[14a - 73 lines; 14b - 60 lines]
We recommend using the Girsa'os of the Vilna Ga'on printed in the margins of the Vilna Shas, and the commentary "Tiklin Chadtin" upon which they are based. This section is devoted to any other important corrections that conform to the commentary of the Tiklin Chadtin which are not noted in the Hagahos ha'Gra, as well as Girsa corrections in the text of the Tiklin Chadtin itself.
 תקלין חדתין יד. ד"ה אגריפס המלך
אף דקולו של כ"ג היו שומעין
צ"ל אף דקולו של גביני כרוז היו שומעין
 גמרא יד: [שורה 6]
שהי' מלביש בגדי כהונה גדולה
תיבת גדולה מיותר וליתא בדקדוקי סופרים ובדפוסים ישנים
 גמרא יד: [שורה 15]
צ"ל ויחיאל ועזזיהו
 [שורה 35]
חמון קופד ... מחמי צדיקיא ומזכי
צ"ל חמון קופרי' ... מחמי צדיקיא מזכי
(כ"ה גירסת הגר"א, וכן בכל המסכת גרס קופר במקום קופד)
 גמרא יד: [שורה 56]
נסכי רחל מה
צ"ל נסכי רחל כמה
1)[line 1]הַאי דֵין כֵּיף- [from under] which rock
2a)[line 1]מְקוּרָר מַיָא- cold water [was to be found]
b)[line 2]שַרְבְרוּרֵי- heat
3)[line 2]מַטְיָא- extends
4)[line 3]בַּצָמָא- from thirst
5)[line 4]רַחְמָנָא וַותְּרָן- the Merciful One foregoes [overlooks sin]
6)[line 4]יִתְוַותְּרָן בני מֵעוּיי- his bowels (which are the center of one's physical existence) will be disrupted [since he causes others to sin (RASHI to Bava Kama 50a)]
7a)[line 4]מַאַרִיך רוּחֵיה- ha is forbearing (shows patience)
b)[line 5]וְגָבִי דידיה- and [later] collects His [debts, if one does not do Teshuvah]
8)[line 5]"יָבוֹא אֶלוֹקֵנוּ וְאַל יֶחֶרַשׁ, אֵשׁ לְפָנָיו תּאכֵל, וּסְבִיבָיו נִשְעַרָה מְאוֹד"- "Our G-d should come and not be silent, a fire should consume in front of him, and his surroundings are very turbulent" (Tehilim 50:3)
9)[line 6]עמהן- with them (Tzadikim, who are close to HaSh-m)
10)[line 7]נורא- awesome
11)[line 10]חסיד אחד- The Bavli (Bava Kama 50a, Yevamos 121) implies that this Chasid was none other than Nechunya himself.
12)[line 12]עוברת לְהִנָשֵא- was on the way to her wedding
13)[line 12]וְשָטְפָה נהר- and a river swept her away
14)[line 12]עָלְלִין לגבי (לגביה)ֽ- they went in to him
15)[line 13]בָּעוּן מְנַחַמְתֵּיה- they desired to comfort him
16)[line 15]אמר לוֹן, דין הוא חַסִידְכוֹן- [Rebbi Pinchas Ben Ya'ir] said to them, "This is your 'pious' one (who refuses to be comforted)?"
17)[line 16]אִירַע- occurred
18)[line 17]מְקַפְּחוֹ- take away [his daughter] from him
19)[line 18]הֲבָרָה- report
20)[line 19]בְּסוֹכְתָא אִיתְעַרְיַת- she held on to a branch
21)[line 23]פַּרְסָאוֹת- A Parsah is a distance equal to 8000 Amos
22)[line 25]קוּמֵי- in front of
23a)[line 25]תִּירְגֵם- he explained [the time described in the Mishnah (Yoma 20a) as "Kri'as ha'Gever" - "the cry of the Gever"]
b)[line 26]קָרָא גַבְרָא אַכְרִיז כְּרוּזָא- a man called out and made an announcement
24)[line 27]אֶמוֹר- [why don't you] say
25)[line 27]אית לך למימר בַּר תַּרְנְגוֹלָא- is it possible to say [that the Mishnah counts] "the son of a rooster" [as an official in the Mikdash]?!
