[110a - 37 lines; 110b - 45 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 110b [line 3]:
The words "Karchanani v'Chananchi" קרחנני וחננכי
should be "Kar Chanani v'Chananchi" קר חנני וחננכי (two words)
It seems that this is the Girsa of Rashi and the Rashbam; this is also the Girsa in the Oxford Manuscript (Dikdukei Sofrim #60).
 Gemara 110b [line 24]:
The words "Tzavach Dikla" צווח דיקלא
should be "Tzava Dikla" צוא דקלא
This is the Girsa in the manuscripts, the Aruch, and in Menoras ha'Ma'or (Dikdukei Sofrim #300).
 Gemara 110b [line 25]:
"Amar Rav Avira, Ke'aros v'Chikaros Ein Bahem Mishum Zugos" אמר רב עוירא קערות וככרות אין בהם משום זוגות
The word v'Chikaros וככרות does not appear in certain manuscripts. The Girsa of Rabeinu Chananel, Menoras ha'Ma'or, and Tosfos Rid is:
"Amar Rav Avira, Ke'aros v'Chosos Ein Bahem Mishum Zugos" אמר רב עוירא קערות וכוסות אין בהם משום זוגות (Dikdukei Sofrim)
1)[line 2]נמלך הואNIMLACH HU- he has changed his mind (i.e., the two times are the results of separate decisions)
2a)[line 4]דילמא חלישDILMA CHALISH- lest he become weakened (due to the earlier Zugos)
b)[line 4]ומיתרעU'MISRA- and evil befall him
3)[line 6]ראה פני השוקRA'AH PNEI HA'SHUK - seen the marketplace
(i.e., taken a break)
4)[line 9]לא אמרןLO AMARAN- (lit. we do not say) [the danger of Zugos] does not apply
5)[line 13]מני כשוריMANI KESHUREI- would count beams of the roof (that is, one beam for each cup that he would drink in order to keep track of how many cups he had consumed, even when he had no plans of leaving his house)
6)[line 14]מנקיט ליה אימיה תרי כסיMANKIT LEI IMEI TREI KASI- his foster mother would hold two cups for him [so that if he wanted more, he would be sure to drink both and not only one additional cup]
7)[line 12]עשרה כוסותASARAH KOSOS- ten [or more] cups
8a)[line 21]"שלום" לטובה מצטרף, לרעה לא מצטרף"SHALOM" L'TOVAH MITZTAREF, L'RA'AH LO MITZTAREF- the seventh cup which one drinks is considered the seventh cup so that there is an odd number of drinks, but does not count as the seventh cup toward the completion of a pair together with the eighth cup. This is learned from the fact that the seventh and last word of the third verse of Birkas Kohanim (Bamidbar 6:26) is "Shalom," meaning "peace."
b)[line 22]"ויחונך""VI'YCHUNEKA"- the fifth and last word of the second verse of Birkas Kohanim (Bamidbar 6:25), meaning, "and favor you."
c)[line 24]"וישמרך""V'YISHMERACHA"- the third and last word of the first verse of Birkas Kohanim (Bamidbar 6:24), meaning, "and guard you."
9)[line 24]אפקינהו לרבנן בארבעה כוסותAFKINHU L'RABANAN B'ARBA'AH KOSOS- would send off his students [after serving them] four cups of wine
10)[line 25]איתזקITZAK- was harmed
11)[line 25]לא חש לה למילתאLO CHASH LAH L'MILSA- he was not worried that the matter [was due to Zugos]
12)[line 26]אותבן בפירקא הוהOSVAN B'PIRKA HAVAH- he embarrassed me by questioning me publicly during the lecture
13)[line 26]יוסף שידאYOSEF SHEIDA- Yosef the demon
14)[line 27]ממונה הואMEMUNAH HU- is appointed
15)[line 27]מלכא לא איקרי מזיקMALKA LO IKRI MAZIK- a king is not called one who damages (that is, it is beneath his dignity to harm people, and therefore one is not obligated to be careful when it comes to Zugos)
16)[line 28]מלכא רתחנא הואMALKA RASCHANA HU- he is an angry king
17)[line 28]מאי דבעי עבידMAI D'BA'I AVID- he does what he wants
18)[line 28]פורץPORETZ- breaches
19)[line 29]מוחיןMOCHIN- protest
20)[line 29]בתריB'TREI- with two [cups]
21)[line 31]אי אישתלי ואיקרי ונפקIY ISHTALI V'IKRI V'NAFAK- if he forgot and happened to leave [after drinking an even number of cups]
22)[line 31]זקפאZAKFA- thumb
23)[line 32]ונימא הכי: "אתון ואנא הא תלתא"V'NEIMA HACHI: "ATUN VA'ANA HA TELASA"- and say the following: "You (plural) and I make three (an odd number)"
24)[line 35]פקע שידאPAKA SHEIDA- the demon [became so upset that he] burst (died)
25)[line 36]רישתינהי דנשים כשפניותREISHTINHI D'NASHIM KASHFANIYOS- the leader of the female sorcerers
26a)[line 36]חרי חמימיCHAREI CHAMIMEI- hot excrement
b)[last line]בדיקולא בזייאB'DIKULA BAZYA- in a broken (torn and perforated) basket
c)[last line]לפומייכו, נשי דחרשייאL'FUMAICHU, NASHEI D'CHARASHAYA- [shall be] for your mouths, women of sorcery
d)[last line]קרח קרחייכיKERACH KARCHAICHI- (lit. may your baldness become bald) may the hair with which you practice your witchcraft fall out
e)[last line]פרח פרחייכיPERACH PIRCHAICHI- may the wind carry off your crumbs (alt. certain utensils used in witchcraft) [with which you practice your witchcraft]
f)[line 1]איבדור תבלונייכיIVDUR TAVLUNAICHI- may your spices scatter
