[15a - 68 lines; 15b - 54 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.
 גמרא טו. [שורה 42] ֽ
מאן דהוה היב
צ"ל מאן דהוה יהיב
 תקלין חדתין טו. ד"ה וחלה
רחלה. נקבה בעזים
צ"ל רחלה. נקבה דאילים
 גמרא טו: [שורה 6]ֽ
מקדשי מזבח, והא תנינן
צ"ל מקדשי מזבח ולא קדשי בדה"ב מקדשי בדה"ב, והא תנינן
[כ"ה גירסת הגר"א, ועי' בהערותינו על הדף]ֽ
 גמרא טו: [שורה 26] ֽ
ֽ(תני ר"י בר אילעי) רבי שמעון בן לקיש
צ"ל תני ר"י בר אילעי
ֽ(ותיבות רשב"ל נמחקו, דאין להם מקום באמצע הברייתא, וכן לי' בדק"ס ודפו"י)ֽ
 גמרא טו: [שורה 38] ֽ
הנקודתיים מיותרים, שהכל המשך אחד
 גמרא טו: [שורה 46]ֽ
ֽ*ופעמים שהי' מתראה עמהן*
הקה"ע והגר"א מחקו לתיבות אלו (ע"פ לשון הירושלמי בסוטה)ֽ
1a)[line 3]"או לעיל" למה נאמר?- Why does the Torah discuss the Nesachim of a ram in this verse, when the Torah just described them five verses earlier (Bamidbar 15:6)?
b)[line 6]"או לשה בכבשים" למה נאמר?- Why does the Torah discuss the Nesachim of sheep in this verse, when the Torah just described them six verses earlier (Bamidbar 15:5)?
c)[line 9]"או בעזים" למה נאמר?- Goats are implied by the word "Keves" in the verse earlier (Bamidbar 15:5) as well.
2)[line 11]תַּיִש- a mature male goat
3)[line 14]הַגַע בעצמך- consider for yourself
4)[line 14]שֶזִיֵיג אותו היום- for [an unscrupulous individuals] can [wait, and] match [the day that was written on the Chosam]
(a)Every family of Kohanim belongs to one of 24 shifts (Mishmaros). Each Mishmar serves in the Mikdash for one week at a time, meaning that each one performs the Avodah for at least two weeks out of the year. The Mishmaros change on Shabbos, when the outgoing Mishmar performs the Avodah in the morning and the incoming Mishmar performs the Avodah in the afternoon.
(b)Every Mishmar is further divided into six Batei Avos. Each Beis Av serves on a different day of the week. On Shabbos, the Kohanim of all of the Batei Avos perform the Avodah together (RASHI Menachos 107b). Some contend that the Mishmaros are divided into seven groups, and only one group serves on Shabbos (RASHI Ta'anis 26a; see Insights to Shekalim 18:1).
(c)On the Shalosh Regalim (the festivals of Pesach, Shavuos, and Sukos) all the Mishmaros Kehunah come to Yerushalayim to fulfill the Mitzvah of Aliyah l'Regel. At those times, Kohanim from any Mishmar are permitted to perform the Avodah of the Regel.
6)[line 16]שם שבת- which week of the month
7)[line 18]לשבות- rooms [in the Beis ha'Mikdash]
8)[line 19]חֲשָאִין- secretive ones
9)[line 21]בני טובים- from reputable families
10)[line 24]בֶּדֶק הבית(KEDUSHAS HA'GUF / KEDUSHAS DAMIM)
There are two classifications into which all items consecrated to Hekdesh fall. These are:
(a)KEDUSHAS HA'GUF - that which holds intrinsic Kedushah, such as an animal fit to be offered upon the Mizbe'ach, or a utensils fit to be used in the performance of the Avodah in the Beis ha'Mikdash (RAMBAM Hilchos Me'ilah 6:5). This is also termed KODSHEI MIZBE'ACH.
(b)KEDUSHAS DAMIM - that which is not fit to be used in its present state in the Beis ha'Mikdash, but whose value is consecrated to Hekdesh. Such items are sold, and the proceeds go toward any day-to-day needs of Hekdesh. This is also termed KODSHEI BEDEK HA'BAYIS.
