[48a - 32 lines; 48b - 33 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, Rashi and Tosfos.
[1] Rashi 48a DH Asukei ד"ה אסוקי:
The words "d'Leika, Ela sheha'Gefes"דליכא אלא שהגפת
should be "d'Leika Hatmanah b'Gefes, Ela sheha'Gefes" דליכא הטמנה בגפת אלא שהגפת (M. KORNFELD)
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1)[line 1]אסוקי הבלאASUKEI HEVLA- substances that heat up the things that are above them (lit. causing heat to rise)
2)[line 2]איקלעוIKLA'U- came, visited
3)[line 3]כוזא דמיאKUZA D'MAYA- an earthenware cup of cold water
4)[line 4]קומקומאKUMKUMA- kettle
5)[line 4]נזהיהNAZHEI- rebuked
6)[line 6]אוקומי קא מוקיםUKUMEI KA MUKIM- he makes it (the Meicham that contains hot water) retain its heat
7)[line 8]אולודי קא מולידOLODEI KA MOLID- it (the Kumkuma) produces heat, warming (or possibly cooking) the cold water in the Kuza
8)[line 9]דסתודרDISTUDAR- scarf, turban
9)[line 9]אפומיה דכובאA'PUMEI D'KUVA- on top of an open cask of water (RASHASH)
10)[line 10]ואנח נטלא עילויהV'ANACH NATLA ILAVEI- and he put a ladle (for taking wine out of the cask) on top of it. That is, the cask was filled with water such that each time he placed the ladle on the scarf, the ladle submerged in the water. Rabah was concerned that the servant would wring out the water, thus violating the prohibition of Sechitah (wringing), which is a Toldah of the Melachah of Melaben (cleaning). (See RASHI and RITVA.) Rabah also prohibited spreading out the scarf without placing anything on top of it, as is evident from Rebbi Zeira's question regarding the Parvanka.
11)[line 11]השתא חזיתHASHTA CHAZIS- you will presently see (why I rebuked him)
12)[line 12]דקא מעצר ליהD'KA ME'ATZER LEI- That is, they saw that the servant wanted to wring it out [but they stopped him]. Alternatively, they saw him wring it out on Motza'ei Shabbos (SFAS EMES).
13)[line 12]פרונקאPARVANKA- rag used to cover casks
14)[line 18]גיזי צמרGIZEI TZEMER- shearings of wool
15)[line 18]ציפי צמרTZIFEI TZEMER- fleeces of wool that have been beaten
16)[line 18]לשונות של ארגמןLESHONOS SHEL ARGAMAN- strips of wool, dyed purple
17)[line 23]אודראUDRA- stuffing material
18)[line 24]בי סדיאBEI SADYA- mattress or bolster
19)[line 29]עתיקיATIKEI- stuffing material that was previously inside it
20)[line 31]נשרוNASHRU- if they fell out
21)[line 33]הפותח בית הצוארHA'POSE'ACH BEIS HA'TZAVAR- one who makes a neck hole [in a garment]
48b----------------------------------------48b
22)[line 1]מגופת חביתMEGUFAS CHAVIS- the lid of a jug
23)[line 3]שלל של כובסיןSHELAL SHEL KOVSIN- clothes that have been loosely stitched together by a washer
24)[line 3]שלשלת של מפתחותSHALSHELES SHEL MAFTECHOS- a chain of keys
25)[line 7]יד לקורדוםYAD L'KARDOM- a handle for an ax
26)[line 11]אי מיטנפוIY MITANFU- if they (e.g. the clothes) get dirty
27)[line 11]הדר מחוור להוHADAR MECHAVER LEHU- he washes them again
28)[line 12]מתנו לה להא שמעתאMASNU LAH L'HA SHEMAITA- they learn this (the following) teaching
29)[line 17]בית הפךBEIS HA'PACH- an attachment to a stove where congealed oil is placed to melt
30)[line 17]בית התבליןBEIS HA'TAVLIN- an attachment to a stove where spices are placed
31)[line 17]בית הנרBEIS HA'NER- an attachment to a stove which holds a candle
32)[line 18]אין מטמאין באוירEIN METAM'IN B'AVIR (KLEI CHERES: EIN METAM'IN B'AVIR)
Klei Cheres are earthenware vessels. They become Tamei only when Tum'ah enters them (even though it does not touch them). Afterwards, they make any food or drink that enters them Tamei, even if the object did not touch their inside surface.
33)[line 23]ורבנן הוא דגזרו בהוV'RABANAN HU D'GAZRU BEHU- That is, in the case of the clothes stitched together by the washer, the Tum'ah is also only mid'Rabanan
34)[line 27]מספורת של פרקיםMISPORES SHEL PERAKIM- shears consisting of separable blades
35)[line 27]איזמל של רהיטניIZMEL SHEL REHITNI- the blade of a plane
36)[line 28]הזאהHAZA'AH (PARAH ADUMAH)
(a)The Parah Adumah, an exclusively red-haired cow, is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. Three objects, a cedar branch, some Ezov branches and a piece of crimson wool, are thrown into the carcass of the cow while it is burning (Bamidbar 19:1-22).
(b)If a person (or utensil) became Tamei through touching Tum'as Mes or being in the same room as a corpse or something that is Metamei b'Ohel, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah (Bamidbar 19:17-19).