[20a - 55 lines; 20b - 31 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 20a [line 49]:
The words "Chatzi Erech Keli" çöé òøê ëìé
should be "Erech Chatzi Keli" òøê çöé ëìé (Tosfos DH Tanu Rabanan ha'Ma'arich) úðå øáðï äîòøéê
[2] Rashi 20b DH Lo Shanu ã"ä ìà ùðå
The words "d'Amar Dami Alav" ãàîø ãîé òìéå
should be "d'Amar Damav Alav" ãàîø ãîéå òìéå
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1)[line 10]ãîé òìéDAMI ALAI- [one who pledges] "my value is upon me" [to donate to Hekdesh. In this case, he said these words and later died.
2)[line 33]îìåä òì ôä âåáä îï äéåøùéïMILVEH 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 (see next entry).
3)[line 34]îìåä ëúåáä áúåøäMILVEH 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.
4)[line 41]ìøáé îàéøL'REBBI MEIR (EIN ADAM MOTZI DEVARAV L'VATALAH)
Rebbi Meir is of the opinion that a person does not utter words for no purpose. Therefore, when a person's statement seems to be nonsensical, we "read into" his words a more plausible explanation.
5)[line 47]ìå÷ä áòøê ùìíLOKEH B'ERECH SHALEM- he is hit with the obligation to pay his entire Erech
6)[line 50]çìùCHALASH- fell ill
7)[line 53]ùìà äúðãá ëãøê äîúðãáéíSHE'LO HISNADEV K'DERECH HA'MISNADVIM
If a person makes a donation or a pledge in an unusual way, we assume that he does not really intend to donate anything at all. (This is why the Chachamim rule that if a person says he will give "half the Erech of a vessel" to Hekdesh, he is under no obligation whatsoever.)
20b----------------------------------------20b
8a)[line 4]ùåø æä òåìä/ùåø æä òìéSHOR ZEH OLAH / SHOR ZEH ALAI (NEDER / NEDAVAH)
(a)A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice, as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b)When a person states, "I pledge an Olah" ("Harei Alai Olah"), without singling out a specific animal, his pledge is called a Neder. When he afterwards sets aside an animal with which to fulfill his pledge, and the animal gets lost or dies, he must bring another in its place. If he states, "This animal is an Olah" ("Harei Zo Olah"), his pledge is called a Nedavah. If the animal gets lost or dies, he has no obligation to bring another in its place.
9)[line 22]àéï àãí î÷ãéù ãáø ùìà áà ìòåìíEIN ADAM MAKDISH DAVAR SHE'LO BA LA'OLAM
There is a Machlokes Tana'im as to whether a person can designate as Hekdesh (consecrate) anything that has not as yet emerged into the world, such as the fruits of a tree or the goods to be produced by his wife. The same applies to making a Neder to prohibit items.
10)[line 30]ùçìèå ëäïSHE'CHALTO KOHEN - that the Kohen declared the house to be Tamei with Tzara'as, requiring that the entire house be dismantled (NIG'EI BATIM, DIN CHALITZAH U'NETITZAH)