[29a - 52 lines; 29b - 54 lines]

1)[line 1]ותמני סרי דקניםTAMNEI SREI D'KANIM- eighteen of the branches; the verse (Shemos 25:33) states that each of the six branches requires three Gevi'im

2)[line 5]תמניא הווTEMANYA HAVU- there are only eight (two of the central shaft of the Menorah and six of the branches)

3)[line 5]"וזה מעשה המנרה מקשה זהב עד ירכה עד פרחה מקשה הוא כמראה אשר הראה ה' את משה כן עשה את המנרה""[V'ZEH MA'ASEH HA'MENORAH MIKSHAH ZAHAV,] AD YERECHAH AD PIRCHAH MIKSHAH HI..."- "[And the workmanship of the candelabra was of hammered gold,] including its base and its flower, it was of hammered work; [according to the pattern which HaSh-m had shown Moshe, so he made the candelabra.]" (Bamidbar 8:4) - The word "Pirchah" in this verse adds one flower to the central shaft of the Menorah (RASHI).

4)[line 9]מעלותMA'ALOS- steps

5)[line 9]ומטיבU'METIV (HATAVAS HA'NEROS)

(a)Every evening a Kohen lights the Menorah in the Beis ha'Mikdash. This is called Hadlakas ha'Neros. Enough oil is put into the Menorah's lamps to burn until the morning.

(b)In the morning, a Kohen would clean out the burned wicks and leftover oil that remained in the Menorah's lamps, and replaced them with fresh oil and wicks. This is what the Torah, and the Mishnah, calls Hatavas ha'Neros, or Dishun ha'Menorah. The spent wicks were placed in the same pile of ashes near the ramp of the Mizbe'ach into which the Terumas ha'Deshen was placed.

(c)The cleaning of the lamps was done in two stages. First the Kohen would clean five of the lamps of the Menorah, then he would wait while other services of the Mikdash were done, and only afterwards would he complete the job and clean out the remaining two lamps of the Menorah.

(The above description is based on the opinion of the majority of the Rishonim. However, others assert that some or all of the lamps of the Menorah were lit in the morning as well, or that the Menorah was cleaned in a single step, according to some Tana'im. Also, the process described is altered slightly if some of the lamps are still burning by the morning. The Tana'im argue as to which service was done between the cleaning of the first five and the last two lamps. For more information, see Yoma 14a, Chart #2.)

6)[line 10]?שימי אתSHIMI AT?- [Rav responded to Rav Shimi bar Chiya's question,] "Are you Shimi?" (i.e. "Are you not supposed to be wise; why are you asking such a question?")

7)[line 10]משפת קנים ולמעלהMI'SEFAS KANIM UL'MA'ALAH- from the [lower] border of the branches and up

8)[line 11]"והפרח והנרות והמלקחים זהב; הוא מיכלות זהב""VEHA'PERACH VEHA'NEROS VEHA'MELKACHAYIM ZAHAV; HU MICHLOS ZAHAV."- "And the flowers, and the lamps, and the tongs, [were made] of gold, of purest gold." (Divrei ha'Yamim II 4:21)

9)[line 13]שכילתו לכל זהב סגור של שלמהSHE'KILATU L'CHOL ZAHAV SAGUR SHEL SHLOMO- it finished off all of the Zahav Sagur (the finest type of gold) of Shlomo

10)[line 16]לכורKUR- the gold smelting furnace

11)[line 17]"וכל כלי משקה המלך שלמה זהב וכל כלי בית יער הלבנון זהב סגור אין כסף נחשב בימי שלמה למאומה.""V'CHOL... EIN KESEF NECHSHAV BI'YEMEI SHLOMO LI'ME'UMAH"- "And all king Shlomo's drinking utensils were of gold, and all the utensils of the House of the Forest of Lebanon were of pure gold; none were of silver; silver was accounted for nothing in the days of Shlomo." (Melachim I 10:21)

12)[line 23]בדינר זהב קורדיקיניB'DINAR ZAHAV KORDIKINI- by the weight of a golden Dinar of Kordikin

13)[line 24]כיון דקאי קאיKEIVAN D'KAI KAI- since it was smelted thoroughly by Shlomo when it was made, it subsequently did not loose as much metal when smelted again

14)[line 27]ממקום טהרהMI'MAKOM TAHARAH- from a pure place (the Heavens; a Menorah descended for Moshe in the form of a Menorah of fire from the Heavens)

15)[line 28]מכלל שהוא טמאMI'CHELAL SHE'HU TAMEI - this shows that [it is a considered a Halachic utensil, since] it may become Tamei (RASHI) (KELEI ETZ: TUM'AH)

A utensil is considered "ready" to receive Tum'ah only after it is completely finished. If the artisan only decided that the utensil needs no more work, it is considered complete and may become Tamei. (For a further discussion of the principles of Tum'ah and Taharah, see Background to Nazir 54:13.)

