[15a - 68 lines; 15b - 54 lines]
We recommend using the Girsa'os of the Vilna Ga'on 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, as well as Girsa corrections in the text of the Tiklin Chadtin itself.
 גמרא טו. [שורה 42]
מאן דהוה היב
צ"ל מאן דהוה יהיב
 תקלין חדתין טו. ד"ה וחלה
רחלה. נקבה דעזים
צ"ל רחלה. נקבה דאילים
 גמרא טו: [שורה 6]
מקדשי מזבח, והא תנינן
צ"ל מקדשי מזבח ולא קדשי בדה"ב מקדשי בדה"ב, והא תנינן
[כ"ה גירסת הגר"א, ועי' בהערותינו על הדף]
 גמרא טו: [שורה 26]
(תני ר"י בר אילעי) רבי שמעון בן לקיש
צ"ל תני ר"י בר אילעי
(ותיבות רשב"ל נמחקו, דאין להם מקום באמצע הברייתא, וכן לי' בדק"ס ודפו"י)
 גמרא טו: [שורה 38]
הנקודתיים מיותרים, שהכל המשך אחד
 גמרא טו: [שורה 46]
ופעמים שהי' מתראה עמהן
הקה"ע והגר"א מחקו לתיבות אלו (ע"פ לשון הירושלמי בסוטה)
1a)[line 3]"או לאיל" למה נאמר?"O LA'AYIL," LAMAH NE'EMAR?- Why does the Torah mention the Nesachim of a ram in this verse, when the Torah just described them five verses earlier (Bamidbar 15:6)?
b)[line 6]"או לשה בכבשים" למה נאמר?"O LA'SEH BA'KESAVIM," LAMAH NE'EMAR?- Why does the Torah mention the Nesachim of sheep in this verse, when the Torah just described them six verses earlier (Bamidbar 15:5)?
c)[line 9]"או בעזים" למה נאמר?"O VA'IZIM," LAMAH NE'EMAR?- Goats are implied by the word "Keves" in the verse earlier (Bamidbar 15:5) as well.
2)[line 11]תַּיִשׁTAYISH- a mature male goat
3)[line 14]הֲגַע בעצמךHAGA B'ATZMECHA- consider for yourself
4)[line 14]שֶׁזִּיֵּיג אותו היוםSHE'ZIYEG OSO HA'YOM- for [an unscrupulous individuals] can [wait, and] match [the day that was written on the Chosam]
5)[line 14]משמרMISHMAR (MISHMAROS)
(a)Every family of Kohanim belongs to one of 24 shifts (Mishmaros). Each Mishmar serves in the Mikdash for one week at a time, meaning that each one performs the Avodah for at least two weeks out of the year. The Mishmaros change on Shabbos, when the outgoing Mishmar performs the Avodah in the morning and the incoming Mishmar performs the Avodah in the afternoon.
(b)Every Mishmar is further divided into six Batei Avos. Each Beis Av serves on a different day of the week. On Shabbos, the Kohanim of all of the Batei Avos perform the Avodah together (RASHI Menachos 107b). Some contend that the Mishmaros are divided into seven groups, and only one group serves on Shabbos (RASHI Ta'anis 26a; see Insights to Shekalim 18:1).
(c)On the Shalosh Regalim (the festivals of Pesach, Shavuos, and Sukos) all the Mishmaros Kehunah come to Yerushalayim to fulfill the Mitzvah of Aliyah l'Regel. At those times, Kohanim from any Mishmar are permitted to perform the Avodah of the Regel.
6)[line 16]שם שבתSHEM SHABAS- which week of the month
7)[line 18]לשכותLESHACHOS- rooms [in the Beis ha'Mikdash]
8)[line 19]חֲשָׁאִיןCHASHA'IN- secretive ones
9)[line 21]בני טוביםBENEI TOVIM- from reputable families
10)[line 24]בֶּדֶק הביתBEDEK HA'BAYIS (KEDUSHAS HA'GUF / KEDUSHAS DAMIM)
There are two classifications into which all items consecrated to Hekdesh fall. These are:
1.KEDUSHAS HA'GUF - that which holds intrinsic Kedushah, such as an animal fit to be offered upon the Mizbe'ach, or a utensil fit to be used in the performance of the Avodah in the Beis ha'Mikdash (RAMBAM Hilchos Me'ilah 6:5). This is also termed KODSHEI MIZBE'ACH.
