[18a - 48 lines; 18b - 37 lines]
We recommend using the Girsa'os of the Vilna Gaon 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, and Girsa corrections in the text of the Tiklin Chadtin itself.
 גמרא יח. [שורה 1]
תיבת והא ליתא בגירסת הגר"א (פי', שאינו שאלה אלא מימרא)
 גמרא יח. [שורה 18]
כילו זהבו של משה
צ"ל כילו זהבו של שלמה
(וכן הוא בדפוסים ישנים)
 גמרא יח. [שורה 23]
*מעשה במנורת זהב שעשה משה במדבר ...*
צ"ל מעשה במנורת מקדש שהיתה יתירה על מנורה שעשה משה במדבר דינר זהב
(תיקלין חדתין, קרבן העדה, ע"פ בבלי מנחות כט.)
 גמרא יח: [שורה 21]
כלום למדו לקומץ אלא (מלחם הפנים) ממנחת חוטא
(א) בראשונים ובדפו"י וכת"י, הגירסא "כלום למדו לקומץ אלא ממנחת חוטא"
(והיינו מנחת חוטא דויקרא ה:יב)
(ב) ובקה"ע גרס "כלום למדו לקומץ אלא מלחם הפנים" (והיא היא, שהרי קומץ דלחם הפנים ממנחת חוטא יליף לה בתורת כהנים אמור פרק י"ח)
(ג) וגי' הגר"א, "כלום למדו לקומץ מלחם הפנים, אלא ממנחה" (והכוונה למנחת נדבה דויקרא ו:ח, וכדאיתא במנחות קו: — וברבינו משולם ג"כ גרס ממנחה במקום ממנחת חוטא)
1)[line 1]מֵחצי הבית ולפניםME'CHATZI HA'BAYIS VELI'FNIM- in the inner half of the Heichal [which stretched forty Amos from the doorway in its eastern wall, until but not including the Kodesh ha'Kodashim]
2)[line 2]מָשׁוּךְ מן הכותלMASHUCH MIN HA'KOSEL- pulled away from the [southern] wall
3)[line 5]קִימְעָאKIM'A- a little
4)[line 6]מִשְּׁלִישׁ הבית ולפניםMI'SHELISH HA'BAYIS V'LIFNIM- from one third of the Heichal and inwards [which stretched sixty Amos including the Kodesh ha'Kodashim; this measurement is therefore the same as entry #1]
5)[line 13]מַבְעִירMAV'IR- kindle
6)[line 16]"ואת המנרות ונרתיהם, לבערם כמשפט לפני הדביר זהב סגור. והפרח והנרות והמלקחים, זהב; הוא, מכלות זהב ""V'ES HA'MENOROS V'NEIROSEIHEM L'VA'ARAM KA'MISHPAT LIFNEI HA'DEVIR, ZAHAV SAGUR. V'HA'PERACH V'HA'NEIROS V'HA'MELKACHAYIM ZAHAV; HU MICHLOS ZAHAV"- "And the candelabras and their branches of extra-fine gold, to kindle them properly in front of the Kodesh ha'Kodashim. And the flower and the branches and the tweezers out of gold, out of purified gold" (Divrei ha'Yamim II 4:20-21).
7)[line 18]כִּילוּKILU- finished
8)[line 20]כִּכָּרֵי זהבKIKAREI ZAHAV- golden talents (each of which is equal to 1,500 Shekalim)
9)[line 20]לַכּוּרKUR- smelting furnace
10)[line 25]וְיָאוּתV'YA'US- (a) and it (the following) is correct (MISHNAS ELIYAHU); (b) is this possible? (KORBAN HA'EDAH)
11a)[line 25]עד דלא יָקוּם על בְּרָרֵיהּAD D'LO YAKUM AL BERAREI- as long as the gold has not been fully refined
b)[line 26]הוה חסר סַגִּיןHAVAH CHASAR SAGIN- it loses much [mass] through the smelting process
c)[line 26]מִן דּוּ קַיֵּים על ברריה לא חסר כלוםMIN DU KAYEM AL BERAREI, LO CHASAR KELUM- (a) once it has been fully refined, it loses nothing (MISHNAS ELIYAHU); (b) since the Menorah in question had been wrought from fully refined gold, its mass was not reduced (KORBAN HA'EDAH)
12)[line 28]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.
