[13a - 54 lines; 13b - 55 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, Rashi and Tosfos.
[1] Gemara 13a [line 8]:
The words "u'Faga Bo Ze'ev ... Paga Bo Ari" ופגע בו זאב ... פגע בו ארי
should be "u'Faga Bo Ari ... Paga Bo Dov" ופגע בו ארי ... פגע בו דוב
as can be found in Dikdukei Sofrim #100, Tosfos Avodah Zarah 2b and Tosfos Ri he'Chasid in our Sugya. This sequence is based on the verse in Amos 5:19, "Ari ... Dov ... Nachash" ארי ... דוב ... נחש.
[2] Tosfos 13a DH b'Lashon ha'Kodesh ד"ה בלשון הקדש:
The words "Iy Nami Mikra Bikurim ... Af Al Pi Chen b'Chol Lashon Ne'emrah" אי נמי מקרא בכורים ... אף על פי כן בכל לשון נאמרה
should be "Mikra Bikurim ... Iy Nami b'Chol Lashon Ne'emrah" מקרא בכורים ... אי נמי בכל לשון נאמרה (unlike the Maharsha's Girsa — Nimukei ha'Griv)
[3] Gemara 13b [line 34]:
The words "ul'Arba Ruchos ha'Shamayim" ולארבע רוחות השמים
should be "ul'Arba Ruchos ha'Olam" ולארבע רוחות העולם
as the Girsa appears in Dikdukei Sofrim #90, the Rif and the Rosh. This also appears to be the Girsa of Rashi DH d'Amlichtei. (In fact, we do not often find reference to the four corners of the heavens, but rather the four corners of the earth)
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1)[line 6]מלחמת גוג ומגוגMILCHEMES GOG U'MAGOG
See Background to Berachos 7:38.
PEREK #2 HAYAH KOREI
2a)[line 34]בפרקיםB'PERAKIM- and between the different blessings and the Parshiyos of Keri'as Shema (as the Mishnah subsequently delineates, "Bein ha'Perakim" — line 38)
b)[line 35]באמצעV'EMTZA- and in the middle of a blessing or a Parshah of Keri'as Shema
3)[line 44]מצות צריכות כוונהMITZVOS TZERICHOS KAVANAH
Mitzvos Tzerichos Kavanah literally means that Mitzvos require intention. The Amora'im argue as to whether or not a person who performs a Mitzvah must be aware of the fact that he is doing a Mitzvah. According to the opinion that Mitzvos require Kavanah, one does not fulfill the Mitzvah without Kavanah, while according to the opinion that Mitzvos do not require Kavanah, one does fulfill the Mitzvah without Kavanah.
4)[line 45]קורא להגיהKOREI L'HAGI'AH- he is reading it in order to make corrections, in which case (a) he has no intention at all to read the Shema (RASHI, RAV HAI GA'ON); (b) he does not read the words properly, reading them as they are spelled and not necessarily as they are meant to be pronounced (TOSFOS)
5)[line 46]בהוייתן יהוB'HAVAYASAN YEHU- they shall be the way they are
6)[line 50]בכל לשון נאמרהB'CHOL LASHON NE'EMRAH
RASHI, cited by TOSFOS DH b'Lashon, explains that this means that when one is reading the Torah, he may read it in any language. See Insights to Berachos 13:2.
13b----------------------------------------13b
7)[line 20]שימה כנגד הלבSIMAH KENEGED HA'LEV- [the Tefilin Shel Yad must be] placed [on the muscle of the upper arm,] opposite the heart
8)[line 29]אגמירו בנייכו תורהAGMIRU BENAICHU TORAH- teach your sons Torah
9)[line 29]כי היכי דליגרסו בהוKI HEICHI D'LIGRESU BEHU- to the extent that they will be able to review it and learn it on their own
10)[line 34]דאמליכתיהD'AMLICHTEI- that you proclaimed Him as King
11)[line 35]"על לבבך" בעמידה"AL LEVAVECHA" B'AMIDAH- the first section of Keri'as Shema, until the words "Al Levavecha," must be said while standing in one place (if the person was walking)
12)[line 40]בר פחתיBAR PACHASEI!- Son of great people!
13)[line 45]דרו עבדיהDARU AVDEI- for his servant Daru
14)[line 45]בפסוקא קמא צערןB'PESUKA KAMA, TZA'ARAN- [if I am drowsy] during the first verse [of Keri'as Shema], cause me discomfort [so that I will say it with full concentration]
15)[line 47]פרקדןPERAKDAN- [a person lying] (a) on his back (RASHI, TOSFOS to Nidah 14a DH a'Parkid); (b) face down (ARUCH)
16)[line 48]מיגנאMIGNA- to sleep
17)[line 48]לייטLAYIT- cursed
18)[line 48]מצליMATZLEI- leaning slightly to one side (but is not actually lying on his side)
19)[line 49]שאני רבי יוחנן דבעל בשר הוהSHAINI REBBI YOCHANAN, D'BA'AL BASAR HU- Rebbi Yochanan was heavy and found it difficult to turn entirely on his side. Therefore, it was permitted for him to recite Shema while leaning only partially towards one side.