2.KEDUSHAS DAMIM - that which is not fit to be used in its present state in the Beis ha'Mikdash, but whose value is consecrated to Hekdesh. Such items are sold, and the proceeds go toward any day-to-day needs of Hekdesh. This is also termed KODSHEI BEDEK HA'BAYIS.
11)[line 27]פַּרְנָסִיםPARNASIM- treasurers of public charity funds
12)[line 27]וַהֲווּן יְהַבִין לרבי חמא אָבוּי דרבי יהושעיהVA'HAVUN YEHAVIN L'REBBI CHAMA AVU'I D'REBBI YEHOSHAYA- and they would give to Rebbi Chama the father of Rebbi Yehoshayah [ostensibly since he required charity]
13)[line 28]לְחוֹרָנִיןL'CHORANIN- to others
14)[line 29]מַלִּיזִין עליוMALIZIN ALAV- slander him
15)[line 30]נָסַבNASAV- takes
16)[line 30]מִן דְּדָמַךְMIN D'DAMACH- after his death
17)[line 30]בַּדְקִין וְאַשְׁכְּחִיןBADKIN V'ASHKECHIN- they checked and found
18)[line 31]מַפְלִיג ליהMAFLIG LEI- he would distribute it
19)[line 32]מצוהMITZVAH- charity
20)[line 32]רַבְּהוֹן דְּרוּחַיָיאRABEHON D'RUCHAYA- the chieftain of the spirits [who roam in the night]
21)[line 33]לא כן אַלְּפֻן רביLO KEN ALEFUN REBBI?- did you, our teacher, not teach us [the following]?
22)[line 33]"לוֹא תַסִּיג גְּבוּל רֵעֲךָ...""LO SASIG GEVUL RE'ACHA..."- "Do not encroach upon your fellow's border..." (Devarim 19:14) - i.e., why are you about at night?
23)[line 34]"מַתָּן בַּסֵּתֶר יִכְפֶּה אָף [וְשׁוֹחַד בַּחֵק חֵמָה עַזָּה]""MATAN BA'SESER YICHPEH AF..."- "An anonymous gift will cover anger, [and an unseen bribe [will appease] strong wrath]" (Mishlei 21:14) - i.e., I am performing a Mitzvah, and a powerful one at that!
24a)[line 34]והוה מִסְתְּפִי מיניהV'HAVAH MISTEFI MINEI- and he (the chieftain of the spirits) was afraid of him
b)[line 35]וַעֲרַק מן קוֹמוֹיVA'ARAK MIN KOMO'I- and fled from before him
25)[line 36]"אשרי משכיל אל דל [ביום רעה ימלטהו ה']""ASHREI MASKIL EL DAL; [B'YOM RA'AH YEMALETEHU HASH-M]"- "Fortunate is he who takes the needy into account, [on the day of evil HaSh-m will deliver him]" (Tehilim 41:2).
26)[line 39]שירד מנכסיוSHE'YARAD MI'NECHASAV- who fell on hard times
27)[line 41]מן דַּהֲוָה נָסִיבMIN DA'HAVAH NASIV- once he took [the money]
28)[line 42]אִית הֲוָה סַבִּין בְּיוֹמֵינוּןIS HAVAH SABIN B'YOMENUN- there were elderly people in our days
29)[line 43]מִבֵּין רֵישׁ שַׁתָּא לְצוֹמָא רַבָּאMI'BEIN REISH SHATA L'TZOMA RABA- between Rosh Hashanah and Yom Kippur
30)[line 44]דְֹשַתָּן גַּבָּןD'SHATAN GABAN- for our [livelihood that HaSh-m has decreed for us over the course of the upcoming] year is with us
31)[line 45]זְכֵה עִמִּיZECHEH IMI- merit with me; i.e., fulfill the Mitzvah of Tzedakah through me
32a)[line 46]טוֹמִיתֵיהּ דְּקוּפָּדTOMISEI D'KUPAD- a coin with which one could buy beef
b)[line 47]וּמִיתU'MIS- and he died, since (a) he was used to chicken, and his stomach was unable to handle the unusual food (TIKLIN CHADTIN, KORBAN HA'EDAH); (b) he was used to chicken, which was of higher quality than beef (based upon Kesuvos Bavli 67b, where a similar story is related in which the poor man was fed beans instead of chicken); (c) the small amount of beef was not enough to satisfy his hunger (b and c based upon the PNEI MOSHE to Yerushalmi Pe'ah 8:8).
