[98a - 42 lines; 98b - 39 lines]
1)[line 1]ìà ùðà äëé åìà ùðà äëéLO SHENA HACHI V'LO SHENA HACHI- it does not matter one way or the other, whether the length and the width of the Keranos used a five-Tefach Amah or a six-Tefach Amah. Since the Yesod was built using a six-Tefach Amah, the discrepancy between the final measurements of the Makom ha'Ma'arachah and the figures mentioned in the Mishnah quoted on the previous Daf (97b) is less than an Amah, even if the width of the Keranos was five Tefachim (RASHI).
2)[line 10]îëìì ãäåéà àîä ãðôéùà îéðä?MI'CHLAL D'HAVAH AMAH DI'NEFISHA MINAH?- Does this mean that there is an Amah that is bigger than this one (that measures exactly six Tefachim)?
3)[line 11]ùúé àîåúSHTEI AMOS- two measuring sticks of a Amah's length
4)[line 12]ùåùï äáéøäSHUSHAN HA'BIRAH- a structure on top of the eastern gate of the Azarah. On this structure was a relief sculpture of the capital of Persia, Shushan. The sculpture was built in honor of the King of Persia who helped build the Beis ha'Mikdash (a) so that they should remember where they came from (and that they had once been exiled due to their sins. Once they remember this, they will give thanks to their King, the King of all kings, who took them out of Persia - RASHI); or (b) to remind the Jews that they still were not completely free, and they needed to be subservient to the Persian Empire
5)[line 14]ùì îùäSHEL MOSHE- the cubit-long measuring stick that Moshe himself used
6)[line 16]äàåîðéïHA'UMNIN- the craftsmen
7a)[line 18]çãà ìëñôà åãäáàCHADA L'CHASPA V'DAHAVA- one (the one that was one-half of an Etzbah longer than that of Moshe) was used to measure silver and gold
b)[line 18]çãà ìáðééðàCHADA L'VINYANA- one (the one that was one Etzbah longer than that of Moshe) was used for building measurements
8)[line 18]ùòø äîæøçSHA'AR HA'MIZRACH- the Gate in the Eastern Wall, called the Shushan Gate in honor of the capital city of Persia, an image of which was sculptured above its entrance
9)[line 18]òìéå ùåùï äáéøä öåøäALAV SHUSHAN HA'BIRAH TZURAH- above it was depicted Shushan ha'Birah (see above, entry #4)
10)[line 20]ëãé ùúäà àéîú îìëåú òìéäïKEDEI SHE'TEHEI EIMAS MALCHUS ALEIHEN- (lit. so that fear of the monarchy should be upon them) to remind the Jews that they still were not completely free, and they needed to be subservient to the Persian Empire
11)[line 21]"åÀéÈøÀãåÌ ëÈì òÂáÈãÆéêÈ àÅìÌÆä àÅìÇé åÀäÄùÑÀúÌÇçÂåÌåÌ ìÄé ìÅàîÉø ...""V'YARDU CHOL AVADECHA ELEH ELAI V'HISHTACHAVU LI LEIMOR"- "And all of your these, your servants, shall come down to me and bow down to me, saying ..." (Shemos 11:8)
12)[line 21]åàéìå ìãéãéä ìà ÷à''ìV'ILU L'DIDEI LO KA'AMAR LEI- but to him (Pharaoh) he did not say [those insolent words]
13)[line 22]"åÀéÇã ä' äÈéÀúÈä àÆì àÅìÄéÌÈäåÌ, åÇéÀùÑÇðÌÅñ îÈúÀðÈéå, åÇéÌÈøÈõ ìÄôÀðÅé àÇçÀàÈá òÇã áÌÉàÂëÈä éÄæÀøÀòÆàìÈä.""V'YAD HASH-M HAYESAH EL ELIYAHU, VA'YESHANES MOSNAV, VA'YAROTZ LIFNEI ACHAV AD BO'ACHAH YIZRE'ELAH." - "And the hand of HaSh-m was on Eliyahu, and he girded his loins, and he ran in front of [the chariot of] Achav until Yizre'el." (Melachim I 18:46) (Eliyahu Honors the King)
(a)Following his victory in his confrontation with the prophets of the idol Ba'al, and the people's jubilant declaration of "Hash-m Hu ha'Elokim," Eliyahu ha'Navi ordered the people to seize all of the false prophets of Ba'al. He then led them down to the River Kishon where he executed them.