26)[line 28]הוה מְזַיֵיג פתילות- (a) he would twist and braid wicks (KORBAN HA'EDAH); (b) according to the Girsa הוה מְזַוֵוג פתילות - he would make sure that the wicks were even and matching (TIKLIN CHADTIN); (c) he would match wicks [to the length of the night for which they needed to burn, twisting them thinly for the long winter nights in order that the half-Log of oil should last longer, and more thickly for the short summer nights in order that the oil should burn faster] (PNEI MOSHE)
27)[line 29]כּוּפְרָה- the name of a place
28)[line 29]בָּעוּ מְמַנְיָיא עַלֵיהוֹן פַּרְנָסִים- [the people of the city] wished to appoint for themselves Gaba'ei Tzedakah (treasurers of public funds)
29)[line 30]ולא קִיבְּלוּן מִנְהוֹן- and they (the candidates) did not [wish to] accept [the positions] from them
30)[line 32]לְהִמָנוֹת- to be counted [amongst]
31)[line 34]הֵנִיף הַסְגַן בְּסוּדָרִין- the assistant [to the Kohen Gadol] waved scarves [used as flags to signal the beginning of the Shirah]
32)[line 34]הֵקִיש- struck
33)[line 36]נְעִימָה- sweetness
34)[line 38]נוֹעֵץ גוֹדְלוֹ- stuck his thumb
35)[line 39]נִזְקָרִין לו בְּבַת ראש- jerk their heads back [in surprise]
36)[line 41]וּבִרְדִיָיתוֹ- and in removing them from the wall of an oven or mold
37)[line 42]אוּמָנִים- craftsman
38)[line 45]מִתְעַפֶּשֶת- become moldy
39)[line 47]דבר זה- that the only ones who were able to properly bake the Lechem ha'Panim did so for the Beis ha'Mikdash
40)[line 48]לְמַעַנֵהוּ- for His glory
41)[line 48]שלחו אחריהם- they sent [word] back to the [family of Garmo that they were once more needed to bake the Lechem ha'Panim]
42)[line 52]בדברים הַלָלוּ- [however,] in the [following] matter
43)[line 53]פת נְקִיָה- white bread
44)[line 55]מַעֲלֶה עָשָן- an ingredient in the Ketores (probably Leptadenia Pyrotechnica, which contains nitric acid) that causes its smoke to rise upward when it is burned
45)[line 56]מְתַמֶרֶת ועולה כְּמַקֵל- would rise up straight as a palm tree, like a stick
46)[line 57]פּוֹסֶה- spread out
47)[line 63]מְבוּשֶמֶת- perfumed
48)[line 64]פּוֹסֵק עמה- make an agreement with her
49)[line 66]עומד בירושלים- standing in Yerushalayim [after the Churban]
50a)[line 68]כבודם נִתְמָעֵט- their glory was lessened [since there was no longer a Beis ha'Mikdash for which to compound Ketores]
b)[line 68]כבוד שמים נִתְרַבֶּה- the glory of Heaven has become greater [for the Jews already in exile, as well as the nations of the world, saw that HaSh-m was willing to destroy His own house in order to fulfill His word]
51)[line 69]שָח לי- told me
52)[line 70]שֶׁשָחַק- that he laughed
53)[line 71]הַמְתוּקָן לצדיקים לעתיד לבא- which shall be returned to my family in the future [when the Beis ha'Mikdash will be rebuilt]
54)[line 72]נוּמֵיתִי לו- I said to him
55)[line 72]לְבַרְייהוּ- to any person
56)[last line]מגילת סַמָּנִים- a scroll containing the recipe for the Ketores
57)[last line]צְנוּעִין- modest; G-d fearing
58)[line 1]אלו לאלו- within the family
59)[line 2]הֵילָך- take
60)[line 3]הִרְצֵתִי- I related
61)[line 3]זָלְגוּ- streamed
62)[line 4]מֵעַתָּה- now that the family of Avtinas has demonstrated that they truly are willing to share this craft rather than risk the profaning of HaSh-m's name, we see that their intentions were always noble
63)[line 7]שֶהִלְבִּיש לְאִיסְטְרַטְיוֹת אחד- who dressed a Roman officer
64a)[line 10]אַמַרְכּוֹלִין- those who oversaw the Gizbarin
b)[line 10]גִזְבָּרִין- treasurers of Hekdesh
c)[line 15]כַּתְּלִיקִין- those who oversaw the Amarkolin
65)[line 11]שְרָרָה- appointments
66)[line 15]"וִיחִיאֵל וַעֲזַזְיָהוּ וְנַחַת וַעֲשָֹהאֵל וִירִימוֹת וְיוֹזָבָד וֶאֱלִיאֵל וְיִסְמַכְיָהוּ וּמַחַת וּבְנָיָהוּ פְּקִידִים מִיַּד (כָּונַנְיָהוּ) [כָּנַנְיָהוּ] וְשִׁמְעִי אָחִיו בְּמִפְקַד יְחִזְקִיָּהוּ הַמֶּלֶךְ וַעֲזַרְיָהוּ נְגִיד בֵּית -הָאֱלֹקִים"- "And Yechiel, Azazyah, Nachas, Asa'el, Yerimos, Yozavad, Eliel, Yismachyahu, Machas, and Benayahu were officials under Konanyahu and his brother Shim'i, by order of King Yechizkiyahu and Azaryahu, the director of the house of HaSh-m." (Divrei ha'Yamim II 31:13)