33)[line 48]נחום איש גם זוNACHUM ISH GAM ZU- Nachum, Rebbi of Rebbi Akiva. He was called "Ish Gam Zu" because he always responded to seeming bad fortune with the words "Gam Zu l'Tovah" — "This, too, is for the best" (Ta'anis 21a).
34)[line 49]דּוֹרוֹןDORON- a present [of three donkeys, one laden with food, one with drink, and one with all manner of tasty food]
35)[line 49]מוּכֶּה שְׁחִין אחדMUKEH SHECHIN ECHAD- a certain [starving] leper
36)[line 50]מִיחְזוֹרMICHZOR- [I will give you to eat] on my return
37)[line 51]עֵינַיָּיא דַחֲמִינָךְ ולא יַסְּבוּן לך, יִסְתַּמְּיָיןEINAYA DA'CHAMINACH V'LO YASEVUN LACH, YISTAMEYAN- the eyes that saw you and did not give you [sustenance], they should become blind
38)[line 52]דלא פַּשְׁטָן מֵיתַּן לָךְD'LO PASHTAN MEITAN LACH- that did not extend to give you
39)[line 53]יִתְקַטְּעוּןYISKAT'UN- should be cut off
40)[line 53]דלא רָהֲטָןD'LO RAHATAN- that did not run
41)[line 53]יִתַּבְּרוּןYITABERUN- should be broken
42)[line 53]וּמַטְתֵיהּ כןU'MATSEI KEN- and these things came to pass
43)[line 54]אוי ליOY LI- woe unto me
44)[line 57]מְבָעֵטMEVA'ET- lit. kick; contemptuous towards
45)[line 57]הוה רַבֵּיהּ דִבְרֵיהּ חָד סַגִּי נְהוֹרָאHAVAH RABEI DI'VREI, CHAD SAGI NEHORA- the Rebbi of his son was blind
46)[line 58]והוה יָלִיףV'HAVAH YALIF- and he was accustomed
47)[line 59]ולא מָטָא מֵיכוֹל עִימֵיהּV'LO MATA MEICHOL IMEI- and he (Rebbi Hosh'aya) did not come to eat with him (his son's Rebbi)
48)[line 59]בְּרַמְשָׁאB'RAMSHA- at night
49)[line 59]מריMARI- my master
50)[line 59]בְּגִיןB'GIN- because
51)[line 60]דַּאֲמַרִיתDA'AMARIS- for I said
52)[line 60]דלא לִיבְזוּיֵ בִיְקָרָא דְמרי יומא דֵיןD'LO LI'VEZUYEI BI'YEKARA D'MARI YOMA DEIN- that they should not disgrace the honor of my master on this day
53)[line 61]אתה פִּיַּיסְתָּה למאן דְּמִתְחַמֵי ולא חָמִיATAH PIYASTA L'MAN D'MISCHAMEI V'LO CHAMI- you appeased one who is seen, but cannot see
54)[line 61]דֵּין דְּחָמִי ולא מִתְחַמְיָים (= זה שרואה ואינו נראה)DEIN D'CHAMI V'LO MIS'CHAMYAM- He who sees, but is not seen
55)[line 61]הָדָא מְנָא לָךְHADA M'NA LACH?- from where did you learn [such a clever Berachah]?
