[102a - 46 lines; 102b - 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 102a [line 13]:
"Ha Nami Tanina" הא נמי תנינא
Rashi's Girsa was Ha b'Hedya ka'Tani Lah הא בהדיא קתני לה, which fits better with the language of the Gemara.
 Gemara 102a [line 35]:
The words "v'Ela b'Zorek" ואלא בזורק
should be "Ela b'Zorek" אלא בזורק
This is the Girsa in the Warsaw edition and in other printings (MENACHEM MESHIV NEFESH).
 Rashi 102a DH v'Ha Ki ka'Tani ד"ה והא כי קתני:
The words "Heichi Misnei Gabei Zeh ha'Klal" היכי מתני גבי זה הכלל
should be "Heichi Misnei Gabei Zeh ha'Klal" היכי מתני גביה זה הכלל (that is, "Gabeih" should be written with a Heh at the end)
(MENACHEM MESHIV NEFESH)
 Rashi 102a DH she'Chazar v'Shachach ד"ה שחזר ושכח:
The words "v'Ashma'inan Nizkar d'Tana Bah l'Revusa, d'Af Al Gav" ואשמעינן נזכר דתנא בה לרבותא דאף על גב
should be "v'Nizkar d'Tana Bah l'Revusa, v'Ashma'inan d'Af Al Gav" ונזכר דתנא בה לרבותא ואשמעינן
A similar emendation was made by the Menachem Meshiv Nefesh.
 Rashi ibid:
The words "d'Hainu k'Ein b'Yado l'Hachazir" דהיינו כעין בידו להחזיר
should be "d'Hainu b'Ein b'Yado l'Hachazir" דהיינו בעין בידו להחזיר
This is the Girsa in the Warsaw edition cited in Menachem Meshiv Nefesh and it is the correct Girsa, as opposed to the Girsa "she'Ein" which appears in the margin of the Vilna Shas.
1)[line 2]קלטה אחרKALTAH ACHER- a different person caught it
2)[line 11]לכתא ומתנאLECHTA U'MISNA- (a) a piece of wood shaped like a link and a short rope, that are used for fastening together the barrels which hang down on either side of a donkey (RASHI); (b) a set of scales and the rod and strings that connect them (ARUCH Erech Lechta); (c) a reed or stick attached to a long string (ARUCH Erech Buchyar)
3)[line 12]אוגדו בידוOGDO B'YADO- it (the Lechta or the Misna) is still in his hand, (and therefore it cannot be considered as if he has thrown them)
4)[line 28]אין ידיעה לחצי שיעורEIN YEDI'AH L'CHATZI SHI'UR
(a)If a person does a Melachah of Shabbos b'Shogeg (thinking that it is permissible) and afterwards learns of his sin, but then forgets that this same Melachah is prohibited and does it again, he has to bring two Korbanos (since there were two He'elemos, i.e. periods of forgetfulness). Similarly, if a person ate a k'Zayis of Isur b'Shogeg (thinking it was permissible food) and afterwards learned of his sin, but then forgot that this same food was prohibited and ate another k'Zayis, he also has to bring two Korbanos for the two He'elemos.
(b)Raban Gamliel rules that if the same sequence of events occurred but the person did less than the amount required to be Chayav each time (e.g. writing less than two letters or eating less than a k'Zayis each time), the actions are not split up by the knowledge of the sin. He must bring a Korban Chatas if the total was more than the required amount (or more than a k'Zayis. The RAMBAM (Hilchos Shegagos 6:1) stipulates that in order for the amounts of less than a k'Zayis to be counted together, they must be eaten in less than the amount of time that it takes to eat three k'Beitzim, between three and nine minutes, according to the differing opinions).
5)[line 31]אי בזורק, שוגג הואIY B'ZOREK, SHOGEG HU- That is, since he forgot that what he was doing was prohibited while it traveled the first two Amos and the last two Amos, he is certainly considered Shogeg for throwing, as Rav Ashi states in the previous Sugya.
(a)If any meat of a Korban remains after the time that was allotted for it to be eaten, it must be burned, as the Torah states, "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" (Vayikra 19:6; see Background to Shevuos 3:11).