13a)[line 29]תִּקְלִין חַדְתִּיןTIKLIN CHADTIN- new Shekalim; i.e., those donated toward the purchase of Korbanos for the current year
b)[line 30]וְתִקְלִין עַתִּיקִיןTIKLIN ATIKIN- old Shekalim; i.e., those owed from previous years
14)[line 30]קִנִּיןKININ- pairs of birds
15)[line 30]וגוֹזָלֵי עוֹלָהGOZALEI OLAH- young birds as Olah offerings
16)[line 30]עציםETZIM- [fire]wood [to fuel the Mizbe'ach]
17)[line 30]לְבוֹנָהLEVONAH- frankincense; alt. oliban (which emit a pleasing scent when burned) [to be offered alone upon the Mizbe'ach]
18)[line 31]לְכַפּוֹרֶתL'CHAPORES- for [the Klei Shares, which provide] atonement
19)[line 32]אֶשְׁתַּקַּדESHTAKAD- the previous year
20a)[line 33]תּוֹרִיןTORIN- turtledoves, which must be mature (TIKLIN CHADTIN)
b)[line 33]בני יונהBENEI YONAH- pigeons, which must be young (TIKLIN CHADTIN)
21)[line 34]עולותOLOS- [voluntary] burnt-offerings
22)[line 34]קִנִּיןKININ - "nests" [a pair of birds for a Korban] (KINEI ZAVIN; KINEI ZAVOS; KINEI YOLDOS)
(a)A pair of birds is known as a Ken (plural Kinim), which means "nest." Among the individuals who may be required to offer such a pair of birds as Korbanos, one an Olah and the other as a Chat'as, are a Zav, a Zavah, and a woman who has given birth.
1.A man who emits Zov at least twice, whether this occurs over the course of one day or two or consecutive days, is called a Zav. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg (in contrast to semen, which has the consistency of fresh egg white). Zov also may be a pus-like discharge resembling the liquid component of barley dough or soft barley batter. A Zav has the status of an Av ha'Tum'ah and may not enter "Machaneh Leviyah" (see Background to Pesachim 67:6).
2.A Zav must count seven "clean" days during which he experiences no discharge in order to start his purification process. On the seventh day or following, he immerses himself in a Ma'ayan (a spring) during the daytime. At nightfall he becomes Tahor (assuming that he continue to experience no emissions; Zavim 2:2).
3.If a Zav emits Zov only twice, he need not bring a Korban. If he has discharged Zov three times, however — whether over the course of one day or over two or three consecutive days — he must offer a Korban after completing his seven clean days in order to be able to enter the Beis ha'Mikdash or eat Korbanos.
4.The Korban which a Zav must offer consists of a pair of turtle-doves or common doves, one as an Olah and one as a Chatas.
1.The eleven days which follow the seven days of Nidah (see Background to Pesachim 112:62) are termed days of Zivah. If a woman experiences uterine bleeding during this time for either one day or two consecutive days, she is known as a Zavah Ketanah and is Teme'ah. As long as she does not bleed over the following night and day, she may immerse in a Mikvah to become Tehorah. She may even immerse the morning immediately following the bleeding, although whether or not she becomes Tehorah is contingent upon whether or not she sees blood later on that day. A woman in such a situation is called a Shomeres Yom Keneged Yom, for she must watch the following day in order to determine whether or not she has continued to bleed.
2.If a woman has a show of blood for three consecutive days during her eleven days of Zivah, she attains the status of a Zavah Gedolah. In order to become Tehorah, she must count seven "clean days" during which she experiences no further bleeding. On the morning of the seventh clean day she may immerse in a Mikvah. As long as she experiences no further bleeding over the rest of that day, she is Tehorah and no longer a Zavah. She must then offer a Korban Zavah in order to enter the Beis ha'Mikdash or partake of Kodshim. This Korban consists of a pair of turtle-doves or common doves, one as an Olah and one as a Chatas.
