יא כסלו
מֵהַגָּהוֹת אאמו"ר[1] עַל הַסִּדּוּר "סֵדֶר הַתְּפִלָּה" (עִם הדא"ח[2]):
ח"א[3] ד"ה[4] בָּרוּךְ שֶׁאָמַר וְהָיָה הָעוֹלָם (לט. ד): "משא"כ[5] בְּחִינַת רדל"א[6]", נִתְקַן "וּמֵעַתָּה יוּבַן פֵּרוּשׁ וְעִנְיַן בְּחִינַת רדל"א".
ח"ב[7] ד"ה עֵד הַגַּל (פח, ד): "לְרַבָּנָן וַהֲלָכָה כר"י[8] שֶׁבֵּירַךְ", נִתְקַן "לְרַבָּנָן אִם בֵּירַךְ".
שָׁם: "דַּעַת ר"י[9] וְכֵן הָאֱמֶת" הֶעֱבִיר קוּלְמוּס עַל "וְכֵן הָאֱמֶת".
שָׁם (פט, א): "הַתֹּהוּ דִּנְקוּדִּים" נִתְקַן "הַתֹּהוּ דַּעֲקוּדִּים".
Yud-Aleph Kislev
From my father's glosses on the Siddur "Seder HaTefillah" (with Divrei Elokim Chayim):
Part 1, the maamar beginning "Baruch she'amar vehayah ha'olam" (39d): "whereas the level of Reisha d'Lo Isyada (the Unknowable Head)" was corrected to "And from this the meaning and concept of the level of Reisha d'Lo Isyada will be understood."
Part 2, the maamar beginning "Eid hagal" (88d): "according to the Rabbanan — and the halachah follows Rabbi Yehudah — that he made the blessing" was corrected to "according to the Rabbanan, if he made the blessing."
There: "the opinion of Rabbi Yehudah, and so is the truth" — he struck out "and so is the truth."
There (89a): "the Tohu of Nekudim" was corrected to "the Tohu of Akudim."