The reference numbers below that appear in parentheses (e.g., TY #43) represent vessels or parts of the structure of the Beis ha'Mikdash. The labeling follows that of the diagram of the Tiferes Yisrael. This diagram, which has been included in a separate mailing and can also be found on our site (at http://www.dafyomi.co.il/midos/mids-charts.htm), is printed both in the Tiferes Yisrael Mishnayos (Midos Chapter 2 or following Midos) and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).
[54a - 47 lines; 54b - 20 lines]
1)[line 1]çãøäCHADARAH- [that which had been in] an inner chamber; namely, the Aron Kodesh
2)[line 4]"[åéàøëå äáãéí, åÇéÌÅøÈàåÌ øàùé äáãéí îï ä÷ãù òì ôðé äãáéø, åìà éøàå äçåöä;] åéäéå ùí òã äéåí äæä""... VA'YIHEYU SHAM AD HA'YOM HA'ZEH"- "[And they pulled the poles towards the east, and the tips of the poles could be seen from the Kodesh in front of the Dvir (the Kodesh ha'Kodashim), though they could not be seen,] and they remained there until this day" (Melachim I 8:8) - This verse describes how Shlomo ha'Melech, upon completing the construction of the first Beis ha'Mikdash, brought the Aron ha'Kodesh from Giv'on to Yerushalayim and how he placed it in the Kodesh ha'Kodashim. The Gemara here understands that the words "until this day" mean literally until today, implying that the Aron remains hidden in its place until today.
3)[line 6]"åÀàÆú äÇéÀáåÌñÄé éÉùÑÅá éÀøåÌùÑÈìÇéÄí ìÉà äåÉøÄéùÑåÌ áÌÀðÅé áÄðÀéÈîÄï; åÇéÌÅùÑÆá äÇéÀáåÌñÄé àÆú áÌÀðÅé áÄðÀéÈîÄï áÌÄéøåÌùÑÈìÇéÄí òÇã äÇéÌåÉí äÇæÌÆä""V'ES HA'YEVUSI... VA'YESHEV HA'YEVUSI ES BENEI VINYAMIN BIY'RUSHALAYIM AD HA'YOM HA'ZEH"- "And the people of Binyamin did not inherit the Jebusites who dwelled in Yerushalayim; the Jebusites dwelled with the people of Binyamin in Yerushalayim until this day" (Shoftim 1:21) - This verse is in the Parshah that describes the wars and conquests of Klal Yisrael following the death of Yehoshua.
4)[line 9]ãìà âìåD'LO GALU- that [the tribe of Binyamin] did not go into exile?
5)[line 11]"òÇì äÆäÈøÄéí àÆùÌÒÈà áÀëÄé åÈðÆäÄé, åÀòÇì ðÀàåÉú îÄãÀáÌÈø ÷ÄéðÈä, ëÌÄé ðÄöÌÀúåÌ îÄáÌÀìÄé àÄéùÑ òÉáÅø, åÀìÉà ùÑÈîÀòåÌ ÷åÉì îÄ÷ÀðÆä; îÅòåÉó äÇùÌÑÈîÇéÄí åÀòÇã áÌÀäÅîÈä, ðÈãÀãåÌ äÈìÈëåÌ""AL HE'HARIM ESA VECHI VA'NEHI..."- "Regarding the mountains I will raise [My voice in] crying and wailing, and upon the pastures of the wilderness a lament, for they are destroyed with nary a passerby, the sound of flocks is not heard; from the birds of the heavens to the animals, they have wandered and gone" (Yirmeyahu 9:9).
6)[line 13]áäîä áâéîèøéà çîùéï åùúéí äååBEHEMAH B'GEMATRIYA...- The Beraisa understands that the word "Behemah" hints to something beyond the literal meaning since it is unnecessary. The verse has already stated that "the sound of flocks is not heard" (YA'AVETZ).
7a)[line 14]âôøéúGAFRIS- sulfur
b)[line 14]îìçMELACH- salt
8)[line 15]"åÀäÄâÀáÌÄéø áÌÀøÄéú ìÈøÇáÌÄéí ùÑÈáåÌòÇ àÆçÈã""V'HIGBIR BRIS LA'RABIM..."- "And the covenant with the princes will strengthen for seven years..." (Daniel 9:27) - This verse is written regarding the destruction of the first Beis ha'Mikdash.
