[16a - 69 lines; 16b - 71 lines]

*********************GIRSA SECTION*********************

We recommend using the Girsa'os of the Vilna Gaon 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, and Girsa corrections in the text of the Tiklin Chadtin itself.

[1] גמרא טז: [שורה 21]

תן (רחבן) ארכן של לוחות

צ"ל תן רחבן של לוחות

(וכגירסת הגר"א לעיל טז. אות [ז]

[2] גמרא טז: [שורה 29]

תן רחבן (ארכן) לרוחבו

צ"ל תן ארכן לרוחבו

(כנ"ל)

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1)[line 1]סכך (שהוא כקירוי) [שלא בקרוי]- it was covered, but not with a [stone] roof; that is, it was in a tent

2)[line 3]צנצנת המן- the flask of Manna [which Aharon put away in order to show it to future generations (Shemos 16:33)]

3)[line 4]צלוחית- the flask

4)[line 4]שמן המשחה(SHEMEN HA'MISHCHAH)

(a)Moshe Rabeinu prepared special oil with which to anoint the Mishkan and its vessels, as well as all future Kohanim Gedolim and kings of the House of David (Bamidbar 30:22-33). It contained the following ingredients:

1.500 Maneh (approximately 212 kilograms) of MOR DEROR, either (a) distilled myrrh, a resin produced by trees and shrubs which grow in Arabia and Africa. It has a lasting, bitter, aromatic taste; or (b) according to Rabeinu Sa'adya Ga'on and the Rambam, this refers to musk, a liquid obtained from the musk deer which lives in Nepal and Tibet.

2.250 Maneh (approximately 106 kilograms) of KINEMAN BESEM, either (a) the fragrant dried bark of the cinnamon tree, cultivated mainly in Ceylon; or (b) aloeswood (or lignum aloes), which grows in the East Indies and tropical Southeast Asia. (There are indications that it used to grow in the Holy Land.) This is the opinion of our Gemara. The Talmud Bavli (Kerisus 5a), however, interprets the verse (Shemos 30:23) to mean that two portions of 250 Maneh of Kineman Besem were added to the Shemen ha'Mishchah.

3.250 Maneh (approximately 106 kilograms) of KENEH VOSEM - fragrant cane. (a) Some identify this with the sweet calamus. This is the sweetflag or flagroot, a species of which apparently grew in the Chula valley in the Holy Land. (b) Others identify it with the Indian plant Cympopagan martini, which looks like red straw.

4.500 Maneh (approximately 212 kilograms) of KIDAH, either (a) cassia, the bark of a tree that grows in China; or (b) costus (Kosht), the root of a herb that grows in Kashmir.

(b)The total weight of these dry ingredients is 1500 Maneh (approximately 636 kilograms or 1400 pounds). According to the Talmud Bavli, the total weight was 1750 Maneh (approximately 743 kilograms or 1635 pounds). These ingredients were mixed with one Hin (12 Log, approximately 3.6, 4.14 or 7.2 liters, depending upon the differing Halachic opinions) of olive oil.

5)[line 4]מקלו של אהרן

Following the downfall of Korach and the dissolution of his rebellion, HaSh-m commanded Moshe to place Aharon's staff, along with the staffs of the princes of the other tribes, in the ground before the Aron. HaSh-m intended to clearly demonstrate his choice of Aharon of Shevet Levi as High Priest. The staff of Aharon - and only his - flowered and bore almonds. This staff was retained as a reminder to future generations, in case one should think to complain about or vie for the priesthood (Bamidbar 17:16-26).

6a)[line 4]פרחיו- its flowers

b)[line 4]שקדיו- its almonds

7)[line 5]ארגז שהשיבו פלישתים

(a) At the end of the era of the Shofet, Eli ha'Kohen, the Pelishtim waged war against Bnei Yisrael. The Aron ha'Kodesh was taken to the battlefield in order to sway the outcome of the war. However, due to the sins of the nation, the war effort was unsuccessful, and the Pelishtim captured the Aron ha'Kodesh (Shmuel I 4:1-11; see Background to 15:99)).

(b)HaSh-m afflicted the Pelishtim with unusual diseases during the seven months in which they held the Aron. As a result, they decided to return the Aron, along with special gifts to the G-d of Yisrael. One of these gifts was an Argaz (chest), which became a permanent addition to the Aron ha'Kodesh (Shmuel I 6:8). According to Rebbi Yehudah, the Sefer Torah of Moshe Rabeinu was placed in this Argaz (see 16b, and Bava Basra 14a).

8)[line 6]"יוֹלֵך ה' אוֹתְךָ ואת מַלְכְּךָ אשר תָּקִים עליך אל גוי אשר לא ידעת אתה ואבותיך"- "HaSh-m will lead you together with the king whom you shall raise over yourselves to a nation that you did not know, neither you nor your fathers." (Devarim 28:36) - This verse is part of the Tochechah, the Rebuke.

