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***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg and the parenthetical marginal notes of the Vilna Shas. This section is devoted to any *OTHER* changes that we feel ought to be made in Gemara, Rashi or Tosfos.)

[1] Gemara 14a [line 3]:
"u'Faga Bo Rabo O Gadol Heimenu"
Some Rishonim (Rashba, Ritva) appears to have had the Girsa:
"u'Faga Bo *Aviv O* Rabo O Gadol Heimenu"

[2] Gemara 14a [line 26]: (Amar Rebbi Yonah Amar Rav Zeira Kol *ha'Oseh Chafatzav* ... uched'Rav Idi Bar Avin d')Amar ... Asur Lo l'Adam La'asos Chafatzav" [The words in parentheses are enclosed in parentheses in our texts]

(a) The *entire* beginning of this phrase (Amar Rebbi Yonah ... Asur Ka
Amina) is clearly the *proper* Girsa, as is evident from the following
sentences in the Gemara. Rashi, too, did not intend to erase it. Rashi only
intended to erase the *end* of the phrase, i.e. the words *uched'Rav Idi
Bar Avin d'Amar*, which should actually be just "*Amar*.

(b) The reason that Rashi erased these words is because he had a different
Girsa in the rest of the Sugya. Instead of the words "ha'Oseh Chafatzav" at
the beginning of the phrase, Rashi had the words "ha'Nosen Shalom
l'Chaveiro". This is also the Girsa in Dikdukei Sofrim #80, Beis Nasan and
the Behag. Accordingly, we can not be Gores afterwards "kede'Amar Rav Idi
..." since Rav Idi did speak about this at all.

(c) Furthermore, at the end of the statement, the Girsa before Rashi was
"d'Amar Rav Idi Bar Avin ... Asur Lo l'Adam *she'Yiten Shalom l'Chaveiro*,"
as is found in Dikdukei Sofrim (ibid.). Rashi intended to emend these words
to read "la'Asos Chafatzav" (the Girsa in *our* Gemara). The reason for
this is that there is no hint in the Pasuk "v'Yasem l'Derech Pe'amav" that
it is prohibited to greet a person before the morning prayer. (See also
Dikdukei Sofrim #80 for an explanation of the old Girsa.)

[4] Gemara 14b [line 52]:
The words "u'Masni Lan Pirkin, *u'Manach Tefilin*, v'Hadar Kari Keri'as Shema"
should be "u'Masni Lan Pirkin, v'Hadar Kari Keri'as Shema"
This is the Girsa in Dikdukei Sofrim #40. The words *u'Manach Tefilin* do
not belong here, and do not appear in the Gemara on Daf 11b (which
reiterated the statement of our Gemara) nor in Tosfos 5b DH Ela. It is also
clear that this was Rashi's Girsa (and therefore the difficulties that the
Acharonim had with Rashi's words are immediately resolved, since they arose
because the Acharonim were trying to explain Rashi according to *our*
Girsa, see Hagahos ha'Bach etc.) as the Meiri and Rashash point out. These
words also do not appear in the Ritva and Or Zaru'a's quotes of our Gemara.
(In Dikdukei Sofrim, the words "v'Hadar Kari Keri'as Shema" also do not
appear.)

[5] Rashi 14b DH Kuch:
The words "v'Rachbo *7* Tefachim"
should be "v'Rachbo *6* Tefachim" (RASHASH, RAV BETZALEL RENSBURG)
************************************************

1) [line 11] PIRESUMEI NISA - proclaiming HaSh-m's miracles in public by reciting Hallel and reading the Megilah

2) [line 13] YAMIM SHEHA'YACHID GOMER BAHEN ES HA'HALEL - the days upon which we (the congregation and the individual - Tosfos DH Yamim) are required to recite the Halel

*3*) [line 14] B'EMTZA HA'PEREK EINO POSEK - One may not interrupt in the middle of a section for *Kavod* (as in Keri'as Shema)

*4*) [line 18] BA'I MINEI ASHI'AN... - (This has nothing to do with the previous Sugya. It is recorded here because it begins with a phrase similar to the one used in the previous Sugya: "Echi, who learned in Rebbi Chiya's Beis Midrash, asked of Rebbi Chiya..."

5) [line 21] MAT'EMES - a taste of food
6) [line 22] REVI'ASA - a Revi'is, a quarter of a Log, approximately 2 1/2 ounces

7) [line 23] BAMAH
A raised platform used for sacrifices. There were times in the history of Klal Yisrael when offering sacrifices to Hashem upon a Bamah was permitted (see Zevachim 112b), but the usual connotation is in the context of offering sacrifices as idol worship

8) [line 26] B'MASHKIM L'FISCHO - when he went (before praying) to the house of his friend (specifically to greet him)

9) [line 29] "TZEDEK LEFANAV YEHALECH, V'YASEM L'DERECH PE'AMAV" - "Righteousness (prayer) shall go before him, and (then) he will place his steps on his way" (Tehilim 85:14)

10a) [line 32] "V'SAVE'A YALIN, BAL YIPAKED RA" - "He (who has fear of HaSh-m) shall lay *satiated*, and not be visited with evil" (Mishlei 19:23)
*b*) [line 33] AL TIKRI "SAVE'A" ELA "SHEVA" - That is, "SHEVA YALIN BAL YIPAKED, RA" ("If one lays down *seven* nights without being visited by a dream, it is an evil sign") (See Insights)

11) [line 5] KOL "EMES EMES", TAFSEI L'HAI - this person has gotten into the habit of saying "Emes Emes." (Rabah ruled not to say Emes twice, therefore he quipped that this must have been a slip of the tongue. The Maharsha explains that this person probably held like the other opinion, that of Rebbi Yochanan. Rebbi Yochanan ruled to say Emes twice since one refers to the word before it, "HaSh-m Elokeichem," and the second refers to the words after it, "v'Yatziv, v'Nachon...")

*12*) [line 21] AMAR "ANI HASH-M ELOKEICHEM" - If he said the section *beginning with va'Yomer" and ended with "Ani Hash-M Elokeichem" (RASHI)

13) [line 44] KUCH - a burial chamber hewn in the wall of a cave
14) [line 51] SAGI'IN - many
15) [line 52] U'MASNI LAN PIRKIN - he would teach us our lesson
16) [line 52] MAI AS'HAD'TEI - what is his testimony?, what is he teaching us?"
17) [line 53] SHELUCHA HU D'AVIS - the messenger (who was supposed to bring him his Tefilin) was at fault (because he came late)

*18*) [line 54] K'ILU ME'ID EDUS SHEKER B'ATZMO -
(a) It is as if he bore false testimony about *HaSh-m* (since he seems to be showing that HaSh-m did not really want us to wear Tefilin) (RASHI);
(b) It is as if he bore false testimony about *himself* (since his deeds contradict his words) (RABBEINU YONAH)

19) [last line] MINCHAH
The Korban Minchah (meal-offering) which was brought together with an Olah (or Shelamim), as described in Bamidbar (15:3-16, 28:11-15).

20) [last line] NESACHIM
All public and private sacrifices were brought together with *wine libations* except for Korbenos Chatas and Asham

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