9)[line 16]"åÀàÈîÀøåÌ òÇì àÂùÑÆø òÈæÀáåÌ àÆú áÌÀøÄéú ä' àÁ-ìÉ÷Åé àÂáÉúÈí""V'AMRU AL ASHER AZVU..."- "And they shall say, 'Because they forsook the covenant of HaSh-m, the G-d of their forefathers...'" (Devarim 29:24) - This verse describes the reaction of the nations of the world to the sulfur and salt that will be prevalent in Eretz Yisrael at the time of its destruction, should Klal Yisrael choose to ignore their relationship with HaSh-m.
10)[line 17]"åÌîÅäÆí îÄï áÌÀðÅé ùÑÄîÀòåÉï,äÈìÀëåÌ ìÀäÇø ùÒÅòÄéø àÂðÈùÑÄéí çÂîÅùÑ îÅàåÉú, åÌôÀìÇèÀéÈä åÌðÀòÇøÀéÈä åÌøÀôÈéÈä åÀòËæÌÄéàÅì áÌÀðÅé éÄùÑÀòÄé áÌÀøÉàùÑÈí. åÇéÌÇëÌåÌ àÆú ùÑÀàÅøÄéú äÇôÌÀìÅèÈä ìÇòÂîÈìÅ÷; åÇéÌÅùÑÀáåÌ ùÑÈí òÇã äÇéÌåÉí äÇæÌÆä""U'MEHEM MIN BNEI SHIMON... VA'YESHVU SHAM AD HA'YOM HA'ZEH"- "And from them, five hundred men from the sons of Shimon went to the mountain of Se'ir, and Platyah, Ne'aryah, Refayah, and Uziel the sons of Yish'i were at their head. And they smote the remnants of Amalek, and they dwelled there until this day" (Divrei ha'Yamim I 4:42-43) - These verses, at the beginning of Divrei ha'Yamim, describe the original settlement of Eretz Yisrael.
11)[line 20]áìáì ëì äàøöåúU'BILBEL KOL HA'ARATZOS- and jumbled all the lands. Sancheriv, king of Assyria, would relocate every nation that he conquered so that they would be disoriented and therefore that less likely to rebel.
12)[line 21]"åÀàÈñÄéø âÌÀáåÌìÉú òÇîÌÄéí, åÇòÂúåÌãÉúÅéäÆí ùÑåÉùÒÅúÄé""V'ASIR GEVULOS AMIM, VA'ASUDOSEIHEM SHOSEISI"- "... and I have loosened the boundaries of nations, and taken their treasures..." (Yeshayah 10:13) - These words are attributed to Ashur (Assyria).
13)[line 21]úéåáúàTEYUVTA- This proof has been disproved. (This does not disprove this opinion; rather, this particular validation is no longer sound.)
14)[line 22]ìùëú ãéø äòöéíLISHKAS DIR HA'ETZIM- (TY #12) The Wood Storage Room, where firewood for the Mizbe'ach and the bonfire in the Lishkas Beis ha'Moked (see Background to Yoma 15:38) is kept. This Lishkah is located in the northeast corner of the Ezras Nashim.
15)[line 23]ùäéä îúòñ÷SHE'HAYAH MIS'ASEK- (a) was whiling away his time (RASHI); (b) was busy checking the wood for worms (RAMBAM; TIKLIN CHADTIN to Shekalim 15b)
16)[line 23]øöôäRITZPAH- one of the marble tiles [of which the floor was made up of]
17)[line 25]áéçåãB'YICHUD- for a certainty
18)[line 26]á÷øãåîåKARDUMO- his hatchet
19)[line 26]áòìé îåîéïBA'ALEI MUMIN
(a)A Kohen who has a Mum (physical blemish) is forbidden to perform Avodah in the Beis ha'Mikdash, whether he has a Mum Kavu'a (a permanent blemish; e.g. an amputated hand or foot) or a Mum Over (a temporary blemish; e.g. boils). The RAMBAM in SEFER HA'MITZVOS maintains that these are counted as two separate negative commandments (#'s 70 and 71), while the RAMBAN rules that they are included in one Lav.
(b)There are three categories of blemishes (Bechoros 43a):
1.those that invalidate both a Kohen from performing the Avodah as well as an animal from being offered as a sacrifice upon the Mizbe'ach;
2.those that invalidate a Kohen but not an animal;
3.those that invalidate both a Kohen and an animal, but only due to Mar'is ha'Ayin - since they appear to be invalidating blemishes.