11)[line 27]פַּרְנָסִים- treasurers of public charity funds
12)[line 27]וְהַווּן יְהַבִין לרבי חמא אָבוּי דרבי יהושעיה דינר- and they would give a Dinar to Rebbi Chama the father of Rebbi Yehoshayah [ostensibly since he required charity]
13)[line 28]לְחוֹרָנִין- to others
14)[line 29]מַלִיזִין עליו- slander him
15)[line 30]נָסַב- takes
16)[line 30]מִן דְדָמַך- after his death
17)[line 30]בַּדְקִין וְאַשְכְּחִין- they checked and found
18)[line 31]מַפְלִיג ליה- he would distribute it
19)[line 32]מצוה- charity
20)[line 32]רַבְּהוֹן דְרוּחַיָיא- the chieftain of the spirits [who roam in the night]
21)[line 33]לא כן אַלְפֻן רבי- did you, our teacher, not teach us [the following]?
22)[line 33]"לוֹא תַסִּיג גְּבוּל רֵעֲךָ ..."?- "Do not encroach upon your fellow's border ..." (Devarim 19:14)?; i.e., why are you about at night?
23)[line 34]"מַתָּן בַּסֵּתֶר יִכְפֶּה אָף [וְשׁוֹחַד בַּחֵק חֵמָה עַזָּה]" ֽ- "An anonymous gift will cover anger, [and an unseen bribe [will appease] strong wrath.]" (Mishlei 21:14); i.e., I am performing a Mitzvah, and a powerful one at that!
24a)[line 34]והוה מִסְתְּפִי מיניה- and he (the chieftain of the spirits) was afraid of him
b)[line 35]וְעָרַק מן קוּמוּי- and ran from him
25)[line 36]"אַשְׁרֵי מַשְֹכִּיל אֶל -דָּל [בְּיוֹם רָעָה יְמַלְּטֵהוּ ה']"- "Fortunate is he who takes the needy into account, [on the day of evil HaSh-m will deliver him.]" (Tehilim 41:2)
26)[line 39]שירד מנכסיו- who fell on hard times
27)[line 41]מן דְהַוָה נָסִיב- once he took [the money]
28)[line 42]אִית הַוָה סַבִּין בְּיוֹמֵינוּן- there were elderly people in our days
29)[line 43]מִבֵּין רֵישׁ שָׁתָה לְצוֹמָא רַבָּא- between Rosh Hashanah and Yom Kippur
30)[line 44]דְֹשַתָּן גַבָּן- for our [livelihood that HaSh-m has decreed for us over the course of the upcoming] year is with us
31)[line 45]זְכֵה עִמִי- merit with me; i.e., fulfill the Mitzvah of Tzedakah through me
32a)[line 46]טוֹמִיתֵיה דְקוּפָּד- a coin with which one could buy beef
b)[line 47]וּמִית- and he died, since (a) he was used to chicken, and his stomach was unable to handle the unusual food (TIKLIN CHADTIN, KORBAN HA'EDAH); (b) he was used to chicken, which was of higher quality than beef (based upon Kesuvos Bavli 67b, where a similar story is related in which the poor man was fed *beans* instead of chicken); (c) the small amount of beef was not enough to satisfy his hunger (b and c based upon the PNEI MOSHE to Yerushalmi Pe'ah 8:8).
33)[line 48]נחום איש גם זו- Nachum, Rebbi of Rebbi Akiva. He was called "Ish Gam Zu" because he always responded to seeming bad fortune with the words "Gam Zu l'Tovah" - "This, too, is for the best" (Ta'anis 21a).
34)[line 49]דוֹרוֹן- a present [of three donkeys, one laden with food, one with drink, and one with all manner of tasty food]
35)[line 49]מוּכֶּה שְחִין אחד- a certain [starving] leper
36)[line 50]מִיחְזוֹר- on my return
37)[line 51]לְקִיבְלֵיה עֵינַיָיא דְחַמִינֵך ולא יַסְבוּן לך, יִסְתַּמְיָין- in return for the eyes that saw you and did not give you [sustenance], they should become blind
38)[line 52]דלא פַּשְטָן מֵיתַּן לָך- that did not extend to give you
39)[line 53]יִתְקַטְעוּן- should be cut off
40)[line 53]דלא רָהַטָן- that did not run
41)[line 53]יִתְּבְּרוּן- should be broken
42)[line 53]וּמַטְתֵיה כן- and these things came to pass
43)[line 54]אַי לי- woe unto me
44)[line 57]מְבַעֵט- lit. kick; contemptuous towards
45)[line 57]הוה רַבֵּיה דְבְּרֵיה חד סַגִי נְהוֹרָא- the Rebbi of his son was blind
46)[line 58]והוה יָלִיף- and he was accustomed
47)[line 59]ולא מָטָא מֵיכוֹל עִימֵיה- and he did not come to eat with him
48)[line 59]בְּרַמְשָא- at night
49)[line 59]מרי- my master
50)[line 59]בְּגִין- because
51)[line 60]דְאַמְרִית- for I said
52)[line 60]דלא לִיבְזוּיֵ בְּיְקָרָא דְמרי יומא דֵין- that they should not disgrace the honor of my master on this day
53)[line 61]אתה פִּיַיסְתָּה למאן דְמִתְחַמֵי ולא חָמִי- you appeased one who is seen, but cannot see
54)[line 61]דֵין דְחָמִי ולא מִתְחַמְיָים (= זה שרואה ואינו נראה)- He who sees, but is not seen
55)[line 61]הַדָא מִנָא לָך- from where did you learn [such a clever Berachah]?
