[38a - 42 lines; 38b - 47 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 38a DH Af ã"ä àó:
The words "b'Yemei Zivah" áéîé æéáä (The first words in Rashi)
should be "k'Yemei Zivah" ëéîé æéáä
[2] Rashi DH Keitzad ã"ä ëéöã:
The words "Harei Achad Asar Yamim" äøé àçã òùø éîéí
should be "Hen Achad Asar Yamim" äï àçã òùø éîéí (Rashash)
[3] Rashi ibid.:
The words "uv'Yom Shishim v'Echad Yaldah Nekeivah" åáéåí ùùéí åàçã éìãä ð÷áä
should be "uv'Yom Shishim u'Shetayim Yaldah Nekeivah" åáéåí ùùéí åùúééí éìãä ð÷áä (Rashash)
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1)[line 16]áìà òúB'LO ES- (from the verse "b'Lo Es Nidasah" - "not at the time of her menstrual flow" — Vayikra 15:25) during the eleven days of Zivah
2)[line 21]àéï ÷åùé ìðôìéíEIN KOSHI L'NEFALIM
(a)A woman who has labor pains ("Koshi") and experiences bleeding every day for at least three days (during the eleven days of Zivah) prior to giving birth is not considered a Yoledes b'Zov. Rather, the blood is considered Dam Leidah (blood of childbirth) and not Dam Zivah.
(b)If the pains stop for twenty-four hours before she gives birth, she is considered to be a Yoledes b'Zov. In this case the blood is considered to be blood of Zivus and not blood of childbirth (Nidah 36b).
(c)"Ein Koshi l'Nefalim" means that the labor pains produced by a stillborn fetus do not cause the blood of labor to be considered Tahor. Even if the woman miscarries right after she experiences three days of labor pains, she is considered a Yoledes b'Zov. However, there are Tana'im who rule Yesh Koshi l'Nefalim (TOSFOS to Nidah 21a, RAN here), but it is not clear as to the root of the Machlokes (SIDREI TAHARAH, in CHIDUD HALACHOS).
3)[line 25]àé àôùø ìôúéçú ä÷áø áìà ãíIY EFSHAR L'FESICHAS HA'KEVER B'LO DAM
(a)Iy Efshar li'Fesichas ha'Kever b'Lo Dam means that it is impossible for the womb to open without blood coming out.
(b)When a woman bleeds during childbirth, she usually becomes a Nidah. If no trace of blood is found during the birth, there is a Machlokes as to whether or not she is Tehorah. Tana Kama of the Mishnah (Nidah 21a) rules that it is possible for the womb to open without blood coming out. Rebbi Yehudah rules that this is impossible; the blood must have been lost.
4)[line 35]ùéôåøà âøéíSHIPURA GARIM- (a) the Shofar blown on Rosh Chodesh to announce the new month (for all pregnant women in their ninth month of pregnancy) is the cause of birth. The new moon causes a change in natural occurrences in the world, including the birth process (RASHI, TOSFOS, RASHBA); (b) the ninth month of pregnancy is the cause of birth, and not the cessation of labor pains (RASHI, according to the understanding of the RITVA)
38b----------------------------------------38b
5)[line 3]"[åé÷ç áåòæ àú øåú åúäé ìå ìàùä, åéáà àìéä;] åéúï ä' ìä äøéåï, [åúìã áï]""[VA'YIKACH BO'AZ ES RUS VA'TEHI LO L'ISHAH, VA'YAVO EILEHA;] VA'YITEN HASH-M LAH HERAYON, [VA'TELED BEN]" - "[And so Bo'az took Rus and she became his wife, and he had relations with her]; Hash-m granted her conception, [and she bore a son.]" (Rus 4:13) (BO'AZ MARRIES RUS)
(a)Having immediately arranged the terms with Ploni Almoni with regard to purchasing the property of Rus together with Rus (see Kesuvos 7a), Bo'az wasted no time. He married her on that very day and she became pregnant with Oved, the father of Yishai, the father of David. The lineage of Melech ha'Mashi'ach was set in motion.
