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Berachos 21

***************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] Gemara 21b [line 43]:
The words "Notzi *la'Zeh* li'Skilah"
should be "Notzi *Zeh* li'Skilah"
This is the Girsa in Dikdukei Sofrim #100,
Rashi on our page, and in the Gemara in Yevamos 4a.

1) [line 40] U'LEVAI - if only! (how great it would be!)
2) [line 45] TZALI - prayed


5) [line 35] MISHNAH TORAH - the Book of Devarim
6) [line 41] SAMCHO INYAN LO - the Torah wrote the subject of witches next the subject of bestiality

7a) [line 43] OV
The Gemara (Sanhedrin 65b) defines a Ba'al Ov as someone who attempts to communicate with the dead by bringing up a deceased and having it speak. To get it to speak, the diviner would put a certain bone in his armpit and flap his arms or move around in various ways.
b) [line 43] YID'ONI
This was a form of witchcraft that was accomplished by placing a bone from the Yidu'a or Adnei ha'Sadeh creature (Kil'ayim 8:5) in the mouth of the diviner in order to communicate with the dead.

8) [line 44] V'LAMAH YATZ'U -
If an object that was included in a general category in the Torah was later singled out in order to tell us that certain Halachos apply to it, the Halachos which apply to that object are applicable to everything in the general category.

Our Sugya teaches the Halachah that all witches are punished with Sekilah, since Sekilah is mentioned explicitly when Ov and Yid'oni are singled out.

9a) [line 46] ANUSAS AVIV - a woman who was raped by one's father
b) [line 46] MEFUTAS AVIV - a woman who was seduced by one's father
10) [line 52] HAR CHOREV - Mount Sinai

11) [line 53] ZAV
Zov is a clear discharge with the appearance of the egg 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.

The Halachah is that a Zav who emitted Zov twice or three times does not become Tahor from his Zivah until 7 "clean" days pass, during which he does not emit any Zov. He is supposed to check himself twice every day; once in the morning and once towards evening. If he emits Zov during those days, he must begin his count all over again (Rambam, Hil. Mechusrei Kaparah 3:1).

12) [line 53] NIDAH
By Torah Law, a woman who has her period is a Nidah for seven days. It makes no difference whether she saw blood only one time or for the entire seven days. At the end of seven days, after nightfall, she can immerse in a Mikvah to become Tehorah if she has stopped seeing blood. (If she sees blood during the following eleven days, she becomes a Zavah.)

13) [line 53] MESHAMESHES
The Gemara (Nidah 41b) states that a woman who has marital relations is only Temei'ah because of a Gezeiras ha'Kasuv (from Vayikra 15:18), since the Shichvas Zera touches her in a Beis ha'Setarim. Tum'as Beis ha'Setarim refers to an object that is Tamei that comes into contact with the concealed part of a person or object. Under such circumstances, the object cannot make a person Tamei by Maga (touching the object). Accordingly, the only reason that a woman has to immerse in a Mikvah after marital relations is because of the words "v'Rachatzu ba'Mayim" (ibid.)

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