[68a - 39 lines; 68b - 45 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] Rashi 68b DH l'Tam'ah Vah Kesiv ã"ä ìèîàä áä ëúéá:
The words "Ela b'Tum'asah ha'Amur Bah" àìà áèåîàúä äàîåø áä
should be "Ela k'Tum'asah ha'Amur Bah" àìà ëèåîàúä äàîåø áä (Rashash)
[2] Rashi DH Aval Hachah Iy Chaishinan ã"ä àáì äëà àé çééùéðï:
The words "v'Lo Timnah Yom" åìà úîðä éåí
should be "v'Lo Timnah Yamim" åìà úîðä éîéí (Rashash)
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1)[line 1]úñâéTISGEI- it should suffice
2)[line 2]ãåãé çñøú?DUDEI CHASART?- Are you lacking cauldrons?
3)[line 2]èùè÷éTASHTEKEI- (a) (O.F. faldestol) a folding seat (RASHI); (b) cauldrons (ARUCH); (c) large combs (RABEINU SA'ADYA GAON cited by the ROSH at the end of Hilchos Tevilah)
4)[line 9]äãø àå÷é øáà àîåøà òìéä åãøùHADAR UKI RAVA AMORA ALEI V'DARASH- Rava immediately appointed a Meturgeman to teach in his name, and he taught... (A Meturgeman is (a) the person who repeats in a loud voice the words of the Rav, who lectures in a low voice (RASHI to Berachos 56a); (b) the person who translates into Aramaic the words of the Rav, who delivers the Shi'ur in a low voice in Hebrew (RASHI to Yoma 20b))
5)[line 10]èòåú äï áéãéTA'US HEN B'YADI- [the things that I told you were] a mistake on my part
6)[line 11]áøíBERAM- however
7)[line 20]ìà äôøéùäLO HIFRISHAH - (lit. she did not separate herself [from Tum'as Nidah]) she did not perform an internal examination known as a Hefsek Taharah (HEFSEK TAHARAH)
(a)A Hefsek Taharah is an internal examination that verifies that a woman is no longer bleeding. It must be performed before sunset, and is usually performed near the end of the day.
(b)TOSFOS HA'ROSH writes that it is not clear whether the obligation to perform a Hefsek Taharah is mid'Oraisa or mid'Rabanan. He is inclined to rule that it is mid'Rabanan. However, CHAVOS DA'AS (Yoreh De'ah 196:3) proves from RASHI (Daf 69b DH Safarti) that it is mid'Oraisa. The MEIRI likewise rules that it is mid'Oraisa.
(c)The current practice is that a woman cannot perform a Hefsek Taharah until five days after her Nidus flow started (this Halachah is discussed at length in Audio Shi'ur to Nidah 33: Poletes Shichvas Zera).
8a)[line 25]îèîàä îòú ìòúMETAM'AH ME'ES L'ES- she becomes Teme'ah retroactively for twenty-four hours
b)[line 25]åîô÷éãä ìô÷éãäUMI'PEKIDAH LI'FEKIDAH- or from the last time that she checked until this time (As in other Sugyos that mention the phrase "me'Es l'Es Mema'etes umi'Pekidah li'Fekidah," the words "umi'Pekidah li'Fekidah" are unnecessary, since the Mishnah refers to a case where her previous Bedikah was Teme'ah — see MAHARSHA and CHASAM SOFER)
9a)[line 26]àí éù ìä åñúIM YESH LAH VESES- and if she has a fixed monthly cycle when she usually menstruates (see Background to Nidah 63:16)
b)[line 26]ãéä ùòúäDAYAH SHAITAH- she is only Teme'ah from that moment on (and not retroactively)
10)[line 28]îï äîðçä åìîòìäMIN HA'MINCHAH UL'MAILAH- (a) from noon until sunset (RASHI to Nidah 63b); (b) from half-an-hour after noon until sunset (TOSFOS ibid.)
