[10a - 53 lines; 10b - 55 lines]
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, Rashi and Tosfos.
 Gemara 10a [line 10]:
"Keivan d'Yitamu Chata'im, u'Resha'im Od Einam" כיון דיתמו חטאים ורשעים עוד אינם
These words are unnecessary and do not appear in Dikdukei Sofrim #6
 Gemara [last line]:
The colon is unnecessary
 Gemara 10b [line 25]:
"v'Ganosi El ha'ir ha'Zos l'Hoshi'ah Lema'ani u'Lema'an David Avdi"וגנותי אל העיר הזאת להושיעה למעני ולמען דוד עבדי
"v'Ganosi Al ha'ir ha'Zos Lema'ani u'Lema'an David Avdi"וגנותי על העיר הזאת למעני ולמען דוד עבדי
(The verse which appears in our text is from Melachim II 19:34. The MAHARSHA explains that the context of our Gemara refers to HaSh-m's response to Chizkiyahu's prayer, which appears in Melachim II 20:6.)
1)[line 4]בריוניBIRYONEI- ruffians
2)[line 5]שבבותיה דרבי מאירSHIVEVUSEI D'REBBI MEIR- in the neighborhood of Rebbi Meir
3)[line 12]שטיאSHATYA- fool
4)[line 17]דלא דרשיתון סמוכיןD'LO DARSHITUN SEMUCHIN- you, who do not learn anything from the fact that two Parshiyos are stated next to each other, [do not understand the order of the Psalms]
5)[line 20]כלום יש עבד שמורד ברבו?KLUM YESH EVED SHE'MORED B'RABO?- is there such a thing as a servant who rebels against his master? Gog is a servant (of HaSh-m) who knowingly will rebel against his master, defying the words of the Navi Yechezkel (RASHI). See Background to Berachos 7:38.
6)[line 23]שדר בחמשה עולמיםSHE'DAR B'CHAMISHAH OLAMIM- that lives in five worlds. According to this interpretation, the Gemara is reading the word "Piha Paschah" to mean "Pi 5 Paschah."
7)[line 30]"תסתיר פניך יבהלון תוסף רוחם יגעון ואל עפרם ישובון""TASTIR PANECHA YIBAHELUN, TOSEF RUCHAM YIGVA'UN, V'EL AFARAM YESHUVUN"- "When You hide Your face they are bewildered, when You retrieve their spirit they perish, and they return to their dust" (Tehilim 104:29)
8)[line 36]אין בלתךEIN L'VALOSECHA- there is no one that outlives You
9)[line 42]מאי דכתיב "מי כהחכם ..."MAI DI'CHESIV "MI KEHE'CHACHAM ..."- The Gemara is discussing the story of Chizkiyahu here because it mentions, later in the story, the principle of Semichus Ge'ulah li'Tefilah.
10)[line 46]"בימים ההם חלה חזקיהו למות ויבוא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' צו לביתך כי מת אתה ולא תחיה!""BA'YAMIM HA'HEM CHALAH CHIZKIYAHU LA'MUS, VA'YAVO ELAV YESHAYAHU BEN AMOTZ HA'NAVI, VA'YOMER ELAV, 'KOH AMAR HASH-M: TZAV L'VEISCHA KI MES ATAH, KI LO SICHYEH!'" - "In those days, Chizkiyahu contracted the illness from which he was destined to die; Yeshayah ben Amotz ha'Navi came to visit him, and said to him, 'So says HaSh-m: Instruct your household, for you are about to die (in this world) and you will not live (in the World to Come)!'" (Yeshayah 38:1) (YESHAYAH AND CHIZKIYAHU)
(a)Chizkiyahu ha'Melech became ill because he failed to marry and fulfill the Mitzvah of Peru u'Revu. Yeshayah informed him that he was about to die in this world and to lose his portion in the next. Even though the king justified his actions by pointing out that he knew that his children would be Resha'im, the Navi told him that he was obligated to marry and to have children, and that what would happen after that was not his business (Berachos 10a).
(b)A lesser-known opinion of the sin that caused his illness is that of Tana d'Vei Eliyahu, which explains that he fell ill because after Yerushalayim was surrounded by Sancheriv's troops, he prayed to HaSh-m "like one person speaks to another," without the proper awe and respect that is expected of one who stands before the King of kings.
(c)In an immediate act of Teshuvah, Chizkiyah asked Yeshayah for his daughter's hand in marriage, adding that perhaps their combined merits would save his life. When the Navi replied that it was too late since the decree had already been finalized, Chizkiyahu ha'Melech retorted that he had a tradition from his grandfather (David ha'Melech) that even if a sharp sword is placed at one's throat, one should never despair of Divine mercy. With that, he turned his face to the wall and offered a fervent prayer in which he beseeched HaSh-m to remember all of his numerous good deeds. The verse mentions that he wept as he prayed. Chazal say that even if the gates of prayer may be locked, the gates of tears are always open. Perhaps this is why his prayers were answered despite the fact that the decree had been finalized.
