[43a - 46 lines; 43b - 54 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 43a [last line]:
"Ovedes Kochavim Zavah" עובדת כוכבים זבה
Rashi's Girsa did not include the word "Zavah" (because all Nochriyos have the status of Zavos mid'Rabanan, even if they are Tehoros. If she then experiences bleeding like a Zavah, she is only Teme'ah mid'Rabanan, since the laws of Zivah do not apply to Nochriyos mid'Oraisa.)
[2] Rashi 43b DH Shetayim v'Kar'o Tamei ד"ה שתים וקראו טמא:
The words "Zovo Tamei Trei Tamei" זובו טמא תרי טמא
should be "Zovo Trei Tamei" זובו תרי טמא
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1)[line 1]קנהKANEH- a reed
2)[line 4]"וכל אשר יגע בו הזב וידיו לא שטף במים""V'CHOL ASHER YIGA BO HA'ZAV V'YADAV LO SHATAF BA'MAYIM"- "And all [people] that the Zav touches, before he immerses in a Mikvah (lit. before he washes his hands in the water), [those people must immerse their clothes in a Mikvah (lit. wash their clothes) and immerse [themselves] in a Mikvah and they will be Teme'im until nightfall.]" (Vayikra 15:11)
3)[line 5]הסיטו של זבHESEITO SHEL ZAV (ZAV: HESET)
Besides the Tum'os of Mishkav and Moshav (see below, entry #17), a Zav or Zavah also cause Tum'ah through Heset, when they move (or outweigh on a balance scale) a person or an object that is Tahor. (The same Halachos apply if the person or object moves the Zav.) In all other types of Tum'ah besides Zav, Zavah, Nidah and Yoledes, the Tamei who moves a person or object that is Tahor does not Metamei the person or object. Only a Zav, etc. can Metamei people or objects in this way.
4)[line 9]בעל קריBA'AL KERI
A man who has emitted Keri (semen) becomes a Rishon l'Tum'ah. He may not enter the Machaneh Leviyah (i.e. the Temple Mount), nor may he eat Ma'aser, Terumah or Kodshim. After he immerses in a Mikvah during the day he becomes Tahor and may eat Ma'aser and enter Machaneh Leviyah once again (mid'Oraisa — the Rabanan however prohibited him from entering the Ezras Nashim until nightfall). He remains a "Tevul Yom" until nightfall, after which he may once again eat Terumah or Kodshim.
5)[line 15]מטלית עבהMATLIS AVAH- with a thick piece of cloth
6)[line 22]כל גופו מרגיש בהKOL GUFO MARGISH BAH- his entire body experiences a titillating sensation from it
7)[line 25]בשרו חםBESARO CHAM- his male organ is erect
8)[line 28]יורה כחץYOREH K'CHETZ- shoots out like an arrow
9)[line 38]הא טמויי מטמיאHA TEMUYEI METAMYA- this is a third Shitah, which rules that even if he does not experience a titillating sensation, he is Tamei (TOSFOS DH Ha Temuyei)
10)[line 41]הרהרHIRHER- he had an unclean thought, causing the movement of Shichvas Zera within his body
11)[line 45]דלא מצי נקיט להD'LO MATZI NAKIT LAH- which he cannot hold back
12)[last line]תיקוTEIKU
The Pri Megadim (in his Igeres preceding his introduction to Orach Chaim, #9) quotes and discusses various explanations for the word Teiku:
1.It is sealed in its container ("Tik") (ARUCH, Erech Tik).
2.Tehei Ka'i - "Let it (the question) stand" (MUSAF HA'ARUCH).
3.Tishbi Yetaretz Kushyos v'Ibayos - "Eliyahu ha'Navi will answer difficulties and questions" (TOSFOS YOM TOV, end of Eduyos).
43b----------------------------------------43b
13)[line 6]זבZAV
(a)A Zav (Vayikra 15:1-15), a man who emits Zov two or three times, whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah (the Tum'ah generated by a Zav is discussed below, in entry #17). Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter. A man who emits Zov one time is Tamei like a Ba'al Keri (see above, entry #4) and must immerse and wait for nightfall to become Tahor.