68b----------------------------------------68b
11)[line 5]àéï äàùä îèîàä îòú ìòú áúåê éîé æéáúäEIN HA'ISHAH METAM'AH ME'ES L'ES B'SOCH YEMEI ZIVASAH- a woman does not become Teme'ah retroactively for twenty-four hours during the eleven Yemei Zivah (during the Yemei Zivah, a woman is b'Chezkas Taharah — Daf 39a)
12)[line 19]ëéåï ããîéä îñåì÷éï ãéä ùòúäCHEIVAN D'DAMEHA MESULAKIN, DAYAH SHAITAH- since this is a time where she normally does not experience bleeding, she is only Teme'ah from that moment on (and not retroactively). That is, at least as far as Dayah Sha'atah, a woman certainly can develop a Veses during her days of Zivah
13)[line 31]äæá åäæáä ùáã÷å òöîïHA'ZAV VEHA'ZAVAH SHE'BADKU ATZMAN
(a)See Background to Nidah 55:16 (Zav) and to Nidah 60:2 (Zavah).
(b)Our Gemara records the argument among the Tana'im with regard to the case of a Zav or Zavah who only checked for Zov or blood on the first and seventh days of Shiv'ah Nekiyim. Rebbi Eliezer rules that these two Bedikos are sufficient for them to have completed their counts. Rebbi Yehoshua rules that these two days serve as the first two days of Shiv'ah Nekiyim, requiring them to count five more. Rebbi Akiva rules that the seven days must be consecutive, and as such, only the last day counts, and they require a count of six more consecutive days.
14)[line 35]àúä îåðä áñéøåâéïATAH MONEH B'SEIRUGIN- you are counting [their days] in an alternating fashion
15)[line 37]ðæéøNAZIR
(a)If a person makes a vow to become a Nazir without stipulating a time period, his or her Nezirus lasts for a period of thirty days. If the person stipulates a time period, his or her Nezirus lasts for whatever amount of time he stipulated. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine (Bamidbar 6:1-21, SEFER HA'CHINUCH #377). Transgressing any one of these prohibitions makes the Nazir liable to Malkus, as long as he was warned beforehand and two witnesses saw him transgress immediately after the warning.
(b)If an ordinary Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that has the ashes of the Parah Adumah in it (see Background to Nidah 26:15) to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting anew the days of Nezirus that he accepted upon himself. The sacrifices he brings are two Torim (turtledoves) or two Bnei Yonah (young common doves), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. (These Korbanos and this shaving are in addition to the Korbanos and shaving that he, and every Nazir, brings upon the completion of his Nezirus.)
(c)When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves of Matzah) and 10 Rekikin (flat Matzos). He then shaves off the hair of his head and burns it under the cauldron in which the Zero'a of the Shelamim is cooked (Bamidbar 6:18).
16)[line 37]äéìê ñëëåú åôøòåúHILECH SECHACHOS U'FERA'OS- walked under branches of a tree or stones protruding from a wall, of which we are in doubt as to whether they hang over a k'Zayis of a Mes and are an Ohel ha'Mes (see Background to Nidah 56:20)
17)[line 38]"[åäæéø...] åäéîéí äøàùðéí éôìå [ëé èîà ðæøå]""[V'HIZIR ...] VEHA'YAMIM HA'RISHONIM YIPLU, [KI TAMEI NIZRO.]"- "[He shall dedicate to HaSh-m the days of his Nezirus and he shall bring a sheep in its first year as a Korban Asham;] and the first days shall fall aside, [for his Nezirus has been contaminated.]" (Bamidbar 6:12)
18)[line 39]"[æàú úåøú äæá åàùø úöà îîðå ùëáú æøò] ìèîàä áä""[ZOS TORAS HA'ZAV, VA'ASHER TETZEI MIMENU SHICHVAS ZERA] L'TAM'AH VAH."- "[This is the law of the Zav, and of the one from whom Shichvas Zera issues, for which he] becomes Tamei through it." (Vayikra 15:32)