[13a - 44 lines; 13b - 42 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 13a [line 1]:
The word "b'Giluyei" בגילויי
should be "b'Gulha" בגולה (Ya'avetz and some manuscripts)
1)[line 1](בגילויי') [בגולה] הוה קאי(B'GILUYEI) [B'GULHA] HAVAH KAI- [he was referring to] the glow before sunrise
2)[line 1]וזהרוריZAHARUREI- radiance
3)[line 5]כל שעה שמותר לאכול מאכילKOL SHA'AH SHE'MUTAR LE'ECHOL MA'ACHIL- any hour during which it is permitted to eat, one may feed [animals]. The Gemara takes this to mean that there is no time during which it is forbidden to do one and not the other.
4)[line 7]משום דקשיא מותרMISHUM D'KASHYA MUTAR- If that was the proper understanding of the Mishnah, it should have simply said, "Kol Sha'ah she'Ochel Ma'achil." The Gemara in the second Perek (21a) therefore comes to the conclusion that this the opinion of Raban Gamliel, who is of the opinion that although one may not eat Chametz during the fifth hour, a Kohen may eat Chametz which is Terumah. It is during this time that anyone may feed Chametz to his animals.
5)[line 8]מכריעMACHRI'A (KOL MAKOM SHE'ATAH MOTZEI SHENAYIM CHALUKIN V'ECHAD MACHRI'A, HALACHAH K'DIVREI HA'MACHRI'A)
(a)When three opinions are expressed regarding a law, and one of them accepts parts of both other opinions as law, then the Halachah follows that opinion.
(b)If the intermediate opinion is independent of the other two; that is, it is not based on a dichotomy hinted at by the first two opinions, then the Halachah does not necessarily follow that opinion. (RASHI)
6)[line 10]ואיבעית אימאV'IBA'IS EIMA RAV- alternatively, [the reason why] Rav [rules according to Rebbi Yehudah is]
7)[line 13]תלויותTELUYOS- Terumah which may or may not have become Tamei
8)[line 18]שמא חוץ לחומה לנוSHEMA CHUTZ LA'CHOMAH LANU- perhaps there are Kohanim who lodged outside of the city wall (but within the Techum of the city) and they will come in the morning
9)[line 25]אפילו לאכולAFILU LE'ECHOL- [the Halachah was set according to the opinion of Rebbi Elazar] even in that which he [did not allow one] to eat [anything — even Terumah — after the fourth hour]
10)[line 29]דיסקיאDISAKYA/DISKIYA- a large leather bag with two pouches
11)[line 30]חקוקאהCHIKOKA'AH- (a) a nickname (RASHI 3b); (b) the scribe (RABEINU CHANANEL ibid.); (c) from the Levite city of Chukok in the north of the land of Israel (TOSFOS ibid. DH Chikoka'ah)
12)[line 30]מבצבץ ויוצאMEVATZBETZ V'YOTZEI- spilling out
13)[line 31]ובא לפני רביU'VA LIFNEI REBBI- and they came before Rebbi [to ask him whether they should sell the Chametz so as to prevent the owner from incurring a loss or not]
14)[line 32]המתןHAMTEN- wait (since the owner may come and eat it himself)
15)[line 37]נישקליה לנפשיהNISHKELEI L'NAFSHEI- let him take it for his own use (and pay the owner later)
16)[line 38]פורטיןPORTIN- [should] exchange [copper coins, which may rust, for silver coins]
17)[line 39]תמחויTAMCHUY- a daily distribution of donated food; soup-kitchen
18)[line 41]בפירוש אמרת לןB'FEIRUSH AMRAT LAN- you yourself told us. Rav Yosef became sick and forgot much of his learning. His Talmidim reminded him of what he himself had taught.
19)[line 43]אפילו הן אבודיןAFILU HEN AVUDIN- even if they are being consumed by mice and/or decay (RASHI Bava Metzia 38a)
20)[line 43]לא יגע בהןLO YIGA BAHEN- he should not touch them, i.e. sell them (ibid.)
21)[line 1]בכדי חסרונןBI'CHDEI CHESRONAN- with the expected natural loss (as described in the Mishnah in Bava Metzia 40a)
22)[line 4]על גב האיצטבאAL GAV HA'ITZTEVA- on top of the bench
23)[line 5]וכי להצניען הוא צריך?V'CHI L'HATZNI'AN HU TZARICH?- is he trying to hide them?
