[33a - 43 lines; 33b - 42 lines]

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

We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Mishnah, Gemara and Rosh.

[1] Mishnah Perek 6:1 [line 27]

The words "Shtei Neros Ma'araviyim"

should be "Shtei Neros Mizrachiyim" ; this is the way it is found in the Rosh, Ra'avad, and nearly all the other Rishonim. (The Rambam, however, had the Girsa "Ma'araviyim" see Insights.)

[2] Rosh 33a DH Es ha'Magreifah " :

The words "v'Chol Zeh"

should be "u'Cheli Zeh"

[3] Rosh 33b [top of the Peirush]:

The words "Hutzrach Medashen ... u'Vishvil" ...

should be "v'Hutzrach Medashen ... Bishvil" ...

[4] Rosh DH Nosno l'Ohavo " :

The words "keshe'Yishpoch Oso"

should be "she'Yishpoch Oso"

[5] Rosh DH l'Soch " :

The words "d'Im ha'Hispazer"

should be "d'Im ha'Mispazer"

[6] Rosh DH u'Melamdim Oso " :

The words "Chutzah Lo" (with an Alef)

should be "Chutzah Lo" (with a Vav)

[7] Rosh DH Ba Lo " :

"l'Yemino veli'Semolo"

The word "veli'Semolo" is unnecessary

[8] Rosh DH Nasnu Lo " :

The words "meha'Ma'arachah"

should be "meha'Ma'arav" (Shitah Mekubetzes of Rav Ilan)

[9] ibid.:

The words "Kedei l'Hachshir ha'Shisin"

should be "Kedei l'Hachnis ha'Shisin" (Shitah Mekubetzes of Rav Ilan)

[10] Rosh DH ba'Shelishi

The words "v'Hechin ha'Kol la'Avodaso"

should be "v'Hechin Tevel la'Adaso" (Shitah Mekubetzes of Rav Ilan)


1)[line 1]METUTELES- (a) a coverlet of leather or cloth used to retain the potency of the Ketores; (b) according to the Girsa METULTELES - a ring used to lift the cover

2)[line 5]IRAN- and he poured them

3)[line 5] NISPAZER MIMENU K'KAV GECHALIM- about a Kav of coals spilled out (since the silver Machtah held four Kabin and the gold one held three. A Kav is approximately equal to 1.2, 1.38 or 2.4 liters, depending upon the differing Halachic opinions).

4)[line 6] HAYAH MECHABDAN LA'AMAH- he would sweep them into the channel of water that ran through the Azarah. He does not transgress the Lav of "Lo Sichbeh" (extinguishing the fire and coals of the Mizbe'ach), because the coals have been removed from the Mizbe'ach for a specific Mitzvah. The Lav no longer applies to the coals once the Mitzvah has been completed (RA'AVAD, RABEINU ELCHANAN cited by the TOSFOS YESHANIM to Yoma 45a DH Mechabdan la'Amah; see also TOSFOS to Yoma 46b DH Ki Peligi and TIFERES YISRAEL).

5)[line 7]PESACHTER- a huge pot

6)[line 8]SHARSHEROS- chains

7)[line 13]HIGI'U- (a) the Kohen with the Ketores and the Kohen with the coals arrived (ROSH); (b) all of the Kohanim who took part in offering the Korban ha'Tamid arrived to bow down (RA'AVAD)

8)[line 14] BEIN HA'ULAM LA'MIZBE'ACH- the area between the Ulam and the Mizbe'ach

9)[line 14]MAGREIFAH- the name of a musical instrument; (a) this is the Magreifah of many sounds mentioned in Erchin 10b (some type of reed organ?); "Zorkah" does not mean that it was thrown, rather it was made to "spew out" all of its many sounds at once, causing a tremendous clamor (RA'AVAD); (b) this is a different musical instrument in the shape of a scoop or shovel (TOSFOS YOM TOV)

10)[line 14]ZORKAH- (a) he made it spew out all of its many sounds at once, causing a tremendous clamor (RA'AVAD); (b) he would throw it on the floor (TOSFOS YOM TOV)


(a)The Mishnah states (Ta'anis 26a) that the early prophets divided Bnei Yisrael into 24 groups, or Ma'amados. Each Ma'amad consisted of Kohanim, Leviyim and Yisraelim, and it was their duty to make sure that the Korbanos were sacrificed properly. The Ma'amados worked in a rotation and took responsibility for the Korbanos of two one-week periods during the course of a year.

(b)When the turn of each Ma'amad arrived, the Kohanim and Leviyim would travel to the Beis ha'Mikdash to do the divine service. Some of the Yisraelim traveled to Yerushalayim, also, but most of them stayed in their own cities. It was the job of the Yisraelim to pray that the week's Korbanos should be accepted by HaSh-m. They gathered together to fast, read special portions of the Torah (discussing the creation of the world) and recite the special Shemoneh Esrei of Ta'aniyos (see Background to Shabbos 24:1).


12)[line 23] MA'ALOS HA'ULAM- TY #53. The steps leading up to the Ulam

13a)[line 26]MI SHE'ZACHAH B'DISHUN HA'MENORAH- this Mishnah, which tells us that the last two lamps of the Menorah were tended to before the offering of the Ketores, follows the opinion of Aba Shaul (Yoma 33a). The Rabanan disagree, pointing out that the Ketores was offered before the last two lamps were lit.

b)[line 29]HA'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)

c)[line 29] MIMENU HAYAH MADLIK- from it (the existing Ner ha'Ma'aravi) the other lamps were lit in the evening. The Ner ha'Ma'aravi remained lit during the time that Bnei Yisrael wandered in the desert and at other times in our history that all of the people performed HaSh-m's will (such as during the forty years that Shimon ha'Tzadik served as Kohen Gadol).

