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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 55b DH v'Ha Kesiv Ma'avirim:
"Amar *Rav Huna* ... Kasheh b'Einay Shem he'Chacham ha'Nizkar Kan"
In the earlier printings of Shas the Girsa in Rashi is "Amar *Rava* brei
d'Rebbi Yehoshua." However this Girsa is certainly a printing error, since
the Girsa in the Dikdukei Sofrim and the manuscripts is also *Rav Huna*,
like our Girsa in Rashi which is based on the emendation of the Maharshal.
(Consequently, the explanation of Rashi that the Maharsha suggests is refuted.)

With regard to meaning of Rashi's statement that the "name of the Chacham
is questionable," see Maharam, who explains as follows: Rashi feels that
were it not for the fact that the Gemara's answer was brought in the name
of a specific Chacham, it would be appropriate to emend the Gemara, since
it was surely a confused student that added this answer of the Gemara.
However, since a specific Chacham is mentioned, it stands to reason that
the line is authentic, since it is unlikely that the name of a Chacham (who
is not yet mentioned in this Sugya) would be added to our Gemaras by
mistake. Therefore, Rashi is uncertain how to deal with this line of
Gemara. The Chacham Tzvi (#33) concurs with this explanation.

(For an alternative solution to Rashi's question, see Tosfos and Insights.
Moreover, the Hagahos Dikdukei Sofrim brings a Girsa from the manuscript of
the Yalkut Shim'oni where this line is actually recorded *without*
mentioning the name of any Chacham.)
************************************************

1) [line 4] V'LO HAVAH MASHGACH BAH - and he (Shmuel) did not pay any attention to her

2) [line 5] "OTEM AZNO MI'ZA'AKAS DAL, GAM HU YIKRA V'LO YE'ANEH" - "He who seals his ear from hearing the outcry of an impoverished man, he too shall cry out and will not be answered" (Mishlei 21:13)

3) [line 6] SHINENA - well-learned person
4a) [line 6] REISHACH BI'KRIREI - your leader will not be punished (lit. will be in cold water)
b) [line 6] REISHA D'REISHICH BA'CHAMIMEI - your leader's leader will be punished (lit. will be in hot water, i.e. he is responsible)

6) [line 8] "BEIS DAVID ..." - "O House of David, Thus says HaSh-m, pass judgment in the morning, and deliver him that is robbed out of the hand of the oppressor, lest my fury go forth like fire, and burn so that none can quench it, because of the evil of your doings" (Yirmeyahu 21:12) - This verse proves that it is the judges who are accountable for the oppressed.

7) [line 11] LOCHECHINHU MAR - you, Sir, should reprove then
8) [line 16] "VA'YOMER ..." - "and the Lord said to him, 'Go through the midst of the city, through the midst of Yerushalayim, and set a mark upon the foreheads of the men that sigh and that cry on account of all the abominations that are done in her midst. (Yechezkel 9:4) - This verse describes marking the righteous. Although HaSh-m did not intend to save them, the marking process shows how those who keep the Torah and do its Mitzvos are set apart from the wicked. However, their merits were not enough to save them at that point in time.

9) [line 20] TAV SHEL DEYO - the letter Tav written in ink
10) [line 21] MAL'ACHEI CHABALAH - Angels of destruction
11) [line 29] "ZAKEN ..." - "Slay the old, the youths and maidens, little children and women, but come not near any man upon whom is the mark, and begin at my sanctuary." (ibid. 9:6) - This verse shows that the (potential) good that was promised was retracted. "My sanctuary" refers to the most righteous people of the nation.

12) [line 35] "V'HINEH SHISHAH ANASHIM BA'IM ..." - "And, behold, six men came from the way of the higher gate, which lies towards the north, and every man a slaughter weapon in his hand; and one man among them was clothed in linen, with a writer's ink well by his side: and they went in, and stood beside the bronze Mizbe'ach." (ibid. 9:2) - Even though this verse appears at the beginning of the chapter, (before the previous verses,) it is quoted here because the Gemara is relating the story of the beginning of the destruction, where the six agents of destruction are employed.

13a) [line 40] TAMAH ZECHUS AVOS - the protective attributes of the merits of the forefathers have been used up
b) [line 40] TACHON ZECHUS AVOS - the merits of the forefathers will provide grace [to those marked with the Tav of ink]

14) [line 41] CHOSAMO - His seal

15) [line 43] "[V'ATAH] AGALEH ES NAVLUSAH ..." - "And now I will uncover her lewdness in the sight of her lovers, and no person (even the Avos) shall deliver her out of my hand" (Hoshea 2:12)

16) [line 44] "VA'CHAZA'EL MELECH ARAM ..." - "And Chaza'el the king of Aram oppressed Yisrael all the days of Yeho'achaz, and HaSh-m was gracious to them, because of his covenant with Avraham, Yitzchak, and Yakov, and did not want to destroy them, and He did not cast them away from His presence until now" (Melachim II 13:22-23) - However, from that time on, Benei Yisrael will not benefit from the covenant of the Avos.