24)[line 7]סטיו כפולSTEIV KAFUL- a double colonnade
25)[line 14]אין מביאין קדשים לבית הפסולEIN MEVI'IN KODSHIM L'VEIS HA'PESUL
(a)One may not actively shorten the time in which a Korban may be eaten. For example, one may not offer a Korban Todah on Erev Pesach. This is because since some of the loaves offered with this Korban are Chametz, which may not be eaten past the fifth hour on Erev Pesach. This is less time than the day the Korban Todah is brought plus the following night — the time period in which one normally must finish this Korban.
(b)If meat from a Korban is left over after the time that it may be eaten it is Pasul. This is called Linah (lit. overnight). It then must be burned (in the Beis ha'Sereifah).
26)[line 18]כשירות היוKESHEIROS HAYU- these loaves did not receive a true disqualification such as Linah. Rather, they are Kadosh due to the fact that they were designated as part of a Korban Todah — and therefore may not be used for any other purpose — and the Korban for which they were designated was not brought.
27)[line 23]לחם גלל תודהLECHEM GELAL TODAH- the loaves of bread are brought on account of (and are therefore secondary to) the Korban Todah
28)[line 24]וניפרקינהוNIFREKINHU- let us redeem them with money
29)[line 26]וכמאןU'CHEMAN- and who is it [who is of the opinion that after the Shechitah alone the loaves may not be redeemed]
30)[line 26]שני דברים המתירין מעליןSHNEI DEVARIM HA'MATIRIM MA'ALIM- the two actions [after] which it is permitted [to eat the Korban] raise [the Korban to a level of Kedushah to the point where it may no longer be redeemed]
31)[line 27]כבשי עצרתKIVSEI ATZERES
On Shavuos, a Minchah offering called the Shtei ha'Lechem — the two breads — is offered. Besides Korbenos Olah, two sheep are offered in conjunction with the Shtei ha'Lechem. These are Korbenos Shelamim. (These sheep are the only Korbenos Shelamim brought by the Tzibur, as well as the only Korbenos Shelamim which have the status of Kodshei Kodashim.)
32)[line 29]לשמןLISHMAN (KORBANOS: LISHMAH)
(a)"Lishmah" means that all of the necessary components of a Korban (the Avodos) must be performed with the correct type of Korban and specifically the owner(s) of that Korban in mind. This applies to every Korban. For example, if Reuven brings a Korban Olah, the Kohen must perform the Shechitah for the sake of Reuven's Korban Olah.
(b)Four Avodos of the Korban must be performed Lishmah: Shechitah, Kabalas ha'Dam, Holachah (the bringing of the parts of the Korban to the Mizbe'ach to be burned), and Zerikas ha'Dam.
33)[line 32]קדוש ואינו קדושKADOSH V'EINO KADOSH- they are holy (to the point of being unable to be redeemed), and yet not holy (in that they may not be eaten as they would be if the Korban had been brought properly)
34)[line 37]כל העומד לזרוק כזרוק דמיKOL HA'OMED LI'ZROK K'ZARUK DAMI- that [blood] which is ready to be sprinkled (once it has been received in a receptacle) is [Halachically] considered to have already been sprinkled
35)[line 38]משום רבי אלעזר אמרו כשירות היוMISHUM REBBI ELAZAR AMRU KESHEIROS HAYU- (1) According to RASHI DH u'Chegon she'Nishpach, this Beraisa supports the interpretation of Rebbi Yanai. Rebbi Elazar maintains that the Todah breads were not from Korbanos sacrificed on the day before Erev Pesach, but rather from Korbanos sacrificed on Erev Pesach itself. The blood of these Korbanos then spilled on the floor and could not be sprinkled on the Mizbe'ach. (2) According to TOSFOS DH Kesheiros, Rebbi Elazar means that the Todah bread that was used was perfectly fit to be eaten, and was indeed eaten upon being removed from on top of the Itzteva. Rebbi Elazar agrees to the opinion of Raban Gamliel, who says that Terumah and Kodshim may be eaten during the fifth hour. It was at the beginning and end of that hour that the two breads were removed from where they had been placed.