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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 77a [line 14]:
The word "*Keva'o* Mo'ed"
Should be "*Kava* Moed"
This is the Girsa in Menahcos 72b and in Toras Kohanim (RASHASH).
It is also the Girsa in the manusripts (Dikdukei Sofrim #40).

[2] Gemara 77b [line 27]:
The words "Nime'u Sheyareha Avdu Sheyareha"
should be "Nime'u Sheyareha *Nisrefu Sheyareha* Avdu Sheyareha"
This is the Girsa of the Mishnah in Menachos 26a and Dikdukei Sofrim #50.
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1) [line 4] TAMUZ D'HAI SHATA MELUYEI MALYUHA - the month of Tamuz during that year (when Benei Yisrael were in the desert) had (lit. they "filled" it with) thirty days

2) [line 5] "KARA ALAI MO'ED LISHBOR BACHURAI" - "He proclaimed a set time against me to crush my young men." (Eichah 1:15) - Abaye interprets this verse to mean "He proclaimed a festival (the added 30th day of Tamuz) in order to crush my young men." The added day caused the spies to return on the inauspicious day of the 9th of Av. The Gemara proves from this interpretation that Rosh Chodesh is also called a Mo'ed.

3) [line 16] KALIL - it is completely burned on the Mizbe'ach (except for the hide)
*4*) [line 20] YESH BAHEN TZAD CHAMUR - that is, both of them applied before the Torah was given (TOSFOS)

5) [line 30] SAVRUHA - the Talmidim of the Yeshivah thought (were of the opinion)

7a) [line 31] TZITZ - the thin gold plate on which was written "Kodesh la'Sh-m", worn on the forehead of the Kohen Gadol (Shemos 28:36-38)

b) [line 31] TZITZ LERATZOS
(a) Tum'ah renders Korbanos unfit for Hakravah. Therefore, if the *blood* of a Korban becomes Tamei before it is cast on the Mizbe'ach (Zerikas ha'Dam), it becomes prohibited to do Zerikas ha'Dam. Similarly, Rebbi Yehoshua rules that if all of the *meat and Chelev* of a Korban becomes Tamei before Zerikas ha'Dam, it becomes prohibited to do Zerikas ha'Dam (Pesachim 77b). In addition, if the *Eimurim* or parts of a Korban that are to be offered on the Mizbe'ach, become Teme'im even after Zerikas ha'Dam, it becomes prohibited to offer them afterwards.
(b) However, all these laws apply only l'Chatchilah. B'Di'eved, if the Kohen did Zerikas ha'Dam b'Tum'ah and the Kohen Gadol was wearing the Tzitz at the time, the Tzitz makes the Kohen's Avodah acceptable. The Korban may be eaten and the owner has fulfilled his obligation. This Halachah is learned from the verse, "... l'Ratzon Lahem Lifnei HaSh-m." (Shemos 28:38). However, if the meat becomes Tamei, the Tzitz does not render it fit to be *eaten*.
(c) Korbenos Tzibur (public sacrifices) do not need the Tzitz to render them acceptable. If they become Teme'im through one of the above-mentioned Tum'os, they may be offered l'Chatchilah. Also, if the Kohanim are all Teme'im, they may offer Korbanos l'Chatchilah. These Korbanos, even thought they were offered b'Tum'ah, may not be eaten (with the exception of the Korban Pesach, which is a Korban Tzibur that may be offered b'Tum'ah and also eaten b'Tum'ah).

9) [line 52] LUL KATAN - a small shaft, airspace

*10*) [line 24] KASAVAR REBBI YEHOSHUA, HA'TZITZ MERATZEH AL HA'OLIN - that is, the Tzitz provides Ritzuy for all that is to be brought on the Mizbe'ach, such as the fats of the animals that are offered on the Mizbe'ach (or the blood that is sprinkled on the Mizbe'ach). Therefore, even if the fats become Tamei, the blood may be sprinkled (since it is as if the fats are not Tamei, because of the Tzitz).

11) [line 25] HA'OLIN - the parts of the Korban that are offered on the Mizbe'ach
*12*) [last line] CHADA, D'PESULA DI'EVED MASHMA - that is, the Gemara's previous answer must be incorrect, firstly, because from the word "Pasul" used in the Mishnah in Menachos (cited by the Gemara above) it seems that Rebbi Yehoshua considers such a Korban invalid even b'Di'eved. (The Gemara does not answer this question, see Insights to 78a.)

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