16)[line 30]כלי עץ העשוי לנחתKELI ETZ HE'ASUY L'NACHAS

(a)The Torah states that wooden utensils can become Tamei if they are touched by a person or object that is an Av ha'Tum'ah, of if they are under the same Ohel as a dead person (Vayikra 11:32, Bamidbar 31:20). However, since the Torah compares a wooden object that becomes Tamei to a sack ("Sak"), the wooden object must have certain qualities in common with a sack in order to become Tamei.

(b)Among these qualities are:

1.The object must have a receptacle, i.e. an area in which it can contain other objects, as opposed to a flat board.

2.It must not be large enough to hold 40 Se'ah, for if it is that large it cannot be transported when filled, as opposed to a sack, which is made to be transported either empty or full.

3.It must be an object that is sometimes transported, and not one that is always stationary. If it is left stationary, it is called a "Kli he'Asuy l'Nachas" and is not Mekabel Tum'ah.

17)[line 31]שמגביהין אותוSHE'MAGBIHIN OSO- that they (the Kohanim) pick it up

18)[line 32]חיבתכםCHIBASCHEM- how beloved you are (i.e. see HaSh-m's affection for you!)

19)[line 32]"ויתן לו הכהן קדש כי לא היה שם לחם כי אם לחם הפנים המוסרים מלפני ה' לשום לחם חם ביום הלקחו""[VA'YITEN LO HA'KOHEN KODESH KI LO HAYAH SHAM KI IM LECHEM HA'PANIM HA'MUSARIM MI'LIFNEI HASH-M], LASUM LECHEM CHAM B'YOM HILAKCHO" - "[And the Kohen (Achimelech, the Kohen Gadol) gave to him (David) Kodesh, for there was no bread there, other than the Lechem ha'Panim that had been removed from before HaSh-m,] to [re]place [it with] hot bread on the day that it had been removed." (Shmuel I 21:7) (David and Achimelech the Kohen Gadol)

(a)The incident described in this verse occurred following Yonasan's discovery of the depth of the jealousy of his father towards David. After Yonasan shot the arrows and signaled to David that all was not well between Shaul ha'Melech and David (Shaul's son-in-law and right-hand man), he gave David his blessings and sent him, now a fugitive, on his way. Upon his arrival at Nov, the town of Kohanim and the location of the Mishkan, David pretended that he had been sent on a secret mission by the king, and he asked the Kohen Gadol for bread. The only bread available, Achimelech pointed out, was the Lechem ha'Panim on the Shulchan. David, of course, was forbidden, like any Zar (non-Kohen), from eating the Lechem ha'Panim, which was Kodesh. However, he had contracted an illness (called Bulmus) which would have been life-threatening had he not eaten, which is why Achimelech offered to give some to him.

(b)Besides his state of near starvation, David also told Achimelech how he was forced to leave suddenly, and due to Shaul's urging, he did not manage to take with him a sword or spear. Achimelech responded by offering David the sword of Golyas (Goliath), which David gladly accepted. David thus escaped from Shaul and arrived safely in the territory of Achish, King of Gas.

(c)At that time, there was a man studying Torah in Nov named Do'eg ha'Edomi. Do'eg ha'Edomi was the head of the Beis Din, but in spite of being an erudite Torah scholar, his hatred of David caused him to hound him at every opportunity.

(d)Do'eg, who saw and heard the entire episode between David and Achimelech, reported it to Shaul ha'Melech, omitting the fact that Achimelech had been unaware that David was a fugitive. Shaul, under the impression that Achimelech had rebelled against him by supporting David, ordered Do'eg to eradicate the entire town of Nov, comprising eighty families of Kohanim. The sole survivor was a son of Achimelech, who managed to escape and flee to David. When he informed him of the terrible tragedy, David remarked that he knew that Do'eg was in the town at that time and that he would inform Shaul of his arrival and of the assistance that Achimelech had given him.

