[33a - 42 lines; 33b - 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] Rashi 33a DH l'Loke'ach Hevei ã"ä ììå÷ç äåé:
The words "Higi'a ha'Yovel v'Lo Nig'alah" äâéò äéåáì åìà ðâàìä
should be "Higi'a Yom Shneim Asar Chodesh v'Lo Nig'alah" äâéò éåí ùðéí òùø çãù åìà ðâàìä (RASHASH)
[2] Gemara 33b [line 23]:
The words "Tanya va'Asher Yig'al" úðéà åàùø éâàì
should be "v'Tanya va'Asher Yig'al åúðéà åàùø éâàì (this is Rashi's Girsa)
[3] Gemara [line 26]:
Should be corrected as suggested by Shitah Mekubetzes #7
[4] Gemara [line 49]:
Should be corrected as suggested by Shitah Mekubetzes #9 and as is found in Rashi to Daf 34a and Rabeinu Gershom here
[5] Rashi 33b DH Eini Yode'a ã"ä àéðé éåãò:
The words "she'Eino b'Ir Ela" ùàéðå áòéø àìà
should be "she'Eino b'Ir Chomah Ela" ùàéðå áòéø çåîä àìà (RASHASH)
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1)[line 1]ùðú çîùéí àéðä îï äîðéï / ùðú çîùéí òåìä ìëàï åìëàïSHNAS HA'CHAMISHIM EINAH MIN HA'MINYAN / SHNAS CHAMISHIM OLAH L'CHAN ULE'CHAN
Rebbi Yehudah and the Rabanan argue concerning the status of the Yovel year, the fiftieth year (after seven cycles Shemitah have passed). The Rabanan maintain that the Yovel year serves as the fiftieth and final year of the Yovel cycle, and it does not serve as the first year of the next cycle. Rebbi Yehudah, on the other hand, maintains that the Yovel year is not only the fiftieth and final year of the Yovel cycle, but it also serves as the first year of the next Yovel cycle ("Shenas Chamishim Olah l'Chan ule'Chan"). (See Insights to Nedarim 61:1.)
2)[line 9]ðøöòNIRTZA (EVED IVRI)
(a)See Background to Erchin 18:17.
(b)An Eved Ivri is obligated to work for his master for only six years (Shemos 21:2) or until the Yovel year (see Background to Bava Basra 112:6), whichever comes first (Kidushin 14b, 16a). At any time during his term, he may go free if he or someone else pays his master the money remaining from the sum that the master paid for him, prorated to the amount of time that he worked. If at the termination of six years he expresses his desire to continue life as a slave, the master takes the slave to Beis Din, and stands the slave near a doorpost and pierces his right ear and the door with an awl. This is known as Retzi'ah, and an Eved Ivri upon whom this is performed is called a "Nirtza." A Nirtza slave must continue to serve his master until the Yovel year (ibid. 21:6) or until his master dies.
3)[line 12]"ëé äîåëø àì äîîëø ìà éùåá [åòåã áçééí çéúí ëé çæåï àì ëì äîåðä ìà éùåá åàéù áòåðå çéúå ìà éúçæ÷å]""KI HA'MOCHER EL HA'MIMKAR LO YASHUV [V'OD BA'CHAYIM CHAYASAM, KI CHAZON EL KOL HAMONAH LO YASHUV, V'ISH BA'AVONO CHAYASO, LO YISCHAZKU.]" - "For the seller will not return to his acquisition [as long as they live (they will not return); because there is a prophetic vision that her entire multitude will not return, and that each man will remain with his iniquity, he will not return.]" (Yechezkel 7:13) (THE PURCHASER WILL NOT REJOICE)
(a)In the preceding verse (verse 12), the Navi informs the people that because HaSh-m is furious with them and their sins, the day has arrived that the purchaser will not rejoice and the seller will not be dejected.
(b)Under normal circumstances, the purchaser of a field is delighted with his acquisition, while the seller is dejected at his loss. Here, however, as a result of their ongoing refusal to do Teshuvah, the people will go into exile and not return during the course of their lifetime. Consequently, anyone who purchased property in Eretz Yisrael will get nothing out of the field and will have no reason to rejoice on account of his purchase, and the seller will not be depressed at having sold it, since he would not have benefited from the field even if he had not sold it.