(c)The status of a Kohen, and the Avodah he performed, while he was a Ba'al Mum depends on the severity of the Mum:
1.If his Mum is one that invalidates both Kohanim and animals, then he is liable to receive Malkus (lashes) if he performed the Avodah b'Mezid according to the Rabanan, and Misah b'Yedei Shamayim according to Rebbi. His Avodah is Pesulah whether he performed it b'Shogeg or b'Mezid;
2.If his Mum is one that invalidates only Kohanim, then his Avodah is Kesheirah (RAMBAM Hilchos Bi'as Mikdash 6:6);
3.If his Mum is one that prevents him from performing the Avodah only due to Mar'is ha'Ayin, then he does not receive Malkos, and his Avodah is Kesheirah (SEFER HA'CHINUCH #275, 276).
20)[line 26]îúìéòéïMASLI'IN- checking for worms
21)[line 27]åðùîèäV'NISHMETAH- and it slipped
22)[line 27]åàëìúåV'ACHLASO- and it consumed (a) the ax; (b) the Kohen who negligently let it slip (Yerushalmi; see BEN YEHOYADA)
23)[line 30]î÷øòéïMEKAR'IN- ripping through
24a)[line 31]ãåç÷éïDOCHKIN- pressing
b)[line 31]áåìèéïBOLTIN- jutting out
25)[line 31]ããéDADEI- breasts
26)[line 32]"öÀøåÉø äÇîÌÉø ãÌåÉãÄé ìÄé, áÌÅéï ùÑÈãÇé éÈìÄéï""TZEROR HA'MOR DODI LI, BEIN SHADAI YALIN"- "My beloved is as a bundle of myrrh; he shall sleep between my breasts" (Shir ha'Shirim 1:13) - As with all verses in Shir ha'Shirim, this verse allegorically describes the relationship between HaSh-m and Klal Yisrael. Our Gemara explains that "between my breasts" refers to the area between the poles of the Aron, which is where the Kohen Gadol burns the Ketores on Yom ha'Kipurim.
27)[line 33]îâììéïMEGALELIN- they would roll back
28)[line 34]îòåøéíME'URIM- embracing
29)[line 34]çáúëíCHIBASCHEM- how cherished you are
30)[line 34]äî÷åíHA'MAKOM- HaSh-m
31)[line 35]"åÀìÉà éÈáÉàåÌ ìÄøÀàåÉú ëÌÀáÇìÌÇò àÆú äÇ÷ÌÉãÆùÑ, åÈîÅúåÌ""V'LO YAVO'U LIR'OS K'VALA ES HA'KODESH, [VA'MESU]"- "And [this way] they (the Leviyim) will not come to see the holy [vessels of the Mishkan, in which case they would die]" (Bamidbar 4:20).
32)[line 36]ðøú÷NARTEK- case
33)[line 38]îòùä áëäï àçãMA'ASEH B'KOHEN ECHAD...- From this incident it is clear that even in the Beis ha'Mikdash, when Klal Yisrael were presumably likened to a fully married woman, it was dangerous to view the Kelim.
34)[line 41]ôøåëú ãááéPAROCHES D'VAVEI- the curtains covering the entrances to the Ulam, Heichal, and the opening in the Amah Teraksin
35)[line 44]åùúéí ëðâãï áòìéäU'SHTAYIM KENEGDAN BA'ALIYAH- and two curtains hung directly above them from the second story of the Heichal and Kodesh ha'Kodashim [serving as a partition between the differing levels of Kedushah there]
36)[line 45]åëøåáéí ãöåøúà äåå ÷ééîéU'KERUVIN D'TZURSA HAVU KAIMEI- and figures of [embracing] Keruvim were [etched into the walls] there
37a)[line 45]"åÀàÅú ëÌÈì ÷ÄéøåÉú äÇáÌÇéÄú îÅñÇá ÷ÈìÇò, ôÌÄúÌåÌçÅé îÄ÷ÀìÀòåÉú ëÌÀøåÌáÄéí åÀúÄîÉøÉú åÌôÀèåÌøÅé öÄöÌÄéí, [îÄìÌÄôÀðÄéí åÀìÇçÄéöåÉï]""V'ES KOL KIROS HA'BAYIS MESAV KALA, PITUCHEI MIKLE'OS KERUVIM V'TIMOROS U'FTUREI TZITZIM, [MILI'FNIM VELA'CHITZON]"- "And all of the walls of the Beis ha'Mikdash were surrounded by designs; etched engravings of Keruvim, palm trees, and blossoming flowers, [both inside and out] " (Melachim I 6:29).
