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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 33a DH Aval Adam u'Vegadim:
The words "Im Tiga"
should be "Im Yiga", both times that it appears (RASHASH)

[2] Rashi 33a DH Im Hen Yoshvos:
The words "*she'Hischil* Minyanah"
should be "*she'Taschil* Minyanah"

[3] Gemara 33b [line 5]:
"Achar *Achar* l'Chulan"
The Ran in the 2nd Perek of Shevuos is Gores
"Achar *Echad* l'Chulan" - see its explanation there (RASHASH)
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1) [line 2] B'MISHKAVO (MISHKAV HA'ZAV)
A Nidah, a Yoledes, a Zav and a Zavah are Avos ha'Tum'ah. They can cause objects that are under them to become Avos ha'Tum'ah, whether they touch them or not. These objects are then called Mishkav and Moshav, or the *Tachton*, of a Nidah, Yoledes, Zav or Zavah. Any object (besides earthenware utensils and foods) may become a Mishkav or Moshav if it was made for lying or sitting upon. A person who is touching or carrying a Mishkav or Moshav is Metamei the clothes he is wearing and other utensils (aside from earthenware utensils) that he may be touching. These items get the status of Rishon l'Tum'ah.

2) [line 5] NASKO HA'KASUV MI'TUM'AH CHAMURAH - the Pasuk transferred them from the stringent Tum'ah of Mishkav and Moshav mentioned later in the Pasuk, which are Metamei a person to the extent that he subsequently make the clothes which he is wearing at the time Tamei

3) [line 12] YA'ALEH L'RAGLAH - he should terminate his Tuma'h at the same time as the Nidah

4) [line 29] KLAL U'PHRAT
When a Klal (general term) is followed by a Prat (specification), then the halachah of the verse applies only to the Prat and it excludes everything else in the Klal.

5) [line 40] "ALAV", L'HAT'INO MASHMA - the word "Alav" (of "u'Sehi Nidasah Alav") comes to laden him with more Tuma'h

6) [line 44] U'MASHLIMOS OSO L'DAM YAROK - they count the days during which they see red blood as the completion of the seven days from which they saw green blood (instead of starting the count of the seven days of Nidah from when they saw red blood)

7) [line 46] MIKTZAS HA'YOM K'CHULO
In most cases where a count of days is required, part of the last day is considered Halachically as if it were the entire day.

8) [line 47] SHICHVAS ZERA D'SASAR B'ZIVAH
If a Zav sees a Shichvas Zera during his seven clean days, it cancels that day alone, and he continues his count the next day. If we say Miktzas ha'Yom k'Chulo, this Halachah will not work, since the rest of the day will be considered as a full day.

9) [line 50] SHAVKEI LI'KRA, D'IHU DACHIK U'MUKIM A'NAFSHEI - leave the literal meaning of the Pasuk, because the Pasuk is written in a forced matter, and it must be interpreted based on its Halachic context

*10*) [line 50] U'MUKIM A'NAFSHEI- Although it seems that the conclusion of the Gemara is that we say Miktzas ha'Yom k'Chulo to start the Shivah Nekiyim. On the last day that woman sees blood, this is not the Halachah (Tosfos DH d'Ihu)

11a) [last line] RO'AH HAYESAH - is the reason she is Tamei when she discharges Shichvas Zera, because she is like a man who has an emission?
b) [next page] O DILMA NOGA'AS HAYESAH - or is she Tamei because she has come in contact with it? (Shichvas Zera is not Metamei while it is inside her because of Maga Beis ha'Setarim.)

12) [line 2] L'FUM CHURFA SHABESHTA - in accordance with his acuteness of mind is his error

13) [line 3] DAYAH K'VO'ALAH - it is enough for her lose one day, just like a man who sees Shichvas Zera during his days of Zivah

14) [line 15] V'TANI MASNISA - he has learned many Mishnayos

15) [line 15] YEHE RA'AVA D'SEHEVEI KAVASEI - May it be HaSh-m's desire that you should attain his stature

16) [line 17] RAMA LEI TORAH - he slaughtered an ox for him
*17*) [line 18] RAMA LEI MASNISA AHADADEI - Rav *Shmuel* asked Rav Papa a contradiction in Mishnayos

*18*) [line 23] YEHE RA'AVA D'LISACHIL HAI SORA LI'SHLAMA - Rav Papa prayed, "May the ox be eaten in peace." That is, he asked HaSh-m that he may answer properly and thus not have to leave in the middle of the meal out of embarrassment.

*19*) [line 25] SHAVKEI - Rav Papa left Rav Shmuel's house

*20*) [line 27] V'DARAS AL BIGDEI CHAVER- He did not choose a case in which a Cusi *touches* Terumah since the parallel case in the Mishnah deals with the *clothes* of an Am ha'Aretz that touches Terumah (TOSFOS DH she'Daras)

*21*) [line 34] V'TEIFUK LEI MISHUM BIGDEI AM HA'ARETZ- The Gemara asks why we don't burn the Terumah touched by the clothes of the Chaver, which were stepped on by the Cusi, since the Cusi's clothes belong to the category of Bigdei Am ha'Aretz. Even if he went to the Mikvah, Tumas Am ha'Aretz comes back when he puts back on his clothes. The clothes under discussion may presumably be his shoes. Tosfos points out that any article of his clothing may be Tamei Medras if his wife sat on them. Since he is in contact with a Medras he can make the clothes of a Chaver Temei'im.

22) [line 44] TZINORA - saliva
23) [line 44] HORIKU FANAV - his face paled out of anger
24a) [line 45] AF AL PI SHE'NESHEI TZEDUKIN HEN - although we are wives of Tzedukim

25) [line 46] BEKI'IN ANU BAHEN - we are experts in the ways of the Tzedukim

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