9)[line 8]"ויאמר ללויים..."- "And he said to the Leviyim (the Kohanim) who taught Torah to Yisrael... Place the Aron ha'Kodesh in the house that Shlomo son of David... built, for you no longer need to carry it on your shoulders. Now go and serve HaSh-m your G-d and His people." (Divrei ha'Yamim II 35:3) (THE KORBAN PESACH OF YOSHIYAHU; YOSHIYAHU HIDES THE ARON HA'KODESH)

(a)Amon, king of Yehudah, continued in the idolatrous ways of his father, Menasheh, and he hid all the Sifrei Torah that he could find. When his eight-year old son, Yoshiyahu, inherited the throne, Torah was all but forgotten from Yisrael.

(b)Eight years later, when Yoshiyahu was a mere sixteen, he began to follow the path trodden by his great-grandfather, David. Four years after that, at the age of twenty, he cleared Yehudah and Yerushalayim of idolatry, and he took the initiative of cleansing and preparing the Beis ha'Mikdash for the Avodah.

(c)After a Sefer Torah written by Moshe Rabeinu was found in the Beis ha'Mikdash, Yoshiyahu increased his efforts to serve HaSh-m with all of his heart. He then arranged for the whole of Yisrael to offer a Korban Pesach, entirely according to the Halachic requirements. He personally donated tens of thousands of animals for the occasion; lambs and goats for the Pesach offering, and bulls for the Korban Chagigah.

(d)Yoshiyahu offered words of encouragement to the Leviyim and Kohanim, who were about to bring a Korban Pesach "the likes of which had not been seen since the days of Shmuel ha'Navi" (Divrei ha'Yamim II 35:18; see Rashi there), as recorded in the above verse.

(d)Our Gemara cites this verse as a source that Yoshiyahu took the Aron ha'Kodesh from its place in the Kodesh ha'Kodashim and hid it in order to prevent it from being taken into exile. The Gemara understands that the reason behind his statement to the Kohanim that "you no longer need to carry it on your shoulders" was that Yoshiyahu hid it away.

10)[line 14]פטום שמן המשחה- see above, entry #4

11)[line 16]שולקין- they would boil

12)[line 16]עיקרין- roots (spices)

13)[line 18]קולט- absorb

14)[line 19]מעבירו- remove it

15)[line 19]פַּטָמִין- spice-makers

16)[line 20]"שמן משחת קודש יהיה זה לי לדורותיכם"- "This will be holy anointing oil for Me for [all of] your generations." (Shemos 30:31) - This opinion maintains that the only way for the Shemen ha'Mishchah to last for generations is for a large quantity of water to form the base, upon which oil is placed to absorb the scent and then removed.

17)[line 25]סֵפֶק- enough

18)[line 25]האור בולע- the heat [of the fire] absorbs [some of the oil]

19)[line 26]היורה- the pot

20)[line 17]שבעת ימי המילואים(SHIV'AS YEMEI HA'MILU'IM)

(a)The first seven days during which the Avodah was performed in the Mishkan were called the "Shiv'as Yemei ha'Milu'im." The word "Milu'im" means "filling," and refers to the fact that during these days the position of Divine servants was finally "filled" by the Kohanim (RASHI to Vayikra 8:22). These seven days began on the 23rd of Adar and lasted until Rosh Chodesh Nisan, which was the eighth day.

(b)During the Yemei ha'Milu'im, the Kohanim along with all of the components and utensils of the Mishkan were anointed with Shemen ha'Mishchah (see above, entry #4). Many Korbanos, called Korbanos ha'Milu'im, were offered at this time. Moshe Rabeinu officiated as the Kohen Gadol, demonstrating the Avodah to Aharon and his sons. On each day, Moshe assembled and dissembled the Mishkan, until the eighth day, on which he left it standing. On that day, Aharon was officially appointed as the Kohen Gadol and the Shechinah descended to dwell permanently in the Mishkan (RASHI ibid. 9:23).

21)[line 31]"קום משכהו כי הוא זה"- "Arise, anoint him, for he is the one" (Shmuel I 16:12) (THE SELECTION OF DAVID AS KING)

(a)Following HaSh-m's rejection of King Shaul, He sent Shmuel ha'Navi to the house of Yishai in order to anoint one of his sons as the next king of Israel.

(b)One by one, HaSh-m rejected each of Yishai's sons, until only one remained. This was his youngest son, the shepherd David. For reasons enumerated in the Midrash, it did not even occur to Yishai to present David as a possible candidate for the throne. Only upon Shmuel's insistence was the young "outcast" brought before him. After describing him as "ruddy, with beautiful eyes and good looks," the verse concludes with HaSh-m's instructions to "arise, anoint him, for he is the one." Shmuel promptly anointed David with oil from the horn containing it. From that moment the spirit of HaSh-m left Shaul ha'Melech and enveloped David, leaving Shaul with a Ru'ach Ra'ah (an evil spirit) in its place.