(b)He then instructed Achav, who had been fasting due to the terrible famine that had devastated the land, to eat and drink, because, since the people had done Teshuvah, HaSh-m was about to send rain. To beseech HaSh-m to do so, Eliyahu returned to Mount Carmel and bowed to the ground in prayer, telling his servant to look toward the sea for any sign of a cloud. When the servant replied in the negative, Eliyahu instructed him to return and look again. This happened seven times. On the seventh time, the servant told Eliyahu that he saw a small, thick cloud approaching from the sea.
(c)Eliyahu then told his servant to go and instruct Achav to quickly bind his chariot and to ride home, lest he become drenched by the impending rain. Eliyahy declined to go home himself until he knew for certain that his Tefilos had been answered. Meanwhile, the sky darkened and became covered by clouds, which burst open and poured forth a heavy downpour, even as Achav set off in his chariot.
(d)In honor of the king of Yisrael, Eliyahu gathered strength and ran on foot before the royal chariot until Achav arrived safely home (or, as others explain, until he arrived at the last turn in the road that led to his palace in Yizre'el).
14)[line 23]"... åÀòÈìÅäåÌ ìÄúÀøåÌôÈä.""... V'ALEHU LI'SERUFAH" - "... and its leaves will be for healing purposes" (Yechezkel 47:12) - The verses describes a spring that will in the future issue forth from the Kodesh ha'Kodashim. Along the banks of the river that it creates, all types of wonderful trees will grow, with fruit for eating and leaves for healing purposes. (The Water that will Flow from the Beis Ha'mikdash)
(a)After the angel took Yechezkel, in his vision, on a guided tour of the third Beis ha'Mikdash, and demonstrated the Avodah in all of its forms, the angel showed him a thin stream flowing from the eastern side of the Azarah. The stream made its way underground to the north side of the Ezras Nashim, where it became as wide as the opening of a jar. From there it made its way to the Eastern Gate, where the angel measured a distance of one thousand Amos, at which point Yechezkel was able to wade through the water up to his ankles. The angel measured another thousand Amos, and the "river" came up to Yechezkel's knees. A thousand Amos beyond that, the water rose to his loins. A thousand Amos from there, the river was too deep for Yechezkel to cross it on foot.
(b)The angel then showed Yechezkel trees growing on both sides of the river, and explained to him that the water flowed from the east to the plains and traveled via the Sea of Teveryah and the Salt Sea to the Mediterranean Sea in the west, sweetening their waters in the process. Simultaneously, it will enable all forms of sea to thrive in all the locations through which it passes, with the result that fisherman from Ein Gedi as far as Ein Eglayim will spread their nets to enjoy the numerous species of fish that abound there. The water in the swamps and the pits, on the other hand, will not be affected by the river, enabling their contents to turn into salt mines.
(c)On both banks of the river will grow large variety of fruit-trees, which will produce fresh fruit the moment the present fruit has been picked. Its leaves will be used to cure, enabling the mute to speak and the barren to bear children.
15a)[line 24]ìäúéø ôä ùìîòìäL'HATIR PEH SHEL'MA'ALAH- to heal (lit. release) the upper mouth, i.e. the mouth of mutes
b)[line 24]ìäúéø ôä ùìîèäL'HATIR PEH SHEL'MATAH- to heal (lit. release) the lower mouth, i.e. to cause barren women to give birth
16a)[line 25]ìäúéø ôä àìîéíL'HATIR PEH ILMIM- to heal (lit. release) the mouth of mutes
b)[line 25]ìäúéø ôä ò÷øåúL'HATIR PEH AKAROS- to heal (lit. release) the womb (lit. mouth) of barren women
17)[line 26]"åÀìÈ÷ÇçÀúÌÈ ñÉìÆú åÀàÈôÄéúÈ àÉúÈäÌ ùÑÀúÌÅéí òÆùÒÀøÅä çÇìÌåÉú; ùÑÀðÅé òÆùÒÀøÉðÄéí éÄäÀéÆä äÇçÇìÌÈä äÈàÆçÈú. åÀùÒÇîÀúÌÈ àåÉúÈí ùÑÀúÌÇéÄí îÇòÂøÈëåÉú, ùÑÅùÑ äÇîÌÇòÂøÈëÆú ...""V'LAKACHTA SOLES V'AFISA OSAH SHTEIM ESREH CHALOS; SHNEI ESRONIM YIHEYEH HA'CHALAH HA'ECHAS. V'SAMTA OSAM SHTAYIM MA'ARACHOS, SHESH HA'MA'ARACHES..."- "And you shall take fine flour and you shall bake it into twelve loaves; two Esronim will be the measurement of the flour for each loaf. And you shall place them in two stacks, six to the stack..." (Vayikra 24:5-6)
18)[line 34]"åÀðÈúÇúÌÈ òÇì [äÇîÌÇòÂøÆëÆú ìÀáÉðÈä æÇëÌÈä ...]""V'NASATA AL [HA'MA'ARECHES LEVONAH ZAKAH ...]"- "and you shall place [pure Levonah] alongside (lit. on) [the stack of Lechem ha'Panim ...]" - According to Rebbi, the bowls of Levonah were placed alongside the stacks of Lechem ha'Panim (see Background to Menachos 87:41) and not on them.