1.The Torah (Vayikra 12) discusses the laws of Tum'ah and Taharah after childbirth. (The same Halachos apply to a woman who miscarries after the fetus has reached a certain stage of development.) After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages:
i.During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah after nightfall. After she has gone to the Mikvah, she is known as a "Tevulas Yom Aroch" (a "long" Tevulas Yom — see Background to Nidah 71:23b), and she is permitted to her husband and to eat Ma'aser Sheni.
ii.During the second stage, any bleeding that she experiences does not give her the status of a Nidah as it normally would. This blood is called Dam Tohar. Nevertheless, during this period, she may not eat Terumah, Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days. (The current practice is to consider a woman a Nidah even if she experiences bleeding during the period of Dam Tohar — see Insights to Nidah 25a.)
2.Any bleeding that the woman experiences after the conclusion of the above two terms is the start of her regular cycle (Dam Nidah).
3.At the end of the above two stages, the woman may eat Kodshim and enter the Azarah of the Beis ha'Mikdash only after she brings a Korban Yoledes. Until then she is a Mechuseres Kaparah (see Background to Me'ilah 8:4). Her Korban includes a male sheep as an Olah, and a Tor (turtledove) or a Ben Yonah (common dove) as a Chatas. If she could not afford a sheep, she brings two Torim or two Bnei Yonah, one as an Olah and one as a Chatas.
23)[line 36]גְּזִירִיןGEZIRIN- Amah-by-Amah blocks of wood. Their precise size is discussed on Amud Beis.
24)[line 36]מִקּוֹמֶץKOMETZ- that amount which can be held between the middle three fingers of one hand and the palm. It is removed by placing one's hand in a substance and removing one handful. One then wipes away the excess extending beyond his three middle fingers using his thumb and pinky until only the Kometz remains.
25)[line 38]עולותOLOS - burnt offerings (KAYITZ HA'MIZBE'ACH)
(a)There were six Shofaros (coffers; see Background to 5:14) kept in the Mikdash, the contents of which are used to purchase Korbanos for "Kayitz ha'Mizbe'ach." Kayitz ha'Mizbe'ach consists of Korbanos Olah that are offered upon the Mizbe'ach when it is not otherwise in use. These Korbanos are Korbenos Tzibur (communal offerings).
(b)RASHI to Sukah 56a DH Kayitz explains that these offerings are called Kayitz since they are a "dessert" for the Mizbe'ach. Kayitz refers to cut figs, a common dessert food. Another explanation is that these offerings are offered upon the Mizbe'ach during the long days of the summer (Kayitz) months.
26)[line 43]"כסף אשם וכסף חטאות לא יובא בית ה' לכהנים יהיו""KESEF ASHAM V'CHESEF CHATA'OS LO YUVA BEIS HASH-M; LA'KOHANIM YIHYU " - "Money designated for an Asham or a Chatas should not be brought to the House of HaSh-m; it shall belong to the Kohanim" (Melachim II 12:17) (THE RENOVATION OF THE BEIS HA'MIKDASH IN THE TIMES OF YO'ASH)
(a)Yo'ash ascended the throne of Yehudah when he was seven years old. The young king went in the ways of HaSh-m until the death of his mentor, Yehoyada, the Kohen Gadol. One of his first undertakings was the renewal the Beis ha'Mikdash. See below, entry #57.
(b)The last of the various Takanos (decrees) enacted by King Yo'ash to strengthen the Beis ha'Mikdash dealt with money left over from that which had been designated for an Asham or Chatas. Instead of landing in the Bedek ha'Bayis (fund of Hekdesh) fund for repairs, he instituted that it should be given to the Kohanim. They would use it to purchase Olos Kayitz ha'Mizbe'ach (see previous entry), retaining the skins for themselves.
27)[line 46]התערובותTA'AROVOS- mixture [of valid and invalid monies]
28)[line 46]אחת מהןACHAS MEHEN- one of those [people who had placed money in the coffer]
29)[line 47]דמי חטאות מֵיתוֹתDEMEI CHATA'OS MEISOS (CHAMESH CHATA'OS HA'MESOS)
(a)There are five categories of Korbenos Chatas which are left locked up without food or water until they expire, as per Halachah l'Moshe mi'Sinai. These are:
1.The offspring of a Chatas (which also has the Kedushah of a Chatas);
2.The Temurah (see Background to Pesachim 96:17) of a Chatas;
3.A Chatas whose owner has passed away;
4.A sheep or goat designated as a Korban Chatas which is now older than one year (and therefore invalidated as a Korban Chatas);
5.A Chatas which was lost and later found with a Mum, whose owner has in the interim offered a different Chatas to atone for his sin (Temurah 21b).
