[18a - 51 lines; 18b - 50 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 18b DH Lo Nechleku ã"ä ìà ðçì÷å:
The words "Kegon sheha'Bechor Chai" ëâåï ùäáëåø çé
should be "Kegon sheha'Safek Bechor he'Chai" ëâåï ùäñô÷ áëåø äçé
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1)[line 5]úðà ÷îà ñáø àé àôùø ìöîöíTANA KAMA SAVAR IY EFSHAR L'TZAMTZEM- The Tana Kama maintains that it is impossible to achieve perfect precision even bi'Yedei Adam, in human actions. Measuring the distance to the corpse is considered bi'Yedei Adam.
2)[line 6]øáé àìéòæø ñáø àôùø ìöîöíREBBI ELIEZER SAVAR EFSHAR L'TZAMTZEM- Rebbi Eliezer maintains that it is possible to achieve perfect precision only bi'Yedei Adam. Both the Tana Kama and Rebbi Eliezer maintain that perfect precision cannot be attained bi'Yedei Shamayim, like the Rabanan of our Mishnah. They argue whether perfect precision can be attained bi'Yedei Adam.
3)[line 10]éáéàå òâìä àçú áùåúôåú åéúðåYAVI'U EGLAH ACHAS B'SHUTFUS V'YASNU- both cities should bring one calf and stipulate that it should belong to the city that is nearer to the corpse
4)[line 11]ëåìé òìîà àôùø ìöîöíCHULEI ALMA EFSHAR L'TAMTZEM- everyone agrees that it is possible to achieve perfect precision, even bi'Yedei Shamayim, like Rebbi Yosi ha'Glili
5)[line 30]òã ãàëìú ëôðééúà áááìAD D'ACHALT KAFNIYASA B'BAVEL- instead of eating dates in Bavel.... That is, "while you were enjoying yourself eating dates in Bavel, we were busy trying to answer this question" (Rashi), or, "instead of eating poor quality dates in Bavel, you ought to have come to Eretz Yisrael and struggled with us to answer this question" (Tosfos).
6)[line 35]ìéôìâé âáé äããéLIFLEGEI GABEI HADADEI- let them divide it between them
7)[line 43]òùå ùàéðå æåëä ëæåëäASU SHE'EINO ZOCHEH K'ZOCHEH- When we are not sure which of two animals is the real Bechor, the smaller of the two is given to the Kohen. When this happens, the Chachamim consider it as though the Kohen (who may not have received the true Bechor) has taken possession of the true Bechor and sold it back in exchange for the other animal, which he was given instead. Therefore, the Yisrael has no obligation to give Matanos from the animal that remains in his possession, since it might be a Bechor (and there is no obligation to give Matanos from a Bechor which was "sold" to him by the Kohen).
8)[line 46]ùàéï çìéôéï áéã ëäïSHE'EIN CHALIPIN B'YAD KOHEN- no animal has been given to the Kohen in exchange for this one (the Shitah Mekubetzes changes "Chalipin" to "Chalipav")
18b----------------------------------------18b
9)[line 28]ø' ò÷éáà ôìéâ áùðéí ùäô÷éãå àöì øåòäREBBI AKIVA PALIG B'SHENAYIM SHE'HIFKIDU ETZEL RO'EH- does Rebbi Akiva argue in this case?!
10)[line 33]ðéçà ìéä ãìéúòáéã îöåä áîîåðéäNICHA LEI D'LIS'AVID MITZVAH B'MAMONEI- a person wants a Mitzvah to be done with his property (if he does not stand to lose money by doing so. The Mitzvah involved in this Gemara is raising a Bechor in order to eventually eat it or sacrifice it.)
11)[line 35]îéãòíMIDA'AM- anything
12)[line 48]ùáéç èôéSHEVI'ACH TEFEI- is of better quality