(e)This was a terrible sin for which Shaul ha'Melech and Do'eg ha'Edomi were destined to pay with their lives, and for which David, too, almost died, because of his role in it.

20)[line 33]סילוקו כסידורוSILUKO K'SIDURO- its removal [from the Shulchan] is like its arrangement [on the Shulchan]; just as the loaves of the Lechem ha'Panim were warm and soft (TOSFOS DH Siluko) when they were placed on the Shulchan, they were warm and soft a week later when they were removed.)

21)[line 39]כמשפטוK'MISHPATO- according to its rules, laws (RASHI)

22)[line 39]כתבניתםK'SAVNISAM- like their forms

23)[line 40]חגור כמין פסקיאCHAGUR K'MIN PISKIYA- wearing (lit. belted) [an apron] like an artisan

24)[line 42]וראש חדשROSH CHODESH- the first day of the lunar month. The new moon is a mere sliver and is barely noticeable

25)[line 42]ושרציםSHERATZIM

(a)A Sheretz (a crawling pest, see Vayikra 11:29-38), even if it or a part of it is only the size of an Adashah (lentil bean), is an Av ha'Tum'ah (Chagigah 11a). It makes a person or object Tamei through Maga (contact), whether the Sheretz was touched willingly or unwillingly. The person who becomes Tamei by touching a Sheretz may not eat Terumah or Kodshim or enter the Azarah of the Beis ha'Mikdash. However, he can immediately immerse in a Mikvah. After nightfall he becomes Tahor and may eat Terumah and Kodshim, and enter the Azarah.

(b)HaSh-m showed Moshe all Sheratzim, so that he could distinguish between the Tehorim and the Teme'im. The eight Sheratzim that are Teme'im that are mentioned in the Torah are:

1.CHOLED - weasel [alt., a martin or an ermine (ARUCH), a rat (TARGUM, TOSFOS YOM TOV), mole or mole-rat (ARUCH), or field mouse (TARGUM YONASAN)]. According to the Gemara, it is a predatory animal that bores under the ground and undermines houses.

2.ACHBAR - mouse; some sources appear to include also the rat

3.TZAV - toad (RASHI Vayikra 11:29, Nidah 56a; this is also evident from the Mishnah in Taharos 5:1 which implies that it is similar in appearance to a frog - see Rishonim there). Alternatively, tortoise (ME'AM LOEZ, TIFERES YISRAEL to Taharos ibid.). According to the Septuagint it is the land crocodile (perhaps the monitor, see KO'ACH; a Talmudic source (Chulin 127a) indeed associates it with the salamander and snake). Others identify it with the ferret.

4.ANAKAH - hedgehog; alt., beaver (RADAK). [The Septuagint translates it as a mole, shrew mouse or field mouse.] Rabeinu Sa'adya Gaon translates it as a gecko, which is up to five inches long with a soft speckled hide; "Anachah" denotes groaning and the gecko makes a groaning sound.

5.KO'ACH - a lizard (RADAK quoting RASHI) [chameleon, according to the Septuagint.] From the translation of others it would appear to be the monitor or monitor lizard, the largest reptile in the Holy Land, growing as long as four feet. Living on the coast, the Negev, and Aravah, it eats rodents and reptiles (RADAK, RABEINU SA'ADYA GAON).

6.LETA'AH - lizard; alt., the white lizard, or the great gecko.

7.CHOMET - snail (RASHI) [alt., a lizard or the skink, a lizard with small legs of which there are four varieties in the Holy Land]

8.TINSHEMES - mole (Rashi Chulin 63a) [alt., a large-headed lizard that burrows underground, probably a type of gecko]

(Based on Rabbi Aryeh Kaplan's "The Living Torah" and other sources)

26)[line 47]לקוצה של יודKOTZAH SHEL "YUD"- (a) the lower leg of the letter "Yud," on the bottom right corner of the letter (RASHI); (b) the protruding point on the bottom left corner of the letter "Yud" (RABEINU TAM, cited by TOSFOS DH Kotzo)