(b)If one designates money for the purchase of a Korban Chatas and then passes away, the money must be disposed of (such as by throwing it into the Yam ha'Melach, the Dead Sea), just as the actual Chatas of one who passed away must be left to expire.
30)[line 1]נִתְעַצֵּלNIS'ATZEL- were lazy
31)[line 3]כי קאמרינןKI KA'AMRINAN- [Rebbi Yehudah] said [that he was concerned] when
32)[line 4]נִבְרוֹרNIVROR- let us choose
33)[line 4]וְנִישְׁדִּי בְּנַהֲרָאV'NISHDI B'NAHARA- and throw [the value of that Chatas] into the river
34)[line 5]ואידך לִישְׁתְּרוּV'IDACH, LISHTERU- and the rest [of the money remaining in the coffer] shall become permitted
35)[line 6]ברירהBEREIRAH (YESH BEREIRAH/EIN BEREIRAH)
(a)In numerous places in Shas we find arguments among the Tana'im/Amora'im as to whether "Yesh Bereirah" (i.e. Bereirah works) or "Ein Bereirah" (i.e. Bereirah doesn't work). Bereirah means making the effect of one's action contingent retroactively upon future events. Examples of this are: buying or selling an object on the condition that it rains the following day, or that the object of the sale will remain undefined until it is selected the following day. "Ein Bereirah" means that such a stipulation does not work. An action cannot be contingent on a future event. The Ran (Nedarim 45b) explains this opinion with the following logic : "It is not proper for something to take effect when upon what it will take effect is still in question." (See Insights to Chulin 15:2.) "Yesh Bereirah" means that such a stipulation does work.
(b)When the action is contingent on a past event, there is no question that the action works — even if the people involved in the action are not aware as to whether the past event did or did not take place. Example: If a person makes two Eruvei Techumin before sundown on Erev Shabbos, places them on opposite sides of his city, and declares, "If my Rebbi is presently staying in the village to the east, I would like the eastern Eruv to work; if not, I would like the western Eruv to work." The man making the Eruv may not know where his Rebbi is, but when he finds out, the Eruv will have taken effect on the side that he stipulated ("Kevar Ba Chacham" — see Chulin 14b).
(c)We find dozens of instances in the Gemara where a person may perform an action "on the condition that..." (b'Tenai). For example, a man may buy/sell an object or divorce his wife on the condition that the other party pays/does whatever the first party specifies. If the condition is not kept in the future, the sale/divorce is annulled. This situation is not called Bereirah — see Insights to Eruvin 36b.
(d)Halachically, most Poskim conclude (based on Beitzah 38a) that regarding Biblical questions (mid'Oraisa), we assume that Bereirah does not work (l'Chumra), but regarding Rabbinical questions (mid'Rabanan), we rely on Bereirah (l'Kula).
36)[line 7]בעיBA'I- asked [those in the Beis Midrash if they agreed with the opinion he was about to advance]
37)[line 8]שזה קרבן בפני עצמוSHE'ZEH KORBAN BIFNEI ATZMO- this one - i.e. even one of the two logs of wood placed upon the Mizbe'ach in order to burn the afternoon Tamid - was independently significant as a Korban. Each log was carried by a separate Kohen, as the Gemara goes on to quote (Yoma 26b).
38)[line 11]באמה שׂוֹחֶקֶתAMAH SOCHEKES- Amos made up of wide (lit. laughing) Tefachim; i.e., measured with the fingers held loosely
39)[line 12]באמה גְדוּמָהAMAH GEDUMAH- Amos made up of narrow Tefachim; i.e., with the fingers held tightly
40)[line 13]טוֹרְטְניTORTENI- (a) [thin as] the rod of a balance scale; (b) perfectly symmetrical in length and width, like the two sides of a scale; (c) as thin as the rod used to level off dry measures (TIKLIN CHADTIN)
41)[line 14]מקום המַעֲרָכָהMEKOM HA'MA'ARACHAH- the place of the fire atop the Mizbe'ach [-ha'Nechoshes of the Mishkan, which measured five by five Amos]
42)[line 14]לפיכךL'FICHACH- therefore [in order to make sure that the wood did not extend beyond this point]
43)[line 15](אמה היסוד)AMAH HA'YESOD- the one-Amah tall base of the Mizbe'ach in the Beis ha'Mikdash was one Amah wide
44)[line 16](סובב)SOVEV- the ledge where the Mizbe'ach in the Beis ha'Mikdash was indented in order for the Kohanim to walk upon it - The GR"A does not include these two phrases in the Gemara , because these two features were not present on Mizbe'ach of the Mishkan.
