[6a - 49 lines; 6b - 54 lines]
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.
 Gemara 6a [line 17]:
Should be corrected as suggested by Shitah Mekubetzes #4
 Rashi 6a DH Atun (end of the Daf) : ד"ה אתון
Should be corrected as suggested by Shitah Mekubetzes #18
1)[line 6]דבר המסוייםDAVAR HA'MESUYAM- a specific object
2)[line 8]אמה כליא עורבAMAH KALYA OREV- (a) the "Amah Kalya Orev" consisted of devices for preventing ravens from landing ("Kalya Orev" - lit. "eliminate ravens"). Plates of metal that measured one square Amah into which one-Amah-long nails were inserted were built onto the roof of the Heichal (RASHI here); (b) the roof of the Heichal was sloped such that its peak was only one Amah wide ("Amah Kalya" - lit. "ended in one Amah"). Bits of metal and nails were affixed there to prevent ravens from landing (RASHI to Moed Katan 9a). (See Insights)
3)[line 9]"ואגרת אל אסף שמר הפרדס אשר למלך [אשר יתן לי עצים לקרות את שערי הבירה אשר לבית ולחומת העיר ולבית אשר אבוא אליו ויתן לי המלך כיד א-לקי הטובה עלי]""V'IGERES EL ASAF SHOMER HA'PARDES ASHER LA'MELECH [ASHER YITEN LI ETZIM L'KAROS ES SHA'AREI HA'BIRAH ASHER LA'BAYIS UL'CHOMAS HA'IR, VELA'BAYIS ASHER AVO ELAV, VA'YITEN LI HA'MELECH K'YAD EL-OKAI HA'TOVAH ALAI]" - "And a letter to Asaf, the keeper of the king's orchard [that he should provide me with wood for beams to roof the gates of the Temple complex and for the walls of the city, and for the home which I will enter. And the king granted me this by the hand of my G-d which was benevolent to me]" (Nechemyah 2:8) (THE BENEVOLENCE OF KING DARYAVESH)
(a)Daryavesh the first, the king of Persia, complied with Nechemyah's request for permission to go up to Yerushalayim to organize the rebuilding of its destroyed walls. The king also supplied him with letters to the various governors of the trans-Euphrates region to facilitate his safe arrival at his destination, and with a letter to Asaf, as described in the verse. The king himself supplied him with an armed guard consisting of foot-soldiers and cavalry.
(b)When Sanbalat the Choronite and Tuvyah the Amonite slave (who bitterly opposed resettling the land and rebuilding the Beis ha'Mikdash), heard of Nechemyah's request of Daryavesh, they were terribly distraught. They were destined to play a major role in causing the future kings of Persia to rescind their consent to rebuild the Beis ha'Mikdash. At this point, however, there was little they could do to prevent Nechemyah from starting the construction work.
(c)After spending three days in Yerushalayim, during which time he presumably surveyed the ruins, Nechemyah arose in the middle of the night. Without informing a soul of his intentions, he took the few men who were with him and began the work by enlarging the narrow breeches in the walls, to enable himself and his men to ride through them on horseback.
(d)It was only on the following day that he told the people what he had done and how, with the help of HaSh-m, the king had granted him his support to proceed with the reconstruction of the walls of Yerushalayim and its citadels. The people replied that they were ready to help him.
(e)From the moment that the people began the work, Sanbalat and Tuvya did everything in their power to disrupt it. The methods they used included employing false prophets and prophetesses, and issuing various forms of threats, to scare the people from completing the project. Nechemyah saw through them and remained undeterred throughout, until, finally, the walls were completed.
