[11a - 38 lines; 11b - 43 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 11a [line 24]:
The words "v'Yitnenah b'Tzad ha'Ner" ויתננה בצד הנר
should be "v'Yitnenah Al Pi ha'Ner" ויתננה על פי הנר
which is the Girsa of the Mishnah in Shabbos 29b
1)[line 5]קטוףKITUF- picking by hand
2)[line 6]והרקדהHARKADAH- sifting
3)[line 7]טחינה ברחיא דידTECHINAH, B'RECHAYA D'YAD- grinding was done with a hand mill (as opposed to a water-driven mill)
4)[line 8]הרקדה על גבי נפהHARKADAH, AL GABEI NAPAH- sifting was done through the underside of the sieve (i.e. with the sieve turned over)
5a)[line 8]קוצרין בית השלחיםKOTZRIN BEIS HA'SHELACHIM- one may cut [grain for one's own use from] a field that needs irrigation
b)[line 9]ושבעמקיםSHEB'AMAKIM- grain that grows in valleys. It is permitted to cut these grains — even with a scythe. The reason for this is that there is a contradiction between the verses; one seems to imply that no grain may be cut in the regular manner before the offering of the Korban Omer, and the other seems to imply that this is permitted. The Gemara (Menachos 85a) explains that any grain which is of inferior enough quality that it may not be used for a Korban Minchah — such as that which grows in an irrigated field or a valley — may be cut in the normal manner even before the offering of the Korban Omer.
6)[line 9]לא גודשיןLO GODSHIN- it is forbidden to pile the grain in a heap
7)[line 10]חדש בדיל מיניה...CHADASH BADIL MINEI...- Since people are used to being careful not to eat Chadash for an entire half a year, there is not a large reason to worry that they will mistakenly eat while dealing with it before the Omer is offered. There is, however, a strong reason to implement a safeguard against the eating of Chametz, which is permitted for the overwhelming majority of the year.
8)[line 16]קמח וקלי תנןKEMACH V'KALI TENAN- the Mishnah mentioned [only] flour and roasted grain [which are inedible in their present state, as opposed to fresh grain]
9)[line 17]בדותא היאBEDUSA HI- it is fiction, i.e. a mistake
10)[line 23]לא יקובLO YIKOV- it is forbidden to pierce
11)[line 23]שפופרת של ביצהSHEFOFERES SHEL BEITZAH- an eggshell
12)[line 24](בצד) [על פי] הנר(B'TZAD) [AL PI] HA'NER- over a lamp
13)[line 25]מנטפתMENATEFES- drip
14)[line 25]ואפילו היא של חרסVA'AFILU HI SHEL CHERES- even if the container used is [not an eggshell, but rather] made of pottery. The reason for this decree is that one may come to remove oil from the suspended container. Even though the wick is not in this container, since its oil is dripping into the container containing the wick, it is considered part of the lamp and removing oil from it would constitute Mechabeh (extinguishing). There is less reason to suspect one of removing oil from a clay container since oil resting in such a container becomes disgusting.
15)[line 28]עונבוONVO- he should tie it in a bow
16)[line 29]כורך עליו פונדאKORECH ALAV PUNDA- he should wrap a money belt around [the two ends, thereby attaching them without any knot whatsoever]
17)[line 29]פסקיאPISKIYA/PESIKYA- (O.F. faisole); a wide woman's belt which is worn tied around the hips
18)[line 33]קושרין דלי בפסקיאKOSHRIN DLI B'PESIKYA- one may tie a bucket to a belt [with a regular knot]. Since one most certainly will not leave his belt tied to the bucket for any longer than necessary, this is not a permanent knot and is therefore not forbidden.
19)[line 35]אתי לבטוליASI LIVTULEI- he will leave it knotted [for more than 24 hours, thereby transgressing the Torah prohibition of Keshirah on Shabbos]
20)[line 35]דגרדיD'GARDI- a weaver's cord (which is not as strong as a regular cord)
21a)[line 37]בכור שאחזו דםBECHOR SHE'ACHAZO DAM- a firstborn male Kosher animal (Bechor; see Background to 6:3) that turned red due to a sudden surge of blood
b)[line 37]אפילו הוא מת אין מקיזין לו דםAFILU HU MES EIN MAKIZIN LO DAM- even if it will [otherwise] die, one may not let blood from [anywhere on] it[s body]. (Blood-letting was a medical procedure universally practiced until the 1800's.)
22)[last line]יקיז ובלבד שלא יטיל בו מוםYAKIZ, U'VILVAD SHE'LO YA'ASEH BO MUM- he may let blood, as long as he does not do so in a place where a cut will render it a Ba'al Mum (blemished such that it is unfit as a sacrifice; Tosfos Bechoros 34a DH Ileima)
23)[last line]בהולBAHUL- rushed due to the fact that he is anxious and distraught
24)[line 6](מקדרין) [מקדרין](MEKADRIN) [MEKARDIN]- (O.F. estreillier); to clean a horse or other animal with a special thin-toothed metal comb (RASHI Beitzah 23a)
25)[line 7]מקרצפיןMEKARTZEFIN- to clean a horse or other animal with a thick-toothed wooden comb (RASHI ibid)
26)[line 14]ומאי שנא גבי קרצוףU'MAI SHENA GABEI KIRTZUF- Although Rebbi Yehudah is of the opinion that people are careful when it comes to Isurei Shabbos and there is therefore no need to enact Rabbinic decrees on Shabbos, people are not as careful to stay away from Isurei Yom Tov. Therefore Rebbi Yehudah should prohibit Kirtzuf on Yom Tov just as he prohibits searching for Chametz on Pesach (MELO HA'RO'IM; see YA'AVETZ).
27)[line 18]ותוליןTOLIN- lit. hangs; one may not eat Chametz, but neither must one burn it
28)[line 19]שתי חלותSHTEI CHALOS- two loaves of [Chametz] bread — see next entry
29)[line 19]תודהTODAH (KORBAN TODAH)
(a)The Todah (thanksgiving offering) is a form of Shelamim (see Background to 3:4) that is eaten for only one day and one night (Vayikra 7:15).
(b)An animal sacrificed as a Todah is offered along with forty loaves of bread — ten of each of the following:
1.Chalos Matzos — Matzos mixed with oil;
2.Rekikin — flat Matzos saturated with oil;
3.Soles Murbeches — Matzos made of boiled flour mixed with oil;
4.Loaves of leavened bread. (Vayikra 7:12-13)
(c)One loaf of each type of bread is given to the Kohen who performed the Zerikas ha'Dam of the Todah (Vayikra 7:14). (This is known as Terumas Lachmei Todah.) In all other respects the Todah is similar to the Shelamim.
30)[line 20]על גב האיצטבאAL GAV HA'ITZTEVA- on the benches of the double colonnade [that was situated along the inside of the wall of Har ha'Bayis]
31)[line 25]אחד אומרECHAD OMER- This Mishnah is discussing the parameters of when Beis Din is able to save one who is accused of murder through disqualifying the witnesses. It is a Mitzvah to do anything possible to save a Jew from receiving the death penalty, as the Gemara later discerns from a verse (12a).
32)[line 33]כשתמצא לומרKISHE'TIMTZA LOMAR- (lit. when you find to say) the bottom line is
33)[line 35]במיפק תרתי ומעייל תלתB'MEIPAK TARTEI U'ME'AYEIL TELAS- when the second hour is going out and the third hour is coming in (in other words, at the end of the second hour which is the beginning of the third hour)
34)[line 37]בפלגא דארבעB'FALGA D'ARBA- halfway through the fourth hour; i.e. three and a half hours from the beginning of the day