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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 27a [line 18]:
The words "Amar Abaye, Im Timtzi Lomar Zeh v'Zeh Gorem Asur"
should be "Amar Abaye, Im Timtzi Lomar *Kasavar Rebbi* Zeh v'Zeh Gorem Asur"
(Dikdukei Sofrim #7)

[2] Rashi 27a DH Amar Abaye, Im Timtzi *Lomar*:
The word "Lomar" is superfluous and does not appear in Dikdukei Sofrim ibid.
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1) [line 16] A'MAN TERAMYEI - (lit. upon whom can you throw it?) whose opinion can it possibly follow [if not Rebbi Eliezer's]?

*2*) [line 20] V'IM TIMTZI LOMAR ZEH V'ZEH GOREM MUTAR - the Gemara is trying to pinpoint the difference between whether we do nor do not say "Zeh v'Zeh Gorem Asur." It therefore begins by stating that if Rebbi indeed holds that Zeh v'Zeh Gorem is Asur, then he and Rebbi Eliezer, who also says Zeh v'Zeh Gorem Asur, agree fully. If, however, Rebbi does not agree with Rebbi Eliezer's statement that Zeh v'Zeh Gorem Asur, and he holds it is Mutar, then the practical difference between the opinions of Rebbi and Rebbi Eliezer will only be with regard to a furnace or pot; silverware and cups are prohibited in any case because of the law of Yesh Shevach Eitzim b'Pas.

3) [line 26] KIBLAH BISHULA - it has already served as a receptacle for the food that will be cooked in it

4) [line 33] HALACHAH K'REBBI ME'CHAVEIRO V'LO ME'CHAVEIRAV - the Halachah follows Rebbi's opinion when he is arguing with one sage, but not when he is arguing with many sages

5) [line 34] V'SAVAR ASNEYEI IPCHA - and he reasoned, "I must teach it with the opinions switched"

6) [line 36] GECHALIM OMEMOS - coals that are almost extinguished (RABEINU CHANANEL)
7) [line 36] GECHALIM LOCHASHOS - glowing coals
8) [last line] KESHE'AVUKAH KENEGDO - when there is a flame coming out of the burning coals of Isur, while the bread is being baked

9) [line 3] SHARSHIFA - a chair or footstool
10) [line 5] D'SHARU B'KAMAISA - that permitted the bread in the first case (Daf 26b) where the oven was heated with Orlah and Kil'ei ha'Kerem

11) [line 9] MA'AL
See Background above 26:5

12) [line 9] HA'MESIK - the one who burns the wood

13) [line 24] NOSAR
(a) If any meat of an animal of Kodshim remains after the time that was allotted for it to be eaten, it must be burned, as it states in Vayikra (19:6) "b'Yom Zivchachem Ye'achel umi'Macharas, *veha'Nosar* Ad Yom ha'Shelishi ba'Esh Yisaref." - ("It shall be eaten the same day that you slaughter it and on the next day, and anything that *remains* until the third day shall be burned in fire.")
(b) If someone eats Nosar intentionally he is Chayav Kares. If he eats it unintentionally, he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 215)

14) [line 35] HEFRESH - there is a difference

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