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).
[27a - 55 lines; 27b - 51 lines]
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.
 Gemara 27a [line 12]:
Should be corrected as suggested by Shitah Mekubetzes #1
 Gemara [line 29]:
Should be corrected as suggested by Shitah Mekubetzes #4
 Gemara [line 32]:
Should be corrected as suggested by Shitah Mekubetzes #5
 Rosh 27a DH d'Lo Matu ד"ה דלא מטו:
The words "she'Hayu Shomrim" שהיו שומרים
should be "Hayu Shomrim" היו שומרים
 Rosh DH Al Chamishah Sha'arei ha'Azarah ד"ה חמישה שערי העזרה:
The word "miba'Chutz" מבחוץ is the beginning of a new Dibur
 Rosh DH l'Tzefonah ד"ה לצפונה:
The words "u'Sevira Lan" וסבירא לן
should be "u'Sevira Lei" וסבירא ליה
 Rosh DH vela'Asupim ד"ה ולאסופים:
The words "Sofei ha'Delasos" סופי הדלתות
should be "Sipei ha'Delasos" סיפי הדלתות
 Rosh 27b [at the top]:
The words "she'Nasnu Shemirah" שנתנו שמירה
should be "she'Nishtantah Shemirah" שנשתנה שמירה
 Rosh DH u'Raminhu ד"ה ורמינהו:
The words "Parich Shapir Shiv'ah" פריך שפיר שבעה
should be "Parich Shapir mi'Shiv'ah" פריך שפיר משבעה
1)[line 1]לא מטו למעבד עבודהLO MATU L'ME'EVAD AVODAH- that they have not become of age to do Avodah, i.e. they are less than thirteen years old (MEFARESH) — see Insights
2)[line 6]חמישה שערי הביתCHAMISHAH SHA'AREI HAR HA'BAYIS- VS #2-5; TY #2,3,5,6. The five gates of Har ha'Bayis
3)[line 7]חמשה שערי עזרהCHAMISHAH SHA'AREI AZARAH- VS #51,57-59,64; TY #18,34-37,40-43. Five of the gates of the Azarah — see Insights
4)[line 8]לשכת הקרבןLISHKAS HA'KORBAN- VS #55, TY #43. Lishkas ha'Tela'im, the Chamber of Lambs, also known as the Lishkas ha'Korban or Lishkas Tela'ei Korban, was the southwestern chamber of the Beis ha'Moked TY #43). The lambs for the Korban Tamid were checked for four days prior to being offered to ensure that they had no Mum (blemish).
5)[line 9]לשכת הפרוכתLISHKAS HA'PAROCHES- in the chamber where the Paroches was woven (its location is not known).
6)[line 9]אחורי בית הכפורתACHOREI BEIS HA'KAPORES- VS #50; TY #38. The eleven Amos behind the Heichal, between the Heichal and the western wall of the Azarah.
7a)[line 11]"למזרח הלוים ששה לצפונה ליום ארבעה לנגבה ליום ארבעה ולאסופים שנים שנים""LA'MIZRACH HA'LEVIYIM SHISHAH LA'TZAFONAH LA'YOM ARBA'AH LA'NEGBAH LA'YOM ARBA'AH VELA'ASUPIM SHENAYIM SHENAYIM."- "On the east were six Leviyim, on the north four every day, on the south four every day, and toward Asupim two and two." (Divrei ha'Yamim I 26:17)
b)[line 13]"לפרבר למערב ארבעה למסלה שנים לפרבר""LA'PARBAR LA'MA'ARAV ARBA'AH LA'MESILAH SHENAYIM LA'PARBAR"- "At the Parbar on the west, four at the road, and two at the Parbar." (Divrei ha'Yamim I 26:18)
8)[line 13]לאסופיםLA'ASUPIM- to guard the Asupim — (a) Sipei Delasos, thresholds of certain gates (RABEINU TAM, cited by the ROSH); (b) Lishachos that were added (Nisvasfu) to the Azarah at a later date (ROSH)
9)[line 13]לפרברLA'PARBAR- to guard the Parbar — (a) a room of the Beis ha'Mikdash compound (METZUDAS DAVID); (b) the gate through which the ashes of the burned bulls ("Par") of Chata'os Tzibur were sent out ("Bar") of the Azarah (MALBIM)
10)[line 14]למסלהLA'MESILAH- for the path, road
11)[line 17]בצוותא הוא דאזילB'TZAVSA HU D'AZIL- he went to keep him company
12a)[line 19]כלפי ברKELAPEI BAR- towards the outside
13)[line 28]אי תמהIY TAMAH- if he got tired
14)[line 31]אין ישיבה בעזרה אלא למלכי בית דוד בלבדEIN YESHIVAH BA'AZARAH ELA L'MALCHEI BEIS DAVID BILVAD
(a)Because of the sanctity of the Beis ha'Mikdash and the Azarah (its surrounding courtyard), the kings of the Davidic dynasty were the only ones who were allowed to sit there. This Halachah is based on the verse brought by the Gemara (Sotah 40b et al.), "Then King David went in, and sat before HaSh-m, and he said, 'Who am I, O HaSh-m? And what importance is there in my house, that You have brought me thus far?'" (Shmuel II 7:18).