22)[line 33]כולו- the full measure [will miraculously remain]

23)[line 35]על גבי המעיין- next to a well

24)[line 35]"והרכבתם את שלמה בני..."- "And place Shlomo my son on my mule..." (Melachim I 1:33-35) (THE REBELLION OF ADONIYAHU, AND THE CONFIRMATION OF SHLOMO AS HEIR TO THE THRONE)

(a)David ha'Melech was old and bedridden, and his son Adoniyahu wished to be the next monarch of Klal Yisrael. He was encouraged by Yo'av, David's erstwhile commander of the army, and Evyasar, the deposed Kohen Gadol. He invited all his brothers - with the obvious exception of Shlomo - along with the men of Yehudah to a great gathering, and had himself pronounced the heir apparent to the kingdom. He did not, however, invite Nasan ha'Navi, Benayahu (the head of Beis Din), or other notables who were close with his father the king.

(b)When Nasan heard of this, he immediately informed Bas Sheva, mother of Shlomo. David had given her his word that her son would replace him on the throne. She immediately brought news of the rebellion to her husband David, and reminded him of his promise to her. As planned, Nasan joined her and added weight to her words. Realizing the urgency of the situation, David responded: "... And place Shlomo my son on my mule, and lead him down to the River Gichon. And Tzadok ha'Kohen and Nasan ha'Navi shall there anoint him king over Yisrael; then you shall blow the Shofar and announce, 'Long live King Shlomo!' Go behind him, and let him come and sit on my throne, for he will reign after me..." (Melachim I 1:33-35).

(c) Tzadok, Nasan, and Benayahu followed David's instructions to the letter. Finally, Nasan took the horn containing the Shemen ha'Mishchah and anointed Shlomo, they blew the Shofar, and all the people cried out, "Long live the King!" The rebellion was over and all those connected with it dispersed.

25)[line 37]גיחון- the Shilo'ach spring, located to the south of the Temple Mount, from which the water was drawn for the Nisuch ha'Mayim on Sukos

26)[line 45]אפרסמון- balsam oil

27)[line 52]"ובני יאשיהו הבכור יוחנן השני יהויקם השליש צדקיהו הרביעי שלום"- "And the sons of Yoshiyahu: the firstborn was Yochanan, and the second was Yehoyakim, the third was Tzidkiyahu, and the fourth was Shalum." (Divrei ha'Yamim I 3:15) (YOSHIYAHU HA'MELECH'S THREE SONS)

(a)Yoshiyahu actually had three sons - Elyakim, Yochanan (alias Yeho'achaz) and Shalum (alias Matanyah). After their father's death, the first to rule was Yeho'achaz, who (unlike most other kings of Yisrael) was crowned to prevent his older brother Elyakim from claiming the throne). Pharaoh Nechoh (the Lame), however, deposed him and exiled him to Egypt. In his place, he crowned Elyakim, whose name he changed to Yehoyakim. Yehoyakim was captured by Nevuchadnetzar (who had taken over from Pharaoh Necho the role of the most powerful king in the region) and died on his way to captivity. He was followed by his son Yechonyah, whose reign (like that of his nephew Yeho'achaz before him) lasted only three months.

(b)Nevuchadnetzar deposed Yechonyah and sent him into exile, and he replaced him with his uncle Matanyah (alias Yochanan), whose name he now changed to Tzidkiyahu.

28)[line 56]ד' למלכות- he was the fourth to rule after Yoshiyahu

29)[line 66]דו אמר ( = זאת אומרת)- this says

30)[line 67]אֲשִיתָּא- six

31)[line 67]ופלגות אמה, תלתא- and half an Amah is three

16b----------------------------------------16b

32)[line 10]וטפחיים לשילוט מקום שספר תורה מונח- and two Tefachim [allowed] room to remove [and return] the Sefer Torah

33)[line 14]וההן ארון (= והאי ארון)- and this Aron

34)[line 38]בין נסר לנסר- between the planks of the Aron (that is, where they connect)

35)[line 50]טטרוגה- in a cube; the Aseres ha'Dibros were written on all four sides

36)[line 53]"[יָדָיו גְּלִילֵי זָהָב] מְמֻלָּאִים בַּתַּרְשִׁישׁ [מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים]"- "[His arms are like rods of gold,] filled with crystal; [his innards are like ivory inlaid with sapphires.]" (Shir ha'Shirim 5:14) - "Tarshish" is also the name of a sea.

37)[line 53]כְּיַמָא רבא- like the (a) fish in the great sea (KORBAN HA'EDAH); (b) small waves in between the large ones, as Reish Lakish goes on to explain (TIKLIN CHADTIN)

38)[line 57]איתקשיית (איתקשיתא) קומי רבי פנחס- I asked Rebbi Pinchas a question

39)[line 62]גלוסקיי'- a type of chest

40)[line 67]חרותה- engraved

41)[line 67]מובללת- mixed

42)[line 67]חצובה (באש) [מאש]- (lit. it was quarried from fire) it originated in a spiritual place before it was given its current earthly form

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