[4a - 34 lines; 4b - 54 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] Gemara 4a [line 13]:
The words "Kedushas Shel Yisrael" ÷ãåùú ùì éùøàì
should be "Kedushasan Shel Yisrael" ÷ãåùúï ùì éùøàì
[2] Rashi 4a DH b'Feter Rechem ã"ä áôèø øçí:
The words "Iy Mashkechinan" àé îùëçéðï
should be "v'Iy Mashkechinan" åàé îùëçéðï
[3] Gemara 4b [line 42]:
The words "uvi'Chnisasan Yisrael la'Aretz" åáëðéñúï éùøàì ìàøõ
should be "uvi'Chnisasan la'Aretz" åáëðéñúï ìàøõ (YA'AVETZ; or "uvi'Chnisas Yisrael la'Aretz" åáëðéñú éùøàì ìàøõ)
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1)[line 20]ãäåä ìéä ùä ãàô÷ò, ìéô÷òD'HAVAH LEI SEH D'AFKAH, LIPKA - a Levi who had a lamb which exempted a firstborn donkey of an Yisrael should have his own firstborn donkey exempted
2) [line 28] åàäøï... ìà ìô÷ò V'AHARON... LO LIPAKA - and Aharon, who was not counted among the Leviyim, should not have his Peter Chamor exempted
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3)[line 2]åîîàé ãáùäUMI'MAI DEB'SEH- and from where do know that the Peter Chamor of an Israelite was redeemed by the lamb of a Levi and not by his donkey?
4)[line 21]"[åÇàÂðÄé ìÉà àÈçåÌñ òÇì ðÄéðÀåÅä äÈòÄéø äÇâÌÀãåÉìÈä, àÂùÑÆø éÆùÑ áÌÈäÌ äÇøÀáÌÅä îÄùÑÀúÌÅéí òÆùÒÀøÅä øÄáÌåÉ àÈãÈí àÂùÑÆø ìÉà éÈãÇò áÌÅéï éÀîÄéðåÉ ìÄùÒÀîÉàìåÉ,] åÌáÀäÅîÈä øÇáÌÈä?""[VA'ANI LO ACHUS AL NINEVEH HA'IR HA'GEDOLAH; ASHER YESH BAH HARBEH MI'SHTEIM ESREH RIBO ADAM ASHER LO YADA BEIN YEMINO LI'SEMOLO], U'VEHEIMAH RABAH?" - "[And I, shall I not have pity on Nineveh, the great city, which contains more than a hundred and twenty thousand people, who do not know their right hand from their left], and many animals as well?" (Yonah 4:11) (HASH-M'S PITY ON NINVEH)
(a)Yonah fulfilled his mission in Nineveh. He had warned the residents of the city about their impending destruction, in forty days. They had taken his warning seriously, fasted and repented, and HaSh-m had accepted their Teshuvah and forgave them.
(b)However, this troubled Yonah immensely, because he knew that Yisrael were sinning and were not doing Teshuvah (or, as others explain, because the people of Nineveh would now accuse him of being a false prophet, since his warning did not materialize).
(c)Meanwhile, Yonah found himself a place on the east side of the city, to wait and see what would happen to the residents of Nineveh after the forty days had passed, in case their Teshuvah did not endure. He built himself a hut to protect him from the sun. For added protection, HaSh-m caused a Kikayon tree (or plant) to grow above him. This tree gave Yonah tremendous joy. When, the next morning, HaSh-m sent a worm to eat away the roots of the tree and it died, Yonah was extremely upset. He fell faint from the extreme heat and asked HaSh-m to take his life. In reply to HaSh-m's question, he expressed his extreme displeasure at the death of the Kikayon tree.
(d)HaSh-m told Yonah that if he took pity on the Kikayon tree for which he did not work, and which was just one night old, should He not have pity on Nineveh?
5)[line 24]÷ãùå áëåøåú áîãáøKADSHU BECHOROS BA'MIDBAR- all laws of Bechor applied to the firstborns that were born while Bnei Yisrael were in the desert (Bechor Adam, Bechor Behemah Tehorah, and Bechor Behemah Teme'ah)
6)[line 32]ãìà ôñé÷ ÷ãåùúééäåD'LO PASIK KEDUSHASAIHU- there was no span of time during which the sanctification of the firstborn was interrupted
7)[line 37]åîéðäU'MINAH- from that Beraisa itself I can bring an opposite proof
8)[line 41]çåáåú ááîä ìà ÷øåáCHOVOS B'VAMAH LO KAROV- even during the time period when offering sacrifices on a Bamah (an altar which is not situated in the Mishkan or Beis ha'Mikdash) was permitted, obligatory sacrifices were not allowed to be brought on a Bamah.