(b)There are those who are of the opinion that even the Davidic kings were not permitted to sit in the Azarah (see TOSFOS to Sotah ibid. DH veha'Amar), and they interpret the verse in three ways:
1.The verse means that he supported himself, leaning, but did not actually sit. This action is only permitted for the Davidic kings.
2.The verse is to be interpreted figuratively, that he "sat himself down" in fervent prayer, but did not actually sit at all.
3.There was a chair prepared for King David just outside of the Azarah, to which this verse is referring.
15)[line 37]גזבריןGIZBARIN- the treasurers of the Beis ha'Mikdash
16)[line 37]אמרכליןAMARKALIN- the overseers of the treasurers
17)[line 44]בגדי כהונה ניתנו ליהנות בהןBIGDEI KEHUNAH NITNU LEIHANOS BAHEN
(a)Bigdei Kehunah are the specials garments worn by the Kohanim when they perform the Avodah, the service of the Beis ha'Mikdash. A Kohen who performs the Divine Service while he is not dressed in the proper Bigdei Kehunah is liable to Misah b'Yedei Shamayim, as learned from the verse in Shemos 29:9 (Sanhedrin 83b), since they are considered like Zarim (see Background to Sanhedrin 83:1).
(b)The Kohen Gadol must wear the eight vestments of the Kohen Gadol which are 1. Tzitz (forehead-plate), 2. Efod (apron), 3. Choshen (breastplate), 4. Me'il (robe), 5. Kutones (long shirt), 6. Michnasayim (breeches), 7. Avnet (belt), 8. Mitznefes (turban).
(c)The vestments of the ordinary Kohanim are 1. Kutones (long shirt), 2. Michnasayim (breeches), 3. Avnet (belt), 4. Migba'as (hat).
(d)There is a Machlokes whether or not it is permitted for the Kohanim to use the Bigdei Kehunah when they are not doing the Avodah in the Beis ha'Mikdash (Yoma 69a).
18)[line 51]תפילין מן הצד שרייןTEFILIN MIN HA'TZAD SHARYAN- it is permitted to sleep with Tefilin at one's side (on the bed)
19)[line 52]מיגנדרMIGANDAR- roll over
20a)[line 1]אבנטו של כ''ג לא זהו אבנטו של כהן הדיוטAVNETO SHEL KOHEN GADOL LO ZEHU AVNETO SHEL KOHEN HEDYOT- the belt worn by the Kohen Gadol on Yom ha'Kipurim was unlike the one worn by the other Kohanim (and even by the Kohen Gadol himself) throughout the year (see next entry)
b)[line 1]לא זהו אבנטו של כהן הדיוטLO ZEHU AVNETO SHEL KOHEN HEDYOT
(a)The Torah specifies that the belt that the Kohen Gadol wore on Yom ha'Kipurim (for the Avodah that was specific to Yom ha'Kipurim) was made of pure linen (Vayikra 16:4). The belt that he wore during the rest of the year was made of Kil'ayim (a mixture of linen and wool - Shemos 39:29). The Torah does not specify what material was used to make the belt of a Kohen Hedyot (who wore the same type of belt throughout the year).
(b)The Tana'im and Amora'im argue as to what material was used to make the belt of a Kohen Hedyot. One opinion rules that a Kohen Hedyot wore a belt of pure linen, like the Kohen Gadol wore on Yom ha'Kipurim, while others rule that he wore a belt of Kil'ayim, like the Kohen Gadol wore during the rest of the year.
21a)[line 4]בעליהB'ALIYAH- with covering one's self
b)[line 4]ולבישהU'LEVISHAH- and he was wearing
c)[line 5]מימך תותיהMEIMACH TUSEI- to spread out under him
22)[line 7]נימאNIMA- a thread
23)[line 8]דמפסיק מידיD'MAFSIK MIDI- he places something between him and the Kil'ayim
24)[line 11]מצעותMATZA'OS- sheets, bedspreads
25)[line 15]נמטא גמדא דנרש שריאNAMTA GAMDA D'NARASH, SHARI- hard felt that is produced in Narash is permitted to sit upon
26)[line 24]מחילותMECHILOS- tunnels
27)[line 25]שני מחנותSHNEI MACHANOS (KEDUSHAS MACHANOS)
There are three Machanos (designated holy areas) within the city of Yerushalayim, corresponding to their respective areas in the Midbar:
1.The entire area within the walls of Yerushalayim, excluding Har ha'Bayis, is Machaneh Yisrael. This area corresponds to the area of encampment of the twelve tribes in the Midbar. Machaneh Yisrael is off-limits to Metzora'im (see Background to Kerisus 8:16). (Metzora'im are also forbidden to enter any walled city in Eretz Yisrael.)