56)[line 62]לְקַרְתֵּיהּL'KARTEI- to his city
57)[line 63]לְרַע מִינֵּיהּL'RA MINEI- below him [in the front row]
58)[line 63]דְּיֵימְרוּןD'YEIMERUN- that people should say
59)[line 63]אִילּוּלֵי דהוה בַּר נְשָׁא רַבָּאILULEI D'HAVA BAR NASHA RABA- if he were not a great person
60)[line 64]פַּרְנָסָה דְאִיקַרPARNASA D'IKAR- generous support (lit. with honor)
61)[line 64]מַהוּ הַכֵין?MAHU HACHEIN?- "what is [the reasoning behind] this [unusual generosity]?"
62)[line 64]וּצְלוּיֵ עֲלוֹי הָדָא צְלוֹתָאU'TZELUYEI ALO'I HADA TZELOSA- and he prayed for him with this prayer
63)[line 65]גָּמַלְתָּה חֶסֶדGAMALTA CHESED- you extended kindness
64)[line 66]הֲווּ מְטַיְּילִיןHAVU METAYELIN- were strolling
65)[line 66]בְּאִילֵּין כְּנִישְׁתָּא דְלוֹדB'ILEIN KENISHTA D'LOD- among those synagogues in the city of Lod
66)[line 67]שִׁיקְעוּ אבותי כאןSHIKE'U AVOSAI KAN- my forbears invested here [in these synagogues]
67)[last line]לא הוה אִית בני נַשׁ דְּיִלְעוּן בְּאוֹרַיְיתָא?LO HAVA IS BAR NASH D'YIL'UN B'ORAISA?- were there no people then to toil in Torah [who would have been able to spend more of their time on this important pursuit had they been supported with those funds]?
68)[last line]אִילֵּין תרעייה[ו]ILEIN TAR'AYHU- those gates
69)[line 1]דְּסִדְרָא רַבָּאD'SIDRA RABA- of the great Beis ha'Midrash
70)[line 2]"וישכח ישראל את-עשהו, ויבן היכלות...""VA'YISHKACH YISRAEL ES OSEHU, VA'YIVEN HEICHALOS..."- "And Yisrael forgot their Maker, and built halls..." (Hoshea 8:14).
71)[line 4]מוציאין את הראוי להןMOTZI'IN ES HA'RA'UY LAHEN- remove that which is fit for them
72)[line 6]והא תְּנִינָן...V'HA TENINAN- The Gemara asks that our Mishnah implies that even if a particular vessel or utensil is fit for use in the Beis ha'Mikdash — and therefore has the status of Kodshei Mizbe'ach — it may not be removed for that purpose from the Lishkas ha'Kelim, which has the status of Kodshei Bedek ha'Bayis (KORBAN HA'EDAH). See Insights for the ways in which other commentaries interpret the Gemara's question.
73)[line 8]כֵּינִי מתניתין (= מתניתין נמי הכי קאמר)KENI MASNISIN- indeed, our Mishnah [agrees with the Tosefta]
74)[line 8]ללשכת בדק הביתL'LISHKAS BEDEK HA'BAYIS- The Mishnah means that first any object usable for either Kodshei Mizbe'ach or Kodshei Bedek ha'Bayis should be removed for those purposes, and only then should the rest be redeemed (KORBAN HA'EDAH). See Insights for the ways in which other commentaries interpret the Gemara's answer.
PEREK #6 SHELOSHAH ASAR SHOFAROS
75)[line 11]שופרותSHOFAROS- large collection boxes that were narrow on top where the slot to put the money was, wide on the bottom, and had no door. These features guarded against theft by allowing money into the box, but not allowing any out.
76)[line 13]הִשְׁתַּחֲוָויוֹתHISHTACHAVAYOS- [places at which one must] bow down
77)[line 15]דִּיר העציםDIR HA'ETZIM- The room in which wood for the Mizbe'ach and fireplace was stored, located in the northeast corner of the Ezras Nashim.
