[26a - 56 lines; 26b - 49 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 26a [line 22]:
The words "l'Meikam Alei l'Tzluyei b'Gavei" למיקם עליה לצלויי בגויה
should be "l'Meikam b'Gavei l'Tzluyei" למיקם בגויה לצלויי (Dikdukei Sofrim #70)
[2] Rashi 26a DH l'Vasikin ד"ה לותיקין:
The words "u'Mitzvaso Makdimim l'Achar Hanetz he'Chamah l'Hispalel" ומצותו מקדימין לאחר הנץ החמה להתפלל
should be "u'Mitzvah l'Hakdim Kodem Hanetz he'Chamah l'Hispalel " ומצוה להקדים קודם הנץ החמה להתפלל
(This is the Girsa in Rashi on the Rif)
[3] Gemara 26b [line 36]:
Eivarim u'Fedarim she'Lo Nis'aklu miba'Erev אברים ופדרים שלא נתעכלו מבערב
The words "she'Lo Nis'aklu miba'Erev" שלא נתעכלו מבערב do not appear in the Tosefta, Ritva and Dikdukei Sofrim #50. The reason for this is that even if they were not put on the Mizbe'ach at all, as long as the blood was sprinkled before sunset the Eivarim and Pedarim can be offered all night long. (However, the Rif and Rosh were Gores "she'Lo Nis'aklu mib'Od Yom" שלא נתעכלו מבעוד יום. The Dikdukei Sofrim asserts that they must explain the words she'Lo Nis'aklu שלא נתעכלו to mean "even if they were not put on the Mizbe'ach at all before sunset," as does Rashi, Yoma 45a.)
[4] Gemara [line 40]:
"Ibaya Lehu, Rebbi Yehudah Plag Minchah Kama ... d'Tanya Rebbi Yehudah Omer" איבעיא להו רבי יהודה פלג מנחה קמא ... דתניא רבי יהודה אומר
These words do not appear in the Tosefta, Rif, Rosh and Dikdukei Sofrim #80. The words "11 Sha'os Chaser Revi'a," which follow the above citation, are clearly the conclusion of the Tosefta (which starts with "Mipenei Mah Amru"), for why else would the Tosefta which discusses the times of the various prayers mention Minchah Gedolah and Minchah Ketanah, if not to teach us the meaning of Pelag ha'Minchah. (If we are Gores these words, see below #15 for their meaning.)
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1)[line 1]אקמטראA'KAMTERA- [spread] on a chest of sacred writings
2)[line 9]לאו אדעתאיLAV A'DAITA'I- I did not pay attention
3)[line 21]יש זימוןYESH ZIMUN
If an area was designated or a building was built as a bathroom but not yet used as such, there is a difference of opinion as to whether the Zimun (designation) prevents a person from praying inside this place or not. The Halachah is that the Zimun is not Halachically binding, however it is Asur mid'Rabanan to pray there since this is considered an indignity to Keri'as Shema or Tefilah (SHULCHAN ARUCH Orach Chayim 83:2). A person who prays inside does not fulfill his obligation of prayer. It is permissible to pray outside within four Amos (ibid.), but there are those who argue (MISHNAH BERURAH 83:7).
4)[line 22]למיקם עליהL'MEIKAM ALEI- to stand on it. See Girsa section #1.
5)[line 22]לצלויי בגויהL'TZLUYEI B'GAVEI- to pray inside it
6)[line 23]בתי כסאי דפרסאיBATEI KISA'EI D'PARSA'EI- Persian toilets, built so that the pit that holds the excrement is far from the hole of the toilet
7a)[line 25]זבZAV
See Background to Berachos 21:11.
b)[line 25]נדהNIDAH
See Background to Berachos 21:12.
c)[line 26]המשמשתHA'MESHAMESHES
See Background to Berachos 21:13.
8)[line 43]אין לה קבעEIN LAH KEVA- there is no fixed time of night to say it
9a)[line 48]מצלי ואזילMATZLI V'AZIL- he can pray Shacharis [all day]
b)[line 55]נמנו חביריו לדבר מצוהNIMNU CHAVEIRAV L'DVAR MITZVAH- his friends got together to do a Mitzvah
26b----------------------------------------26b
10)[line 9]גבורות גשמיםGEVUROS GESHAMIM
During the winter (from Shemini Atzeres until the first day of Pesach) the phrase "Mashiv ha'Ru'ach u'Morid ha'Geshem (alt. ha'Gashem)" - "You cause the wind to blow and the rain to fall" is added into the second — or "Gevuros" — Berachah of Shemoneh Esreh. This Berachah is called Gevuros (strengths) since it speaks about many things that HaSh-m does which people would call mighty, the greatest among them being the resurrection of the dead. The praise of HaSh-m for giving rain was added there since (a) giving rain is equivalent to the resurrection of the dead in many ways (Gemara Berachos 33a, see MAHARSHA to Ta'anis 2a DH Ksiv Mechin); (b) the word Gevurah is associated with the verses that describe rain (Gemara Ta'anis 2a).
11)[line 10]שאלהSHE'EILAH
(a)The request (She'eilah) for rain is added to the ninth Berachah of Shemoneh Esreh, "Barech Aleinu" (Birkas ha'Shanim) during the winter. The Tana'im argue (Ta'anis 10a) with regard to the first day of the request. The Halachah follows the ruling that we start from the 7th of Marcheshvan until the first day of Pesach in Eretz Yisrael; from December 4th or 5th until the first day of Pesach in Chutz la'Aretz.
(b)Since this Berachah contains our request for sustenance and a livelihood, it was deemed appropriate to ask HaSh-m for rain there (water being the most essential substance for life).
12)[line 20]"ויפלל""VA'YEFALEL"- "and he prayed" (Tehilim 106:30)
13)[line 36]פדריםPEDARIM- fats offered on the Mizbe'ach
14)[line 36]נתעכלוNIS'AKLU- consumed. See Girsa section #3
15a)[line 41]פלג מנחה קמאPLAG MINCHAH KAMA- That is, Pelag of Minchah Gedolah
b)[line 41]פלג מנחה אחרונהPLAG MINCHAH ACHARONAH- That is, Pelag of Minchah Ketanah. This is the explanation of the Re'ah, and so it seems also from Rashi 27a DH Pelag Rishonah (and not like the Gemara originally thought on 27a, that it means the second half of Minchah Ketanah) — see Girsa section #4.