67a)[line 19]כשהוא חוֹתֵם- when he [needed to] place his seal [upon (a) the treasury (KORBAN HA'EDAH); (b) any item that would be needed by Hekdesh in the future (PNEI MOSHE)]
b)[line 22]כשהוא מַתִּיר- when he was ready to open it
68)[line 28]מִפְּסוֹלֶת של לוחות- from the waste (i.e., the shavings) left over after the tablets of the Aseres ha'Dibros (which were made from sapphire) [were hewn into squares]
69)[line 29]"פְּסָל לְךָ שְׁנֵי לוּחוֹת אַבָנִים כָּרִאשוֹנִים..."- "Hew for yourself two stone tablets similar to the first ones..." (Shemos 34:1)
70)[line 31]מַחְצָב- a quarry
71)[line 31]מַרְגָלִיוֹת- pearls
72)[line 33]"... וְהִבִּיטוּ אַחֲרֵי משֶׁה עַד בּוֹאוֹ הָאוֹהֱלָה"- "... and they gazed after Moshe until he reached the tent" (Shemos 33:8).
73a)[line 35]חַמוּן שַׁקִין- see [how fat] those thighs [are]
b)[line 35]חמון כַּרְעִין- see [how fat] those legs [are]
c)[line 35]חמון (קופד) [קוּפְרֵי']ֽ- see [how fat] his flesh [is]
74)[line 36]כל מִדְּלֵיה- all that he has
75)[line 37]מֶחֶמֵי צַדִיקַיָא (וּ)מְזַכִּי- it is meritorious to gaze at righteous individuals
76)[line 37]טוּבְיָא דְזַכַת לְמִיחְמֵי יָתֵיה- fortunate is he who merits to see him
77)[line 38]חוֹתָמוֹת- clay vouchers
78)[line 39]עגל, זכר, גדי(NESACHIM)
(a)Nesachim are wine libations offered along with a Korban Shelamim or Olah, whether these Korbanos are offered by the Tzibur (Bamidbar 28:11-15, 20-21) or an individual (Bamidbar 15:3-16). All Nesachim are offered along with a meal offering known as a Minchas Nesachim.
(b)The amount of wine necessary for the libation, as well as the amount of flour and oil mixed together for the Minchas Nesachim, vary depending upon what kind of animal is being offered:
TYPE OF ANIMAL WINE FOR NESACHIM FLOUR FOR MINCHAH OIL FOR MINCHAH ============== ================= ================= =============== 1. a bull or cow 6 Lugin 3 Esronim 6 Lugin 2. a ram (a male sheep 4 Lugin 2 Esronim 4 Lugin at least thirteen months old) 3. a lamb or goat 3 Lugin 1 Isaron 3 Lugin (within their first year of life)
(c)1 Isaron is approximately 2.16, 2.49 or 4.32 liters, depending upon the differing Halachic opinions. 1 Log is approximately .3, .345 or .6 liters, depending upon the differing Halachic opinions.
(a)If one develops a white patch on his skin the size of a Gris (a Cilician bean, approximately the size of a dime) which appears to be Tzara'as, he must go to a Kohen, as the status of Tzara'as can only be determined by the pronouncement of a Kohen. If the Kohen ascertains that the whiteness of the patch is indeed the hue of a Nega Tzara'as, then the status of the individual depends on its appearance. If there are Simanei Tum'ah, which include the spreading of the patch, unaffected skin in the middle of the patch, or two white hairs growing in the patch, then the Kohen immediately declares him to be a Metzora. Such an individual is known as a Metzora Muchlat. If the Kohen does not find any Simanei Tum'ah, then he pronounces him Tamei for one week. At this point the person in question is known as a Metzora Musgar. After the week passes, the Kohen returns to see if the appearance of the patch has developed Simanei Tum'ah. If it has, the Kohen pronounces him a Metzora Muchlat. If it has not, the individual is once again a Metzora Musgar for the duration of a week. At the end of this second week, if no Simanei Tum'ah appear, the Metzora becomes Tahor. A Metzora Muchlat remains Tamei until his Simanei Tum'ah disappear. At that point - after a Kohen determines that the Tzara'as has indeed departed - he is Tahor once pronounced so by the Kohen.
