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, 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).

[29a - 35 lines; 29b - 32 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] Gemara 29a [line 12]:

"b'Omed" Chamesh Se'in Gechalim" (with an Ayin)

The Girsa of the Rosh is b'Omed with an Alef (the intent of both is the same)

[3] Rosh 29a DH Mashuch " :

The words "v'Amah Rochav"

should be "v'Amah Sovev"

[4] Gemara 29b [line 16]:

(a) The words "Dukrei Shpud d'Lo Katrei"

should be "Dukrei Shapir d'Lo Katrei"

as is found in the Shitah Mekubetzes #6

(b) The text of the Rosh did not include the words

"v'Azlei Mekater mi'Tocho ... v'Shel Etz Shemen" ...

[5] Rosh 29b DH Matbilin " :

The words "she'Hi Mechitzah Bein Ohel Aleha"

should be "she'Hi Mechitzah d'Kayif, Shem Ohel Aleha"

[6] Rosh DH Al ha'Etzim " :

The words "ha'Nitanin Liheyos Esh"

should be "ha'Nitachin Liheyos Esh"

[7] Rosh DH Rebbi Elazar: " :

The word "Mayish" is the beginning of a new Dibur

[8] Rosh DH Af Al Gav " :

The words "d'Lo Mekatrei"

should be "d'Lo Mekatmei"


1)[line 2]HA'MA'ARACHAH- the wood-pile on the Mizbe'ach

2)[line 2]GEZIRIN- smooth blocks of wood that are an Amah by Amah and thick as the block used to level a heaping Se'ah (Zevachim 62b)

3)[line 5]MURBIYOS- young trees

4)[line 6] ETZ SHEMEN- pine-wood

5)[line 7] CHAZISAH MIZRACHAH- it had a window to east (through which air could circulate)

6)[line 9] MATZISIN ES HA'ALYESA- light the kindling wood

7)[line 14] BAZICHEI LEVONAH- the bowls of incense (see Background to Me'ilah 9:12)

8)[line 17] LISHKAS HA'GAZIS- VS #62 (the number is missing in the diagram; it should be right beneath #'s 60 and 61); TY #27. The Chamber of Hewn Stone was the seat of the Jewish Supreme Court, known as the Great Sanhedrin of 71 judges. The Lishkas ha'Gazis was partially built in the Azarah of the Beis ha'Mikdash. The Great Sanhedrin was the highest Halachic authority before which the most difficult cases were brought (Devarim 17:8).

9)[line 18]GUZMA- an exaggeration

10)[line 20] LESHON HAVAI- an exaggerated fashion

11)[line 22]" ""ARIM GEDOLOS U'VETZUROS BA'SHAMAYIM"- lit. "large, fortified cities in the sky" (Devarim 1:28)

12)[line 26]"[ ] ""[VA'YA'ALU CHOL HA'AM ACHARAV, VEHA'AM MECHALELIN BA'CHALILIM U'SEMECHIM SIMCHAH GEDOLAH], VA'TIBAKA HA'ARETZ B'KOLAM" - "[And the people followed behind him (Tzadok ha'Kohen), and the people were playing on their flutes and rejoicing with great joy,] and the earth split from the sound" (Melachim I 1:40) (THE OVERWHELMING SOUNDS)

(a)David ha'Melech was elderly and bedridden. His son Adoniyahu, who was born immediately after Avshalom (David's oldest son who was no longer alive), encouraged by Yo'av, David's erstwhile commander of the army, and Evyasar, the deposed Kohen Gadol, took advantage of the situation. Adoniyahu invited all the king's sons (with the exception of Shlomo) and the men of Yehudah and had himself proclaimed as king. He did not invite Nasan ha'Navi, Benayahu (the head of the Beis Din), the strong men and other notables who were close to the king.

(b)When Nasan heard about this, he immediately informed Bas-Sheva (the mother of Shlomo, whom David promised would replace him on the throne), who promptly brought news of the rebellion to her husband, the king, and reminded him of his promise to her. As planned, Nasan joined her and added weight to her words. Realizing the urgency of the situation, David ordered them to ride Shlomo on his personal mule, as it is only another king who is permitted to ride on the king's mule. As further proof that he appointed Shlomo as his successor, they were to place Shlomo on the throne.