78)[line 16]נִגְנַזNIGNAZ- hidden
79)[line 17]שהיה מִתְעַסֵּקSHE'HAYAH MIS'ASEK- (a) was busy checking the wood for worms (TIKLIN CHADTIN); (b) was whiling away his time (RASHI to Yoma 54a)
80)[line 17]הָרִצְּפָהHA'RITZFAH- one of the marble tiles [of which the floor was made up of]
81)[line 19]וידעו בְּיִיחוּדV'YAD'U B'YICHUD- and they knew for a certainty
82)[line 20]עֲקוּמוֹתAKUMOS- slanted
83)[line 22]מאי טעמה ( = מניין)MAI TA'AMA?- what is the source?
84)[line 22]"[ויאמר ישעיהו אל חזקיהו, שמע דבר ה'. הנה ימים באים, וְנִשָּׂא כל אשר בביתך ואשר אצרו אבתיך עד הים הזה, בבלה;] לֹא יִוָּתֵר דָּבָר, אָמַר ה' ""... LO YIVASER DAVAR, AMAR HASH-M" - "[And Yeshayah said to Chizkiyahu, 'Hear the word of HaSh-m! Behold days will come, and everything that is in your house and that which your ancestors stored away, will be taken to Bavel;] nothing will remain, says HaSh-m'" (Melachim II 20:16-17) (THE PROPHECY OF YEHUDAH'S DOWNFALL AT THE HANDS OF BAVEL)
(a)When Chizkiyahu recovered from his illness, the sun miraculously moved back ten degrees as a sign of that recovery. Berodach Baladan ben Baladan, King of Bavel, was impressed, and sent emissaries with letters of peace and gifts to Chizkiyahu. Chizkiyahu, flattered by the visit, gave his guests a guided tour of all of his treasuries, both in Yerushalayim and throughout the country.
(b)When Yeshayah ha'Navi asked the king who his guests were, the king replied haughtily, saying that they had come all the way from Bavel and that there was nothing that he had not shown them. The Navi responded with the prophecy recorded in this verse.
(c)Additionally, Yeshayah continued, royal descendents of Chizkiyahu would be taken captive, and raised as officials in the Babylonian court. These would include Daniel, Chananya, Mishael and Azarya (RASHI). Chizkiyahu responded with the hope that peace would last at least in his days (ibid. 18-19).
85)[line 23]שֶׁהַדִּיבְּרוֹתHA'DIBEROS- the [Ten] Statements (Commandments) [which were written on the sapphire tablets located inside of the Aron]
86)[line 24]"ולתשובת השנה, שלח המלך נבוכדנאצר, ויבאהו בבלה, עם כלי חמדת בית ה'...""V'LI'SESHUVAS HA'SHANAH, SHALACH HA'MELECH NEVUCHADNETZAR, VA'YEVI'EHU VAVELAH, IM KELEI CHEMDAS BEIS HASH-M..." - "And at the turn of the year, King Nevuchadnetzar sent for him (Yehoyachin), and took him to Bavel together with the precious vessels from the House of HaSh-m; [and he crowned his (Yehoyakim's) brother Tzidkiyahu king over Yehudah and Yerushalayim]" (Divrei ha'Yamim II 36:10) (YEHOYACHIN IS SENT TO EXILE BY NEVUCHADNETZAR)
(a)Nevuchadnetzar, King of Bavel, who had conquered Eretz Yisrael, had already removed Yehoyakim from his position as King of Yehudah. Yehoyakim's eighteen-year-old son, Yehoyachin, ascended the throne in his place. He reigned for only three months when Nevuchadnetzar deposed him at the behest of his ministers, who claimed that a puppy was liable to turn out as wild as its father.
(b)Along with Yehoyachin, Nevuchadnetzar took the treasures of the Beis ha'Mikdash, the royal family and court, as well as the "Charash and Masger" - the Sanhedrin and Torah scholars (Melachim II 24:12-16). See Background to Gitin 88:16.
87)[line 28]"ויארכו הבדים, ויראו ראשי הבדים מן הקדש על פני הדביר, ולא יראו החוצה [ויהיו שם, עד היום הזה]""VA'YA'ARICHU HA'BADIM, VA'YERA'U ROSHEI HA'BADIM MIN HA'KODESH AL PENEI HA'DEVIR, V'LO YERA'U HA'CHUTZA; [VA'YIHYU SHAM AD HA'YOM HA'ZEH]"- "And the poles extended, and the ends of the poles were seen from the Kodesh at the front of the Devir (the Heichal), and they were not seen outside, [and they have been there until this very day]" (Melachim I 8:8).
