[74a - 43 lines; 74b - 36 lines]
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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.
[1] Rashi 74b DH Hashta [at the end of the page] : ד"ה השתא
The words "umi'Techilah Hayu" ומתחילה היו
should be "Ela mi'Techilah Hayu" אלא מתחילה היו
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1)[line 2]כותשKOTESH- to pulverize; e.g. to pound wheat in a mortar and pestle to remove the husk
2)[line 8]בורר ומניחBORER U'MENI'ACH- he may separate the desirable items from undesirable ones (or vice versa) in a mixture and put them aside for later
3)[line 19]בקנוןB'KANON- with a reed basket or pan which is wide at one end and narrow at the other end which is used to remove the outer shell of beans. As the beans slip through the pan the waste gets caught.
4)[line 19]ובתמחויTAMCHUY- a plate or tray
5)[line 20]ובנפהNAPAH- a sieve
6)[line 21]ובכברהKEVARAH- a basket used as a sieve
7)[line 30]כבורר לאוצרK'BORER L'OTZAR- as if he separated the mixture to put away in storage
8)[line 32]נחמניNACHMANI- Abaye; (a) Rabah bar Nachmani, who raised Abaye as an orphan, gave him this name in memory of his own father (RASHI Gitin 34b); (b) According to the Ge'onim, Abaye's real name was Nachmani, but Rabah bar Nachmani, who was his uncle, called him Abaye so as not to utter his father's name, out of respect for his father (Abaye is a corrupted form of the Aramaic word for "my father") (ARUCH, Erech Abaye, also cited by Gilyon ha'Shas in Gitin ibid.)
9)[line 37]שבתא דרב ביבי הואיSHABATA D'RAV BIVI HAVAI- it was the Shabbos that was Rav Bivi's turn to wait on the Talmidim
10)[line 37]ואיקלעוIKLA'U- came, visited
11)[line 38]שדא קמייהוSHADA KAMAIHU- he spilled and spread out before them
12)[line 40]משום עין יפהMISHUM AYIN YAFAH- as a sign of generosity
74b----------------------------------------74b
13)[line 1]דשלקי ליהSHALKI LEI- they boil them
14)[line 1]שקלי ליהSHAKLI LEI- remove the bean from the waste left in the pot after each successive boiling
15)[line 2]מסרחMASRACH- it spoils
16)[line 3]דפרים סילקאD'FARIM SILKA- that minces beets
17)[line 4]דסלית סילתיD'SALIS SILTEI- (a) that cuts chips of wood (RASHI); (b) tearing apart the fibers that grow around palm trees which results in a fine flour (RABEINU CHANANEL)
18)[line 6]קפיד אמשחתאKAPID A'MISHCHESA- he is careful to cut them to size
19)[line 10]סיכתא לאתונאSICHTA L'ATUNA- (a) [throws] a fresh wooden peg into an oven to dry and strengthen it (RASHI); (b) [throws] animal dung utensils into a furnace to dry them out (RABEINU CHANANEL)
20)[line 12]לשרורי מנאLI'SHRUREI MANA- to strengthen the utensil
21)[line 12]דמירפא רפיD'MIRPA RAFI- it becomes soft
22)[line 13]והדר קמיטV'HADAR KAMIT- and afterwards it dries out and becomes hard
23)[line 14]דארתח כופראD'ARTACH KUFRA- who melted pitch
24)[line 15]כיון דהדר ואיקושאKEIVAN D'HADAR V'IKUSHA- since it hardens afterwards
25)[line 16]דעבד חביתאD'AVAD CHAVISA- who makes an earthenware barrel
26)[line 19]חלתאCHALTA- a wicker basket or beehive
27)[line 20]חייטיה לפומיהCHAITEI L'FUMEI- he sews a rim around its edge
28)[line 22]הטווהHA'TOVEH- one who spins [thread]
29)[line 25]שטוף בעזים וטוו בעזיםSHATUF BA'IZIM V'TAVU BA'IZIM- they washed and spun the hairs of the living goats while they were still attached
30)[line 26]חכמה יתירהCHACHMAH YESEIRAH- an unusual craft which requires exceptional skill (lit. additional wisdom)
31)[line 26]הכנףKANAF- a large wing feather
32)[line 26]והקוטמוHA'KOTMO- one who cuts off the tip of the feather
33)[line 26]והמורטוHA'MORTO- one who plucks the down off the large end of the feather
34)[line 31]נימאNIMA- a thread
35)[line 31]תרצת קושרTARATZTA KOSHER- you provided an example for the Melachah of Kosher (tying)
36)[line 32]קיטריKITREI- (a) that are tied, knotted; (b) [according to the Girsa of Tosfos 73a DH ha'Kosher and the Bach here (#3)] knots
37)[line 32]שרי חד וקטר חדSHARI CHAD V'KATAR CHAD- (a) he unties one of them and leaves the other one tied (RASHI); (b) he unties the two knots, throws out the length of thread that was in between them, and ties the remaining two ends together, leaving one knot (TOSFOS 73a DH ha'Kosher, citing RABEINU CHANANEL)
38)[line 33]לפני מלך בשר ודם אין עושין כןLIFNEI BASAR V'DAM EIN OSIN KEN- For a king of flesh and blood one does not undo parallel knots in the weave after the garment is completed. Doing so would require that one of the knots would remain untied, leaving a slight hole in the fabric. Rather, the knot would be untied during the weaving process, which would enable substituting a new thread or thread fragment for the knotted one without leaving a hole at all (RASHI). Alternatively, one does not fix royal garments; rather one sells such garments to non-royal customers, who wear "mended" garments (inferred from TOSFOS 73a DH ha'Kosher, according to RABEINU CHANANEL).