(b)If a person eats a k'Zayis of Nosar b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes); the Lav for eating Nosar is learned from the verse of the Milu'im, "v'Im Yivaser mi'Besar ha'Milu'im u'Min ha'Lechem Ad ha'Boker, v'Sarafta Es ha'Nosar ba'Esh, Lo Ye'achel Ki Kodesh Hu" - "And if any flesh or bread of the Milu'im sacrifices is left over until the (following) morning, you shall burn the remnants in fire, it shall not be eaten since it is holy" (Shemos 29:34). If he was not given Hasra'ah, he is Chayav Kares. If he eats it b'Shogeg (unintentionally), he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid) (SEFER HA'CHINUCH Mitzvah #215).
7)[line 44]הא אין דרך הוצאה בכךHA EIN DERECH HOTZA'AH B'CHACH- he should not be Chayav a Korban for carrying an object in his mouth, since that is not the normal way of carrying (Rashi). Alternatively, he should not be Chayav for carrying it in his mouth since his mouth is not 4 x 4 Tefachim, and one is not Chayav for Hotza'ah unless he picks up an object and puts it down on a 4 x 4 surface (Rabeinu Chananel).
8)[line 44]משויא ליה מקוםMESHAVYA LEI MAKOM- (a) gives it the status of an important Hotza'ah (RASHI); (b) gives it the status of a place that is 4 by 4 Tefachim (RABEINU CHANANEL)
PEREK #12 HA'BONEH
9a)[line 2]המסתתHA'MESATES- one who smoothes out a stone or finishes it with grooves and the like
b)[line 2]המכה בפטישHA'MAKEH B'PATISH- (a) striking a stone in a quarry to detach it after it has been almost completely hewn (RASHI); (b) beating a final blow with a hammer; applying the finishing touches to complete an object (TOSFOS DH Makeh b'Patish)
10)[line 3]מעצדMA'ATZAD- (a) a large hammer used for metal (RASHI); (b) (O.F. doledoire) an adze, a type of ax (RASHI Bava Kama 119a)
11)[line 3]הקודחHA'KODE'ACH- one who bores [a piece of] wood or stone into a wall (RASHI). (Alternate reading of Rashi: one who bores a hole in wood or stone in a wall. This reading is difficult, because it is irrelevant what material the wall is made of. Moreover, as Rashi makes clear later (beginning of 103a, DH ha'Kode'ach), Kode'ach is defined as an act of boring a hole in order to fill the hole with an object. See also RAN, who writes "Nokev v'No'etz b'Kosel" — "he bores [a hole] and thrusts [an object in that hole] in a wall.")
12)[line 5]קורנסKURNAS- a hammer
13)[line 6]הסדןHA'SADAN- an anvil
14)[line 11]משתכיMISHTECHI- (O.F. rodil) they rust. Rashi is referring to the oxidation of copper, of which Perutos are made.
15)[line 12]פיטפוטי כירה קטנהPITPUTEI KIRAH KETANAH- the metal stand for a clay stove
16)[line 14]סמניןSAMANIN- paints; dyes
17)[line 14]חסרה מלאכתןCHASRAH MELACHTAN- they did not make enough colored wool for the curtains
18)[line 15]יורה קטנהYOREH KETANAH- a small pot
19)[line 18]בירתוBIRASO- his mansion
20)[line 19]דרנאDARNA- a parasitic worm; larvae of the horse-fly
21)[line 19]מטיף לתוכה אברMATIF L'SOCHO AVAR- he fills it with liquid lead
22)[line 20]המצדדHA'METZADED- one who puts a stone in place as part of the foundation of a wall
23)[line 24]דימוס של אבניםDIMUS SHEL AVANIM- a row of stones in a wall
24)[line 25]תתאTATA- the bottom row
25)[line 25]מציעאMETZI'A- [all of] the middle rows
26)[line 25]עילאEILA- the uppermost row
27)[line 27]מסתת משום מאי מיחייבMESATES MISHUM MAI MICHAYAV- to which Av Melachah does the Toldah of Mesates belong?
28)[line 29]לולLUL- a coop
29)[line 31]עייל שופתאAYIL SHUFTA- he puts a wedge
30)[line 31]קופינא דמראKOFINA D'MARA- the hole of a hoe or ax (to secure the handle)
31)[line 43]אחוי ליה בידיהACAHVI LEI B'YADEI- he showed him [by imitating hammer blows] with his hands