[45a - 49 lines; 45b - 51 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 45a [line 19]:
"Ho'il v'Huktzah l'Mitzvaso, Huktzah l'Isuro" הואיל והוקצה למצותו הוקצה לאיסורו
This is the Salka Da'atach (original assumption) of the Gemara. The Maskana (conclusion), according to our texts, reads exactly the same, "Ho'il v'Huktzah l'Mitzvaso, Huktzah l'Isuro." The Rishonim explain the difference between the Salka Da'atach and the Maskana in several ways:
(a) The Tosfos Yeshanim (in the margin) and Tosfos ha'Rosh are Gores in the Salka Da'atach, "...*v'Huktzah* l'Isuro" והוקצה לאיסורו, and in the Maskana, "...*Huktzah* l'Isuro" הוקצה לאיסורו. Rashi (DH k'Ein Shemen) explains the Maskana similarly. (Accordingly, it is necessary to change the Dibur ha'Maschil of Rashi in the Salka Da'atach from "Huktzah l'Isuro" to "v'Huktzah l'Isuro," which is indeed how it appears in the older versions of Rashi.) This is also the Girsa of the Dikdukei Sofrim #10 and the Oxford manuscript.
(b) The Ritva and the Me'iri are Gores in both places "v'Huktzah l'Isuro" והוקצה לאיסורו. They explain the difference as follows: in the Maskanah, Muktzah according to Rebbi Shimon is only k'Ein Shemen, she'Huktzah l'Mitzvaso v'Huktzah l'Isuro, meaning that one of the two Muktzahs is enough (l'Mitzvaso or l'Isuro), but both are not necessary (see Insights to 45:1). This seems to be the intent of the Ramban as well (accordingly, the Girsa in the Ramban also must be changed to v'Huktzah), except that he reverses the order, "Ho'il v'Huktzah l'Isuro v'Huktzah l'Mitzvaso."
(c) The Ramban mentions a Rishon who is Gores at the beginning of the Sugya, "Ho'il v'Huktzah l'Isuro, Huktzah l'Mitzvaso" הואיל והוקצה לאיסורו הוקצה למצותו (the exact opposite of our Girsa), and in the Maskana, "Ho'il v'Huktzah l'Mitzvaso Huktzah l'Isuro" הואיל והוקצה למצותו הוקצה לאיסורו (our Girsa). However, the Ramban does not agree with this Girsa.
1)[line 2]על גבי דקלAL GABEI DEKEL
The Rabanan made a decree not to use or to support oneself with anything that is attached to the ground, for fear that the person will transgress the Melachah of Kotzer (reaping) on Shabbos. Similarly, the Rabanan made a decree not to support oneself on live animals, for fear that the person will rip off a branch to use as a prod for the animal, and thus transgress the Melachah of Kotzer. (Beitzah 36b)
2)[line 8]מהו לטלטולי שרגא דחנוכתא?MAHU L'TALTULEI SHERAGA D'CHANUKSA?- is it permissible to move a Chanukah lamp after it has gone out on Shabbos?
3)[line 8]חבריCHAVREI/CHABAREI- Persian priests who acted wickedly toward the Jews
4)[line 11]הכי הלכתא?HACHI HILCHESA?- is this the Halachah?
5)[line 11]כדיKEDAI- worthy
6)[line 15]היכא דלא דחייה בידיםHEICHA D'LO DACHYEI B'YADAYIM- where he did not physically set it aside
7)[line 20]סיככהSICHECHAH- if he put the Sechach on the Sukah
8)[line 21]קרמיםKERAMIM- (O.F. ovrez) with material adorned with colorful needlework
9)[line 22]אפרסקיןAFARSEKIN- (O.F. persches?) peaches. (According to Y. Feliks, Plant World of the Bible, Ramat Gan 1968, the correct Girsa should be APASTEKIN, which are a type of nut, such as the Pistachio. Since peaches are a summer fruit, they are not available on Sukos.)
10)[line 23]אפרכלי של ענביםAPARKELEI SHEL ANAVIM- twigs with clusters of grapes
11)[line 23]ועטרות של שבוליןATAROS SHEL SHIBOLIN- wreaths made of stalks of grain
12)[line 28]הסמוך להHA'SAMUCH LAH- the bundle of wood that is touching the Sukah (but not attached to it)
13)[line 37]גרוגרות וצימוקיםGEROGEROS V'TZIMUKIM- figs and grapes that are in the process of being dried. Fresh fruit is spread out on the roofs to dry. At the beginning of the process, the fruit develops an extremely foul smell, which diminishes until it disappears altogether when the fruit is thoroughly dry. In the course of the process they are completely inedible and unusable. We therefore find two reasons for them to be considered Muktzah: (1) the owner physically set them aside by taking them up to his roof; (2) they were completely inedible at the start of Shabbos, and the owner expected that they would remain inedible for a long time. Therefore, even if they actually did dry out completely on Shabbos, they are still Muktzah, since the owner did not have intent before Shabbos to use them; rather, he set them aside and they were inedible.
14)[line 42]חבושיןCHAVUSHIN- (O.F. codoinz) quince
15)[line 48]אסוחי אסחי לדעתיה מינייהוASUCHEI ASCHEI L'DAITEI MINAIHU- he physically set them aside (lit. he removed his mind from them)
16)[line 1]פצעילי תמרהPATZ'ILEI TEMARAH- (a) dates which are picked before they are ripe that are placed in baskets made from palm branches to ripen (RASHI); (b) cracked dates (the process of cracking helps them ripen and dry out) that start to spoil at the onset, but later dry out and improve with time, similar to Grogeros and Tzimukim (ARUCH, cited in TOSFOS YESHANIM)
17)[line 4]המדבריותHA'MIDBARIYOS- pasture-animals
18)[line 5]הבייתותHA'BAYASOS- domestic animals
19)[line 10]אפרAFAR- pasture-ground, meadow
20)[line 16]לדידכוL'DIDCHU- according to you
21)[line 16]אודו לי מיהתODU LI MIHAS- admit to me at least
22)[line 21]סבא קרויאSABA KIRVAYA- Elder of Kirva
23)[line 21]סרויאSIRVAYA- of Sirva
24)[line 22]קינה של תרנגולתKINAH SHEL TARNEGOLES- a chicken's nest
25)[line 26]מודה היה רבי שמעון בבעלי חיים שמתוMODEH HAYAH REBBI SHIMON B'VA'ALEI CHAYIM SHE'MESU
(a)See Background to Shabbos 43: 11a-b.
(b)The Gemara is discussing a healthy chick that died on Shabbos, which is Muktzah Machmas Isur (the prohibition at the onset of Shabbos is the Melachah of Shochet, slaughtering). According to one opinion, even Rebbi Shimon considers the dead animal Muktzah. Only animals that were not healthy at the onset of Shabbos, which the owner intended to feed to his dogs after they die, are considered Muchan (useful on Shabbos.)
26)[line 39]ואת לא תסברא ...?V'AT LO TISBERAH …?- were you not on your own of the opinion...?
27)[line 41]מנרתאMENARTA- lantern
28)[line 46]צידןTZAIDAN- Sidon, located on the southern coast of Lebanon
29)[line 50]אדם קובע לה מקוםADAM KOVE'A LAH MAKOM- a person designates a place for it
30)[line 50]כילת חתניםKILAS CHASANIM- a bed with a canopy which slopes down from the middle to both sides and which is not a Tefach wide at the top