[49a - 59 lines; 49b - 47 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] Gilyon ha'Shas 49a DH Amar Rabah bar bar Chanah אמר רבה בר בר חנה
This comment belongs on the next line, and should have the Dibur ha'Maschil "v'Ha Amrah Rebbi Yochanan Chada Zimna" והא אמר רבי יוחנן חדא זימנא.
[2] Mishnah 49b [line 40]:
"b'Ribo Omer... Yoshev ha'Keruvim Al ha'Mazon she'Achalnu" ברבוא אומר... יושב הכרובים על המזון שאכלנו
(a) The words "Al ha'Mazon she'Achalnu" על המזון שאכלנו in this phrase (the Reisha) are found neither in the Rosh, the Mishnayos, nor in a number of early printings of the Shas, and this appears to be the correct Girsa, based on the Gemara Daf 50a; these words do not belong in the Reisha. They should appear only in the Seifa of the Mishnah, "k'Inyan she'Hu Mevarech... Al ha'Mazon she'Achalnu" כענין שהוא מברך ... על המזון שאכלנו. (However, the text of the Vilna Ga'on did include these words in the Reisha as well. See well Imrei No'am to Daf 50a.)
(b) Some write that the words "Yoshev ha'Keruvim" יושב הכרובים belong neither in the Reisha nor in the Seifa, while others are of the opinion that they belong in both places. The Rama mi'Panu (cited by Tosfos Rebbi Akiva Eiger to the Mishnayos) concludes that they should appear only in the Seifa, and they are referring to a situation where there are 100,000 (and not 10,000) people who ate together.
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1)[line 2]לא יפחות מאחתLO YIFCHOS ME'ACHAS- should not say less than one [Hoda'ah]
2)[line 19]אף מושיע ישראלAF MOSHI'A YISRAEL- That is, it is permitted to use this phrase in the Berachah — but one who does so is called a "Bur."
3)[line 22]גבורתא למחתם בתרתי?GEVURTA L'MECHTAM B'TARTEI?- Does it show your great strength of character to conclude with two praises?
4)[line 30]חוץ מזוCHUTZ MI'ZO- except for this [case, an exception]
5)[line 30]הכא חדא היאHACHA CHADA HI- here it is one praise [for the two appointed times that HaSh-m sanctifies]
6)[line 39]ותנויי מתנינא?V'SANUYEI MESANINA?- and I will teach [Mishnah]?
7)[line 40]זקפי רב ששת לקועיה עלי כחויאZAKFEI RAV SHESHES L'KU'EI ALAI K'CHIVYA- Rav Sheshes stretched out his neck like a snake because of me
49b----------------------------------------49b
8)[line 28]צופיםTZOFIM- (a) the name of a village on a mountain from where the Beis ha'Mikdash can be seen (RASHI), and further from which the Beis ha'Mikdash cannot be seen (RASHI to Pesachim 81b); (b) (lit. scouts, lookout) the points from which Yerushalayim is still visible. A person who walks outwards from these points in any direction can no longer see Yerushalayim (TOSFOS DH Im)
9)[line 28]שורפוSORFO (PESULEI KORBAN: YOTZEI)
Yotzei is the term used when any parts of the Korbanos went out of their allotted boundaries (such as the Azarah for Kodshei Kodashim or Yerushalayim for Kodshim Kalim). Korbanos that were removed from these boundaries after they were slaughtered but before they were offered are forbidden to be offered on the Mizbe'ach. The Torah requires that all Yotzei be burned, as is learned from the verse in Vayikra (7:17) regarding Nosar (RAMBAM Hilchos Pesulei ha'Mukdashin 19:1).
10)[line 29]הבירהHA'BIRAH- the Beis ha'Mikdash
11)[line 29]עצי המערכהATZEI HA'MA'ARACHAH- from the wood that is set aside for the purpose of being used for burning Korbanos on the Mizbe'ach
12)[line 31]מוחלפת השיטהMUCHLEFES HA'SHITAH- their opinions have been mistakenly interchanged and should be switched
13)[line 44]"במקהלות ברכו אלהים ה' ממקור ישראל""B'MAKHELOS BARCHU ELOKIM, HASH-M MI'MEKOR YISRAEL"- "In congregations bless Elokim, [bless] HaSh-m from the source of [life (womb) of] Yisrael." (Tehilim 68:27)