[35a - 37 lines; 35b - 46 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] Gemara 35a [line 3]:
The words "l'Ribuyei b'Re'iyah Sheniyah" ìøáåéé áøàéä ùðéä
should be "l'Ribuyei" ìøáåéé
(This is the Girsa of Rashi in the Lishna Kama; in the Lishna Basra, the Girsa is "b'Re'iyah Rishonah" áøàéä øàùåðä, as shown in the He'aros to the Rashba #226; see there)
[2] Rashi 35a DH umid'Itzterich Kra l'Ribuyei l'Sheniyah ã"ä åîãàéöøéê ÷øà ìøáåéé ìùðéä:
The word "l'Sheniyah" ìùðéä is the explanation of Rashi, and not a quote from the Gemara. The following words "Shema Minah" ùîò îéðä are the beginning of a new Dibur.
[3] Rashi DH v'Is d'Mefarshei ã"ä åàéú ãîôøùé:
The words "u'Mukminan b'Dam ha'Nidah" åîå÷îéðï áãí äðãä
should be "u'Mukminan b'Perek Dam ha'Nidah" åîå÷îéðï áôø÷ ãí äðãä (Daf 55b)
[4] Rashi DH Metamei b'Ones ã"ä îèîà áàåðñ:
The words "Maga v'Tum'as Erev b'Keri" îâò åèåîàú òøá á÷øé
should be "Maga v'Tum'as Erev k'Keri" îâò åèåîàú òøá ë÷øé
[5] Gemara 35b [line 23]:
The words "Lo Tavlah v'Ra'asah Teme'ah" ìà èáìä åøàúä èîàä
should be "Lo Tavlah v'Ra'asah Tamei" ìà èáìä åøàúä èîà (since it is referring to the blood, and not to the woman — Chidud Halachos, cited in Eizehu Mekoman to Nidah)
[6] Rashi 35b DH Amru Lahem ã"ä àîøå ìäí:
"b'Yoledes Gemurah" áéåìãú âîåøä
The word "Gemurah" âîåøä is unnecessary
[7] Rashi DH u'Veis Hillel l'Shitasan ã"ä åáéú äìì ìùéèúï:
The words "Damah Tamei k'Tum'as Leidah" ãîä èîà ëèåîàú ìéãä
should be "Damah Tamei kev'Tum'as Leidah" ãîä èîà ëáèåîàú ìéãä (Rashash)
[8] Rashi DH b'Yomei u'Tevilah ã"ä áéåîé åèáéìä:
The words "b'Yemei Leidasah" áéîé ìéãúä
should be "kev'Yemei Leidasah" ëáéîé ìéãúä (Rashash)
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1)[line 7]ùòéø äîùúìçSA'IR HA'MISHTALE'ACH
(a)On Yom ha'Kipurim, a Goral (lottery) is performed by the Kohen Gadol to choose between two identical goats (Vayikra 16:7-10). One (the Sa'ir la'Sh-m) is offered as a Korban Chatas ha'Nisraf and its blood is sprinkled in the Kodesh ha'Kodashim (Vayikra 16:15); the other (the Sa'ir la'Azazel) is dispatched ("Mishtale'ach") to Azazel (a hard rocky cliff), from which it is pushed off to its death (Vayikra 16:21-22). The remains of the Sa'ir ha'Mishtale'ach are Asurim b'Hana'ah.
(b)A strip of crimson wool is tied between the horns of the Sa'ir ha'Mishtale'ach before it is led to Azazel. The Kohen Gadol performs Semichah upon it, confessing the sins of all of the people while doing so. According to Rebbi Yehudah, this confession achieves atonement for all of the people, for all sins except sins of Tum'as Mikdash v'Kodashav. According to Rebbi Shimon, this confession achieves atonement for all of the people except the Kohanim, for all sins except sins of Tum'as Mikdash v'Kodashav. (The second confession over the Par of the Kohen Gadol provides the Kohanim atonement for all other sins besides sins of Tum'as Mikdash v'Kodashav.)
(c)Although the goat itself is Tahor (as long as it is alive), the person who takes the goat to Azazel becomes Tamei and is required to immerse his body and clothing in a Mikvah. (Vayikra 16:26)
2)[line 15]øàééä øàùåðä ùì æá îèîàä áàåðñRE'IYAH RISHONAH SHEL ZAV METAM'AH B'ONES- after a Zav has a second emission of Zov, the two Re'iyos can be combined to make him Tamei, even if the first was b'Ones (TOSFOS DH Mai Lav). See Charts to Nidah #8 (Daf 35a).
3)[line 20]áåã÷éï àåúåBODKIN OSO (ZAV)
See Background to Nidah 32:12.
4)[line 26]úà ùîò øáé àìéòæø àåîø àó áùìéùéTA SHEMA, REBBI ELIEZER OMER, AF BA'SHELISHI- the question put to Rav Huna is that since Rabanan do not require a Zav to be checked regarding the Korban at the third emission (at which point he must bring a Korban), it follows that they do not require him to be checked regarding the Korban even at the first emission. He must therefore be checked for Tum'ah at the first emission, and if it came about b'Ones, he is Tahor even after he discharges a second emission (TOSFOS DH mi'Chlal).
5)[line 29]áàúéí ÷à îéôìâéB'ESIM KA MIPALGEI- they argue as to whether or not we count the word "Es" [in this verse to increase the number of times that a Zav has an emission that is not compared to a Zavah from two (Rabanan) to three (Rebbi Eliezer)]
6)[line 31]"... åäæäá àú æåáå ìæëø åìð÷áä ...""… VEHA'ZAV ES ZOVO LA'ZACHAR VELA'NEKEVAH ..."- "... and concerning a person who has his flow, whether male or female ..." (Vayikra 15:33)
7)[line 32]áùìéùé à÷ùéä øçîðà ìð÷áäB'SHELISHI AKSHEI RACHMANA L'NEKEVAH- when the Zav has a third emission, he is compared to a female (i.e. a Zavah) [and is Metamei even b'Ones, as long as the first two emissions were not b'Ones — see Background to Nidah 32:12:d, e]
35b----------------------------------------35b
8)[line 11]îé áö÷ ùì ùòåøéíMEI BATZEK SHEL SE'ORIM- in a liquid from barley dough or soft barley batter
9)[line 12]áùø äîúBESAR HA'MES- a limp male organ
10)[line 13]ãéääDEIHEH- loose, watery
11)[line 14]áéöä äîåæøúBEITZAH HA'MUZERES- a sterile or spoiled egg
12)[line 14]÷ùåøäKESHURAH- viscous, cohesive
13)[line 21]éåìãú áæåáYOLEDES B'ZOV
14a)[line 27]îòéï àçã äåàMAIYAN ECHAD HU- there is a common source for the flow of Dam Tamei and Dam Tohar
b)[line 28]ùðé îòéðåú äíSHNEI MAIYANOS HEM- there are two different sources for the flow of blood; one for Dam Tamei and one for Dam Tohar
15)[line 33]ôñ÷äPASKAH- she stopped experiencing bleeding for a day or two before her Yemei Tohar began
16)[line 35]ùåôòúSHOFA'AS- a woman whose blood continuously flowed (so obviously her source of Dam Tamei was never closed)
17)[line 44]"[... ëéîé ðãú] ãåúä úèîà.""… KI'YEMEI NIDAS] DEVOSAH TITMA."- "... she will be Teme'ah [like the days of] her [separation] infirmity." (Vayikra 12:2)