[29a - 47 lines; 29b - 38 lines]
**********************GIRSA SECTION*********************
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 29a DH Talmud Lomar "k'Sdei ha'Cherem" : ã"ä úìîåã ìåîø ëùãä äçøí
Should be corrected as suggested by Shitah Mekubetzes #16
[2] Rashi 29b DH Pachos mi'Shtei Shanim (at the end) : ã"ä ôçåú îùúé ùðéí
"she'Kach Alah Cheshbon keshe'Yotzei mi'Techilah" ùëê òìä çùáåï ëùéåöà îúçéìä
The words keshe'Yotzei mi'Techilah ëùéåöà îúçéìä are part of the start of a new Dibur ha'Maschil. It should read:
"Hayesah Shnas Shidafon, keshe'Yotzei mi'Techilah Eino Oleh Min ha'Minyan" äéúä ùðú ùãôåï. ëùéåöà îúçéìä àéðå òåìä îï äîðéï (M. KORNFELD; YA'AVETZ suggests another Girsa change)
[3] Rashi 29b DH v'Iy Izdabunei ã"ä åàé àæãáåðé:
Should be corrected as suggested by Shitah Mekubetzes #16
[4] Rashi 29b DH v'Chada ã"ä åçãà:
The words "v'Katzetzan Ilanos" å÷ööï àéìðåú
should be "v'Katzatz Ilanos" å÷öõ àéìðåú (RASHASH)
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1)[line 8]åèòîà ãøáé éäåãä áï áúéøàV'TAIMA D'REBBI YEHUDAH BEN BESEIRA- and [the Rabanan explain the verse which is the basis for] the reasoning of Rebbi Yehudah ben Beseira (with whom they argue)
2)[line 31]òáã òáøéEVED IVRI
See Background to Erchin 25:10.
3)[line 33]áúé òøé çåîäBATEI AREI CHOMAH
See Background to Erchin 18:15. (See Chart #4, sections 4a and 4b.)
4)[line 36]âø úåùáGER TOSHAV
The Gemara (Avodah Zarah 64b) quotes three opinions regarding who is a Ger Toshav. Rebbi Meir maintains that a Ger Toshav is a Nochri who accepts upon himself, in front of three "Chaverim" (Talmidei Chachamim), not to worship idols. The Chachamim say that a Ger Toshav is a Nochri who accepts upon himself to observe the seven Mitzvos of Benei Noach (see Background to Avodah Zarah 46:4). Acherim maintain that the above opinions are incorrect, and that a Ger Toshav is a Nochri who accepts all of the Mitzvos except for not eating Neveilos (animals that were not slaughtered properly). See Insights to the Daf and Audio Shi'ur to Avodah Zarah 64: Ger Toshav.
5)[line 41]"ìà é÷ãéù""LO YAKDISH"- "[However, a firstborn... among animals] one shall not consecrate" (Vayikra 27:26). This verse teaches that one may not consecrate a Bechor to be offered as a Korban Olah or Shelamim, because it is already Kadosh as a Bechor. It may be inferred from this that the Bechor is Kadosh immediately upon birth.
6a)[line 43]î÷ãéùå àúä ä÷ãù òìåéMAKDISHO ATAH HEKDESH ILUY- one may be Makdish the value of the benefit that may be derived from the Bechor, such as the benefit that one receives in being able to give it to the Kohen of his choice
b)[line 43]åàé àúä î÷ãéùå ä÷ãù îæáçV'IY ATAH MAKDISHO HEKDESH MIZBE'ACH- but one may not be Makdish the Bechor to be offered as a different Korban on the Mizbe'ach
29b----------------------------------------29b
7)[line 1]äîåëø àú ùãäåHA'MOCHER ES SADEHU (MECHIRAS SEDEH ACHUZAH)
(a) A Sedeh Achuzah is a field that came into the possession of its owner's family after the conquest and division of Eretz Yisrael, at the time of Yehoshua bin Nun.
(b)Such a field may be sold only until the Yovel year, at which time it automatically returns to the possession of its original owner (Vayikra 25:25-28). Because of this, when a person sells an ancestral field, he normally intends to sell only the Peiros, or produce, of the land until the Yovel year, and not the land itself (Gitin 48a).
(c)Beginning two years after the sale, the original owner may redeem the field from the person who purchased it. He does so by returning the proportion of the money that was paid for the remaining years until the Yovel year. The buyer is forced to accept the redemption money and return the field.
(d)If a person sold his field in the Yovel year itself, Rav maintains that the sale takes effect, but the field returns to the seller. Shmuel rules that the sale does not take effect.
8a)[line 4]ùãôåïSHIDAFON- (a) blight; (b) damage to the crops caused by searing, hot east winds
b)[line 4]éø÷åïYERAKON- and yellow blight; mildew
9)[line 5]ðøäNARAH- he plowed it
b)[line 5]äåáéøäHOVIRAH- he left it fallow
10)[line 11]÷ø÷åùé æåæéKARKUSHEI ZUZEI- the shaking of money
11)[line 26]îåôìâMUFLAG- separated
12)[line 35]äãøé æáéðéHADREI ZEVINEI - the sale is annulled and the money returns to the purchaser
13) [line 37] öøéê âè ùéçøåø îøáå ùðé TZARICH GET SHICHRUR ME'RABO SHENI - he needs a bill of release from his second master. That is, he goes free after we force his new master to free him (GET SHICHRUR)
A Jew who owns a Nochri slave or maidservant (an Eved Kena'ani or a Shifchah Kena'anis) may release him or her from bondage in one of two ways: by accepting payment for his release, or by giving him a "Get Shichrur," or bill of release (Kidushin 22b). If he is not released in one of these two ways, he is still considered to be a slave for all Halachic matters (such as with regard to whom he is allowed to marry and what Mitzvos he is obligated to keep).