27)[line 48]גויל מוקף להGEVIL MAKIF LAH- [blank] parchment surrounding it

28)[line 49]ניקבNIKEV- was pierced

29)[line 49]תוכו של ה''יTOCHO SHEL "HEH"- (a) the left foot of the letter "Heh" (RASHI, first explanation); (b) the blank parchment inside of the letter "Heh" (RASHI, second explanation)

30)[line 50]יריכוYEREICHO- its right leg

31)[line 50]לדידי מפרשה לי מיניה דרב הונאL'DIDI MIFARSHAH LI MINEI D'RAV HUNA- the statement made by Rebbi Huna was explained to me [as follows]

32)[last line]נשתייר בוNISHTAYER BO- if there remained of it (of the right leg)

33)[last line]כשיעור אות קטנהK'SHI'UR OS KETANAH- [a mark of ink connected to the Gag (roof) of the "Heh"] the size of the smallest letter, i.e. (a) the size of the letter "Yud"; (b) the size of the lower leg of the letter "Yud"

34)[last line]אגרא חמוה דר' אבאAGRA CHAMUHA D'REBBI ABA- Agra, the father-in-law of Rebbi Aba


35)[line 1]איפסיקאIFSIKA- was broken

36)[line 1]כרעא דה''יKAR'A D'"HEH"- the [right] leg of the letter "Heh"

37)[line 1]דהעםD'"HA'AM"- of the word "ha'Am" (Shemos 13:3)

38)[line 1]בניקבאB'NIKVA- by a hole [in the parchment]

39)[line 5]דוי''ו דויהרגD'"VA'YAHAROG"- of the word "va'Yaharog [HaSh-m]" (Shemos 13:15)

40)[line 6]זיל אייתי ינוקא דלא חכיםZIL AISI YENUKA D'LO CHAKIM V'LO TIPESH- bring a child who is neither [too] smart (and will automatically read the letter as a "Vav" so as not to pronounce blasphemy - see next entry) nor [too] stupid (who is unable to discern variations in letters and will definitely not read the letter as a "Vav" since he only recognizes whole, perfect letters)

41)[line 8]יהרג הוא"YEHAREG" HU- it means "He (kiv'Yachol) will be killed," which is blasphemously stating the impossibility of HaSh-m being killed (Rachmana Litzlan)

42)[line 9]בשעה שעלה משה למרוםB'SHA'AH SHE'ALAH MOSHE LA'MAROM- at the time that Moshe went up to the Heavens

43)[line 10]וקושר כתרים לאותיותKOSHER KESARIM LA'OSIYOS- tying crowns to the letters [of the Torah]

44)[line 11]מי מעכב על ידךMI ME'AKEV AL YADCHA?- What prevents You from giving the Torah as it is, without the crowns at the top of certain letters? (RASHI)

45)[line 13]על כל קוץ וקוץAL KOL KOTZ V'KOTZ- regarding every single spike

46)[line 14]תילין תילין של הלכותTILIN TILIN SHEL HALACHOS- mounds and mounds of Halachos

47)[line 15]הראהו ליHAR'EHU LI- Show him to me

48)[line 15]חזור לאחורךCHAZOR LA'ACHORECHA- Go to the back [of the rows of the Beis ha'Midrash] (see MAHARSHA)

49)[line 16]שורותSHUROS- rows

50)[line 17]תשש כחוTASHASH KOCHO- his strength was weakened

51)[line 17]כיון שהגיע לדבר אחדKEIVAN SHE'HIGI'A L'DAVAR ECHAD- as soon as he arrived at a topic that needed explanation (RASHI)

52)[line 22]שתוק!SHESOK!- Keep quiet!

53)[line 23]הראיתני תורתוHER'ISANI TORASO- You have shown me his Torah teaching

54)[line 25]ששוקלין בשרו במקוליןSHE'SHOKLIN BESARO B'MAKULIN- that they were weighing his flesh in the meat market

55)[line 26]זו תורה וזו שכרה?ZO TORAH V'ZU SECHARAH?- This is [his] Torah and this is its reward?!

