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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] Gemara 13a [line 1]:
The word "b'Giluyei"
should be "b'Gulha" (Ya'avetz and some manuscripts)
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1) [line 1] (B'GILUYEI) [B'GULHA] HAVAH KAI - [he was testifying about] the glow before sunrise

2) [line 1] ZAHARUREI - radiance

3) [line 8] MACHRI'A (KOL MAKOM SHE'ATAH MOTZEI SHENAYIM CHALUKIN V'ECHAD MACHRI'A, HALACHAH K'DIVREI HA'MACHRI'A)
(a) When three opinions are expressed regarding a certain matter and one of them is an intermediate opinion which accepts part of what was expressed by each extreme opinion, thereby *compromising* between the two other opinions, the Halachah follows that opinion.
(b) If the intermediate opinion is stated as an *independent* third opinion, and is not based on a dichotomy hinted at by the first two opinions, the Halachah does not necessarily follow that opinion (RASHI).

4) [line 13] TELUYOS - Terumah which is Safek Tamei
5) [line 18] SHEMA CHUTZ LA'CHOMAH LANU - perhaps there are Kohanim who lodged outside of the city wall (but within the Techum of the city) and they will come in the morning

6) [line 29] DISAKYA/DISKIYA - a large leather bag with two pouches

7) [line 30] CHIKOKA'AH - (a) a nickname (RASHI 3b); (b) the scribe (RABEINU CHANANEL ibid.); (c) from the Levite city of Chukok in the north of the land of Israel (TOSFOS ibid. DH Chikoka'ah)

8) [line 30] MEVATZBETZ V'YOTZE - spilling out
9) [line 38] PORTIN - they exchange the copper coins for silver coins
10) [line 39] TAMCHUY - a charity-plate distributed daily, that contained food collected from contributors; soup-kitchen

11) [line 43] AFILU HEN AVUDIN - even if they are being consumed by mice and/or decay (RASHI Bava Metzi'a 38a)

12) [line 43] LO YIGA BAHEN - he should not touch them, i.e. sell them (ibid.)

13) [line 1] BI'CHDEI CHESRONAN - their usual amount of natural loss (as described in the Mishnah in Bava Metzi'a 40a)

14) [line 7] STEIV KAFUL - a double colonnade

15) [line 14] EIN MEVI'IN KODSHIM L'VEIS HA'PESUL
One may not cause the time in which a Korban is eaten to be shortened. For example, a Korban Todah may not be offered on Erev Pesach, since the Chametz loaves that are offered with it may not be eaten for the normal allotted time of the Todah, which is the day of its sacrifice and the night afterwards.

16) [line 23] LECHEM GELAL TODAH - the loaves of bread are brought on account of (and are secondary to) the Korban Todah

17) [line 24] NIFREKINHU - let us redeem them with money

19) [line 27] KIVSEI ATZERES
On Shavuos we bring a Minchah offering called Shtei ha'Lechem. Besides Korbenos Olah, two sheep were offered in conjunction with the Shtei ha'Lechem which were Zivchei Shelamim. (These sheep were the only Shelamim brought by the Tzibur, and the only Shelamim that were Kodshei Kodshim.)

20) [line 29] LISHMAN (KORBANOS: LISHMAH)
(a) "Lishmah" is one of the Halachos that apply to Korbanos. This Halachah specifies that all of the actions that are performed on the Korban (the Avodos) must be done with the intent of offering it as the specific type of Korban for which it was designated, and for the owners who dedicated it. For example, if Reuven brings a Korban Olah, the Kohen must perform the Shechitah for the sake of Reuven's Korban Olah.
(b) Four Avodos of the Korban must be performed Lishmah: Shechitah, Kabalas ha'Dam, Holachah and Zerikas ha'Dam.

*21*) [line 38] MISHUM REBBI ELAZAR AMRU KESHEIROS HAYU - (1) According to RASHI DH u'Chegon she'Nishpach, this Beraisa supports the interpretation of Rebbi Yanai. Rebbi Elazar holds that the Todah breads were not from Korbanos sacrificed on the day before Erev Pesach, but from Korbanos sacrificed on Erev Pesach itself, the blood of which spilled on the floor and could not be sprinkled on the Mizbe'ach. (2) According to TOSOFOS DH Kesheiros, Rebbi Elazar means that the Todah bread that was used was *perfectly fit* to be eaten, and was indeed eaten upon being removed from its pedestal. Rebbi Elazar maintains, like Raban Gamliel, that Terumah and Kodshim may be eaten during the fifth hour, and it was at the beginning and end of that hour that the two breads were removed from their place.

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