56)[line 62]לְקַרְתֵּיה- to his city
57)[line 63]לְרַע מִינֵיה- below him
58)[line 63]דְיֵימְרוּן- that people should say
59)[line 63]אִילוּלֵי דהוה בַּר נְשָׁא רַבָּא- if he were not a great person
60)[line 64]פַּרְנָסָה דְאִיקַר- generous support
61)[line 64]מַהוּ הַכֵין?- "what is [the reasoning behind] this [unusual generosity]?"
62)[line 64]וּצְלוּיֵ עִלַוֵי הַדָא צְלוֹתָא- and he prayed for him with this prayer
63)[line 65]גָמַלְתָּה חֶסֶד- you extended kindness
64)[line 66]הַווּ מְטַיילִין- were strolling
65)[line 66]בְּאִילֵין כְּנִישְׁתָּא דְלוֹד- among those synagogues in the city of Lod
66)[line 67]שִיקְעוּ אבותי כאן- my forbears invested here [in these synagogues]
67)[last line]לא הוה אִית בני נַש דְיִלְעוּן בְּאוֹרַייתָא?- were there no people then to toil in Torah [who would have been able to spend more of their time on this important pursuit had they been supported with those funds]?
68)[last line]אִילֵין תַּרְעֵיה- those gates
69)[line 1]דְסִדְרָא רַבָּא- of the great Beis ha'Midrash
70)[line 2]"וַיִּשְׁכַּח יִשְׂרָאֵל אֶת עוֹשֵהוּ וַיִבֶן הֵיכָלוֹת ..."- "And Yisrael forgot their Maker, and built halls..." (Hoshea 8:14)
71)[line 4]מוציאין את הראוי להן- remove that which is fit for them
72)[line 6]והא תְּנִינָן ...- The Gemara asks that our Mishnah implies that even if a particular vessel or utensil is fit for use in the Beis ha'Mikdash - and therefore has the status of Kodshei Mizbe'ach - it may not be removed for that purpose from the Lishkas ha'Kelim, which has the status of Kodshei Bedek ha'Bayis (KORBAN HA'EDAH). See Insights for the ways in which other commentaries interpret the Gemara's question.
73)[line 8]כֵּינִי מתניתין (= מתניתין נמי הכי קאמר)ֽ- indeed, our Mishnah [agrees with the Tosefta]
74)[line 8]ללשכת בדק הבית- The Mishnah means that first any object usable for either Kodshei Mizbe'ach or Kodshei Bedek ha'Bayis should be removed for those purposes, and only then should the rest be redeemed (KORBAN HA'EDAH). See Insights for the ways in which other commentaries interpret the Gemara's answer.
PEREK #6 SHELOSHAH ASAR SHOFAROS
75)[line 11]שופרות- large collection boxes that were narrow on top where the slot to put the money was, wide on the bottom, and had no door. These features guarded against theft by allowing money into the box, but not allowing any out.
76)[line 13]הִשְתַּחַוָויוֹת- [places at which one must] bow down
77)[line 15]דִיר העצים- The room in which wood for the Mizbe'ach and fireplace was stored, located in the northeast corner of the Ezras Nashim.
78)[line 16]נִגְנַז- hidden
79)[line 17]שהיה מִתְעַסֵק- (a) was busy checking the wood for worms (TIKLIN CHADTIN); (b) was whiling away his time (RASHI to Yoma 54a)
80)[line 17]הָרִצְפָּה- one of the marble tiles [of which the floor was made up of]
81)[line 19]וידעו בְּיִיחוּד- and they knew for a certainty
82)[line 20]עַקוּמוֹת- slanted
83)[line 22]מאי טעמה ( = מניין)ֽ- what is the source?