(d)According to the Tana d'Vei Eliyahu cited earlier, it is of particular significance that he wept during his Tefilah and that he turned his face to the wall (a sign of deep concentration), things that were conspicuously absent from his first Tefilah.
(e)HaSh-m answered Chizkiyahu's Tefilah almost immediately. In fact, Yeshayah had just left the king's presence when HaSh-m ordered him to return and to inform him that the king's Tefilah had been answered, that his recovery would begin immediately, and that, on the third day (the day prior to Sancheriv's downfall), he would be able to go the Beis ha'Mikdash to pray. In fact, Yeshayah was informed of Chizkiyahu's recovery before his illness was publicly known.
(f)Chizkiyahu's remarkable recovery, as well as his unique Bitachon and power of prayer, appear even more incredible bearing in mind the Midrash which teaches that Chizkiyahu was the first person ever to arise from his death-bed.
(g)Yeshayah's prophecy relates that HaSh-m will save Yerushalayim "for My sake and for the sake of my servant David." He does not mention Chizkiyahu's name, in spite of Chizkiyahu's fervent prayer asking for the salvation of Yerushalayim. Chazal (Berachos 10b) attribute this to the fact that when Chizkiyahu prayed on his own behalf, he prayed that HaSh-m spare him in his own merit. In contrast, when Moshe Rabeinu asked HaSh-m to forgive Yisrael for the sin of the Golden Calf in the merit of the Avos, HaSh-m replied that He would save them in Moshe's merit.
11)[line 49]לא מעלוLO MA'ALU- they are not good
12)[line 49]מאי דמפקדתMAI D'MEFAKDAS- that which you are commanded
13)[last line]"הן יקטלני לו איחל""HEN YIKTELENI, LO AYACHEL"- "Even if He would kill me, I would place my trust in Him" (Iyov 13:15)
14)[line 4]"ויסב חזקיהו פניו אל הקיר ויתפלל אל ה'""VA'YASEV CHIZKIYAHU PANAV EL HA'KIR VA'YISPALEL EL HASH-M."- "And Chizkiyahu turned his face to the wall and prayed to HaSh-m." (Yeshayah 38: 2) (CHIZKIYAHU'S TEFILAH)
15)[line 4]"ויסב חזקיהו פניו אל הקיר ויתפלל אל ה'. [ויאמר אנה ה' זכר נא את אשר התהלכתי לפניך באמת ובלב שלם והטוב בעיניך עשיתי ויבך חזקיהו בכי גדול]""VA'YASEV CHIZKIYAHU PANAV EL HA'KIR VA'YISPALEL EL HASH-M. [VA'YOMAR: 'ANAH HASH-M, ZECHOR NA ES ASHER HIS'HALACHTI LEFANECHA BE'EMES UV'LEV SHALEM, VEHA'TOV B'EINECHA ASISI.' VA'YEIVK CHIZKIYAHU BECHI GADOL.]" - "And Chizkiyahu turned his face to the wall and prayed to HaSh-m. [And he said: 'I beg of You, HaSh-m, remember now how I went before you with integrity and with a perfect heart, and how I did what was good in Your eyes.' And Chizkiyahu broke into an intense weeping.]" (Yeshayah 38: 2-3) (CHIZKIYAHU'S PRAYER)
See above, entry #10.
16)[line 6]קירות לבוKIROS LIBO- the recesses of his heart
17)[line 10]"[ויסב חזקיהו פניו אל הקיר ויתפלל אל ה'. ויאמר אנה ה'] זכר נא את אשר התהלכתי לפניך באמת ובלב שלם והטוב בעיניך עשיתי [ויבך חזקיהו בכי גדול]""[VA'YASEV CHIZKIYAHU PANAV EL HA'KIR VA'YISPALEL EL HASH-M. VA'YOMAR:] 'ANAH HASH-M, ZECHOR NA ES ASHER HIS'HALACHTI LEFANECHA BE'EMES UV'LEV SHALEM, VEHA'TOV B'EINECHA ASISI.' [VA'YEIVK CHIZKIYAHU BECHI GADOL.]"- See above, entry #14.
18)[line 14]כתתKITES- ground to powder
19)[line 25]"[והספתי על ימיך חמש עשרה שנה ומכף מלך אשור אצילך ואת העיר הזאת] וגנותי על העיר הזאת למעני ולמען דוד עבדי""[V'HOSAFTI AL YAMECHA CHAMESH ESREI SHANAH, UMI'KAF MELECH ASHUR ATZILCHA V'ES HA'IR HA'ZOS.] V'GANOSI AL HA'IR HA'ZOS LEMA'ANI U'LEMA'AN DAVID AVDI" - "[I will add fifteen more years to your life, and I will deliver you and this city from the hand of the king of Ashur,] and I will shield over this city for My sake and for the sake of David, My servant." (Melachim II 20:6) (HASH-M'S RESPONSE TO CHIZKIYAHU'S PRAYER)
See above, entry #10.