45)[line 16]כַּרְכּוֹבKARKOV- the area surrounding the fire atop the Mizbe'ach in the Mishkan where the Kohanim walked
46)[line 16]קְרָנוֹתKERANOS- the one-Amah cube "horns" atop the corners of the Mizbe'ach
47)[line 17]כאןKAN - lit. here [in the context of a voluntary Minchah-offering] (KORBAN MINCHAH)
(a)Korbenos Minchah are offerings that contain flour. In most Menachos, a Kometz of the offering is burned on the Mizbe'ach ha'Chitzon. The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim in the Azarah, since the Korban Minchah is in the category of Korbanos known as Kodshei Kodashim (see Background to Zevachim 104:29). The Sheyarei ha'Minchah must be consumed by the Kohanim prior to the following sunrise (RAMBAM Hilchos Ma'aseh ha'Korbanos 10:7).
(b)A Kometz is defined as that which can be held between the middle three fingers and the palm. The Kohen places his hand in the mixture and removes one handful. He then wipes away the excess extending beyond his three middle fingers using his thumb and pinky until only the Kometz remains.
(c)Kemitzah is only performed when a Minchah is brought by a non-Kohen. A Minchah offered by a Kohen is entirely burned on the Mizbe'ach.
(d)A Kometz of Levonah (frankincense or oliban, a gum resin that comes from trees found in present-day Arabia and India) is placed on top of most Menachos and is later offered upon the Mizbe'ach ha'Chitzon.
(e)All Korbanos may be offered jointly by more than one person, with the exception of the Korbenos Minchah. This is due to the verse which states, "v'Nefesh Ki Sakriv Korban Minchah..." - "And when a soul (singular) will offer a flour offering..." (Vayikra 2:1; Menachos 104b).
(f)The Torah describes thirteen distinct varieties of Minchah; see Background to Menachos 2:1.
48)[line 18]לְהָלָןL'HALAN - lit. "there" (LECHEM HA'PANIM)
(a)The Lechem ha'Panim (Showbread) are 12 loaves arranged in two stacks (Sedarim) — six loaves to a stack — on the Golden Table of the Mishkan or Beis ha'Mikdash. The loaves are one Tefach thick and may not be Chametz. Fresh loaves are arranged on the Table every Shabbos and are left there through the following Shabbos. The loaves are eaten by Kohanim after their removal. (Vayikra 24:5-9).
(b)A Kometz (the amount which can be held between one's middle three fingers and his palm) of Levonah (frankincense) is placed alongside each stack in a Bazach (bowl). The Levonah is offered upon the Mizbe'ach when the loaves are removed. Only after this is done may the Lechem ha'Panim be eaten by the Kohanim.
(c)This definition of "here" and "there" follows the TIKLIN CHADTIN; according to the KORBAN HA'EDAH they refer to the opposite Parshiyos.
49)[line 20]שני קומציןSHNEI KOMETZIN- two Kometz-measures [one for each of the stacks of Lechem ha'Panim]
50)[line 21]אמר ר' אילא...AMAR REBBI ILA...- (a) The KORBAN HA'EDAH explains the argument of Rebbi Ila as follows: How can you suggest that a voluntary donation of Levonah should require two Kom etzin, similar to the Levonah offered with the Lechem ha'Panim? Do those two Kometzin not each require a Shi'ur, and one of them cannot make up for a lack in the other? Clearly they are two separate offerings! (b) According to the Girsa of the VILNA GA'ON, the TIKLIN CHADTIN explains: It was incorrect to assume that the source for the minimum size of a voluntary Levonah offering was the Levonah of the Lechem ha'Panim. Rather, it is learned from the Pasuk referring to a Korban Minchah. Therefore, the same way in which the Levonah of a Korban Minchah is valid b'Di'eved even if the Kohen mistakenly offered less than a Kometz, so too is the case with a voluntary Levonah offering.