2.The area between the Azarah and the wall encompassing Har ha'Bayis, including the Ezras Nashim (VS #10), is Machaneh Leviyah. This corresponds to the area around the Mishkan, where the Leviyim camped, or to the formation of the Leviyim while they were traveling in the desert. This area is prohibited not only to Metzora'im, but also for Zavin, Zavos, Nidos and Yoldos (see Background to Me'ilah 18:2b:a for references).
3.The entire area within the Azarah (i.e. the Ezras Yisrael (VS #18, TY #22) and the Ezras Kohanim (VS #29) that contained the Beis ha'Mikdash, the Mizbe'ach, and various Lishachos or chambers — not the Ezras Nashim) is Machaneh Shechinah (excluding the area under the gate to the Azarah known as Sha'ar Nikanor — VS #17, TY #18). This corresponds to the area of the Mishkan [within the Kela'im/curtains]. This area is even prohibited to a person who is Tamei Mes.
28)[line 28]נחר ליהNACHAR LEI- (O.F. tosser - to cough) (a) he snorted to him (to whoever may be inside, to make his presence known) (RASHI to Berachos 62b and to Gitin 68a); (b) he cleared his throat (RABEINU GERSHON)
29a)[line 29]עד כאן לא סליקת לשעירAD KAN LO SELIKAS L'SE'IR- you have not [yet] gone to Se'ir (a) the land of Esav, who is known as Se'ir; i.e. Italy, the land of the Romans (RABEINU GERSHOM); (b) the land of Eretz Yisrael, which is called Se'ir 1. since Esav lived there; 2. since the Yishme'elim ruled there, and (i) the Gemara (Kidushin 72a) compares the Yishme'elim to "Se'irim (demons) Shel Beis ha'Kisei" (BE'ER SHEVA, cited by RAV BETZALEL RENSBURG); (ii) Yishmael was the father-in-law of Esav/Se'ir (RAV BETZALEL RENSBURG)
b)[line 29]גמרת מילי דשעירGAMART MILEI D'SE'IR- and you have learned the ways of the people of Seir, who are not modest in their behavior in the Beis ha'Kisei. This refers to (a) the Romans (RABEINU GERSHOM); (b) the descendents of Esav, the Idumeans (BE'ER SHEVA, 1st explanation); (c) the Yishme'elim (BE'ER SHEVA, 2nd explanation)
30a)[line 33]עמוד החוזרAMUD HA'CHOZER- a bowel movement that is held back
b)[line 34]סילון החוזרSILON HA'CHOZER- urine that is held back
31a)[line 34]הדרוקןHIDROKAN- a swelling and sickness of the stomach
b)[line 35]ירקוןYERAKON- jaundice
32)[line 36]חשיך תקין נפשך וקדים תקין נפשךCHASHICH TAKIN NAFSHACH; KADIM TAKIN NAFSHACH- relieve yourself when it becomes dark; relieve yourself early in the morning before it becomes light (when people are not around)
33)[line 37]דלא תרחקD'LO SIRCHAK- so that you should not have to go a great distance
34)[line 37]תוב וגלי; כסי וקוםTUV V'GALEI; KASEI V'KUM- sit down and only then reveal yourself; cover yourself and only then rise
35)[line 38]שטוף ושתי; שטוף ואחיתSHTOF V'SHESEI; SHTOF V'ACHEIS- wash out the cup and then drink; wash out the cup and then put it down (for someone else to use later)
36)[line 43]איסטניסISTENIS- an extremely fastidious, sensitive individual
37)[line 47]אפקירותאAFKIRUSA- disrespect
38)[line 47]תיפלוטTIFLOT- spit out
39)[line 48]קראKARA- a gourd
40)[line 48]דייסאDAISA- a dish of pounded wheat or barley
41)[line 48]פתילה של אברPESILAH SHEL AVAR- like a bar of lead (referring to the death penalty of Sereifah, burning, in which molten lead is poured down the throat)
42)[last line]איש הר הביתISH HAR HA'BAYIS- the officer in charge of guarding the Beis ha'Mikdash (see Shekalim 5:1, "Ben Bavi Al ha'Peki'a," a reference to the officer who would whip the Leviyim if they fell asleep)