4)[line 10]שאני מלכותא דלא הדרא ביהSHANI MALCHUSA D'LO HADRA BEI- the king is different, for he does not retract [what he begins]; see Insights
5)[line 12]עקרנא טוריAKARNA TUREI- I will uproot mountains
6)[line 24]יגודYAGUD- he shall cut if off
7)[line 33]בעינא בעי למיתבהBA'EINA BA'I L'MEISVAH- he has to give the object itself
8)[line 39]בל תאחרBAL TE'ACHER
(a)It is forbidden to delay fulfilling one's sacrificial commitments. For example, if one is obligated to bring a Korban (such as a free-will offering which he committed himself to bring), he must bring it by the first Regel. If he delays bringing it past the Regel, he has transgressed the Aseh of "v'Heveisem Shamah..." (Rosh Hashanah 4a-b). If he delays bringing it for three Regalim, he has transgressed the Lo Sa'aseh of "Lo Se'acher l'Shalmo" (Devarim 23:22). The Tana'im argue as to how to count the three Regalim (see Beitzah Chart #7).
(b)Bal Te'acher applies not only to Korbanos, but to other vows as well, such as Tzedakah (Rosh Hashanah 6a) and Nezirus (Nedarim 3b).
9)[line 1]יזיף ופרעYAZIF U'FARA- he would borrow and pay back
10)[line 15]פעיPA'I- he screams out [in protest]
11)[line 15]שעזרק טייעאSHA'AZREK TA'AYA- Sha'azrek, the Arab
12)[line 20]לא שכיחLO SHECHI'ACH- it is not common [for him to visit (and thus there is no concern that he would become upset when he sees that it is not being used)]
13)[line 27]העמדה והערכהHA'AMADAH V'HA'ARACHAH
(a)The verses referring to a Korban that became unfit due to a Mum (blemish) state, "v'He'emid Es ha'Behemah Lifnei ha'Kohen, v'He'erich ha'Kohen Osah" - "He shall make the animal stand before the Kohen and the Kohen shall appraise it" (Vayikra 27:11-12). From here we learn that in order for an animal with a Mum to be appraised and redeemed, it must be alive. An animal that was slaughtered, for example, cannot be appraised and redeemed (Chulin 84a).
(b)For the opinions of the Rabanan and Rebbi Shimon with regard to Ha'amadah and Ha'arachah, see Bechoros Chart #4, and Temurah Chart #8.
14)[line 38]"אם כופר יושת עליו""IM KOFER YUSHAS ALAV" - "If he shall be obliged to pay Kofer" (Shemos 21:30) (CHIYUV KOFER)
If a person's Shor ha'Mu'ad (bull that has killed three times in the past) kills another person, the bull is put to death by stoning (see Background to Bava Kama 40:28) and the owner of the bull is Chayav Misah b'Yedei Shamayim. The owner can redeem himself by paying "Kofer" to the children or heirs of the dead man, as the verse states, "Im Kofer Yushas Alav, v'Nasan Pidyon Nafsho" (Shemos 21:30; see Background to Bava Kama 23:31). The amount paid as Kofer is determined by either the owner's value, or the dead man's value, according to the various opinions (in Makos 2b). If the ox kills a servant, the Kofer is 30 Sela'im and it is paid to the slave's owner.
15)[line 48]מלוה על פה אינו גובה מן היורשיןMILVEH AL PEH GOVEH MIN HA'YORSHIN
There is a Machlokes whether or not a debt which was not made with a contract can be collected from the debtor's heirs. Rav and Shmuel argue with Rebbi Yochanan and Reish Lakish regarding whether or not a debt which was not written in a contract can be collected from the debtor's heirs if he dies. This Machlokes, our Gemara explains, is the same as the Machlokes whether or not there is automatically a lien on the debtor's property mid'Oraisa.
16)[line 51]מלוה כתובה בתורהMILVEH HA'KESUVAH BA'TORAH
There is an argument whether a monetary obligation arising from a Torah law (such as payment for damages, Erchin, or Pidyon ha'Ben), makes a person's property collateralized just like a debt for which a contract was written. If it does, then the recipients of these payments have the right to collect their debts from land which the liable party sold or mortgaged after the Torah obligated the person in this payment. In addition, the payments may be collected from the heirs after the death of their father.
17)[last line]לחזרת עמידת בית דיןL'CHAZARAS AMIDAS BEIS DIN- standing trial again, for the monetary issue