[115a - 33 lines; 115b - 36 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 115a [line 10]:
The words "Amar Hillel" אמר הלל
should be "Amar Rav Hillel" אמר רב הלל
This is the correct Girsa, and is found in the Rosh and the Ba'al ha'Itur (Dikdukei Sofrim #3, Minchas Yehudah).
 Rashbam 115b DH Bala Maror Lo Yatza ד"ה בלע מרור לא יצא:
The words "u'Lefi ha'Kasuv b'Sefarim" ולפי הכתוב בספרים
should be "u'Lefi ha'Kasuv b'Sefarav" ולפי הכתוב בספריו
(The Rashbam is referring to the Sefarim of Rashi.)
 Rashbam 115b DH v'Ein Oker Es ha'Shulchan ד"ה ואין עוקר את השלחן
The words "v'Keivan d'Lo Matzi l'Meimar" וכיון דלא מצי למימר
should be "Keivan d'Lo Matzi l'Meimar" כיון דלא מצי למימר (RASHASH)
 Rashbam 115b DH v'Ein Oker Es ha'Shulchan ד"ה ואין עוקר את השלחן:
The words "Im Hayah Magbiho la'Tavshil" אם היה מגביהו לתבשיל
should be "v'Im Hayah Magbiho la'Tavshil" ואם היה מגביהו לתבשיל (RASHASH)
1)[line 1]לאחר שמילא כריסו ...L'ACHAR SHE'MILEI KEREISO...- Rav Chisda contends that although Mitzvos Tzerichos Kavanah, it would be proper to recite the Berachah of "Al Achilas Maror" the first time one eats Chazeres, with the intention to fulfill the Mitzvah of Maror then.
2)[line 10]ניכרוךNEICHROCH- bind (i.e., hold) together
3)[line 14]מצות אין מבטלות זו את זוMITZVOS EIN MEVATLOS ZO ES ZO
(a)As a general rule, a combination of two items thoroughly mixed together has the Halachic status of the ingredient which is in the majority. This is called Bitul of the Mi'ut in the Rov. If two food items which had not been previously mixed are chewed together in one's mouth, they will inevitably mix to some degree, leading to at least a partial Bitul of one of the items.
(b)The consumption of a k'Zayis of Maror, a k'Zayis of Matzah, and a k'Zayis of the Korban Pesach held together may lead to at least part of one of these k'Zeisim becoming Halachically Batel. For this reason, it should be incumbent upon one who wishes to be sure that he has fulfilled these Mitzvos to eat a k'Zayis of each of these items separately.
(c)Some Tana'im, however, are of the opinion that "Ein Mitzvos Mevatlos Zu Es Zu" — any items eaten in fulfillment of a Mitzvah do not annul one another's Halachic status. This is because all such items belong to one category — namely, that of Mitzvos (this is similar to the concept of Min b'Mino Eino Batel — see Background to Pesachim 65:10). One therefore may consume that which is necessary to perform a number of different Mitzvos together without fear that the various foods will cancel each other out.
4)[line 19]היה כורכן בבת אחתHAYAH KORCHAN B'VAS ACHAS- he would bind [a k'Zayis of Maror, a k'Zayis of Matzah, and a k'Zayis of the Korban Pesach] together [when the Beis ha'Mikdash was standing]
5)[line 23]תלמוד לומר, "על מצות ומרורים יאכלוהו"TALMUD LOMAR, "AL MATZOS U'MERORIM YOCHLUHU"- These Tana'im disagree with Hillel because the verse stresses "Yochluhu" — "you shall eat it," as opposed to stating simply "Yochlu" — "you shall eat," from which it would have been understood (without the word "it") that the verse is referring to the Korban Pesach.