56)[line 28]שלשה זיוניןSHELOSHAH ZIYUNIN- [the crown that consists of three points that resemble] three [little] letters "Zayin"

57)[line 29]שעטנ''ז ג''ץSHA'ATNE"Z GE"TZ- this is a mnemonic device to remember the letter that require the three-pronged Tagim (crowns): the letters "Shin" (and "Sin"), "Ayin," "Tes," "Nun" (and "Nun Sofis")," "Zayin," "Gimel" and "Tzadi Sofis" (and "Tzadi")

58)[line 29]חזינא להוCHAZINA LEHU- I saw them, i.e. their writing

59)[line 29]לספרי דווקניL'SAFREI DAVKANEI- the exacting scribes

60)[line 30]דחטרי להו לגגיה דחי''תD'CHATREI LEHU L'GAGEI D'"CHES"- who add a hump to the roof of the letter "Ches"

61)[line 31]ותלו ליה לכרעיה דה''יV'TALU LEI L'CHAR'EI D'"HEH"- and they "hang" the left foot of the letter "Heh" [in the air, disconnected from its roof]

62)[line 36]התולה בטחונוHA'TOLEH BITCHONO- who puts (lit. hangs) his trust

63)[line 36]מחסהMACHASEH- a shelter, protection

64)[line 41]בה''י בראםB'"HEH" BERA'AM- He created them (the heavens and the earth) with a "Heh"

65)[line 42]לאכסדרהACHSADRAH- a portico (a three-sided structure)

66)[line 43]דאי הדר בתשובהIY HADAR BI'TESHUVAH- if he repents

67)[line 43]מעיילי ליהME'AILEI LEI- they elevate him

68)[line 43]ליעייל בהךV'LI'AYEIL B'HACH?- Why does he not ascend through the opening through which he fell down

69)[line 43]לא מסתייעא מילתאLO MISTAYA MILSA- it will not work, i.e. he will not receive Heavenly assistance

70)[line 44]אם ללצים הוא יליץ ולענוים יתן חן"IM LA'LETZIM HU YALITZ, VELA'ANAVIM YITEN CHEN."- "[HaSh-m] scoffs at the scoffers, and gives grace to the humble." (Mishlei 3:34) - Since HaSh-m scoffs at the Leitzim, he holds back Divine assistance and does not prevent their spiritual downfall.

71a)[line 45]בא לטהר מסייעין אותוBA LITAHER MESAI'IN OSO- one who wants (lit. comes) to become Tahor, they help him

b)[line 45]בא לטמא פותחין לוBA LITAMEI POSCHIN LO- one who wants (lit. comes) to become Tamei, they open for him [the opportunity to do so]

72)[line 46]תאגאTAGA- a point (resembling one little "Zayin")

73)[line 47]מועטיםMU'ATIM- small in number

74)[line 47]כפוף ראשוKAFUF ROSHO- (lit. its head is bent) the bottom left corner of the letter "Yud" has a protruding point

75)[line 49]בספריםBI'SEFARIM- with regard to Sifrei Torah (the writing of Torah scrolls)

76)[line 49]ותניא תיובתיהV'TANYA TIYUVTEI- and we find contradictions to his teachings in Beraisa'os

77)[line 50]שתי טעיותSHTEI TA'UYOS- two mistakes

78)[line 50]דףDAF- column [of a Sefer Torah]

79)[line 50]יגנזYEGANEZ- it shall be hidden away [in a Genizah (a repository for holy items that have become Pesulim or unusable)]

80)[line 51]מצלת על כולוMATZELES AL KULO- it saves the entire Sefer Torah [from being hidden in a Genizah]

81)[line 52]שפיר רוביה דספראRUBEI D'SIFRA SHAPIR- most of the Sefer Torah [is written] correctly

82)[line 52]ואיתיהיב לאיתקוניV'ISYAHIV L'ISKUNEI- that it is able to be given in to be fixed

83a)[line 53]חסירותCHASEIROS- [words with letters] missing (four words with letters missing in one column causes the Sefer Torah to be put into a Genizah)

b)[line 53]יתירותYESEIROS- [words with letters] added

84)[line 53]לית לן בהLEIS LAN BAH- we need not [put the Sefer Torah in a Genizah; rather, it may be fixed]

85)[line 53]דמיחזי כמנומרD'MICHAZEI KI'MENUMAR- since it will appear spotted (with many extra letters added between the lines)

86)[last line]בסיפריהB'SIFREI- in his Sefer Torah