(b)The four shades of white considered Tzara'as are: 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c)a Metzora is called a "Chotei" - "sinner" - since the Gemara (Erchin 16a) teaches that a person receives Tzara'as for one of the following sweven sins: slander, murder, swearing falsely, forbidden relations, haughtiness, theft, and stinginess.
(d)No Metzora is allowed into "Machaneh Yisrael," i.e. any walled city in Eretz Yisrael.
(e)On the day that a Metzora is healed from his Tzara'as, he procures two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur no longer applies to the living bird once it is sent off to the fields.
(f)The Metzora next shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Moed Katan 7b). He waits seven days, and on the seventh day he once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 59:5).
(g)On the eighth day, the Metzora must bring three Korbanos to complete his Taharah. These Korbanos consist of two male sheep and one female sheep. One of the male sheep is offered as an Olah, and the other is offered as an Asham. The female sheep is offered as a Chatas. If he cannot afford these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still necessary for his Asham.
(h)The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham while the Log of oil rests upon it. After the Asham is slaughtered, some of its blood is placed upon the middle section of cartilage of the Metzora's right ear, some on his right thumb, and some on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (the eastern gate of the Azarah, named for he who donated the brass doors of the gate; see Yoma 38). Although all of the other gates of the Azarah have the status of the Azarah, Sha'ar Nikanor is only as Kadosh as Har ha'Bayis. The Chachamim arranged this so that a Metzora can put his head, right hand and right foot into the Azarah while standing under the awning of the gate.
(i)After all of the Metzora's Korbanos are offered, a Kohen pours some of the oil into his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also placed upon the body of the Metzora, in all of the same places where the blood of the Asham had been previously placed. The remainder of the oil in the Kohen's hand is placed upon the head of the Metzora. The rest of the Log (which was not poured into the Kohen's hand) is given to the Kohanim; it must be consumed by male Kohanim in the Azarah, as it has the status of Kodshei Kodashim (RAMBAM Hilchos Mechusrei Kaparah 4:2-3). It is this extra Log of oil that requires the Metzora to have his own voucher when purchasing Nesachim from Hekdesh.
80)[line 40]אַרָמִיתּ- Aramaic (which was the language commonly spoken at the time]
81)[line 51]אִם פִּחְתוּ- if [money] is missing
82)[line 54]כדי חותמו- [enough money beyond the worth of the Chosamos held by Yochanan] to cover the cost of his voucher
83)[line 55]שם היום- the day [of the week]
84)[line 55]מפני הַרַמָאִין- due to cheaters, who would either (a) attempt to use vouchers they found that were lost by others. The day that they were lost, however, the purchaser would be actively looking for it and they not be able to spend it; or (b) stock up on vouchers when they were inexpensive in order to use them after they had risen in price.
85)[line 56]למה?- why [does he require an extra voucher, while the Tana Kama does not]?
86)[line 56]היה מביא לוגו עמו- [according to Ben Azai, a poor Metzora] would purchase his Log of oil from Hekdesh. [The Rabanan, on the other hand, maintain that a poor Metzora would bring this Log of oil with in order to save money, as Hekdesh charges a slightly higher price than the market; TIKLIN CHADTIN)
87)[line 56]בְּרַם- however
88)[line 56]מביא גדי- he would bring [the voucher of] a sheep (for his Asham)
89)[line 56]נסכי רחל [בכ]מה?- how much [wine] is necessary for [the Nesachim of] a female sheep [that is in its second year]?
90)[line 57]הַדָא אַמְרִי (זאת אומרת)ֽ- this proves
91)[line 59]"לשור האחד" למה נאמר- Why does the Torah need to discuss the Nesachim of a bull in this verse, when the Torah just stated them two verses earlier (Bamidbar 15:9)?
92)[line 57]שהיה בְּדִין- logic would dictate
93)[last line]בן הצאן- male sheep [of any age]