[32a - 41 lines; 32b - 50 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 32a [line 17, 18]:
The word "Zevinei" זביניה should be written without a "Heh" at the end (BECHOR SHOR)
 Rashi 32a DH Kol Heicha deme'Ikara ד"ה כל היכא דמעיקרא:
The words "Mihu Mamona d'Chohen [Ochel] Mamona Hu" מיהו ממונא דכהן אוכל ממונא הוא
should be "Mihu Mamona d'Chohen d'Achal* Mamona Hu" מיהו ממונא דכהן דאכל ממונא הוא (Dikdukei Sofrim #1)
1)[line 1]הסךHA'SACH- one who anoints [himself with oil of Terumah, which is a benefit considered to be akin to drinking[
2)[line 2]חומש וחומשאV'CHUMSHA D'CHUMSHA- [and if one unintentionally eats that which he designated as the "fifth" which he must add to his repayment, he must replace that amount plus] a fifth of that fifth
3)[line 10]גריואGERIVA- a Se'ah
4)[line 12]גרוגרותGROGEROS- dried figs (which are a less desirable product than dates)
5)[line 17]מידי דלא קפיץ עליה זביניהMIDI D'LO KAFITZ ALEI ZEVINEI- a product for which buyers to jump at the opportunity to buy
6)[line 23]היה עושה את יום הכפורים כשבתHAYAH OSEH ES YOM HA'KIPURIM K'SHABBOS- see Background to Pesachim 29:3
7)[line 24]כתנאיK'TANA'I- [whether or not Terumah must be repaid according to volume or value] is the subject of a Machlokes Tana'im. Rebbi Yochanan ben Nuri is of the opinion that Terumah must be replaced with equal volume, even if it was worthless; Rebbi Akiva maintains that only the value must be repaid. No differentiation is made in their Machlokes between intentional and unintentional transgression.
8)[line 31]תותיםTUSIM- berries
9)[line 32]במה דברים אמורים...BAMEH DEVARIM AMURIM...- how is it possible to have Terumah which is Chametz on Pesach? A possibility not mentioned by the Gemara is that the Chametz was made into Terumah before Pesach.
10)[line 33]"ונתן לכהן את הקדש""V'NASAN LA'KOHEN ES HA'KODESH"- this verse refers to the remuneration a non-Kohen must pay to a Kohen for eating his Terumah unintentionally
11)[last line]מריצה לפני כלבוMERITZAH LIFNEI CHALBO- he may throw it to his dog
12)[line 35]אמרו לוAMRU LO- this is a continuation of the Beraisa
13)[line 39]"חטאה בשגגה...""... V'CHAT'AH B'SHEGAGAH..."- "... and he sinned unintentionally..."; this verse requires one who mistakenly benefited from Hekdesh (known as Me'ilah) to bring a Korban (Vayikra 5:15)
14)[line 39]והלא דין הוא?VA'HALO DIN HU?- is it not able to be logically derived [and why, therefore, is a verse necessary]?
15)[line 40]פוטר בהן את המזידPOTER BAHEN ES HA'MEZID- one who intentionally transgresses them need not [offer a Korban Chat'as]
16)[line 43]מיתהMISAH (KARES / MISAH B'YEDEI SHAMAYIM)
(a)A non-Kohen who eats or benefits from Terumah intentionally must reimburse the Kohen to whom the Terumah belonged for the value of the Terumah (as anyone who damages property must -- see above, Background to 31:22). In addition, he incurs the punishment of Misah b'Yedei Shamayim.
(b)If someone benefited from Hekdesh intentionally, he must pay Hekdesh for the benefit which he received. In addition, he receives Malkus -- as well as, according to Rebbi, Misah b'Yedei Shamayim.
(c)The Tif'eres Yisrael in his commentary to Sanhedrin 9:6 lists three differences between Misah b'Yedei Shamayim and Kares:
KARES MISAH B'YEDEI SHAMAYIM ===== ====================== 1. death before age 60 death after age 60 (according to the Yerushalmi Bikurim 2, before age 50) 2. children alive at the time children will not die as a of the transgression may die result of the transgression (according to the Riva, only (although according to some, for those sins about which the the sinner's possessions Torah states the word Ariri) will be destroyed until he is left destitute - see Insights to Pesachim 32b and Yevamos 73b) 3. in certain forms, the the soul of the sinner soul of the sinner is cut remains unharmed off from the Jewish people
(d)The Beraisa brought in our Gemara seems to say that since Misah b'Yedei Shamayim is a more severe punishment than Kares, one would not necessarily be able to apply to Aveiros for which one incurs Misah b'Yedei Shamayim the same leniencies that apply to Aveiros for which one incurs Kares.
20)[line 49]תנוח דעתךTANU'ACH DA'ATCHA- may your mind be at ease
21)[last line]שדו ביה נרגאSHADU BEI NARGA- lit. swung an ax at it, i.e. they questioned its legitimacy