(c)Tzadok, Nasan, and Benayahu, followed by the Kreisi u'Pleisi (the archers and the sling-shooters, or, according to another explanation, the Urim v'Tumim]), followed David's instructions to the letter. Finally, Nasan took the horn containing the anointing oil and anointed Shlomo as king. They then blew the Shofar, and all the people cried out, "Long live the king!" The people began to play the flutes and an atmosphere of rejoicing filled the streets. They sat Shlomo on David's throne.

(d)Adoniyahu and his guests heard the overwhelming sounds but did not know what it was. When Yonasan, the son of Evyasar the Kohen, arrived, they assumed that he was a harbinger of good news, and they queried him about the noise. Yonasan told them exactly what happened, and they realized that their end had come. The rebellion was over and all those connected with it dispersed.


In honor of the Beis ha'Mikdash, everything is done with extravagance and it is not proper to be skimpy.

14)[line 34] AL PESACH HA'HEICHAL- at the door of the Heichal of the Beis ha'Mikdash

15)[line 34] MUDLEH AL GABEI KELUNSOS- and propped up, hung from thin beams, poles (O.F. treille - a trellis)

16)[last line]ALEH- [golden] leaf


17a)[line 1]GARGIR- [golden] berry, grape

b)[line 1]ESHKOL- [golden] cluster [of grapes]

18)[line 4] REBBI SHIMON HA'SGAN- Rebbi Shimon, the deputy Kohen Gadol (according to the Shitah Mekubetzes, the Girsa is REBBI SHIMON BEN HA'SEGAN - Rebbi Shimon, the son of the deputy Kohen Gadol)

19)[line 5]PAROCHES- the curtain for the entrances of the (a) Kodesh ha'Kodashim (the opening in the Amah Teraksin) (ROSH, 1st explanation); or (b) Ulam (ROSH, 2nd explanation)

20a)[line 6]NIMIN- (O.F. lices) threads hanging from a loom with a ring (or two knots) in their center, through each of which passes one thread of the warp

b)[line 6]NIMA- thick thread, string, cord (a twist of the warp)

c)[line 7]CHUTIN- the thin threads that make up the Nimin

21)[line 8] MI'SHEMONIM U'SHTAYIM RIBO NA'ASIS- (a) [it cost] eight hundred twenty thousand [Dinrei Zahav] to make it (ROSH, 2nd explanation); (b) according to the Girsa "MI'SHEMONIM U'SHTAYIM RIVOS NA'ASIS" - [it took] eighty-two maidens to make it (ROSH, 1st explanation);

22)[line 9] SHELOSH ME'OS KOHANIM MATBILIN OSAH- 300 Kohanim are needed to immerse it into a Mikvah. (According to the Vilna Ga'on, this figure is literal; 300 Kohanim were needed to immerse it, since the perimeter is 120 Amos. Using the Amah of Kelim which equals five Tefachim, the perimeter is 600 Tefachim, and 300 Kohanim have 600 Tefachim (handbreadths). One or more of the other details of the Paroches is exaggerated. See Insights.)

23)[line 13] MISHUM D'KATREI- (a) since they have knots (which prevent them from burning well); (b) since they produce smoke; (c) according to the Girsa MISHUM D'KATMEI - since they produce a large amount of ashes

24)[line 14]" ""AL HA'ETZIM ASHER AL HA'ESH"- "on the wood that is on the fire" (Vayikra 1:8)

25)[line 15] ETZIM HA'NITOCHIM LIHEYOS ESH- wood that "melts" into fire, i.e. it burns quickly

26)[line 16] () [] DUKREI (SHEPUD) [SHAPIR] D'LO KATREI- high-quality logs that do not (a) have knots, (b) produce smoke, (c) produce excessive ashes

27)[line 16] AZLEI MEKATER MI'TOCHO- see above, entry #23 and Girsa Section 4:b

28)[line 20]MAYISH- a tall tree with fruits like myrtle-berries

29)[line 21]ALON- oak

30)[line 21]SHIKMAH- sycomore tree (or Egyptian fig)

31)[line 23] LO KATREI MI'GAVAI- the inner part of the tree does not (a) have knots, (b) produce smoke, (c) produce excessive ashes

32)[last line] TE'EINEI CHIVARTA- white fig tree sapling