20)[line 28]עלייה פרועה היתה וקירוהALIYAH PERU'AH HAYESAH, V'KIRUHA- it was an open-air attic, and they covered with a roof
21)[line 28]"נעשה נא עלית קיר קטנה ונשים לו שם מטה ושלחן וכסא ומנורה והיה בבוא אלינו יסור שמה""NA'ASEH NA ALIYAS KIR KETANAH [V'NASIM LO SHAM MITAH V'SHULCHAN V'KISEI U'MENORAH, V'HAYAH B'VO'O ELEINU YASUR SHAMAH.]" - "Let us make a small, walled attic [and let us place for him there a bed, a table, a chair, and a lamp, so that whenever he comes to stay with us he can turn in there.]" (Melachim II 4:10) (ELISHA AND THE SHUNAMIS)
(a)The Shunamis woman, who was the sister of Avishag ha'Shunamis (the woman who kept David ha'Melech warm in his old age), was an important woman of means, and from the very first time that Elisha visited Shunem when she prevailed upon him to eat in her home, he would always eat there.
(b)It was after she realized that Elisha was a holy man (although his servant was not) that she made this request of her husband, for she considered it befitting for a man of such a high caliber to have a private room.
(c)What caused her to realize the stature of Elisha? The Gemara relates that it was either the fact that no fly ever approached his food when he ate, or the absence of Keri from his sheets.
(d)On a subsequent visit, Elisha — grateful for what the Shunamis had done for him — asked her if there was something that he could do for her, such as use his influence to intercede on her behalf with the king or with some official. When she replied that there was nothing that she needed, Gechazi pointed out that she was childless and that her husband was old and there was little likelihood that they would have children. Elisha blessed her that she would bear a son in exactly one year. The blessing materialized, and the son that she bore the following year grew up to be the prophet, Chavakuk.
22)[line 29]אכסדרהACHSADRAH- a covered area in front of the house, which is open on one side
23)[line 31]מעולה שבבתיםME'ULAH SHEBA'BATIM- the choicest of houses; the best part of the house
24)[line 32]"ותשבתו הרמתה כי שם ביתו [ושם שפט את ישראל ויבן שם מזבח לה']""U'SESHUVASO HA'RAMASAH, KI SHAM BEISO [V'SHAM SHAFAT ES YISRAEL, VA'YIVEN SHAM MIZBE'ACH LA'HASH-M.[" - "And he would return to Ramah, for that is where he lived [and there he would judge Yisrael, and there he built an altar to HaSh-m.]" (Shmuel I 7:17) (SHMUEL'S UNIQUE METHOD OF JUDGING)
(a)Unlike other Dayanim, Shmuel ha'Navi would make his rounds each year, traveling from place to place (Beis El, Gilgal, and Mitzpah) to judge the people and to serve as an arbitrator. He would then return to his home in Ramah to judge the people who came to him from afar for judgment and arbitration. This was his practice throughout his life.
(b)Chazal extrapolate from the words "for there was his house" that when he traveled, he tended to take with him all of his needs so as not to have to rely on people for assistance.
25)[line 36]"[ותבא אל איש האלקים אל ההר ותחזק ברגליו] ויגש גיחזי להדפה [ויאמר איש האלקים הרפה לה כי נפשה מרה לה וה' העלים ממני ולא הגיד לי]""[VA'TAVO EL ISH HA'ELOKIM EL HA'HAR, VA'YACHAZEK B'RAGLAV,] VA'YIGASH GECHAZI L'HADFAH [VA'YOMER ISH HA'ELOKIM, 'HARPEI LAH KI NAFSHAH MARAH LAH, VA'HASH-M HE'ELIM MIMENI V'LO HIGID LI.']" - "[And she (the Shunamis) came to the man of G-d to the mountain, and she grabbed his feet,] and Gechazi approached her to push her away, [and the man of G-d said, 'Leave her be, for she is embittered, and HaSh-m has hidden it from me and He has not informed me.']" (Melachim II 4:27) (GECHAZI'S INAPPROPRIATE CONDUCT)
(a)Elisha promised the Shunamis woman that she would bear a child. This was to repay her hospitality that she had extended to him (see above, entry #20).
(b)When the child died suddenly, she placed him on Elisha's bed and called to her husband to send her a servant and a donkey, so that she could travel quickly to the Navi, but she did not tell her husband what happened. Anticipating a miracle, she preferred not to inform him so that the miracle should be performed with as little publicity as possible.
(c)The servant led her to the Navi at Mount Carmel. The Navi saw her from a distance and sent his servant, Gechazi, to run and greet her, and to ask her whether everything was alright. Once again, she replied merely, "Shalom," without divulging the reason for her visit.
(e)Arriving before the Navi, she fell at his feet. Gechazi stepped forward to push her away and prevent her from holding on to the Navi's feet, but the Navi, sensing her distress but not knowing its source, ordered him to leave her alone. The Chachamimi understands that the word "l'Hadfah" in the verse means that Gechazi grabbed the Shunamis in an indecent way while attempting to push her away. The debased character of Gechazi would show itself again later (see Background to Sanhedrin 107:37).
26a)[line 45]"גויך""GAVECHA"- "your body"; i.e., yourself (Melachim I 14:9)
b)[line 45]גאיךGEI'EICH- your haughtiness
27)[line 52]יטהYATEH- shall lean