v'Tamei Shiv'as Yamim" — Vayikra 15:24)
8)[line 40]"òìéå" ìäèòéðå îùîò"ALAV," L'HAT'INO MASHMA- the word "Alav" ("on him," from the phrase "u'Sehi Nidasah Alav") connotes to "load him up" [with more Tum'ah]
9)[line 43]îùìéîåú àåúå ìãí éøå÷MASHLIMOS OSO L'DAM YAROK- they consider the days during which the bleeding that they experienced was red, as the completion of the seven days which started when the bleeding that they experienced was yellow (instead of starting the count of the seven days of Nidah from when they experienced bleeding that was red)
10)[line 45]î÷öú äéåí ëëåìåMIKTZAS HA'YOM K'CHULO
(a)The rule of Miktzas ha'Yom k'Chulo states that part of the last day of a finite term (e.g. the thirty days of Nezirus or the seven days of mourning) is considered Halachically as if it were an entire day. For example, keeping Nezirus at the beginning of the thirtieth day is considered as if it was kept for the entire day.
(b)Rami bar Chama asks why the last day of Shiv'ah Nekiyim does not also follow the rule of Miktzas ha'Yom k'Chulo, since this is a rule in many Halachos of the Torah. He does not actually rule that this is the Halachah; his question is what is the reason that Shiv'ah Nekiyim is different. (TOSFEI HA'ROSH, RAMBAN, RASHBA, ME'IRI)
11)[line 46]ùëáú æøò ãñúø áæéáäSHICHVAS ZERA D'SASAR B'ZIVAH
(a)If a Zav (see Background to Nidah 32:12) has an emission of Shichvas Zera during his Shiv'ah Nekiyim, he loses that day from his count; however, he continues on the next day. (In contrast, if the Zav has an emission of Zivah, he must start counting the Shiv'ah Nekiyim again.)
(b)If we apply the rule of Miktzas ha'Yom k'Chulo to a Zav, this Halachah could not be valid, since the rest of the day would be considered as a full day, and he would not lose any days from his count.
12)[line 49]ùá÷éä ì÷øà, ãàéäå ãçé÷ åîå÷é àðôùéäSHAVKEI L'KRA, D'IHU DACHIK U'MUKEI A'NAFSHEI- leave aside the literal meaning of the verse, because it is written in a forced matter, and it must be interpreted based on its Halachic context
13a)[last line]øåàä äéúäRO'AH HAYESAH- Is the reason she is Teme'ah when she discharges Shichvas Zera because she is like a man who has an emission?
33b----------------------------------------33b
b)[line 1]àå ãéìîà ðåâòú äéúäO DILMA NOGA'AS HAYESAH- or is she Teme'ah because she has come in contact with it? (Shichvas Zera is not Metamei while it is inside of her because of Maga Beis ha'Setarim — see Background to Nidah 32:8 and to Chulin 129:1)
14)[line 2]ìôåí çåøôà ùáùúàL'FUM CHURFA SHABESHTA- the error is in accordance with the acuteness of mind
15)[line 3]ãéä ëáåòìäDAYAH K'VO'ALAH- it is enough for her to lose one day, just like a man who emits Shichvas Zera during the Shiv'ah Nekiyim for his days of Zivah
16)[line 4]"[åàí èäøä îæåáä, åñôøä ìä ùáòú éîéí] åàçø úèäø.""[V'IM TAHARAH MI'ZOVAH, V'SAFRAH LAH SHIV'AS YAMIM] V'ACHAR TITHAR."- "[And when she becomes pure from the Zivus (her flow stops), she shall count seven days for herself and afterwards she will be [ritually] purified." (Vayikra 15:28)
17)[line 5]"àçø" àçø ìëåìï"ACHAR"; ACHAR L'CHULAN- "afterwards" means after one undivided period of seven clean days (see Girsa Section #3)
18)[line 12]àé÷ìòIKLA- chanced upon, happened to come to
19)[line 12]öåøáà îøáðïTZURBA ME'RABANAN- a Talmid Chacham (RAMBAM Hilchos Sanhedrin 21:4, SHULCHAN ARUCH Choshen Mishpat 17:2)
20)[line 15]úðé îúðéúàTANI MASNISA- he has learned many Mishnayos
21)[line 15]éäà øòåà ãúäåé ëååúéäYEHEI RA'AVA D'SEHEVEI KAVASEI!- May it be HaSh-m's desire that you should attain his stature!