51)[line 24]מילתא דרבי אילא אמרה (= שמע מינה מדרבי אילא)MILSA D'REBBI ILA AMRAH- from the words of Rebbi Ila it is evident
52)[line 28]צוּרָהTZURAH- a coin
53)[line 29]צִינוֹרָאTZINORA- a poker [used to straighten the wicks of the Menorah, which was the smallest golden utensil used in the performance of the Avodah]
54)[line 30]בתי אבותBATEI AVOS (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).
(c)On the Shalosh Regalim (the holidays 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.
55)[line 31]שש בהמותSHESH BEHEMOS- [the] six animals [which are valid as Olah offerings, one coffer for each type of animal that one wishes to donate]
56)[line 32]ששה קרבנותSHISHAH KORBANOS- [the] six offerings [whose leftover money falls to Kayitz ha'Mizbe'ach]
57)[line 36]"וככלותם הביאו לפני המלך ויהוידע [את שאר הכסף, ויעשהו כלים לבית ה' כלי שרת, והעלות וכפות, וכלי זהב וכסף; ויהיו מעלים עלות בבית ה' תמיד, כל, ימי יהוידע]""U'CHE'CHALOSAM, HEVI'U LIFNEI HA'MELECH VI'YEHOYADA [ES SHE'AR HA'KESEF, VA'YA'ASEHU CHELIM L'VEIS HASH-M KELEI SHAREIS, V'HA'ALOS V'CHAPOS U'CHELEI ZAHAV VA'CHASEF...]" - "When they finished, they brought the remaining money before the king and Yehoyada, [who made it into utensils for the house of HaSh-m - ministering vessels, mortars, pans, and golden and silver instruments. They continually offered Olos in the house of HaSh-m all the days of Yehoyada]" (Divrei ha'Yamim II 24:14) (THE RENOVATION OF THE BEIS HA'MIKDASH IN THE TIMES OF YO'ASH)
(a)Yo'ash ascended the throne of Yehudah when he was seven years old. The young king went in the ways of HaSh-m until the death of his mentor Yehoyada, the Kohen Gadol. One of his first undertakings was the renewal the Beis ha'Mikdash, which had been breached by his grandmother, the wicked queen Asalyahu. The first order of business was to replenish the treasury of Hekdesh, which had been emptied by the nation in order to purchase sacrifices for the idol Ba'al.
(b)To this end, Yo'ash enlisted the Kohanim to collect the annual half-Shekel from Klal Yisrael. He told them that they would be allowed to retain the money, provided that they then finance the repairs to the Beis ha'Mikdash. The Kohanim did collect and keep the half-Shekalim, but they failed to effect the necessary repairs. After the passage of a number of years, the Beis ha'Mikdash remained as dilapidated as ever.
(c)In order to correct the situation, King Yo'ash ordered the manufacture of a large collection box. It was to be narrow on top where the slot to put the money was, wide on the bottom, and was not to have a door. These features guarded against theft by allowing money into the box, but not allowing any out. He placed it next to the entrance of the Beis ha'Mikdash, "and he announced throughout Yehudah and Yerushalayim that they (the people) should bring to HaSh-m the half-Shekalim (Mas'as Moshe) that Moshe, servant of HaSh-m, commanded Yisrael in the desert" (Divrei ha'Yamim II 24:9).
(d)The entire nation responded enthusiastically, and the box was quickly filled.
(e)Initially, the money emptied from this coffer was to be spent upon wood and stones necessary for construction, and to pay the various craftsmen who worked on the repair and renovation of the Beis-ha'Mikdash (Melachim II 12:10-15).
58)[last line]שתי נדבות עשהSHTEI NEDAVOS ASAH- (a) according to KORBAN HA'EDAH, this comes to answer the apparent contradiction between two verses, one of which (Melachim II 12:10) states that the coffer of Yo'ash was placed next to the Mizbe'ach, and the other of which (Divrei ha'Yamim II 24:8) states that it was located outside of the gate of the Beis ha'Mikdash; (b) according to the Girsa of the VILNA GA'ON, the contradiction is between the verse quoted in our Gemara (see previous entry), and that which states, "However, from the money brought to the House of HaSh-m they did not manufacture silver bowls, Mezameros (musical instruments), basins, trumpets, or any golden or silver vessels" (Melachim II 12:14).