b)[line 46][åëúéá] "[åÀ÷ÈìÇò ëÌÀøåÌáÄéí åÀúÄîÉøåÉú, åÌôÀèËøÅé öÄöÌÄéí;] åÀöÄôÌÈä æÈäÈá, îÀéËùÌÑÈø òÇì äÇîÌÀçË÷ÌÆä"[U'CHESIV] "[V'KALA KERUVIM V'SIMOROS U'FTUREI TZITZIM;] V'TZIPAH ZAHAV MEYUSHAR AL HA'MECHUKEH"- [and it is written,] "[He engraved figures of Keruvim, palm trees, and blossoming flowers;] and he covered them with gold that was flattened into the etchings" (Melachim I 6:35).
38)[last line]"[åÇéÀôÇúÌÇç òÇì äÇìÌËçÉú, éÀãÉúÆéäÈ, åÀòÇì îÄñÀâÌÀøÉúÆéäÈ, ëÌÀøåÌáÄéí àÂøÈéåÉú åÀúÄîÉøÉú;] ëÌÀîÇòÇø àÄéùÑ åÀìåÉéåÉú [ñÈáÄéá]""... K'MA'AR ISH V'LOYOS [SAVIV]"- "[And he etched upon the tablets, its handles, and its frames figures of Keruvim, lions, and palm trees,] all attached firmly together" (Melachim I 7:36).
54b----------------------------------------54b
39)[line 1]ëàéù äîòåøä áìåééä ùìåK'ISH HA'ME'UREH BA'LEVIYAH SHELO- like a man embracing his wife
40)[line 5]äæéìåíHIZILUM- they belittled them
41)[line 6]"ëÌÈì îÀëÇáÌÀãÆéäÈ äÄæÌÄéìåÌäÈ ëÌÄé øÈàåÌ òÆøÀåÈúÈäÌ""KOL MECHABDEHA HIZILUHA KI RA'U ERVASAH"- "All those who honored her (Tziyon) scorned her, for they saw her nakedness" (Eichah 1:8).
42)[line 8]äåùúúHUSHTAS- founded
43)[line 9]îàîöòéúåME'EMTZA'ISO- from its center
44)[line 9]"áÌÀöÆ÷Æú òÈôÈø ìÇîÌåÌöÈ÷, åÌøÀâÈáÄéí éÀãËáÌÈ÷åÌ""B'TZEKES AFAR LA'MUTZAK, U'REGAVIM YEDUBAKU"- "When dirt solidified to form a core, and clods were stuck together" (Iyov 38:38) - Rebbi Eliezer understands that the "core" refers to the center of the world, and the "clods" to that which was subsequently added.
45)[line 11]"ëÌÄé ìÇùÌÑÆìÆâ éÉàîÇø äÁåÅà àÈøÆõ; åÀâÆùÑÆí îÈèÈø, åÀâÆùÑÆí îÄèÀøåÉú òËæÌåÉ""KI LA'SHELEG YOMAR, 'HEVEI ARETZ;' V'GESHEM MATAR, V'GESHEM MITROS UZO"- "For He says to the snow, 'Fall to the ground!,' and [also] to the rain and the storm..." (Iyov 37:6) - Rebbi Yehoshua derives from the four words "Geshem Matar v'Geshem Mitros" that HaSh-m first formed four distinct points and then "filled in the gaps," as it were. "Geshem," rain, is related to "Gashmiyus," which describes anything with physical substance. "Matar," which also refers to rain, carries a similar connotation (similar to the English word "matter"). The terms for rain are related to physicality since life is impossible without rain.
46)[line 12]éøäYARAH- threw
47)[line 13]"òÇì îÈä àÂãÈðÆéäÈ äÈèÀáÌÈòåÌ, àåÉ îÄé éÈøÈä àÆáÆï ôÌÄðÌÈúÈäÌ""AL MAH ADANE'HA HOTBA'U, O MI YARAH EVEN PINASAH?"- "Into what are its bases sunken, or who laid (lit. threw) its cornerstone?" (Iyov 38:6).
48)[line 14]îîðå îåëìì éôéå ùì òåìíMINENU MUCHLAL YAFYO SHEL OLAM- in it lay the potential of the world's beauty
49)[last line]îçåéMECHAVEI- demonstrated