19)[line 35]"òì" áñîåê"AL" B'SAMUCH- the word "Al" (lit. on) in this instance means alongside
20)[line 37]"... åÀñÇëÌÉúÈ òÇì äÈàÈøÉï àÆú äÇôÌÈøÉëÆú.""... V'SAKOSA AL HA'ARON ES HA'PAROCHES"- "... and you shall cover the Aron with the Paroches" (Shemos 40:3) - The Aron ha'Kodesh was situated in the Kodesh ha'Kodashim section of the Mishkan. The Paroches was the curtain that hung at the entrance to the Kodesh ha'Kodashim. Even though the verse uses the word "Al," "on," to describe the relationship between the Paroches and the Aron, in reality it was not literally on it, but nearby.
21)[line 41]"åÇéÌÇàÂøÄëåÌ äÇáÌÇãÌÄéí, åÇéÌÅøÈàåÌ øÈàùÑÅé äÇáÌÇãÌÄéí îÄï äÇ÷ÌÉãÆùÑ òÇì ôÌÀðÅé äÇãÌÀáÄéø, åÀìÉà éÅøÈàåÌ äÇçåÌöÈä ...""VA'YA'ARICHU HA'BADIM, VA'YEAR'U ROSHEI HA'BADIM MIN HA'KODESH AL PNEI HA'DEVIR, V'LO YEAR'U HA'CHUTZAH ..."- "And the bars [that were used to carry the Aron] stuck out lengthwise, and the ends of the bars were seen from the Kodesh at the edge of the Devir, but they were not seen outside ..." (Melachim I 8:8)
98b----------------------------------------98b
22)[line 2]"öÀøåÉø äÇîÌÉø ãÌåÉãÄé ìÄé áÌÅéï ùÑÈãÇé éÈìÄéï.""TZEROR HA'MOR ..."- "My beloved is to me a bundle of myrrh that lies between my breasts." (Shir ha'Shirim 1:13) - The Aron ha'Kodesh, containing the Torah of HaSh-m, lies between the rods of the Aron, that are noticeably extending into the Paroches curtain.
23)[line 3]ìôåúéà ãàøåï äåå éúáéL'FUSYA D'ARON HAVU YASVEI- they were placed [with their length] along the width of the Aron
24)[line 5]úøé âáøé áàîúà åôìâà ìà îñúâé ìäåTREI GAVREI B'AMSA U'FALGA LO MISTAGEI LEHU- two grown men cannot stand side by side in the space of one-and-one-half Amos
25)[line 6]áàøáòä äåå ãøå ìäåB'ARBA'AH HAVU DARU LEHU- that it was carried by four [Leviyim]
26)[line 6]"åÀðÈñÀòåÌ äÇ÷ÌÀäÈúÄéí, ðÉùÒÀàÅé äÇîÌÄ÷ÀãÌÈùÑ ...""V'NAS'U HA'KEHASIM NOS'EI HA'MIKDASH ..."- "And the Kehasim, those who carried the most holy items, traveled ..." (Bamidbar 10:21) - The Gemara learns from the plural "ha'Kehasim," that two men are indicated. Likewise, from the plural "Nos'ei" two other men are indicated.