84)[line 22]"לא יותר דבר אמר ה'"- "[And Yeshayah said to Chizkiyahu, 'Hear the word of HaSh-m: Behold days will come, and everything that is in your house and that which your ancestors stored away, will be taken to Bavel.] Nothing will remain, says HaSh-m. [And he (the king of Bavel) will take some of your sons... and they will be servants in the palace of the king of Bavel.']" (Melachim II 20:17-18). (THE PROPHECY OF CHIZKIYAHU'S DOWNFALL)
(a)After Chizkiyahu recovered from his illness, Berodach Baladan ben Baladan, impressed by the miracle of the sun moving back ten degrees as a sign of that recovery, sent emissaries with letters of peace and gifts to Chizkiyahu. Chizkiyahu, flattered by the visit, gave his guests a guided tour of all of his treasuries, both in Yerushalayim and throughout the country.
(b)When Yeshayah ha'Navi asked the king who his guests were, the king replied haughtily, saying that they had come all the way from Bavel and that there was nothing that he had not shown them. The Navi responded with the prophecy recorded in this verse.
85)[line 23]הַדִיבְּרוֹת- the [Ten] Statements (Commandments) [which were written on the sapphire tablets located inside of the Aron]
86)[line 24]"וְלִתְשׁוּבַת הַשָּנָה שָלַח הַמֶּלֶךְ נְבוּכַדְנֶאצַּר וַיְבִאֵהוּ בָבֶלָה עִם כְּלֵי חֶמְדַּת בֵּית ה'"- "And at the turn of the year, King Nevuchadnetzar sent for him and took him to Bavel together with the precious vessels from the House of HaSh-m, [and he crowned his (Yehoyakim's) brother Tzidkiyahu king over Yehudah and Yerushalayim.]" (Divrei ha'Yamim II 36:10) (NEVUCHADNETZAR CROWNS TZIDKIYAHU KING OVER YEHUDAH)
(a)Nevuchadnetzar, King of Bavel, who had conquered Eretz Yisrael, removed Yehoyakim from his position as King of Yehudah. Yehoyakim's eighteen-year-old son, Yehoyachin, ascended the throne in his place. He reigned for only three months when Nevuchadnetzar deposed him at the behest of his ministers, who claimed that a puppy was liable to turn out as wild as its father.
(b)This was the fulfillment of Yeshayah's prophecy to Chizkiyahu (see above, entry #84).
87)[line 28]"וַיַאֲרִכוּ הַבַּדִּים וַיֵרָאוּ רָאשֵי הַבַּדִּים מִן -הַקוֹדֶשׁ עַל-פְּנֵי הַדְּבִיר וְלוֹא יֵרָאוּ הַחוּצָה [וַיִּהְיו שָׁם עַד הַיּוֹם הַזֶּה]"- "And the poles extended and the ends of the poles were seen from the Kodesh at the front of the Dvir (the Heichal), and they were not seen outside, [and they have been there until this very day.]" (Melachim I 8:8)
88)[line 31]בּוֹלְטִין- jutting out
89)[line 31]דַדֵי- breasts
90)[line 33]בעל מום(BA'AL MUM)
(a)A Kohen who has a Mum (physical blemish) may not perform the Avodah in the Beis ha'Mikdash, whether his Mum is a Mum Kavu'a (a permanent blemish, such as an amputated hand or foot) or a Mum Over (a temporary blemish, such as an outbreak of boils). (According to the RAMBAM in SEFER HA'MITZVOS these are counted as two separate Lavin (#70 and 71), while the RAMBAN maintains that they are counted as only one Lav.)
(b)There are three types of Mumin:
1.blemishes which invalidate both a Kohen from performing the Avodah as well invalidating an animal from being offered as a sacrifice on the Mizbe'ach
2.blemishes that invalidate only a Kohen but not an animal
3.blemishes that invalidate both Kohanim and animals, but only due to Mar'is ha'Ayin - since they appear to be Mumin (Bechoros 43a).
(c)If a Ba'al Mum did perform Avodah, such Avodah is invalid if his Mum is in category #1 above, whether he did so intentionally or otherwise. Additionally, he is liable to Malkus if he did it b'Mezid according to the Rabanan. Rebbi rules that he is liable to receive Misah b'Yedei Shamayim. If his Mum is in category #2 above, then his Avodah is acceptable (RAMBAM Hilchos Bi'as Mikdash 6:6). If the Mum is one that is invalid only due to Mar'is ha'Ayin, then his Avodah is valid, and he does not receive Malkus (Sefer ha'Chinuch #275, 276).