17) [line 47] "VA'YEHI BA'ALOS HA'MINCHAH ..." - "And it came to pass at the time of the offering of the evening sacrifice, that Eliyahu the prophet came near and said 'HaSh-m, G-d of Avraham, Yitzchak and Yakov, let it be known this day that You are G-d in Israel and that I am Your servant, and that I have done all these thing by Your word'" (Melachim I 18:36) - Since Eliyahu mentioned "this day," we infer that from then on HaSh-m will not let it be known in the merit of the Avos.

18) [line 50] "L'MARBEH HA'MISRAH ..." - "For the increase of the realm and for peace without end, upon the throne of David, and upon his kingdom, to order it and to establish it with judgment and with justice; from henceforth for ever, the zeal of HaSh-m of Hosts shall perform this." (Yeshayahu 9:6) - From the time of Chizkiyahu and onward, the zeal of HaSh-m will be needed. The merit of the Avos will not be effective.

*19*) [line 52] AMAR RAV AMI EIN MISAH ... - (This statement is connected with the previous Sugya, which dealt with the suffering of the righteous)

20) [line 52] CHET - an unintentional sin
21) [line 52] AVON - an intentional sin (see Tosfos DH Ein Misah)
22) [last line] "U'FAKATDI V'SHEVET PISH'AM, UVI'NGA'IM AVONAM" - "Then I will punish their transgression with a rod and their iniquity with plagues" (Tehilim 89:33) - Suffering occurs directly because of sin, whether it is intentional or unintentional.

*23*) [line 20] KOL HA'OMER REUVEN CHATA - This subject is discussed here because it leads in to the statements that Pinchas the son of Eli, and Shlomo ha'Melech, were punished because they did not reprove others.

24) [line 22] SHE'BILBEL MATZA'O SHEL AVIV - he moved his father's bed from one place to another

25) [line 26] ELBON IMO TAVA - he sought compensation for the embarrassment of his mother

26) [line 28] "AZ CHILALTA YETZU'I ALAH" - "[because you moved your father's bed] you then profaned that which went up on my couch" (Bereishis 49:4)

27) [line 29] "PACHAZ KA'MAYIM AL TOSAR" - "Because you were hasty to sin like the flow of water, you will no longer receive more than your brothers" (ibid.)

28) [line 29] PAZTAH, CHAVTAH, ZALTAH - you were hasty, you were at fault, you disgraced

29) [line 30] PASATAH AL DAS, CHATASA, ZANISA - you transgressed Mitzvos of the Torah, you sinned, you were immoral

*30*) [line 30] PILALTAH, CHALTAH, ZARCHAH TEFILASCHA - you entreated, you pleaded [to be saved from sin,] your prayer rose up. According to Raban Gamliel and Rebbi Elazar ha'Moda'i, Reuven only strongly desired to have relations with Bilhah. He was saved from the sinful deed by crying out to HaSh-m to give him the strength to withstand this test. His prayers were answered and he did not sin (similar to Yosef with Potifar's wife) (MAHARSHA)

31) [line 31] ADAYIN TZERICHIN ANU L'MODA'I - we are still in need of the teaching of Rebbi Elazar ha'Moda'i

32) [line 32] ZI'ATATAH, HIRTATAH, PARCHAH CHET MIMCHA - you shook, you trembled, the urge subsided (lit. sin flew away from you)

33a) [line 36] "V'SHAM SHNEI BENEI ELI ..." - "And the two sons of Eli, Chofni and Pinchas, the priests of the Lord, were there." (Shmuel I 1:3)

34) [line 38] SHE'SHAHU ES KINEIHEN (KORBAN YOLEDES)
In Vayikra 12:1-8 the Torah discusses the laws of Tum'ah and Taharah of childbirth. After a woman gives birth, there is a waiting period before she can go to the Beis ha'Mikdash or eat Kodshim. That period is divided into two terms:

(a) During the initial term, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this term lasts for seven days. If a female was born, this term last for two weeks. At the end of this time, she may go to the Mikvah.

(b) During the second stage, any blood that she sees does not give her the status of a Nidah as it normally would. The blood which she sees during this period is called Dam Tohar. Nevertheless, during this term, she may not eat Kodshim or enter the Beis ha'Mikdash. This term lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.

(c) At the end of the above two terms, the woman may eat Kodshim and enter the Beis ha'Mikdash after she brings a Korban Yoledes. The Korban includes a male sheep as an Olah and a turtledove or a common dove as a Chatas. If she could not afford a sheep, she brings 2 turtledoves or 2 common doves, one as an Olah and one as a Chatas. A pair of birds is known as a Ken (plural Kinim) which means "nest." Since the poor were the majority, the Korban of Yoldos became known as Kinim, also.
(The current practice is to consider a woman a Nidah even during the period of Dam Tohar -- see Insights to Nidah 25a.)

*35*) [line 41] V'HAKASUV MEYACHASO - That is, even though he certainly did sin by disgracing the sacrifices, nevertheless, this is not sufficient reason to refrain from mentioning that he was the ancestor of a line of honorable Kohanim. If he had sinned with married women, though, the verse would not mention that honorable Kohanim descended from him.

36) [line 42] "ER V'ONEH" - "the sharp and insightful Chachamim and the bright illustrious students.

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