[9a - 59 lines; 9b - 38 lines]
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We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara and Rashi
[1] Torah Or 9a [line 57]:
The reference "Koheles 6" ÷äìú å'
should be "Koheles 7" ÷äìú æ' (this has already been corrected in the Wagshal edition)
[2] Rashi 9b DH b'Sefarim Acherim Eino ã"ä áñôøéí àçøéí àéðå:
From here until four lines before the end of the page, Rashi explains the Beraisa again with greater elaboration
[3] ibid.:
Rashi should be emended according to Hagahos ha'Bach #3, except that there are two misprints
(a) The word "v'Hochachah" åäåëçä
should be "v'Hochichah" åäåëéçä
(b) The word "Hi" äéà
should be "Hai" äàé
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1)[line 13]òú åñúäES VESTAH - the time that she regularly has her period (VESES: KEVI'US VESES)
(a)A woman's Veses is the regular time or bodily symptom when she usually menstruates. Every time a woman gets her period, she must consider that she may get her next period on the same date in the next month. On that day she is prohibited to her husband, whether she experienced bleeding one or two times on that calendar date (Veses she'Eino Kavu'a) or three times in a row (Veses Kavu'a).
(b)The Gemara (Nidah 63 and elsewhere, see Chart there) lists various types of Vestos:
1.VESES HA'GUF - Bleeding that occurs along with sneezing, body-aches, etc. (Mishnah Nidah 63a)
2.VESES B'ONES (Circumstantial Veses), when the Ones does not directly cause the onset of the Veses (see TOSFOS to Nidah 63b DH Achlah) - Bleeding that occurs after eating garlic, onions or peppercorns (Gemara Nidah 63b)
3.VESES B'ONES, when the Ones directly causes the onset of the Veses (ibid.) - Bleeding that occurs after jumping or other physical activities (Nidah 11a). (The Halachic ruling is that such a Veses must be coupled with another factor, such as the day of the week or month on which the Veses occurred, in order to establish a Veses (SHULCHAN ARUCH YD 189:17).
4.VESES HAFLAGAH (Intervals) - e.g. seeing blood on 1st of Nisan, 20th of Nisan, 9th of Iyar and 28th of Iyar. Each of the three intervals is 20 days. (Note that blood must be seen 4 times to create this Veses.) (A Veses Haflagah occurs after a certain interval of days. However according to the understanding of at least one Acharon (Chidushei Hafla'ah beg. of YD 189), such a Veses can be established based on an interval of a set number of hours as well, such as a woman who sees blood every 600 hours.)
5.VESES HA'CHODESH (Calendar date) - e.g. seeing blood on 1st of Nisan, 1st of Iyar and 1st of Sivan (Note that the intervals are not similar.)
6.VESES OF THE DAYS OF THE WEEK - e.g. seeing blood on Sunday, three weeks later on Sunday and three weeks later on Sunday. The day of the week fixes the Veses and therefore three times suffices to create a Veses (RAMBAN to Nidah 64a citing TOSFOS).
(c)Each of the above Vestos can be expressed in a number of ways (a "sub-Veses"):
1.L'DILUGIN (Incremental) - Where the Haflagah, calendar date or day of the week increases incrementally, e.g. Haflagos of 11, 12 and 13 days.
2.L'SEIRUGIN (Alternating) - Where the Veses occurs every other time, e.g. every second Rosh Chodesh
3.L'SHA'AH KEVU'AH - Where the Veses occurs at a certain time of day, e.g. eating garlic at sunrise (BEIS YOSEF, beg. of YD 189, citing the RA'AVAD in BA'ALEI HA'NEFESH)
4.TZEIRUF (Combination) - A Veses that is established by a combination of two factors (such as was described above, (b):3)
(d)There are two differences between a Veses Kavu'a and a Veses she'Eino Kavu'a:
1.When a woman has a Veses Kavu'a, she is not Metamei me'Es l'Es (i.e. she does not become Teme'ah retroactively for 24 hours), whereas if she has a Veses she'Eino Kavu'a, some Tana'im rule that she is Teme'ah retroactively me'Es l'Es.
2.According to the opinion that "Vestos are mid'Oraisa" (Nidah 16a), when a woman has a Veses Kavu'a and she did not do an internal examination on that date, but rather afterwards, even if she found no blood, she is nevertheless Teme'ah.