6a)[line 30]לא כהללLO K'HILLEL- not like Hillel, who maintains (a) that one may eat Matzah, Maror, and the Korban Pesach held together (RASHBAM); (b) that one must eat Matzah, Maror, and the Korban Pesach held together (TOSFOS DH Ela)
b)[line 30]ולא כרבנןV'LO K'RABANAN- and not like the Rabanan, who maintain (a) that one may not eat Matzah, Maror, and the Korban Pesach held together (RASHBAM); (b) that one need not eat Matzah, Maror, and the Korban Pesach held together (TOSFOS DH Ela)
7)[last line]כל שטיבולו במשקה צריך נטילת ידיםKOL SHE'TIBULO B'MASHKEH TZARICH NETILAS YADAYIM (KOL HAPOSEL ES HA'TERUMAH, METAMEI MASHKIN LIHEYOS TECHILAH)
(a)The various levels of Tum'ah are: 1) Avi Avos ha'Tum'ah, 2) Av ha'Tum'ah, 3) Rishon l'Tum'ah, 4) Sheni l'Tum'ah, 5) Shelishi l'Tum'ah, and 6) Revi'i l'Tum'ah. If Terumah becomes a Shelishi, it is Pesulah. This means that although it may not be eaten, it does not affect other Terumah to make it a Revi'i. Such Terumah may not be eaten, although one may benefit from it through burning it.
(b)The Chachamim decreed that a liquid which comes into contact with a person or object which can be Metamei Terumah (i.e. a Sheni l'Tum'ah) becomes a Rishon l'Tum'ah. They did so in order that people should be careful to guard liquids against becoming Tamei. It is far easier for liquids to become Tamei than for dry food to become Tamei, since liquid does not require Hechsher ("preparation" for becoming Tamei through contact with one of the seven liquids which cause that condition; see Background to Pesachim 20:2). Liquids become Tamei as soon as Tum'ah touches them (Pesachim 18b).
(c)The Rabanan further decreed that unless one has been careful since last washing his hands to keep them Tahor, they are assumed to have the status of a Sheni l'Tum'ah. Therefore, if one wishes to handle a vegetable dipped in a liquid such as Maror, he should first wash his hands. This is because should he come into contact with the liquid, it will become a Rishon l'Tum'ah, after which point one is forbidden to drink it (TOSFOS DH Kol).
8)[line 1]לשקועיה בחרוסתL'SHAKU'EI B'CHAROSES- to submerge it in Charoses
9a)[line 1]קפאKAPA- (a) poisonous acid found in bitter herbs and onions (RASHBAM) ; (b) a worm which lives in various foods (RABEINU CHANANEL; see also Background to Eruvin 29:23)
b)[line 4]מריחא מייתME'REICHA MAYIS- as a result of vapors emanating from the Charoses, it (a) is rendered harmless; (b) dies
10)[line 6]נישהיNISH'HI- leave
11)[line 6]אגב חלייהAGAV CHALYEI- due to the sweetness
12)[line 8]אדבריהADBEREI- led him to the front of the Beis ha'Midrash, giving him permission to speak
13a)[line 9]טיבול ראשוןTIBUL RISHON- Karpas
b)[line 10]טיבול שניTIBUL SHENI- Maror
14)[line 11]בעלמאB'ALMA- generally speaking (should one find himself dipping twice)
15)[line 18]אגדתאAGADTA- the Hagadah
16)[line 19]בלע מצהBALA MATZAH- one who swallowed Matzah [without chewing it]
17)[line 20]לא יצאLO YATZA- has not fulfilled his obligation [to eat Maror, since the Torah requires one to taste the bitterness of the Maror (see RASHI for an alternate Girsa)]
18)[line 21]סיבSIV- the fibrous tendril-like part of a date palm, which encircles it just below its surface
19)[line 25]עוקריןOKRIN- remove
20)[line 30]דקא מדלי תכאKA MADLEI TAKA- they were taking away (lit. raising) the table
21)[line 33]"לחם עוני""LECHEM ONI"- The Torah describes Matzah as "Lechem Oni" — "poor man's bread." The word "Oni" is spelled Ayin Nun Yud, but is pronounced as if there is a Vav between the Ayin and the Nun.
22)[line 35]שעונין עליו דברים הרבהSHE'ONIN ALAV DEVARIM HARBEH- upon which many things are answered; i.e., the Hagadah, which is recited when Matzah is on the table
23)[last line]דרכו בפרוסהDARKO B'PERUSAH- he is used to [eating only some of his bread, and putting] a piece [away to eat later]