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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 51a [line 26]:
With regard to the Ispargos, the words "*v'Ein Machzirin Oso... v'Rak Acharav*"
do not appear in Dikdukei Sofrim #70. They are also not found in Beis
Nasan. This is the correct Girsa, since the Gemara wants to relate *six*
things that deal with the Ispargos, and not eight. (Accordingly, the Gemara
counts "Mekablo b'Ymin v'Shosehu b'Smol" as one.).

[2] Gemara 51a [line 31]:
The words "Ha *bed'Chamra* Ha *bed'Shichra*"
are reversed in Dikdukei Sofrim #80, which reads "Ha *bed'Shichra* Ha
*bed'Chamra*". This is the correct Girsa, since the first word answers the
second Beraisa, as in the other answers of the Gemara.

[3] Gemara 51a [line 47]:
The words "*v'Yesh Omrim Af Meshagro*"
should be "*u'Meshagro*"
This is the Girsa of the Dikdukei Sofrim #4, Behag, Rif, Rosh and other
Rishonim, and accordingly, there are now *ten* things associated with the
Kos Shel Berachah ("Notlo b'Shtei Yadav v'Nosno b'Ymin" is counted as one)

[4] Rashi 51a DH v'Yochal Shum Acher:
See the Hagahos (#'s 1, 2) of the Vilna Ga'on. The Maharsha likewise
emended Rashi. However. the Vilna Ga'on in Imrei No'am resolves our Girsa
in Rashi by proposing that Rashi was not Gores the word "Hilkach"
("*Hilkach* Afilu Gamar ...") in the Gemara. See Insights
************************************************

1) [line 6] SHUM - garlic
2a) [line 7] V'REICHO NODEF - and has bad breath (lit. his smell spreads)
b) [line 7] YACHZOR V'YOCHAL SHUM ACHER? - should he eat another piece of garlic? i.e. should someone sin just because he has sinned before?

*3*) [line 13] TANU RABANAN ISPARGOS - It is not clear why the Gemara brings this Sugya here. It may be related to the previous Sugya on 50b, "4 Devarim Ne'emru b'Pas", in that this Sugya also begins "6 Devarim Ne'emru b'Ispargos"

4) [line 13] ISPARGOS - a beverage of wine or beer made with asparagus (which has the quality of preventing inebriation - Otzar ha'Ga'onim #324) which people used to drink in the morning on an empty stomach

5) [line 17] L'LA"T - for Lev (the heart), Ayin (the eyes) and Techol (the spleen)
6) [line 18] L'RM"T - for Rosh (the head), Me'ayim (the intestines) and Tachtoniyos (abdominal troubles, piles, etc.)

7) [line 18] MEYUSAHAN - three-years old
8a) [line 24] SHOSEIHU BI'SMOL - he drinks it with his left hand
b) [line 26] RAK ACHARAV - he must spit afterwards
c) [line 27] EIN SOMCHIN OSO - the only thing one may eat immediately afterwards is ...
9) [line 29] SHICHRA - beer
10) [line 34] MEIMAV NIZRAKIN - its juice is spit out

*11*) [line 35] SHELOSHAH DEVARIM SACH LI ... - (a) Rebbi Yishmael Ben Elisha went up to the heavens (the world of the Angels) and spoke to the Angels there (RASHI);
(b) he spoke to Angels by using a Holy Name that was given to him by the Angel Gavriel (RABEINU CHANANEL)

12) [line 37] TACHSAFIS - the name of a band of demons
13) [line 37] ISTALGANIS - the name of a band of Angels of Destruction
14a) [line 42] V'I PAGA - and if he should meet up with [the Angel of Death]
b) [line 42] LINSHOF MI'DUCHTEI - he should jump from his place
15) [line 44] GUDA - a wall
16) [line 44] LEIKU ACHORA - he should stand behind it
17) [line 45] (CHALFEI) CHALIF [Girsa of the Dikdukei Sofrim #1] - until he [the Angel of Death] leaves him alone

18) [line 46] SHETIFAH - to wash the outside
19) [line 46] ITUR - adornment
20) [line 46] ITUF - wrapping oneself or one's head [with a cloak or scarf]
21) [line 50] NACHALAH BELI METZARIM - an inheritance without bounds
22) [line 53] NATLEI - small cups

23) [line 53] UV'CHAI - there are four explanations for the word "Chai", as mentioned in the Tur #183:

(a) the wine is poured into the Kos Shel Berachah undiluted, [and is diluted during Birkas ha'Mazon] (RASHI, 1st explanation);
(b) the wine is taken out of the barrel with the intent that it be used for the Kos Shel Berachah (RASHI, 2nd explanation);
(c) the wine is slightly diluted, [and will be further diluted during Birkas ha'Mazon] (RABEINU TAM);
(d) the cup that will be used as the Kos Shel Berachah is whole (unbroken). Since the Gemara (Bava Kama 54a) calls the breaking of utensils "Misasan" (their death), "Chai" refers to the unbroken cup. (TOSFOS Pesachim 108b DH Sheta'an)

24) [line 6] KARICH RIFTA - he broke bread
25) [line 8] LISHDAR MAR - the Master should send
26) [line 8] L'YALTA - to Yalta, his (Rav Nachman's) wife
27) [line 16] ZIHARA - anger
28) [line 16] BEI CHAMRA - the storeroom of wine
29) [line 16] DANEI - barrels
30) [line 17] KASA ACHARINA - another cup of wine from the same barrel

31) [line 17] KOL HAI NAVGA, D'VIRCHESA HI - all of the cups of wine that come from this entire barrel can be considered like the Kos Shel Berachah

32a) [line 18] MI'MAHADUREI MILEI - peddlers (lit. those that go around [from town to town]) always have what to say, i.e. your words are meaningless
b) [line 18] MI'SEMARTUTEI KALMEI - worn-out rags breed lice, i.e. your words are worth as much as the lice that come out of worn-out clothing

*33*) [line 20] KOS SHENI - that is, after drinking two cups. See Insights
34) [line 20] HA'SHOSEH KIFLAYIM - one who drinks cups of wine at a meal in multiples of two. See Gemara Pesachim 110a

35) [line 26] MEKADESH AL HA'YOM - one makes the Berachah on the sanctity of the day

36) [line 27] MOZGIN ES HA'KOS - water is added to the cup of wine to make it fit to drink (lit. diluting the cup)

37) [line 29] KESES - pillow, cushion
38) [line 29] MECHABDIN ES HA'BAYIS - they clean the area in the room where they ate

39) [line 35] AD SHE'YE'OSO L'ORO - until they benefit from its light
40) [line 36] YIS'AKEL - it will be digested

41) [line 40] KUSI
The King of Ashur brought the people of Kusa to Eretz Yisrael and made them settle in Shomron. They converted to Judaism after they found themselves under attack from lions. There is a Machlokes Tana'im whether their conversion was honest and valid or not. Our Tana is of the opinion that their conversion was valid. (After the times of the Mishnah, they were found worshipping an image of a dove and the Chachamim gave them the status of gentiles).

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