2)[line 18]áîçáàB'MACHAVO- in a place of hiding
3)[line 20]çøãä îñì÷ú àú äãîéíCHARADAH MESALEKES ES HA'DAMIM- that trepidation prevents the appearance of Dam Nidah
4)[line 35]ãí ðòëø åðòùä çìáDAM NE'EKAR V'NA'ASEH CHALAV- the Dam Nidah (of a pregnant woman) becomes turbid and turns into milk (when she enters a stage of lactation and ceases to menstruate) (see YOSEF DA'AS)
5)[line 36]àáøéä îúôø÷éï åàéï ðôùä çåæøú òã òùøéí åàøáò çãùEIVAREHA MISPARKIN, V'EIN NAFSHAH CHOZERES AD ESRIM V'ARBA CHODESH- her limbs become pulled apart, and her menstrual blood not return for twenty-four months (according to the Girsa EIVAREHA MISPARKIN, V'EIN NAFSHAH CHOZERES ALEHA AD ESRIM V'ARBA CHODESH - her limbs become pulled apart, and she not return to herself (i.e., to full physical functionality) for twenty-four months
6)[line 44]"îé éúï èäåø îèîà ìà àçã?""MI YITEN TAHOR MI'TAMEI; LO ECHAD?"- "Who can bring something pure out of the impure? There is not one [person who can be so pure]!" (Iyov 14:4) - The Gemara interprets this verse to mean, "Who can bring something pure out of the impure; is it not the One [G-d]?"
7)[line 46]îé äðãäMEI HA'NIDAH (MEI CHATAS)
(a)The Parah Adumah, an exclusively red-haired cow, is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes (Bamidbar 19:1-22). Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah (Bamidbar 19:2).
(b)A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). The Kohen Gadol and all of the Kohanim who help him in the preparation of the Parah Adumah exit from this gate. After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times.
(c)Sereifas ha'Parah (burning the cow) is also performed on Har ha'Zeisim. A cedar branch, some Ezov branches and a piece of crimson wool, are thrown into the carcass of the cow while it is burning (Bamidbar 19:6).
(d)If a person (or utensil) became Tamei through touching Tum'as Mes or being in the same room as a corpse or something that is Metamei b'Ohel, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas or Mei Nidah) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah (Bamidbar 19:17-19).
8)[line 49]å äëúéá "îæä", åäëúéá "ðåâò"! åòåã, îæä áòé ëáåñ; ðåâò ìà áòé ëáåñVEHA'KESIV "MAZEH," VEHA'KESIV "NOGE'A!" V'OD, MAZEH BA'I KIBUS; NOGE'A LO BA'I KIBUS!- Rebbi Elazar asserts that the one who sprinkles the Mei ha'Nidah is Tahor. When the verse states (Bamidbar 19:21) that the Mazeh is Tamei, it is referring to one who touches (Noge'a) Mei Chatas but does not sprinkle it. The Gemara asks two questions against this contention: (a) The Torah mentions in the same verse that one who touches the Mei ha'Nidah is Tamei, and that one who is Mazeh the Mei ha'Nidah is Tamei, which implies that "Mazeh" is describing another action besides touching. (b) Also, we see from the verse that one who touches Mei ha'Nidah is not Metamei Begadim, yet a Mazeh is Metamei Begadim. Obviously, Mazeh cannot mean touching.
9)[line 52]òã ããøé ëùéòåø äæàäAD D'DARI K'SHI'UR HAZA'AH- [he is not Tamei] until he carries the amount [necessary for purification]
10a)[line 55]àâáà ãâáøàA'GABA D'GAVRA- on the person onto whom the Mei Nidah is being sprinkled
b)[line 55]áîðàB'MANA- in the utensil that holds the Mei Nidah
11)[line 56]øàùé âáòåìéïROSHEI GIV'OLIN- the tips of the buds or capsules at the end of the Ezov stalks
12)[line 57]äééðå ãàîø ùìîäHAINU D'AMAR SHLOMO- The Gemara is now returning to Rebbi Elazar's statement, that "Mi Yiten Tahor..." is referring to Mei ha'Nidah
13)[line 57]"... àîøúé, 'àçëîä', åäéà øçå÷ä îîðé""... AMARTI, 'ECHKAMAH,' V'HI RECHOKAH MI'MENI"- "[All this have I proven by wisdom;] I said, 'I will be wise,' but it was distant from me" (Koheles 7:23) - Chazal interpret that Shlomo ha'Melech was referring to the laws of the Mei ha'Nidah.
14)[last line]ëì ùçáøåúéä àåîøåú òìéä "æ÷ðä"KOL SHE'CHAVROSEHA OMROS ALEHA "ZEKENAH"- any women described by her friends as "an old lady"
9b----------------------------------------9b
15)[line 1]ù÷åøéï ìä àîàSHE'KORIN LAH "IMA"- that they call her "Mother"
16)[line 14]ìà ùëååðäLO SHE'KIVNAH- we are not referring to a case where she experienced bleeding at the exact same interval of time (e.g. three ninety-day intervals)
17)[line 23]øéáä àçúRIVAH ACHAS- a certain maiden
18)[line 25]ùðé áöåøúSHENEI BATZORES- years of famine
19)[line 26]èäøåú àôéù ìòáéãàTAHAROS APISH L'AVIDA- she had prepared lots of Taharos