22)[line 17]øîà ìéä úåøàRAMA LEI TORA- he (Rav Shmuel) slaughtered a bull in his (Rav Papa's) honor
23)[line 18]øîà ìéä îúðé' àäããéRAMA LEI MASNISA A'HADADEI- Rav Shmuel asked Rav Papa a contradiction between two Mishnayos
24)[line 21]òì ùùä ñô÷åú ùåøôéï àú äúøåîäAL SHISHAH SEFEKOS SORFIN ES HA'TERUMAH
(a)Terumah that becomes Teme'ah without a doubt must be burned (Mishnah Temurah 33b; see Background to Nidah 28:19). If there is a doubt as to whether it became Teme'ah, the Kohanim may not eat it. However, it may not be burned since it is possible that it is Tehorah, and it is prohibited to destroy Terumah Tehorah. Similarly, when Terumah becomes Teme'ah with Tum'ah d'Rabanan (even if the Tum'ah is certain), it is not burned.
(b)The Mishnah (Taharos 4:5) records six exceptions to this rule that are cases of doubtful Tum'ah in which the Terumah must be burned if it touches one of these items or if a person touched one of these items and then touched Terumah. The six cases are: 1. Safek Beis ha'Peras (see Background to Temurah 12:5); 2. Safek Afar ha'Ba me'Eretz ha'Amim (see Background to Avodah Zarah 13:8); 3. Safek Bigdei Am ha'Aretz (see next entry); 4. Safek Kelim ha'Nimtza'im (see Background to Shabbos 15:23); 5. Safek ha'Rukin (see Background to Shabbos 15:24); 6. Safek Mei Raglei Adam she'Keneged Mei Raglei Behemah (see Background to Shabbos 15:25).
25)[line 22]ñô÷ áâãé òí äàøõSAFEK BIGDEI AM HA'ARETZ
(a)See Background to Nidah 31:38.
(b)The Chachamim decreed that the clothes of an Am ha'Aretz (an unlearned person who is not careful to remain Tahor) are Teme'im, and Terumah that touches them must be burned. They were concerned that any article of his clothing may be Tamei Midras since his wife may have sat upon them when she was a Nidah.
26)[line 23]éäà øòåà ãìúàëéì äàé úåøà ìùìîàYEHEI RA'AVA D'LIS'ACHIL HAI TORA LI'SHLAMA- [Rav Papa prayed,] "May it be the will of HaSh-m that the bull be eaten in peace." That is, he asked HaSh-m to help him answer properly and thus not have to leave in the middle of the meal out of embarrassment.
27)[line 26]ùá÷éäSHAVKEI- Rav Papa left Rav Shmuel's house
28)[line 28]ãøñ òì áâãé çáøDARAS AL BIGDEI CHAVER- 1. The Gemara did not choose a case in which a Kusi who was Tahor touched Terumah, since the case in the Mishnah deals with the Tachton of a Kusi that touched Terumah (TOSFOS DH she'Daras); 2. The Gemara is assuming that anything a Kusi or Am ha'Aretz even sits upon is the same as Bigdei Am ha'Aretz, and becomes a Midras (since he is considered to be like a Zav) — see RASHI.
29)[line 34]äåé ñô÷ ñôé÷àHEVEI SFEK SFEIKA- (Actually, the Gemara did not need to explain that there is a double Safek here, for even if it were just a single Safek we would not burn Terumah for such a Safek. We only burn Terumah for the Sefekos mentioned in the Mishnah, such as Safek Bigdei Am ha'Aretz, and not for other Sefekos, such as the Safek Boel Nidah that our Sugya is discussing.)
30)[line 35]úéôå÷ ìéä îùåí áâãé òí äàøõTEIPUK LEI MISHUM BIGDEI AM HA'ARETZ- the Gemara asks why we do not burn Terumah that touched the clothes of the Chaver which were stepped on by the Kusi. The Kusi made those clothes Teme'im by stepping on them with his shoes, which are Bigdei Am ha'Aretz. Even if the Kusi went to the Mikvah, the Kusi's clothes (such as his shoes) retain their status of Tum'ah. (TOSFOS DH b'Kusi points out that any article of clothing that the Kusi is wearing makes the Kusi able to be Metamei Begadim — since the article of clothing is considered a Midras. This is why the Gemara must explain that he is not wearing any clothes.)
31)[line 37]áðåú öãå÷éïBNOS TZEDUKIN (TZEDUKIM)
The Tzedukim were students of Tzadok who rejected the Oral Torah (Avos d'Rebbi Nasan 5:2).
32)[line 45]öðåøàTZINORA- saliva
33)[line 45]äåøé÷å ôðéåHORIKU FANAV- his face paled out of anger
34)[line 46]àó òì ôé ùðùé öãå÷éí äïAF AL PI SHE'NESHEI TZEDUKIN HEN- although we are wives of Tzedukim
35)[line 47]á÷éàéï àðå áäïBEKI'IN ANU BAHEN- we (i.e., I, Rebbi Yosi) are experts in the ways of the Tzedukim