4)[line 15]"åéàîø îä äöéåï äìæ àùø àðé øåàä åéàîøå àìéå àðùé äòéø ä÷áø àéù äàìäéí àùø áà îéäåãä åé÷øà àú äãáøéí àùø òùéú òì äîæáç áéú àì""VA'YOMER: 'MAH HA'TZIYUN HA'LAZ ASHER ANI RO'EH?' VA'YOMRU ELAV ANSHEI HA'IR: 'HA'KEVER ISH HA'ELOKIM ASHER BA MI'YEHUDAH, VA'YIKRA ES HA'DEVARIM HA'ELEH ASHER ASISA AL HA'MIZBE'ACH BEIS EL.'" - "And he (Yoshiyahu ha'Melech) said: 'What is this tombstone that I see?' And the men of the city said to him: 'That is the grave of the man of G-d who came from Yehudah and predicted these things that you (just) did on the Mizbe'ach of Beis El.'" (Melachim II 23:17) (YOSHIYAHU AND THE TOMBSTONE)
(a)Yarav'am Ben Nevat of the tribe of Efrayim was the first king of the ten tribes of Yisrael after their secession from the kingdom of the Davidic dynasty (subsequently known as Yehudah), as recorded in Melachim I 11:26-12:20. Upon the death of Shlomo ha'Melech, Rechav'am, his son, took the counsel of his young advisors to increase the high tax and hard labor that Shlomo had instituted (Melachim I 12:14). As a result, the people rebelled under the leadership of Yarav'am ben Nevat. Only the tribes of Yehudah and Binyamin remained faithful to the House of David.
(b)Yarav'am was concerned that his subjects should not be drawn back to the Davidic Kingdom of Yehudah when they went to worship in the Beis ha'Mikdash in its capital, Yerushalayim. In order to prevent the people of the ten tribes from returning to the leadership of the Davidic kings, Yarav'am outlawed the Mitzvah of Aliyah l'Regel, forbidding his people to travel to the Beis ha'Mikdash for Pesach, Shavu'os and Sukos. Instead, he built two other "Temples," the main one in Beis El and a secondary one in Dan, where golden calves were worshipped (ibid. I 12:28). He set up guards on the roads leading to Yerushalayim to prevent anyone from serving HaSh-m by going to the Beis ha'Mikdash. His new religion was introduced with a fictitious holiday in the eighth month (a take-off of the Jewish Sukos). We are told that on that occasion, Yarav'am "ascended the altar that he had made in Beis El on the fifteenth day of the eighth month, in the month that he had fabricated with his imagination, inventing a holiday for the Children of Yisrael — he ascended the altar to burn sacrifices" (Melachim I 12:33).
(c)HaSh-m was swift in His wrathful reaction to Yarav'am's outrageous sacrilege: "Just then a prophet (Ido ha'Navi) came to Beis El from Yehudah... while Yarav'am was standing atop the altar to burn the sacrifice. He called out to the altar by the word of HaSh-m and said, 'Altar, altar! Thus said HaSh-m: Behold, a son will be born to the House of David by the name of Yoshiyahu, and he will slaughter upon you the priests of the Bamos, who burn sacrifices upon you; human bones will be burned upon you!'" (ibid. 13:1-2).
(d)The prophet died that same day and was buried in Beis El. His prophecy came true — more than three centuries later — when Rechav'am's descendant, King Yoshiyahu, came to power and instituted sweeping reforms, during the course of which many idolatrous shrines and temples were destroyed. The prophet relates that when he came to Beis El (which was, of course, in the territory of the Northern Kingdom): "Also the altar that was in Beis El — the Bamah that Yarav'am son of Nevat built, with which he caused Yisrael to sin — also that altar and its Bamah he demolished; he burned the Bamah and ground it up into dust and burned the Asherah. Yoshiyahu then turned and saw the graves that were there on the mountain and he sent men to take the bones out of the graves and burn them upon the altar, defiling it, in accordance with the word of HaSh-m which the prophet, who had prophesied about these events, had proclaimed. He (Yoshiyahu) then asked, 'What is this tombstone that I see?' The people of the city answered him, 'It is the grave of the prophet who came from Yehudah and prophesied about these deeds that you have done upon the altar of Beis El.'" (Melachim II 23:15-17)
(e) The tombstone he saw was covered with thistles on one side and myrtle branches and spices on the other. Upon his inquiry, they told him that this was the dual burial-site of the man of G-d (Ido ha'Navi) who prophesied all that Yoshiyahu had just done to the Mizbe'ach in Beis El, and of the false prophet (see Background to Sanhedrin 104a:4).