88)[line 31]בּוֹלְטִיןBOLETIN- jutting out
89)[line 31]דַּדֵּיDADEI- breasts
90)[line 33]בעל מוםBA'AL MUM
(a)A Kohen who has a Mum (physical blemish) may not perform the Avodah in the Beis ha'Mikdash, whether his Mum is a Mum Kavu'a (a permanent blemish, such as an amputated hand or foot) or a Mum Over (a temporary blemish, such as an outbreak of boils). (According to the RAMBAM in SEFER HA'MITZVOS these are counted as two separate Lavin (#70 and 71), while the RAMBAN maintains that they are counted as only one Lav.)
(b)There are three types of Mumin:
1.blemishes which invalidate both a Kohen from performing the Avodah as well invalidating an animal from being offered as a sacrifice on the Mizbe'ach
2.blemishes that invalidate only a Kohen but not an animal
3.blemishes that invalidate both Kohanim and animals, but only due to Mar'is ha'Ayin — since they appear to be Mumin (Bechoros 43a).
(c)If a Ba'al Mum did perform Avodah, such Avodah is invalid if his Mum is in category #1 above, whether he did so intentionally or otherwise. Additionally, he is liable to Malkus if he did it b'Mezid according to the Rabanan. Rebbi rules that he is liable to receive Misah b'Yedei Shamayim. If his Mum is in category #2 above, then his Avodah is acceptable (RAMBAM Hilchos Bi'as Mikdash 6:6). If the Mum is one that is invalid only due to Mar'is ha'Ayin, then his Avodah is valid, and he does not receive Malkus (Sefer ha'Chinuch #275, 276).
91)[line 33]וּמְפַצֵּל עציםU'MEFATZEL ETZIM- and he was checking the wood for worms
92)[line 38]הֵקִישׁ עָלֶיהָ בְּקוּרנָסHEKISH ALEHA B'KURNAS- [the Kohen who discovered the odd tile] banged upon it with a hammer
93)[line 43]באהל מועדOHEL MO'ED- the Mishkan
94)[line 44]מָשׁוּMASHU- budge
95)[line 46]היה נכנס ויוצא עמהןHAYAH NICHNAS V'YOTZEI IMAHEN- would go out [to war] and back [to the encampment] with them
96)[line 48]עֵלִיELI- the Kohen Gadol in the Mishkan in Shilo, when Shmuel ha'Navi was alive
97)[line 48]ונִשְׁבָּהNISHBAH- captured
98)[line 48]קַרְיָיא מְסַיֵּיעַ להוKARYA MESAYE'A LEHU- the [following] verse bears out their opinion
99)[line 48]"אוי לנו מי יצילנו, מיד האלקים האדירים האלה; [אלה הם הא-לקים המכים את מצרים בכל מכה במדבר]""OY LANU! MI YATZILENU MI'YAD HA'E-LOKIM HA'ADIRIM HA'ELEH? [ELEH HEM HA'E-LOKIM HA'MAKIM ES MITZRAYIM B'CHOL MAKAH BA'MIDBAR!]" - "Woe unto us! Who will save us from this mighty G-d? [This is the G-d who smote Egypt with all sorts of plagues in the desert!]" (Shmuel I 4:8) (THE DAY THE ARON WAS CAPTURED)
(a)The armies of Yisrael and the Pelishtim were arranged opposite each other, waiting for the battle to begin, when the jubilant sound of the Shofar rang out from the camp of Yisrael. When the Pelishtim discovered that the cause of the jubilation was the Aron ha'Kodesh, brought from Shiloh, they were terror-stricken.
(b)The Pelishtim immediately recovered from their momentary lapse, however, and went on to win the battle. They killed 30,000 Jewish troops, including Chofni and Pinchas, the sons of Eli the Kohen Gadol. They also captured the Aron ha'Kodesh, which would cause them so much trouble that they would gladly return it within the year, together with accompanying gifts.