(b)A man who emits a discharge that may be Zov is "checked" in seven ways to determine whether or not he becomes a Zav. If this discharge came about b'Ones (due to an external cause), he is Tahor. The seven external causes are: 1. eating too much; 2. drinking too much; 3. carrying a heavy load; 4. jumping; 5. being sick; 6. (a) seeing a frightening sight (RASHI to Nazir 65b); (b) seeing a woman, even without having unclean thoughts (ROSH to Nazir ibid.); 7. having unclean thoughts.
(c)In order to start his purification process, a Zav must count seven "clean" days ("Shiv'ah Nekiyim") in which he experiences no discharge of Zov (checking once in the morning and once towards evening), as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).
(d)If a Zav emits Zov only two times, he does not bring a Korban. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor (on the eighth day) in order to enter the Beis ha'Mikdash and to eat Kodshim. The Korban is two Torim (turtledoves) or two Bnei Yonah (common doves), one offered as an Olah and one as a Chatas.
(e)In the case of three emissions, he is only obligated in a Korban if the first two were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if all three emissions are not b'Ones (Nazir 65b). However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.; RAMBAM, Hilchos Mechusrei Kaparah 3:1).
(f)If, however, the third time that a Zav emitted Zivah occurred during his Shiv'ah Neki'im, he is not required to bring a Korban. Rather, he begins a new count of Shiv'ah Neki'im. Even if he emits Zivah three times consecutively during Shiv'ah Neki'im, he need not bring a Korban (RAMBAM ibid. 3:4). Following this reasoning, a Zav will never be required to bring a Korban unless he emits Zivah three times during three or less consecutive days.
14)[line 6]כחתימת פי האמהK'CHASIMAS PI HA'AMAH- an amount that can seal the opening of the male organ
15)[line 6]"[רר בשרו את זובו] או החתים בשרו מזובו""[RAR BESARO ES ZOVO,] O HECHTIM BESARO MI'ZOVO"- "[if his organ drips with the discharge,] or if his organ was sealed from his discharge" (Vayikra 15:3)
16)[line 13]מררME'"RAR"- from "Rar" (drips) mentioned in the beginning of the verse
17)[line 18]משכב ומושבMISHKAV U'MOSHAV
(a)A Nidah (see Background to Nidah 11:3), Yoledes (see Background to Nidah 29:6), Zav (see above, entry #13), or Zavah (see Background to Nidah 30:5), can cause objects (other than Klei Cheres, earthenware objects) that are under them to become Avos ha'Tum'ah whether they touch them or not. The objects become Tamei Midras (lit. an object that is treaded upon). Two examples of Midras are known as Mishkav or Moshav ha'Zav, ha'Zavah, etc. (or the Tachton, of a Zav, etc.). An object that is under these people becomes a Midras only if it was made for lying, sitting, or leaning upon.
(b)A person who touches (Maga) or carries (Masa) either a Midras or a Zav, Zavah, Nidah or Yoledes themselves gets the status of Rishon l'Tum'ah, and so do the clothes he is wearing and other utensils (except for earthenware utensils) that he is touching at the time.
(c)Utensils or clothes that lie above the Zav, etc. also get the status of a Rishon l'Tum'ah, whether he touches them or not. These are called the Elyon of a Zav, Zavah, Nidah or Yoledes.
18a)[line 20]מנה הכתוב שתים וקראו טמאMANAH HA'KASUV SHETAYIM U'KERA'O TAMEI- the verse mentioned [a word related to the word "Zav"] two times and called him (the Zav) "Tamei," i.e. the verse "Ish Ish Ki Yiheyeh Zav mi'Besaro, Zovo, Tamei Hu" (Vayikra 15:2)
b)[line 21]שלש וקראו טמאSHALOSH U'KERA'O TAMEI- the verse mentioned [a word related to the word "Zav"] three times and called him (the Zav) "Tamei," i.e. the verse "v'Zos Tiheyeh Tum'aso b'Zovo, Rar Besaro Es Zovo O Hechtim Besaro mi'Zovo, Tum'aso Hi." (Vayikra 15:3)
19)[line 21]שתים לטומאה ושלש לקרבןSHETAYIM L'TUM'AH V'SHALOSH L'KORBAN- two emissions of Zov make the Zav Tamei such that he requires Shiv'ah Nekiyim to become Tahor, while three emissions make him Tamei such that he is also required to bring a Korban (see above, entry #13)
20)[line 38]האברים אין להם שיעורHA'EVARIM EIN LAHEM SHI'UR- whole limbs need no minimum size [in order to be Metamei]
21a)[line 42]עכבר דיםACHBAR D'YAM- the "sea-mouse"; a type of fish
b)[line 42]עכבר דיבשהACHBAR D'YABASHAH- and the "land-mouse"; the common mouse or rat
22)[line 44]"או איש [אשר יגע בכל שרץ אשר יטמא לו]""O ISH [ASHER YIGA B'CHOL SHERETZ ASHER YITMA LO]"- "Or a man [who will touch any Sheretz through which he will become Tamei]" (Vayikra 22:5)
23a)[line 44]דון מינה ומינהDON MINAH U'MINAH
Judge from it and [entirely] from it, i.e. an analogy must be carried through so that the case deduced agrees throughout with the case from which the deduction was made.
