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***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg and the parenthetical marginal notes of the Vilna Shas. This section is devoted to any *OTHER* changes that we feel ought to be made in Gemara, Rashi or Tosfos.)

[1] Rashi 9b DH bi'Sfarim Acherim Eino:
From here until four lines before the end of the page, Rashi explains the
Beraisa again with greater elaboration

[2] Ibid:
Rashi should be emended according to Hagahos ha'Bach #3,
except that there are two misprints
(a) The word "v'Hochachah"
should be "v'Hochichah"
(b) The word "Hi"
should be "Hai"
************************************************

1) [line 13] ES VESTAH - the time that she regularly has her period
3) [line 18] B'MACHVO - in a place of hiding
4) [line 20] CHARADAH MESALEKES ES HA'DAMIM - trepidation prevents the appearance of Dam Nidah

5) [line 35] DAM NE'EKAR V'NA'ASEH CHALAV - the blood (of a pregnant woman) becomes turbid and turns into milk (when she enters a stage of lactation and ceases to menstruate)

6) [line 36] EIVAREHA MISPARKIN, V'EIN NAFSHAH CHOZERES AD 24 CHODESH - she feels as though her limbs are falling off, and she does not regain her strength for 24 months

7) [line 46] MEI HA'NIDAH (MEI CHATAS)
If a person (or utensil) became Tamei through touching a *Mes*, he must wait seven days to go to the Mikvah. On the third and seventh days he must have Mei Chatas (spring water mixed with ashes of the Parah Adumah) sprinkled on him. (These waters are also called Mei ha'Nidah - the Waters of Sprinkling). Afterwards, he immerses in a Mikvah to complete his purification.

*8*) [line 49] (a) VEHA'KESIV "MAZEH", VEHA'KESIV "NOGE'A"?;
(b) V'OD, MAZEH BA'I KIBUS, NOGE'A LO BA'I KIBUS? - Rebbi Elazar asserts that one who sprinkles Mei Chatas is Tahor. When the verse says that "Mazeh" is Tamei, it is referring to one who *touches* Mei Chatas but does not sprinkle it. The Gemara asks two questions on this contention:
(a) The Torah mentions that one who *touches* Mei Chatas is Tamei in a one verse, and one who is Mazeh in a separate verse, which implies that the verse which mentions "Mazeh" is describing *another* act besides touching.
(b) Also, we see from the verse that one who *touches* Mei Chatas is not Metamei Begadim, yet the Torah tells us that a Mazeh *is* Metamei Begadim. Obviously, Mazeh cannot mean touching.

9) [line 52] D'AD D'DARI K'SHI'UR HAZA'AH - he must carry an amount that is fit to be sprinkled in order to become Tamei

10) [line 55] A'GABA D'GAVRA - on a person
b) [line 55] A'GABA D'MANA - on a vessel
11) [line 56] ROSHEI GIV'OLIN - the tips of the flowers/capsules at the end of the Ezov

*12*) [line 57] V'HAINU D'AMAR SHLOMO - The Gemara is now returning to Rebbi Elazar's statement, that "Mi Yiten Tahor .." is referring to Mei Chatas.

13) [line 1] KORIN LAH IMA - they call her "old lady"
14) [line 14] SHE'KIVNAH - she saw at the exact same interval of time
15) [line 23] B'RIVA ACHAS - with a maiden
16) [line 25] SHNEI BATZORES - years of famine
17) [line 26] TAHAROS APISH L'AVIDA - she often prepared Taharos

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