[30a - 49 lines; 30b - 51 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.
 Rashi 30a DH Shma Minah Rebbi Yehudah Hi ד"ה שמע מינה רבי יהודה:
The word "Reisha" רישא is the beginning of a new Dibur.
 Rashi 30a DH "Pasach v'Amar" and DH "Ki l'Chelev Chai" :ד"ה פסח ואמר... כי לכלב חי
These should be one Dibur (Rashash).
 Gemara 30b [line 41]:
d'Asa l'Kamei d'Rebbi Chiya Amar Lei Imecha Ishti... דאתא לקמיה דרבי חייא אמר ליה אמך אשתי
In Ein Yakov, the Girsa is "l'Kamei d'Rebbi" לקמיה דרבי (without the name Chiya), which is consistent with the next line of the Gemara.
1)[line 1]רבי יהודה היאREBBI YEHUDAH HI (MELACHAH SHE'EINAH TZERICHAH L'GUFAH)
When a person performs a Melachah (creative act) on Shabbos intentionally, but does not require the usual result of the action, Rebbi Yehudah rules that he is Chayav, and Rebbi Shimon rules that he is Patur. For example, if a person digs a hole not because he needs the hole but rather because he needs the sand, this is a Melachah she'Einah Tzerichah l'Gufah. (See Insights to Shabbos 12:1.)
2)[line 8]שאול שאילה זוSHA'UL SHE'EILAH ZO- they asked this question
3)[line 10]בוצינא דנוראBOTZINA D'NURA- a candle of fire (the word d'Nura is not found in Dikdukei Sofrim )
4)[line 10]באישאB'ISHA- a sick person
5)[line 11]אן חכמתך?AN CHOCHMASECH?- where is your wisdom?
6)[line 11]אן סוכלתנותך?AN SUCHLESANUSECH?- where is your intelligence?
7)[line 14]"ושבח אני...""V'SHABE'ACH ANI..."- "And I praise the dead that have already died, more than the living who are yet alive" (Koheles 4:2).
8)[line 33]עשה עמי אות בחייASEH IMI OS B'CHAYAI- give me a sign during my lifetime [that you have forgiven me]
9)[line 35]רננותRENANOS- words that refer to prayer. In King Shlomo's prayers at the dedication of the Beis ha'Mikdash in Melachim I 8:22-60, there are fourteen expressions related to the word "Tefilah," nine related to the word "Techinah," and one "Rinah."
10)[line 35]"שאו שערים...""SE'U SHE'ARIM..."- "Raise up your heads, O gates, and be uplifted, you everlasting entrances, so that the King of Glory may enter" (Tehilim 24:7).
11)[line 35]רהטו בתריה למיבלעיהRAHATU BASREI L'MIVLE'EI- the gates ran after him to consume him (because they thought that he was referring to himself as the King of Glory)
12)[line 38]"אל תשב פני משיחך""AL TASHEV PNEI MESHICHECHA"- "do not turn away the face of Your anointed one" (Divrei ha'Yamim II 6:42).
13)[line 38]כשולי קדירהK'SHULEI KEDEIRAH- [black] like the bottom of a pot
14)[line 41]נהנו מזיו השכינהNEHENU MI'ZIV HA'SHECHINAH- they benefited from the splendor of the Shechinah
15)[line 43]עון דיום הכפוריםAVON D'YOM HA'KIPURIM- the sin of eating on Yom Kipur (when they celebrated the dedication of the Beis ha'Mikdash)
16)[line 44]"הודיעני ה' קצי, ומדת ימי מה היא; אדעה מה חדל אני""HODI'ENI HASH-M KITZI, U'MIDAS YAMAI MAH HI; EDE'AH MEH CHADEL ANI"- "Let me know, HaSh-m, my end (the amount of years of my life), and the measure of my days (the day of the year on which I will die), what is it? Let me know when I will cease to live (the day of the week)" (Tehilim 39:5).
