[21a - 53 lines; 21b - 45 lines]
We recommend using the textual changes suggested by the Bach, the Tzon Kodashim, the Vilna Ga'on 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 21a [line 3]:
Hagahas ha'Gra #1 belongs on line 4, before the Mishnah
 Gemara [line 4]:
Should be corrected as suggested by Shitah Mekubetzes #2
 Gemara [line 51]:
Should be corrected as suggested by Shitah Mekubetzes #15 and as is found in Rashi 21b DH Mai Ika l'Meimar ד"ה מאי איכא למימר
 Rashi 21a DH Harei Elu ד"ה הרי אלו:
There is a mistake in the Hagahos ha'Gra #2
The words "she'Lo Nimkarin" שלא נמכרין
should be "she'Nimkarin" שנמכרין
(This is the way it appears in the Hagahos ha'Gra at the end of the Maseches; the Mar'eh Kohen also suggests this Girsa change in Rashi)
 Rashi DH Lo Mechayev ד"ה לא מחייב:
"Kol Mum ..." כל מום ... (Source: Bechoros 33b)
 Gemara 21b [line 30]:
The colon is unnecessary
 Rashi 21b DH ka'Chazeh ha'Tenufah ד"ה כחזה התנופה:
Should be corrected as suggested by Shitah Mekubetzes #22
"l'Hosif Od Havayah" להוסיף עוד הוייה (Source: Bechoros 28a)
1)[line 8]נמכרים באיטלזNIMKARIM B'ITLIZ- are sold in the marketplace
2)[line 9]נשקלין בליטראNISHKALIN B'LITRA- and are weighed with a Roman Libra, a pound
3)[line 15]פרנסהPARNASAH- provision; that is, they and their value may be consumed in Chutz la'Aretz
4)[line 18]המטיל מוםHA'MATIL MUM - one who inflicts a blemish (HATALAS MUM B'KODSHIM)
(a)It is forbidden to blemish an animal of Hekdesh, as the verse states, "Tamim Yiheyeh l'Ratzon Kol Mum Lo Yiheyeh Vo" - "it shall be complete (unblemished) to find favor, no blemish shall be in it" (Vayikra 22:21). The intention of Chazal is that the verse is read, "Lo Yehayeh Vo" - "do not cause [a blemish] in it" (RASHI to Bechoros 33b DH Kol Mum).
(b)A person who inflicts a blemish in an animal of Kodshim (or its Temurah, with the exception of the Temurah of a Bechor and Ma'aser Behemah, as the Gemara here concludes) receives Malkus. (See SEFER HA'CHINUCH #287.) (According to most Rishonim, it is even forbidden to indirectly cause a sanctified animal to become blemished — see YOSEF DA'AS to Menachos 56b.)
5)[line 38]מעשר שניMA'ASER SHENI
7)[line 49]קדושה ראשונה קידשה לשעתה וקידשה לעתיד לבאKEDUSHAH RISHONAH KIDSHAH L'SHAITAH V'KIDSHAH L'ASID LAVO - the first Sanctification brought about sanctity at that time, as well as for the future (after the destruction of the first Beis ha'Mikdash)
(a)The Chachamim refer to three distinct sanctities when they discuss whether or not Kedushah Rishonah Kidshah l'Sha'atah v'Kidshah l'Asid Lavo: the sanctity of the Beis ha'Mikdash; the sanctity of Yerushalayim; and the sanctity of Eretz Yisrael.
(b)The Beis ha'Mikdash had to be sanctified in order for the sacrifices to be offered there. Similarly, Yerushalayim had to be sanctified in order for Kodshim Kalim and Ma'aser Sheni to be eaten there. Shlomo ha'Melech sanctified the Beis ha'Mikdash and Yerushalayim. According to one opinion, their Kedushah remained even after the Beis ha'Mikdash and Yerushalayim were destroyed by the Babylonians and Romans. There is a Tana who argues and maintains that when the Babylonians conquered Eretz Yisrael, this Kedushah ceased, and when Ezra returned to Eretz Yisrael, he sanctified it once again.
(c)Eretz Yisrael had to be sanctified in order for the Mitzvos ha'Teluyos ba'Aretz, such as Terumos and Ma'aseros, to be practiced. Yehoshua sanctified Eretz Yisrael through conquest. According to one opinion, the Kedushah of the land remained even after the Babylonians conquered Eretz Yisrael and laid waste to the land. Another Tana (and Rebbi Eliezer — Chagigah 3b) argues and maintains that when the Babylonians conquered Eretz Yisrael, this Kedushah ceased and the Mitzvos ha'Teluyos ba'Aretz no longer applied. When Ezra returned to Eretz Yisrael, he sanctified it once again (see Insights to Megilah 10a, Zevachim 60b, and Temurah 21a).
8)[line 51]אפילו בכור נמי תיבעי לךAFILU BECHOR NAMI TIBA'I LACH- you should also ask even regarding Bechor; see Rashi 21b DH Mai Ika l'Meimar, and Insights here
9)[line 14]בכל הרואה ... לפנים מן החומהB'CHOL HA'RO'EH ... LIFNIM MIN HA'CHOMAH
(a)When the Mishkan was in Shiloh, Kodshim Kalim and Ma'aser Sheni were eaten in any place from where Shiloh could be seen.
(b)At the time of the Beis ha'Mikdash, Kodshim Kalim and Ma'aser Sheni could be eaten only within the walls of Yerushalayim.
10)[line 24]מאי קשיא ליה?MAI KASHYA LEI?- what is his difficulty? That is, what made him think that the Halachah could be otherwise?