b)[line 45]דון מינה ואוקי באתראDON MINAH V'UKI B'ASRA
Judge from it but place the deduction in its own context, i.e. let the case deduced by analogy be regulated by the rules that are appropriate to that case itself.
24)[line 49]"או איש אשר תצא שכבת זרע""O ISH ASHER TETZEI MIMENU SHICHVAS ZERA"- "or a man from whom semen will issue" (Vayikra 22:4)
25)[line 53]נגעיםNEGA'IM (NEGA'IM: NIG'EI VASAR / NIG'EI HA'ROSH)
See Background to Nidah 19:15a.
26)[line 53]זוקק ליבוםZOKEK L'YIBUM (YIBUM / CHALITZAH)
(a)If a married man dies childless and has brothers who survive him, his widow (or widows) may not remarry until one of the deceased husband's brothers performs Yibum (levirate marriage) or Chalitzah (levirate release) with the widow (or one of the widows), as it states in Devarim 25:5-10. Chazal learn from the verses that if there are a number of brothers, there is a preference for the oldest brother to perform Yibum or Chalitzah (Yevamos 24a). If the conditions for the Mitzvah of Yibum do not exist, marital relations between a man and his brother's wife are prohibited and make them liable to the punishment of Kares.
(b)Yibum is a type of marriage. Unlike ordinary Kidushin, though, it can be accomplished only through Bi'ah and not through Kesef or Shtar (see Background to Kidushin 2:1:II:b). Nevertheless, the Rabanan instituted that one should precede Yibum with an act similar to Kidushei Kesef or Shtar, which is known as Ma'amar (see Background to Kidushin 43:19). The Bi'ah must be performed with the intention of fulfilling the Mitzvah.
(c)If the brother chooses not to marry her, he must perform Chalitzah (a procedure in Beis Din that absolves her of the Mitzvah of Yibum - ibid.). He appears before a Beis Din of three (but see Insights to Yevamos 101:2) and states, "I do not want to marry her," after which his sister-in-law approaches him before the elders, takes off his right sandal and spits on the floor in front of him. She then declares, "This is what shall be done to the man who will not build up a family for his brother," and she is then free to marry whomever she wants.
(d)The connection of the brother to the dead man's wife, which obligates Yibum or Chalitzah, is called Zikah. Even if the brother was born on the day of the man's death (before he dies), the one-day-old is Zokek l'Yibum (obligates the widow in one of the two Mitzvos). If the brother was born after the man's death, he is not Zokek l'Yibum.
27)[last line]מאכיל בתרומהMA'ACHIL B'TERUMAH
(a)After a crop is harvested and brought to the owner's house or yard, he must separate Terumah Gedolah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop. After Terumah is removed from the produce, one tenth of the produce that remains must be designated "Ma'aser Rishon," and given to a Levi. The Levi, in turn, must separate one tenth of his Ma'aser Rishon as Terumas Ma'aser, to be given to a Kohen, as it states in Bamidbar 18:26.
(b)A non-Kohen may not eat Terumah or Terumas Ma'aser. Even Kohanim and their families and slaves may not eat Terumah unless they and the Terumah are Tehorim (ritually pure). A Kohen's wife, who is not herself a Kohenes, eats Terumah as long as he or their sons are alive (Vayikra 22:11, Bamidbar 18:11; Nidah 44a). She must be at least three years old for this Halachah to apply. If the Kohen died while his wife was pregnant, and they have no other sons, she must wait for a boy to be born before she can continue to eat Terumah.