17)[line 48]מלא נימאMELO NIMA- a hairsbreadth
18)[last line]אלף עולותELEF OLOS- the thousand Olos (burnt-offerings) that King Shlomo offered at the dedication of the Beis ha'Mikdash
19)[line 1]גריסGARIS- he is learning
20)[line 2]לא יכיל ליהLO YACHIL LEI- he was not able to overcome him
21)[line 4]בוסתנאBUSTENA- orchard
22)[line 5]בחיש באילניBACHISH B'ILANEI- he shook the trees
23)[line 6]הוה סליק בדרגאHAVAH SALIK B'DARGA- he was going up a ladder
24)[line 6]איפחית דרגא מתותיהIFCHIS DARGA MI'TUSEI- the ladder broke under him
25)[line 12]דשאילנא קדמיכוןD'SHA'ILNA KADAMEICHON- "that I asked of you," which is an expression of modesty since he meant "that you asked me"
26)[line 20]קודם שמשKODEM SHEMESH- the Torah, which preceded the creation of the world
27)[line 31]קלות ראשKALUS ROSH- lightheadedness, flippancy
28)[line 32]"ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה'""V'ATAH KECHU LI MENAGEN, V'HAYAH K'NAGEN HA'MENAGEN VA'TEHI ALAV YAD HASH-M" - "And now, take for me a musician; and it was that as the musician played, the hand of HaSh-m came upon him" (Melachim II 3:15) (ELISHA AND YEHORAM THE SON OF ACHAV)
(a)King Yehoram, who followed the ways of his wicked father, Achav, joined forces with the king of Edom and with his brother-in-law, the righteous Yehoshafat, and set out to attack Meisha, the king of Mo'av. Mo'av, a vassal state of Yisrael, had been paying a heavy annual tax. However, upon the death of Achav, Meisha broke away from Yisrael and ceased paying the tax.
(b)They decided to travel the route of the desert of Edom, but on the way they ran out of water and found themselves without a drop for the soldiers or for the animals. Yehoram began to lament that HaSh-m had gathered these three kings together in order to deliver them into the hands of Mo'av, but Yehoshafat asked whether there was a Navi in the vicinity. When one of the servants of the king of Yisrael mentioned Elisha, he persuaded Yehoram to consult him for advice.
(c)The Navi was duly summoned. Initially, he asked Yehoram why he did not rather consult the prophets of his evil father Achav and of his evil mother Izevel (the prophets of Ba'al). When the king reiterated his earlier fears, Elisha swore to Yehoram that were it not for the fact that he favored Yehoshafat, he would not even look him in the face (and certainly would not take the trouble of consulting HaSh-m on his behalf). After asking for a minstrel to play music to dispel his anger (because prophecy requires Simchah), Elisha promised him salvation. The valley before them would bring forth pools of water, sufficient to supply his entire army as well as the animals.
(d)See Background to Berachos 7:46.
29)[line 34]נוטפות מרNOTFOS MAR- drip bitterness
30)[line 34]תכוינהTICHVENAH- [his lips] shall be burnt
31)[line 34]"שפתותיו שושנים נוטפות מור עובר""SIFSOSAV SHOSHANIM, NOTEFOS MOR OVER"- lit., "his lips are like roses dripping flowing myrrh;" allegorically, "his lips that are learning, drip bitterness that goes away (instead of burning his lips)" - YA'AVETZ (Shir ha'Shirim 5:13).
32)[line 37]מילתא דבדיחותאMILSA D'BEDICHUSA- something humorous
33)[line 37]בדחי רבנןBADCHEI RABANAN- the students were cheerful
34)[line 37]אימתאEIMSA- awe
35)[line 39]"אל תען כסיל כאולתו""AL TA'AN KSIL K'IVALTO"- "Do not answer a fool in accordance with his foolishness" (Mishlei 26:4).
36)[line 41]פקעPAKA- he exploded (figuratively, "he blurted out the truth") after drinking a bit of wine
37a)[line 44]מעזי פניםAZEI FANIM- people that are brazen-faced
b)[line 44]עזות פניםAZUS PANIM- brazenness
38)[line 45]ליגלג עליוLIGLEG ALAV- scoffed at it
39)[line 48]צלףTZLAF- caper-berry bush
40)[line 49]גלוסקאותGELUSKA'OS- loaves of bread or cakes
41)[line 49]כלי מילתKLEI MEILAS- garments made of fine wool
42)[line 49]"יהי פסת בר בארץ""YEHI FISAS BAR BA'ARETZ"- "May an abundance of grain be in the land" (Tehilim 72:16); allegorically this means, "May a loaf of bread (which is as wide as the palm of the hand) [and also] garments made of pure (clean) fine wool grow from the land"
43)[line 50]כמיהין ופטריותKEMEIHIN U'PITRIYOS- types of boletes, such as mushrooms, morels, and truffles
44)[last line]ואכלי מילת נברא בר קוראV'A'KLEI MEILAS NAVRA BAR KURA- and as for garments of fine wool, he showed him the fibrous material that grows around a young palm-shoot
45)[last line]ענוותןANVESAN- a humble person
46)[last line]תנו רבנן לעולם יהא אדם ענוותן כהללTANU RABANAN: L'OLAM YEHEI ADAM ANVESAN K'HILLEL- This teaching is brought here because it pertains to "Aneh Kesil k'Ivalto." (As for the reason why Hillel answered the questioner and did not remain silent even though the questions were in worldly matters, see Insights to Shabbos 31:1.)