[61a - 50 lines; 61b - 33 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 61a [line 34]:
"Dilma Asi l'Isuyei b'Reshus ha'Rabim" דלמא אתי לאיתויי ברשות הרבים
"Dilma Mifseka v'Asi l'Isuyei b'Reshus ha'Rabim." דלמא מפסקא ואתי לאיתויי ברשות הרבים
This is the Girsa of Dikdukei Sofrim #400, the Oxford manuscript, Tosfos DH Dilma. See also Rashba. Rashi, however, has the Girsa of our Gemara.
 Gemara 61b [line 3]:
"Sheloshah Bnei Adam k'Echad" שלשה בני אדם כאחד
This is the Girsa of Tosfos DH Kol. Rashi, however, was not Gores the word "k'Echad."
 Gemara 61b [line 18]:
The words "Osiyos ume'Inyanos Harbeh" אותיות ומענינות הרבה
should be "Osiyos Shel Shem ume'Inyanos Harbeh" אותיות של שם ומענינות הרבה
This is the Girsa of the Oxford manuscript, Rif, Rosh, and the Gemara 115b.
 Tosfos 61b DH Ismechi ד"ה איתמחי:
The words "She'ar Kamei'in Shel She'ar Chola'im" שאר קמיעין של שאר חולאים
should be "Shalosh Kamei'in Shel Shalosh Chola'im" שלש קמיעים של שלש חולאים
(It is surprising that the Acharonim did not point this out. -M. KORNFELD)
 Tosfos ibid.:
The words "Nami Litlos b'Rofei" נמי לתלות ברופא
should be "Nami Ein Litlos b'Rofei" נמי אין לתלות ברופא (M. KORNFELD)
1)[line 3]קסבר סנדל לשום צער עבידKASAVAR SANDAL L'SHUM TZA'AR AVID- That is, the sandal is worn only to prevent pain and not for comfort. Therefore, if he has only one sandal it is only permitted to wear it on the foot with the bruise. Otherwise, since the bruised foot is going barefoot, obviously the ground does not cause his feet pain. There is no excuse for him to be wearing a sandal on the other, non-bruised foot, and if he does wear a sandal on that foot it is considered to be carrying. (RITVA)
2)[line 5]מכתה מוכחת עליהMAKASAH MOCHACHAS ALEHA- the wound proves that the only reason that he is not wearing the other sandal is because the wound makes it impossible (and people will know that he is not carrying that sandal); alternatively, they will not laugh at him (because they see the wound), so he will not remove and carry the other sandal out of embarrassment).
3)[line 8]מסנאיMESAN'AI- my shoe
4)[line 9]עשיתו מכהASISO MAKAH- you made my foot appear as if it had a wound
5)[line 22]קטרKATAR- ties it
6)[line 32]שבת לאו זמן תפילין הואSHABBOS LAV ZEMAN TEFILIN HU
Tefilin are not worn on Shabbos or Yom Tov because it states, "v'Hayah l'Os Al Yadchah..." - "And it shall be a sign on your arm..." (Shemos 13:16). Shabbos and Yom Tov are themselves considered an "Os," and therefore wearing Tefilin is not necessary. (RAMBAM Hilchos Tefilin 4:10)
7)[line 41]עד דמומחה גברא ומומחה קמיעAD D'MUMCHEH GAVRA U'MUMCHEH KAMEI'A- Rashi explains this statement in two ways:
(a) The doctor wrote this same Kamei'a (a charm used in an amulet) three times, making the doctor/Kamei'a combination a reliably successful one. (Not only that, but this Kamei'a may now be used on Shabbos even if it was written by another doctor, see Insights to 61b.)
(b) The doctor wrote three different Kamei'im, making him a Mumcheh to write any other Kamei'a for Shabbos use in the future. Also, the charm written in this particular Kamei'a was used three times successfully, making it useable on Shabbos no matter which doctor writes it in the future. (RASHI — see Insights, and Chart #11.)
8)[line 42]אלא כיון דמומחה גבראELA KEIVAN D'MUMCHEH GAVRA- According to both of the above explanations, this sentence means that it is only required for the doctor to be a Mumcheh through writing, with success, three different Kamei'im. It is not required the Kamei'a in use at present to have been written three times.
9)[line 47]עיקריןIKARIN- herbal roots
10)[line 49]לא שנכפהLO SHE'NICHPEH- [it is] not [only permitted] for someone who is an epileptic (who has had an epileptic attack)
11)[line 49]שלא יכפהSHE'LO YIKAPEH- that he should not have an epileptic attack
12)[line 1]שירSHEIR- a bracelet
13)[line 2]מראית העיןMAR'IS HA'AYIN- it appears to people as if he is wearing it as an ornament (which it is not)
14)[line 4]למחויי גבראL'MECHUYEI GAVRA- to make the doctor into an expert
15)[line 6]איתמחי גבראISMECHI GAVRA- the doctor became a Mumcheh
16)[line 8]חד קמיע לתלתא גבריCHAD KAMEI'A L'TELASA GAVREI- (The Rishonim point out that the Kamei'a would be a Mumcheh even if it was written three times for the same person — TOSFOS DH Telas, RITVA, and Rishonim. However, see the TOSFOS HA'ROSH's understanding of Rashi, as recorded in the Insights and in Chart #11.)
17)[line 9]גברא לא איתמחיGAVRA LO ISMECHI- see Insights for an explanation of this sentence according to Rashi
18)[line 12]הא אסי ליהHA ASI LEI- it cured him
19)[line 18]מענינות הרבהME'INYANOS HARBEH- [verses] from many [Biblical] portions
20)[line 21]ידות הכליםYADOS HA'KELIM- handles of utensils
21)[line 21]כרעי המטהKAR'EI HA'MITAH- legs of a bed
22)[line 21]יגודYAGOD- he shall cut off the area with the Name
23)[line 31]והתניא אחד חולה שיש בו סכנהVEHA'TANYA ECHAD CHOLEH SHE'YESH BO SAKANAH- (this is the Tosefta brought above at the bottom of 61a)
24)[line 32]דמסיD'MASI- that it cures
25)[last line]אף על גב דנקיט ליה בידיהAF AL GAV D'NAKIT LEI B'YADEI- even though he holds it in his hand