14)[line 34]RADEDAN- he spread them out and flattened them

15)[line 36] , NISPAZER MIMENU L'SOCHO, NOSNO LO B'CHOFNAV- that is, the Kohen would place even what fell into the Kaf from the Bazach into his palms (besides the Ketores of the Bazach)

16)[line 38] SHEMA TASCHIL MIPANECHA- lest you start placing the incense on the coals nearest you

17)[line 38] , HISCHIL MERADEDAN, V'YOTZEI- this statement is difficult to understand (see RASHASH and TIFERES YISRAEL) and there are many ways it is explained: (a) he began to spread the Ketores, removing and drawing his hands towards him so that he should not get burned (ROSH); (b) when the Kohen who was instructing "Hevei Zahir..." saw that the Kohen offering the Ketores was properly spreading the coals, he would exit from the Heichal since it is prohibited for him to be there when the Ketores is offered (RASHASH); (c) this statement refers to the Kohen who was Zocheh in the Machavas (TIFERES YISRAEL). Although he would flatten the coals and exit from the Heichal, the other Kohen would not offer the Ketores until the Memuneh would tell him to. This is similar to the explanation of the RA'AVAD who had the Girsa HISCHIL HA'MERADED YOTZEI, and who explains that the Kohen who spread the coals began to exit (see RASHASH and TIFERES YISRAEL).



18)[line 3] AVANIM TOVOS- the gems that were on (a) the Kisfos ha'Efod (RAMBAM, BARTENURA); (b) the Choshen (ROSH)

19)[line 5]HA'PAROCHES- (a) TY #61. The curtain at the entrance to the Heichal (ROSH); (b) TY #55. The curtain at the entrance to the Ulam (BARTENURA)

20a)[line 7]HA'RISHONIM- (a) the Kohanim who were Medashen the Menorah and the Mizbe'ach of the Ketores (ROSH); (b) all of the five Kohanim mentioned above (RAMBAM, RA'AVAD)

b)[line 7] ACHEIHEM HA'KOHANIM- (a) the three Kohanim who were involved in the offering of the Ketores (ROSH); (b) the Kohanim occupied with the Eivarim of the Tamid (RAMBAM, RA'AVAD)


The Kohanim are required to bless the people with the three-fold blessing, as described in Bamidbar 6:22-27. In the Beis ha'Mikdash the blessing was said with the Shem ha'Meforash (the Tetragrammaton). (According to Tosfos (Sotah 38a DH Harei Hu Omer), this is only true when there is Giluy Shechinah in the Beis ha'Mikdash. Since there was no Giluy Shechinah after the passing of Shimon ha'Tzadik, the Kohanim stopped saying Birkas Kohanim with the Shem ha'Meforash.) It is called "Nesi'as Kapayim," which literally means "Elevating of the Hands," since the Kohanim recite the blessing with raised arms.

22a)[line 11]BA'MEDINAH- outside of the Mikdash

b)[line 12] BA'MIKDASH, BERACHAH ACHAS- in the Mikdash the Kohanim would say the three verses of Birkas Kohanim without stopping between each verse; the people accordingly (a) would only answer once, at the end of all three verses (RAMBAM); (b) would not answer at all (ROSH)

23)[line 15] B'ZMAN SHE'HAYAH KOHEN GADOL ROTZEH L'HAKTIR - when the Kohen Gadol wanted to personally throw all of the parts of the Korban Tamid onto the fires of the Mizbe'ach (HAKRAVAS KORBAN TAMID)

See Background to Tamid 31:10.

24)[line 20] HAYAH OLEH BA'KEVESH- he would ascend the ramp

25)[line 20] HA'SEGAN BI'YEMINO- the deputy Kohen Gadol at his right

26)[line 21]HE'ELAHU- and he helped him up

27)[line 21] HOSHIT LO HA'RISHON HA'ROSH VEHA'REGEL- the first one [who carries parts of the Korban to the Kevesh] (Kohen #5 in the list from Background to Tamid 31:10:d) passes to him (the Kohen Gadol) the head [with the cut neck covered by the Peder] and the [right hind] leg

28)[line 22] SAMACH ALEIHEM- he performs Semichah upon them (the parts of the Korbanos, before he throws them on the fire. The Gemara (Menachos 94a) shows that this Semichah is out of the ordinary, and was specific to the Kohen Gadol, to honor him.)

29)[line 22]ZARKAN- he throws them (the Rosh and the Regel)

30)[line 23] SHTEI HA'YADAYIM- (lit. the two hands) the right and left forelegs

31)[line 24] NISHMAT HA'SHENI V'HALACH LO- the second one [who carries parts of the Korban to the Kevesh] (Kohen #6 in the list from Background to Tamid 31:10:d) withdraws from the group on the Kevesh and walks away

32)[line 31] HA'SUDARIM B'YADO- the scarf (which was used as a flag) was in his hand

33)[line 32] SHULCHAN HA'CHALAVIM- VS# 34, TY #51. The marble table located to the west of the ramp on which were placed the Eivarim and Eimurim of a Korban Yachid (ROSH 31b DH Nosnin ha'Eivarim; see Background to Tamid 31:17). Since the Chalavim (sacrificial fats) were the only part offered from the Chatas, Asham and Shelamim, the table was called Shulchan ha'Chalavim (VILNA GA'ON).

34)[line 33] BEN ARZA- the officer in charge of songs of the Leviyim, would sound the cymbal as a sign for the Leviyim to start to sing. "Ben Arza" was the name of the first person given this charge, and his name became the title for the officials who held this position in subsequent generations of Bayis Sheni (see Shekalim 5:1 "Ben Arza Al ha'Tziltzal").

35)[line 34]HENIF- he waved

36)[line 35]TZILTZAL- cymbals