ורבי עקיבא סבר לה כרבי שמעון – And ר"ע concurs with ר"ש
The ברייתא of ר"א is not discussing הקדש therefore it does not mention the case of שור דאזיק שור של הקדש.
According to ר"ע the הדיוט is not stronger than הקדש by נזקי אדם; however הדיוט is stronger than הקדש by נזקי בור.
ועוד מאי קל וחומר להקדש –
And furthermore what is the ק"ו להקדש
רש"י maintains that since the מזיק can pay from his זיבורית, then it is inappropriate to say וק"ו להקדש, since we are minimizing the obligation of the מזיק.
תוספות argues that making the מזיק pay הקדש from the עידית דניזק is not minimizing but rather emphasizing the obligation of the מזיק.
However תוספות maintains that since ר"ע wants to emphasize that הקדש is compensated מהעידית, it is not necessary to address this point to ר"י, who may agree with him (at least in principle).
ישלם מדעתו משמע – He shall pay; indicates with his consent
The term ישלם מדעתו means that he pays when he is obligated to do so, without coercion. It therefore cannot refer to a payment of מדת חסידות. Alternately since ישלם מדעתו refers to a consensual payment it may include a מדת חסידות payment.
There can be no argument concerning a מדת חסידות payment.
אי דאייקור ארעתא אפילו פורתא נמי לא ליספו ליה – If the land became more expensive , they should not give him even a little
The ברייתא stated that if a landowner was strapped for cash, he receives מעשר עני up to one-half . The גמרא asked; if everyone’s properties are depressed, then we should give him more (than half); and if generally properties are not depressed, but only his are depressed (since people know that he is strapped for cash), then we should not give him even less (than half). רש"י offered two interpretations of this גמרא. Our תוספות will offer a comment, and, in addition, different גירסאות and interpretation(s).