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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 94a DH d'Mesharbetei Nafshaihu:
The words "*l'Hashmit* mi'Yad ha'Nos'an"
should be "*l'Hishameit* mi'Yad ha'Nos'an"

[2] Tosfos 94a DH Rebbi Shimon [the 2nd line]:
The words "she'Hayesah *Melachah* Na'aseis"
should be "she'Hayesah *ha'Melachah* Na'aseis"
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1) [line 4] UV'PELUGTA D'REBBI YOCHANAN V'REBBI SHIMON BEN LAKISH
(a) If a person sins more than once (for example, if he ate two or more k'Zeisim of Chelev) and later finds out that he has sinned, he only has to bring one Korban Chatas to atone for his sins.

(b) If he finds out at different times about his separate transgressions, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he must bring separate Korbanos since the separate *knowledge* of each transgression is enough to cause each to be considered a separate sin, with regard to Korbanos.

2) [line 9] SHE'HA'CHAI NOSEI ES ATZMO
(a) The Torah does not prohibit carrying *live* people (or animals, according to Rebbi Nasan) from one Reshus to another on Shabbos, because the live person "carries himself." (b) The commentaries offer various explanations to explain *why* one is exempt for such a Hotza'ah. (The Gemara's statement that the live person "carries himself" is very ambiguous.) According to TOSFOS (95a DH she'ha'Chai as explained by KORBAN NESAN'EL on the Rosh, #6), this means that the act of carrying live objects is a different class of carrying. Since it was not done in the Mishkan, it is not included in the Melachah of Hotza'ah.

3) [line 12] MESHARBETEI NAFSHAIHU - they pull themselves downwards

4) [line 15] BEN BESEIRA MATIR B'SUS (MECHIRAS BEHEMAH GASAH L'GOY)
(a) The Chachamim decreed not to sell a beast of burden to a non-Jew. The reason for this prohibition is that if one could sell his animal to a non-Jew, he may be tempted to lend or rent his animal to the non-Jew, who would then work with a Jew's animal on Shabbos. This is prohibited, as it states in Shmos (20:10) "Lo Sa'aseh Chol Melachah ... u'Vehemtecha." ("Do not do any work [on Shabbos] ... [nor] your animals.")

(b) Another reason given for this decree is that the Jew might start the sale a few minutes before Shabbos and call to the loaded animal on Shabbos to show the non-Jew how well it works. By doing so he would transgress the prohibition of Mechamer on Shabbos (Avodah Zarah 15a).

5) [line 23] D'VEI VAIDAN - falconers
6) [line 24] KAFUS - one which is bound
7) [line 25] PARSA'EI - Persians
8) [line 25] D'CH'MAN D'CHEFISI DAMU - they can be considered bound
9) [line 27] RAMUS RUCHA HU D'NAKIT LEHU - they are haughty
10) [line 28] PARDASHKA - officer
11) [line 28] D'RASACH MALKA ILAVEI - at whom the king was enraged
12) [line 28] V'RAHIT TELASA PARSEI B'CHAR'EI - and he (the king) ran three Parsa'os (approx. 12,000 ft.) by foot

13) [line 8] SHICHVA - a corpse
14) [line 9] DERUKRE - the name of a Babylonian town
15) [line 13] D'AILAS BEI AT - you yourself would do it (take the corpse out to a Karmelis)

16) [line 17] SIMANEI TUM'AH - the signs of Tum'as Tzara'as
17) [line 17] V'HICHVAH - and one who burns

18) [line 17] MICHYAH
(a) When a person develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively pronounces him Tamei for one or two weeks, making him a Metzora Musgar. The Kohen returns after a week to see what changes, if any, occurred to the mark. If the Kohen *confirms* the Tum'ah of the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away.

(b) The names and colors of four types of marks that make a person a Metzora are: (1) Baheres, which is the color of snow; (2) Se'eis, which is the color of clean, white newborn lamb's wool; (3) Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; (4) Sapachas of Se'eis, which is the color of the white membrane found on the inside of an egg

(c) The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are: (1) the mark spreads (Pisyon); (2) at least two white hairs (Se'ar Lavan) grow inside the mark; or (3) a patch of healthy skin (Michyah) appears in the middle of the Nega.

19) [line 21] MISHTAKLA - [since if one more] is removed
*20*) [line 29] MI'MES GADOL - That is, from a Mes which is larger than a k'Zayis. Since the absence of this half-Zayis does not bring it to the limit of its Tum'ah (meaning that even without it more than an exact k'Zayis remains), it is not considered to be a substantial Hotza'ah even according to Rav Nachman.

21) [line 30] TZIPORNAV - his nails
22) [line 30] SEFAMO - his mustache
23) [line 31] HA'GODELES - one who braids her hair
24) [line 31] HA'KOCHELES - one who paints her eyelids with a blue or tinted powder
25) [line 31] HA'POKESES - (a) one who parts her hair with a comb or her hands (RASHI Mo'ed Katan 9b DH Pokeses); (b) one who colors her face red by applying mud to her face or by painting it with rouge (see Rashi 64b DH v'Lo Sifkos, and TOSFOS Mo'ed Katan 9b DH Pokeses)

26) [line 33] SHEVUS
Shevus refers to things that the Rabanan prohibited on Shabbos. The Torah states "uva'Yom ha'Shevi'I Tishbos" ("and you shall rest on the seventh day") (Shemos 23:12). The Rabanan learn that this applies even to things that are not Melachos, and as a result they prohibited things that were permitted mid'Oraisa.

27) [line 40] MELO PI HA'ZOG - the amount of hair that fills up the tip of a pair of scissors

28) [line 41] UL'KARCHAH - and one transgresses the prohibition of making a baldness as a sign of mourning (Devarim 14:1), a non-Jewish practice

29) [line 45] TZITZIN - small strips of skin

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