g)[line 1]פרחא זיקא למוריקא חדתא דנקטיתוPARCHA ZIKA L'MORIKA CHADTA D'NAKTISU- may the wind blow the new (a) saffron (RASHI); (b) perfume (RASHBAM) which you hold
h)[line 2]אדחנני וחננכיAD'CHANANI V'CHANANCHI- as long as HaSh-m had mercy upon me, and I was careful, and you had mercy upon me
i)[line 3]לא אתיתי לגוLO ASISI L'GAV- I did not come in [amongst you]
j)[line 3](קרחנני) [קר חנני] וחננכי(KARCHANANI) [KAR CHANANI] V'CHANANCHI- my prudence and your mercy upon me have cooled
27)[line 5]ארושמא דחביתאA'RUSHMA D'CHAVISA- [not to etch an even number] of markings [indicating the number of Eifos (see Background to 109:17)] on a barrel
28)[line 6]כל דקפיד קפדי בהדיהKOL D'KAPID KAPDI BA'HADEI- anyone who goes [overly] out of his way [to be careful regarding Zugos, the Sheidim] will go out of their way with [their attempt to harm] him
29)[line 8]למיחש מיבעיL'MEICHASH MIBA'EI- one must exercise some degree of caution
30)[line 9]קישואיןKISHU'IN- gourds
31)[line 9]דבר אחרDAVAR ACHER- another food item
32)[line 15]גרשה לדביתהוGARSHAH L'D'BIS'HU- who divorced his wife
33)[line 16]אינסבה לחנואהINSEBAH L'CHENVA'AH- she married the owner of a tavern
34)[line 16]כל יומא הוה אזיל ושתי חמראKOL YOMA HAVAH AZIL V'SHASI CHAMRA- every day [her first husband] would go [to that tavern] and drink wine
35)[line 20]עד שיתסר הוה ציילAD SHITSAR HAVAH TZAYIL- until sixteen [cups, his mind] was clear
36)[line 22]אפיקתיה בזוגאAPIKTEI B'ZUGA- she sent him out [of the tavern after he drank] an even number of cups
37)[line 23]גס ביה ההוא טייעאGAS BEI HA'HU TAIYA- (a) an Arab merchant met up with him; (b) an Arab merchant understood that he was in danger
38)[line 23]גברא קטילאGAVRA KETILA- a dead man
39)[line 24]חבקיה לדיקלאCHABKEI L'DIKLA- he threw his hands around a palm tree [as he needed support due to his mental and physical condition]
40)[line 24](צווח) [צוא] דיקלא(TZAVACH) [TZAVA] DIKLA- the palm tree dried up
41)[line 25]פקע הואPAKA HU- he burst (died)
42)[line 25]קערותKE'AROS- dishes [of food]
43)[line 28]גמרו בידי שמים במילי מיני דמיכלGAMRU BI'YEDEI SHAMAYIM B'MILEI MINEI D'MEICHAL- different types of food that have reached their current completed state by HaSh-m's hand (i.e., naturally)
44)[line 29]חנותCHANUS- (a) drinking in an even numbers of taverns; (b) drinking an even number of cups in a tavern
45)[line 33]איספרגוסISPARGUS- a beverage made from asparagus (a vegetable) together with wine or beer. People in the time of the Gemara were accustomed to drink this beverage first thing in the morning for medicinal purposes; it also has the ability to prevent inebriation (Otzar ha'Ge'onim #324). Due to the fact that it is beneficial, it cannot harm one by completing a pair of drinks.
46a)[line 34]זוגי לחומראZUGEI L'CHUMRA- If one is in doubt as to whether he drank an even or odd number of cups, he should drink another cup. If he had downed an even number of drinks, the additional one will disrupt the Zugos; if he had not, than it is as if he had changed his mind and the last one will not count toward Zugos.
b)[line 35]זוגי לקולאZUGEI L'KULA- If one is in doubt as to whether he drank an even or odd number of cups, he should not drink another cup. The reason for this is that if he demonstrates that he is cautious with regard to Zugos, than the Sheidim will attempt to harm him (see Gemara above, line 6-7).
47)[line 38]כל המחובר לוKOL HA'MECHUBAR LO ...- The Mishnah (Kelim 27:2) states that an article of clothing can receive Tum'ah only if it is the size of at least three Tefachim by three Tefachim. The minimum size for pieces of sack material to receive Tum'as Midras is four square Tefachim; for leather, five square Tefachim; and for reed mats, six square Tefachim. If enough leather — for which the Halachah is more stringent, as it receives Tum'ah at five square Tefachim — is added to a five-by-five Tefach reed mat so that the mat now measures six square Tefachim, the mat becomes fit to receive Tum'ah. If enough woven reeds are added to a four-by-four Tefach leather mat such that it now measures five square Tefachim, however, it will not be fit to receive Tum'ah. Similarly, wine — which is a more distinguished drink than beer — is considered to be a continuation of a drinking session if it follows beer, while beer is not considered an extension of wine-drinking.
48)[line 40]קמא תכאKAMA TAKA- (lit. before the table) before the meal
49)[line 44]ההיא מעשה דרבה בר נחמניHA'HI MA'ASEH D'RABAH BAR NACHMANI- as in the story of Rabah bar Nachmani (who was required to return to the table at which he ate in order to drink another cup after drinking Zugos, and was unable to simply down another where he was at the time)
50)[last line]כל המזוגKOL HA'MAZUG- any diluted drink