[29a - 48 lines; 29b - 52 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 29a [line 16]:
"d'Shafi Lei" דשפי ליה
These words should be "d'Safi Lei" דספי ליה (with a "Samech") as quoted by the Kesef Mishneh (Hilchos Isurei Mizbe'ach 4:4)
 Rashi 29a DH Ad she'Ya'avdu ד"ה עד שיעבדו:
The letters "v'*Chaf-Shin*" וכ"ש
stand for "v'Chach Shamati" וכך שמעתי as Tosfos quotes (as opposed to the correction of the Bach #4)
The letters "Lamed-Shin" ל"ש
stand for "Lo Shamati" לא שמעתי as Tosfos quotes
 Rashi DH v'Iy Salka Daitach ד"ה ואי סלקא דעתך:
The words "demishe'Asur l'Hedyot" דמשאסור להדיוט
should be "d'Mah she'Asur l'Hedyot" דמה שאסור להדיוט
 Gemara 29b [line 2]:
Should be corrected as suggested by Shitah Mekubetzes #2
 Gemara [line 32]:
The words "ha'Hi Zonah v'Lo Zoneh" ההיא זונה ולא זונה
should be read as we have vowelized them, as suggested by Shitah Mekubetzes #10
 Gemara [line 46]:
"Amar Lach Abaye, Ha Mani Rebbi Akiva Hi": אמר לך אביי הא מני רבי עקיבא היא
This answer is followed by a "Lishna Acharina" לישנא אחרינא. In Rashi's text, the two Leshonos were reversed: This answer was his "Lishna Acharina"; our "Lishna Acharina" was his first answer. (This is the intention of Hagahos ha'Gra #2.)
1)[line 6]אימרא דצומאIMRA D'TZOMA- a starved sheep (that was never set aside and fattened to be offered on the Mizbe'ach)
2)[line 14]כרשיני עבודת כוכביםKARSHINEI AVODAS KOCHAVIM- Karshinim [fed to animals to fatten them for] idolatry (see RASHI); "Karshinah" is a species of scrambling plant, probably the horse-bean (which is rarely used as human food)
3)[line 16][דשפי] (דספי) ליהD'SAFI LEI- they feed it
4)[line 19]בהא מיכן ומיכן הוהBEHA MI'KAN UMI'KAN HAVAH- Beha was both from here and from here. That is, Beha was a Talmid Chacham even before coming to Eretz Yisrael, since he learned from great scholars both in Eretz Yisrael and in Bavel (Tosfos, Rabeinu Gershom).
5)[line 25]ממשקה ישראל מן המותר לישראלMI'MASHKEH YISRAEL, MIN HA'MUTAR L'YISRAEL
(a)The verse states, "v'Seh Achas Min ha'Tzon Min ha'Masayim mi'Mashkeh Yisrael l'Minchah ul'Olah veli'Shelamim l'Chaper Aleihem" - "And one lamb out of the flock, out of two hundred, out of the well watered pastures of Yisrael, for a Korban Minchah and for a Korban Olah and for Korbenos Shelamim, to atone for them" (Yechezkel 45:15). The Gemara uses the term "Mashkeh Yisrael" in a different context, translating it as "the drink of Yisrael," i.e. that which is permitted to the Jews.
(b)The Beraisa (Pesachim 48a) expounds this verse and teaches various Halachos about the Korbanos. Among those Halachos is that the Korbanos must come from food that is permitted to Jews.
6)[line 6]מה ביתו ברשותו אף כל ברשותוMAH BEISO BI'RESHUSO, AF KOL BI'RESHUSO
Just like one's house is in his domain, so, too, everything [that he wants to be Makdish] must be in his domain. This teaches that a person may be Makdish an object only under two conditions: 1. It belongs to him, and 2. It is under his control.
7)[line 15]אמירתו לגבוה כמסירתו להדיוטAMIRASO L'GAVO'AH KI'MESIRASO L'HEDYOT
The act of proclaiming something as Hekdesh accomplishes the same thing as physically handing something over to a private citizen (i.e. through speech one can make a Kinyan to, i.e. cause an acquisition by, Hekdesh). (Hence, if the harlot were to consecrate her wage, e.g. a sheep, as a Korban before she receives it, her pledge would be binding and the sheep will be fit to be offered as a Korban.)
(a)A person may designate one of his pieces of land or possessions as security for a loan that he received or a debt that he owes without placing it in the possession of the creditor. This creates a Shibud, or lien, on the object, such that if the debt is not otherwise repaid, the creditor can collect his debt from the security. Such a security is called an "Apotiki." The debtor may specify (if the creditor agrees) that the creditor may only collect his debt from the Apotiki. In such a case, if it becomes impossible to collect the debt from the Apotiki, the debtor is no longer liable to the creditor.
(b)In our Sugya, the person said that the Esnan should be an Apotiki for the harlot's wage, with the following stipulation: he intends to pay her money. If he does not pay her until a certain date, from then on she assumes ownership of the Esnan.
9)[line 33]אתנן הבאות לו בעבירהESNAN HA'BA'OS LO BA'AVEIRAH- an Esnan paid to any of the women who are entirely forbidden to him (who can never be permitted to him, in contrast to his wife who is a Nidah, who will be permitted to him when she is no longer a Nidah)
10)[line 34]ושנתן לה שכר להפקעתהVESHE'NASAN LAH SECHAR L'HAFKA'ASAH- and he gave her the loss incurred by distracting her from her normal work
11)[line 49]לאפוקי מדרבי אלעזרL'AFUKEI MID'REBBI ELAZAR- to exclude the opinion of Rebbi Elazar. (According to Rava, the woman must have been a Zonah prior to the transaction. According to Rebbi Elazar, she may have become a Zonah for the first time through that transaction.)