(b)Although Bo'az, a very old man at the time, died immediately, Rus merited to see all of the abovementioned descendants, and even her great-grandson Shlomo, who prepared a special throne for the mother of royalty next to his own.
6)[line 5]éåìãú ìúùòä àéðä éåìãú ìî÷åèòéíYOLEDES L'TISH'AH EINAH YOLEDES L'MEKUTA'IM
(a)According to Chazal, a woman can give birth to a viable child only after a seven-month or a nine-month term of pregnancy. The child that is born after an eight-month term will not be viable. Even if he appears normal upon birth it is assumed that he will not survive and will die from a birth defect shortly.
(b)The Amora'im argue as to whether the child born at the beginning, but before the end, of the ninth month ("l'Mekuta'in") can be viable. According to all opinions, however, a woman who gives birth in the seventh month can bear a viable child even if the child is born before the end of the seventh month. (For example, Shmuel ha'Navi was born after six months and two days, as mentioned in our Sugya, based on the verse in Shmuel I 1:20.)
7)[line 7]"åéäé ìú÷ôåú äéîéí åúäø çðä åúìã áï, [åú÷øà àú ùîå ùîåàì, 'ëé îä' ùàìúéå'.]""VA'YEHI L'TEKUFAS HA'YAMIM VA'TAHAR CHANAH VA'TELED BEN, [VA'TIKRA ES SHEMO SHMUEL, 'KI ME'HASH-M SHE'ILTIV'.]" - "And it was after two seasons that Chanah conceived and bore a son, [and she named him Shmuel, because (she said), 'From HaSh-m I asked for him.']" (Shmuel I 1:20) (CHANAH GIVES BIRTH TO SHMUEL)
After accusing Chanah of drunkenness, Eli blessed her that HaSh-m would answer her prayers. That blessing was immediately fulfilled, as she fell pregnant, and six months had barely passed when she gave birth to Shmuel, one of the greatest Tzadikim of all times.
8)[line 28]ãí äùåôéDAM HA'SHOFI- the blood that a woman experiences during the days of Zivah when she is not experiencing labor pains
9)[line 30]ãéå ìáà îï äãéï ìäéåú ëðãåïDAYO L'BA MIN HA'DIN LIHEYOS KA'NIDON
(a)Dayo la'Ba Min ha'Din Liheyos ka'Nidon means that it is sufficient to give the Halachah learned from a Kal va'Chomer the exact status of the Halachah from which it was learned.
(b)The Rabanan state that the blood that accompanies labor pain (Dam Koshi) during Yemei Tohar is Tahor, until the woman miscarries. Rebbi Eliezer rules that it is Tamei. The Rabanan argue that it stands to reason that this blood is Tahor, since Dam Koshi is Tahor before she gives birth, as long as the Yoledes experiences no bleeding without pain (Dam Shofi) immediately prior to birth. (Dam Shofi before the birth is Tamei and makes her a Yoledes b'Zov). Dam Shofi during Yemei Tohar, however, is Tahor. Therefore Dam Koshi during Yemei Tohar should be Tahor.
(c)Rebbi Eliezer answers Dayo la'Ba Min ha'Din Liheyos ka'Nidon. Dam Koshi before birth has specific rules. It is only Tahor if the Yoledes bled during the Yemei Zivah. If she bled during the Yemei Nidah, the blood will be Tamei. Therefore, since the first Dam Koshi that she experiences after her Tevilah following the Yemei Tum'ah makes her a Nidah, the blood must be Tamei.
10)[line 45]"... åèäøä îî÷åø ãîéä ...""… V'TAHARAH MI'MEKOR DAMEHA …"- "and she shall become ritually pure after experiencing bleeding from her womb (lit. the source of her blood)" (Vayikra 12:7)
11)[line 45]ãîéä îçîú òöîä, åìà îçîú åìãDAMEHA MACHMAS ATZMAH, V'LO MACHMAS VLAD- that is, just as the verse excluded Dam Koshi from the Tum'ah of normal blood, so too does the verse exclude it from the Taharah of Dam Tohar