27)[line 13]"... åÀäÇùÑÌËìÀçÈï úÌÄúÌÅï òÇì öÆìÇò öÈôåÉï.""... VEHA'SHULCHAN TITEN AL TZELA TZAFON"- "... and you shall place the Shulchan on the northern side [of the Mishkan.]" (Shemos 26:35)
28)[line 15]"åÇéÌÇòÇùÒ àÆú îÀðÉøåÉú äÇæÌÈäÈá òÆùÒÆø ëÌÀîÄùÑÀôÌÈèÈí, åÇéÌÄúÌÅï áÌÇäÅéëÈì; çÈîÅùÑ îÄéÌÈîÄéï åÀçÈîÅùÑ îÄùÒÌÀîÉàåì:"VA'YA'AS ES HA'MENOROS HA'ZAHAV ESER (KA'MISHPAT) [K'MISHPATAM], VA'YITEN BA'HEICHAL; CHAMESH MI'YAMIN V'CHAMESH MI'SEMOL."- "And he made ten golden candlesticks according to their laws, and he put them in the Heichal; five on the right and five on the left." (Divrei ha'Yamim II 4:7)
29)[line 19]"... åÀàÆú äÇîÌÀðÉøÈä ðÉëÇç äÇùÑÌËìÀçÈï ...""... V'ES HA'MENORAH NOCHACH HA'SHULCHAN ..."- "... and the Menorah opposite the Shulchan (i.e. in the southern part of the Mishkan and not in the north) ..." (Shemos 26:35)
30)[line 24]îø ÷à çùéá áéú ÷ãùé ä÷ãùéí áäãé äéëìMAR KA CHASHIV BEIS KODSHEI HA'KODASHIM BA'HADEI HEICHAL- one Master figures the length of the Kodesh ha'Kodashim along with the length of the Heichal (and the Shulchanos were all placed further into the Heichal than the first third of the Heichal)
31)[line 26]îæøç åîòøá äéå îåðçéïMIZRACH U'MA'ARAV HAYU MUNACHIN- the Shulchanos were place lengthwise along the east-west axis of the Heichal
32)[line 29]ðø îòøáéNER MA'ARAVI- the western lamp: (a) according to the opinion that the Menorah's lamps were placed on the north-south axis this refers to the middle lamp, the wick of which was pulled out towards the west (RASHI KESAV YAD to Menachos 86b); (b) according to the opinion that the Menorah's lamps were placed on the east-west axis this refers to the second lamp from the east, which is just west of the eastern-most lamp (RASHI to Menachos 86b)
33)[line 29]"[îÄçåÌõ ìÀôÈøÉëÆú äÈòÅãËú áÌÀàÉäÆì îåÉòÅã] éÇòÂøÉêÀ àÉúåÉ [àÇäÂøÉï îÅòÆøÆá òÇã áÌÉ÷Æø] ìÄôÀðÅé ä' ...""... YA'AROCH OSO [AHARON ME'EREV AD BOKER] LIFNEI HASH-M..."- "[Outside of the Paroches ha'Edus (Curtain of the Testimony), in the Ohel Mo'ed (the Tent of the Meeting) Aharon] shall prepare it [to be lit from the evening until the morning] before HaSh-m..." (Vayikra 24:3)
34)[line 34]ãîöãã ìäå àöãåãéD'METZADED LEHU ATZDUDEI- they turned them (the six wicks on the two sides) sideways, [towards the middle branch]
35)[line 34]"... àÆì îåÌì ôÌÀðÅé äÇîÌÀðåÉøÈä [éÈàÄéøåÌ ùÑÄáÀòÇú äÇðÌÅøåÉú.]""... EL MUL PNEI HA'MENORAH ..."- "... pointed inward, towards the face of the middle branch of the candlestick [shall the wicks light burn.]" (Bamidbar 8:2)
36)[line 35]îëàï ùàîöòé îùåáçMI'KAN SHE'EMTZA'I MESHUBACH- from this we can learn that the middle one is more important (a) for example, when three men are called to the Torah on a weekday, if they read only ten verses, the middle one will read four, while the other two read three each (RASHI); (b) for example, when three men are walking on a thoroughfare, the most important one walks in the middles (TOSFOS)
37)[last line]çã ãøàCHAD DARA- one row [of all of the Shulchanos]