91)[line 33]וּמְפַצֵל- and he was checking the wood for worms
92)[line 38]הֵקִיש עָלֶיהָ בְּקוּרנָס- [the Kohen who discovered the odd tile] banged upon it with a hammer
93)[line 43]אהל מועד- the Mishkan
94)[line 44]מָשוּ- budge
95)[line 46]היה נכנס ויוצא עמהם- would go out [to war] and back [to the encampment] with them
96)[line 48]עֵלִי- Eli, the Kohen Gadol in the Mishkan in Shilo, when Shmuel ha'Navi was alive
97)[line 48]נִשְבָּה- captured
98)[line 48]קַרְיָיא מְסַיֵיעַ להו- the [following] verse bears out their opinion
99)[line 48]"אוֹי לָנוּ, מִי יַצִּילֵנוּ מִיַד הָאֱלוֹקִים הָאַדִּירִים הָאֵלֶּה [אלה הם האלקים המכים את מצרים בכל מכה במדבר]"(Shmuel I 4:8) (THE DAY THE ARON WAS CAPTURED)
(a)The armies of Yisrael and the Pelishtim were arraigned against each other, waiting for the battle to begin, when the jubilant sound of the Shofar rang out from the camp of Yisrael. When the Pelishtim discovered that the cause of the jubilation was the Aron ha'Kodesh, brought from Shiloh, they were terror-stricken. "Woe unto us! Who will save us from this mighty G-d? This is the G-d who smote Egypt with all sorts of plagues in the desert!" (Shmuel I 4:8).
(b)The Pelishtim immediately recovered from their momentary lapse, however, and went on to win the battle. They killed 30,000 Jewish troops, including Chofni and Pinchas, the sons of Eli the Kohen Gadol. They also captured the Aron ha'Kodesh, which would cause them so much trouble that they would gladly return it within the year, together with accompanying gifts.
(c)From the surprised cries of the Pelishtim it is clear that the Aron did not usually accompany the Jewish army to war.
100)[line 49]מִילָה דלא חָמוּן מן יוֹמֵיהוֹן- that which they had never seen in all of their days
101)[line 51]"וַיאמֶר שָׁאוּל לַאֲחִיָּה, הַגִּישָה אֲרוֹן הָאֱלוֹקִים..."- "And Shaul said to Achiyah (the Kohen Gadol), 'Bring the Aron of HaSh-m close to me;' for the Aron of HaSh-m was with Bnei Yisrael that day." (Shmuel I 14:18) (YONASAN'S INITIATIVE AGAINST THE PELISHTIM)
(a)Yonasan, son of Shaul ha'Melech, together with his armor-bearer had attacked the Pelishti camp, and they were wreaking havoc there. Meanwhile, the watchmen who were standing on guard in Giv'as Binyamin reported to Shaul ha'Melech that many Pelishtim seemed to be coming toward them, although he was too far away to make out any details.
(b)The king wished for Achiyah to consult the Tzitz as to how to proceed. In the meantime, the Pelishtim - who actually were fleeing from Yonasan and his armor-bearer - came close enough for Shaul to realize the situation, at which point he mobilized his troops and joined ranks with Yonasan. The enemy fled in utter confusion, killing one another in the process.
102)[line 52]מה עַבְדוּן ליה רבנן?- what do the Rabanan interpret this verse [to be discussing]?
103)[line 52]הַגִישָה אֵלַי הַצִיץ- bring close to me the Tzitz (the thin gold plate upon which the words "Kodesh la'Sh-m" were inscribed, worn on the forehead of the Kohen Gadol) [which had been stored in a box]
104)[last line]"... הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יוֹשְׁבִים בַּסֻּכּוֹת..."- "[And Uriyah said to David,] 'The Aron, Yisrael, and Yehudah are dwelling in Sukos (the location of the battle with the Pelishtim), [and my master Yo'av and the servants of my master (the king) are encamped upon the field, and I should go to my house to eat and drink, and to be with my wife...?]" (Shmuel 2 11:11) (URIYAH'S SIN)
(a)When David ha'Melech discovered that the wife of Uriyah ha'Chiti was expecting his child, he summoned Uriyah from the battlefield and ordered him home to his wife in an attempt to extricate himself from the embarrassing situation.
(b)Uriyah, however, refused to comply. As long as the Aron and the army were away at war, he argued, it was not right for him to go home to his wife. Note that although this episode was an embarrassing one for David, he had not actually committed adultery, due to the prevalent custom among his soldiers to divorce their wives before going to war.
(c)David ha'Melech responded by sending Uriyah to the front line, where he met his death. According to some opinions, it was due to this act of insubordination that Uriyah was liable for the death penalty. Others maintain that it was either because he referred to Yo'av as his master in the presence of the king, or because he mentioned first Yo'av and only afterwards the king (see Tosfos Kidushin 43a DH Mored).