(c)From the surprised cries of the Pelishtim it is clear that the Aron did not usually accompany the Jewish army to war.
100)[line 49]מִילָה דלא חָמוּן מן יוֹמֵיהוֹןMILAH D'LO CHAMUN MIN YOMEIHON- that which they had never seen in all of their days
101)[line 51]"ויאמר שאול לאחיה, הגישה ארון האלקים כי היה ארון האלקים ביום ההוא ובני ישראל""VA'YOMER SHA'UL LA'ACHIYAH, HAGISHAH ARON HA'E-LOKIM; [KI HAYAH ARON HA'E-LOKIM BA'YOM HA'HU U'VENEI YISRAEL]" - "And Shaul said to Achiyah (the Kohen Gadol), 'Bring the Aron of HaSh-m close to me;' [for the Aron of HaSh-m was with Bnei Yisrael that day]" (Shmuel I 14:18) (YONASAN'S INITIATIVE AGAINST THE PELISHTIM)
(a)Yonasan, son of Shaul ha'Melech, together with his armor-bearer had attacked the Pelishti camp, and they were wreaking havoc there. Meanwhile, the watchmen who were standing on guard in Giv'as Binyamin reported to Shaul ha'Melech that many Pelishtim seemed to be coming toward them, although he was too far away to make out any details.
(b)The king wished for Achiyah to consult HaSh-m as to how to proceed. In the meantime, the Pelishtim — who actually were fleeing from Yonasan and his armor-bearer — came close enough for Shaul to realize the situation, at which point he mobilized his troops and joined ranks with Yonasan. The enemy fled in utter confusion, killing one another in the process.
102)[line 52]מה עַבְדוּן ליה רבנן?MAH AVDUN LEI RABANAN?- what do the Rabanan interpret this verse [to be discussing]?
103)[line 52]הַגִּישָׁה אֵלַי הַצִּיץHAGISHAH ELAI HA'TZITZ- bring close to me the Tzitz (the thin gold plate upon which the words "Kodesh La'Sh-m" were inscribed, worn on the forehead of the Kohen Gadol) [which had been stored in a box (along with the rest of the Bigdei Kohen Gadol, including the Urim v'Tumim - KORBAN HA'EDAH)]
104)[last line]"[וַיֹּאמֶר אוּרִיָּה אֶל דָּוִד,] הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יוֹשְׁבִים בַּסֻּכּוֹת...""... HA'ARON V'YISRA'EL VI'YEHUDAH YOSHEVIM BA'SUKOS..." - "[And Uriyah said to David,] 'The Aron, Yisrael, and Yehudah are dwelling in Sukos (the location of the battle with the Pelishtim), [and my master Yo'av and the servants of my master (the king) are encamped upon the field, and I should go to my house to eat and drink, and to be with my wife...?]" (Shmuel II 11:11) (URIYAH'S SIN)
(a)When David ha'Melech discovered that the wife of Uriyah ha'Chiti was expecting his child, he summoned Uriyah from the battlefield and ordered him home to his wife in an attempt to extricate himself from the embarrassing situation.
(b)Uriyah, however, refused to comply. As long as the Aron and the army were away at war, he argued, it was not right for him to go home to his wife. Note that although this episode was an embarrassing one for David, he had not actually committed adultery, due to the prevalent custom among his soldiers to divorce their wives before going to war.
(c)David ha'Melech responded by sending Uriyah to the front line, where he met his death. According to some opinions, it was due to this act of insubordination that Uriyah was liable for the death penalty. Others maintain that it was either because he referred to Yo'av as his master in the presence of the king, or because he mentioned first Yo'av and only afterwards the king (see Tosfos Kidushin 43a DH Mored).
(d)This verse seems to support Rebbi Yehudah's opinion that an Aron would be taken out to war. The Rabanan respond (16a) that Uriyah was referring to the Aron in Yerushalayim, which was sheltered in a temporary structure (a Sukah), as the Beis ha'Mikdash had not yet been built.