(f) Yoshiyahu gave orders not to touch the grave, with the result that the grave of the false prophet was saved in the merit of Ido ha'Navi.
5)[line 18]"âí éäåãä ùú ÷öéø ìê áùåáé ùáåú òîé""GAM YEHUDAH SHAS KATZIR LACH B'SHUVI SHVUS AMI."- "Also Yehudah has planted a branch of yours, when I sought to return the captivity of my nation." (Hoshea 6:11) - This is transposed to mean, "Also Yehudah is appointed as a captain for you, when I returned the captivity of my nation."
6)[line 30]ùìà éàîøå ä÷ãù éåöà áìà ôãéåïSHE'LO YOMRU HEKDESH YOTZEI B'LO PIDYON- [it is a decree] so that people not say that an item of Hekdesh loses its sanctity without paying the proper redemption fee. (a) This law is not merely mid'Rabanan as the wording implies, but rather it is mid'Oraisa, and it is learned from a Kal va'Chomer as the Gemara continues (ERKI ALAI, MUTZAL ME'ESH); (b) Alternatively, this law is only mid'Rabanan (RASHI 23b, RABEINU GERSHOM). The Rabanan decreed that it requires Pidyon, because people think that there is a Kal va'Chomer.
7)[line 37]àáì äðê ëã÷ééîé ÷ééîéAVAL HANACH KEDE'KAIMEI KAIMEI- but these stay where they are. That is, if one buys Batei ha'Chatzeirim from the Gizbar, they stay in his hands forever and do not leave him when Yovel arrives.
33b----------------------------------------33b
8)[line 11]÷øôóKARPAF- an enclosed area that is located outside of a settlement, used for storage and other such purposes
9)[line 16]òøé äìåéíAREI HA'LEVIYIM
When the land of Yisrael was divided among the tribes of Yisrael, all tribes received a portion of land except for the tribe of Levi (Bamidbar 26:62, Yehoshua 14:4). The Leviyim were settled in the six Arei Miklat (cities of refuge) and in forty-two other cities that were designated as "Arei Leviyim" (Yehoshua 21:3-39).
10)[line 23]"åàùø éâàì îï äìåéí""VA'ASHER YIG'AL MIN HA'LEVIYIM"- "And what one will buy from the Leviyim" (Vayikra 25:33) - The support for Rebbi's opinion is from the conclusion of the Beraisa that says that a Levi who is a Mamzer does not have the status of a Levi, even though he is selling a house in Arei ha'Leviyim, and thus certainly a Yisrael does not have the status of a Levi when he sells a house in Arei ha'Leviyim. (Only Rebbi needs support from a verse that the law applies to a Levi that sells to another Levi; the Rabanan do not need support from a verse, because they do not take into account the seller or the purchaser, but rather only the property.)
11)[line 30]îâøùMIGRASH- the open areas around the city
12)[line 48]ìçééLECHAYEI- it is good, understandable
13)[line 49]àìà òééøåú áéðåðéåúELA AYAROS BEINONIYOS- rather, medium-sized cities. (The word "Ayaros" implies "Perazim" without walls (Rabeinu Gershom). The logic behind not making such cities into Arei ha'Leviyim is that a wall would make it harder for the murderer to enter and save himself from the victim's Go'el ha'Dam (avenger), so a wall should not be built (see Insights). The Rambam, however, appears to have had the text "Kerachim Ketanim" (instead of "Kefarim Ketanim") which more clearly prohibits giving Leviyim walled cities. The Girsa of "Tirim Ketanim" may also be explained to mean "Kerachim Ketanim.")