(Beraisa - Rebbi): They were placed east and west.

(R. Elazar bei R. Shimon): They were placed north and south.

The opinion that says east and west is fine, as all are suitable for use (as they are also positioned on the northern side). But according to the opinion that says north and south, do we not find that the table is in the south?!

(Beraisa): The Table was positioned from the halfway point of the Temple and inwards, two and a half Amos from the wall, towards the north.

The Menorah was opposite it, in the south.

The golden Mizbeach was positioned in the center, a little towards the outside (i.e. the east).

All of them were positioned from one third of the Temple and inwards.

Shlomo made 10 Menoros, as the Pasuk states (Divrei haYamim II 4:7), "He made ten golden Menoros, according to their regulations, and he placed five in the Heichal, five from the right and five from the left."

How could you say that there were five in the north and five in the south, when the Menorah is only valid in the south, as the Pasuk states (Shemos 26:35), "and the menorah opposite the table, on the southern side of the Mishkan"?

What does the Pasuk teach with the words "five to the right and five to the left"? Five to the right of Moshe's Menorah and five to its left.

Even so, he would only light the Menorah of Moshe, as it says (Divrei haYamim II 13:11), "And the golden Menorah and its lamps to light each evening."

(R. Yosa bei R. Yehuda disagrees): He would light all of them, as the Pasuk states (Divrei haYamim II 4:20-21), "And the Menoros and their lamps, to light them according to the regulations, before the Dvir, made of refined gold. And the flower and the lamps and the tongs were gold, it was fine gold." - They finished off Moshe's gold. (When Shlomo made the ten Menoros, he used the remaining gold from the times of Moshe Rabbeinu.)

(Beraisa - Rav Yehuda citing Asi): Shlomo took 1000 gold bars and put them in a crucible and removed them, until they became one, to fulfill the Pasuk (Shemos 37:24), "Make it of a talent of pure gold".

Question (Beraisa - R. Yosi bei R. Yehuda): There was a story about the golden Menorah of Moshe in the desert that weighed a golden Dinar (more than the required 'Kikar - talent'. They put it into a crucible 80 times (to try and refine it) but it did not lose any of its weight. (How could Rav Yehuda citing Asi say that Shlomo needed to purify it 1000 times?)

Answer: Before it was properly refined, it would lose much of its weight each time; but once it was properly refined, it no longer lost any weight upon refining.

(Mishnah): There were 13 boxes in the Mikdash. Written upon them was - new Shekels, old Shekels, nests and Olah pigeons, wood, frankincense, gold for the pans; and there were six other donation boxes.

'New Shekels' that were given each year; old Shekels refers to those that were given by someone who did not bring the previous year and gave an extra one this year.

'Nests' are turtle-doves and 'Olah pigeons' are young doves.

(R. Yehuda): They are all Olah offerings.

(Chachamim): 'Nests' - one is a Chatas offering and one is an Olah offering. 'Olah pigeons' - all of them are Olos.

One who says, "I accept to bring woods (as opposed to wood)", should not bring less than two logs.

If he pledged frankincense, he should not bring less than a handful.

If he pledged gold, he should not bring less than a gold Dinar.

Question: 'Six other donation boxes' - what did they do with the donations?

Answer: They would buy Olos with it; the flesh was burnt for Hash-m and the skins were given to the Kohanim.

Yehoyada the Kohen Gadol expounded, "It is an Asham (guilt) offering; he has incurred guilt (offering) to Hash-m" (implying that the entire sacrifice goes on the Mizbeach).

This is the general rule - anything that comes from (excess funds of) a Chatas or from an Asham; Olos should be brought from the money; the flesh is for Hash-m and the skins are for the Kohanim.

The two Pesukim are thereby fulfilled - (ibid), 'a guilt offering to Hashem' and (Bamidbar 5:8), "a guilt offering to the Kohen".

And the Pasuk says (Melachim II 12:17), "the (excess) money of an Asham and a Chatas should not be brought to the House of Hash-m; they are for the Kohanim.

(Beraisa - R. Yehuda): (Disagreeing with our Mishnah) There was no box for nests in Yerushalayim, because of the concern for mixtures - perhaps one woman who gave money will die and it will be like monies of Chataos Meisos (the five cases of Chataos that cannot be sacrificed and they must be left to die - that if one of them became mixed with other animals, all of them must now be left to die). Here also, all of the monies would be prohibited to use.

Question (Beraisa): If a woman was obligated to bring sacrifices after giving birth or becoming purified from Zivah; she brings the value of a nest offering and places it in the box. That evening, she may eat Kodshim meat and she need not be concerned that perhaps the Kohen was lazy in bringing her sacrifice. The Kohen also need not be concerned that (one of the women who had given the monies had died, and it was like a case of) monies of Chataos Meisos that became mixed with them. (R. Yehuda does not disagree in this Beraisa. So why does he disagree with our Mishnah?)

Answer: When do we say this? When we are certain that the owner died.

Question: If we say the principle of Bereirah (retroactive selection), we should select four Zuz and throw it into the river and the rest should be permitted?

Answer: R. Yehuda does not agree with the principle of Bereirah.

(R. Yosa bei R. Bun citing R. Ba bar Mamal): If a person says, "I pledge to bring wood", he must bring one log.

Support (R. Elazar - Mishnah in Maseches Yoma): (The procession for bringing the afternoon Tamid offering included) two Kohanim, each carrying a log of wood.

(R. Yehoshua ben Levi): Their width was a 'large' Amah and their length was a 'reduced' Amah.

(R. Chuni citing R. Ami): (Their thickness is) like a stick of scales.

(R. Shmuel bar Rav Yitzchak): Since the space of the woodpile was only an Amah square, the log measured only a reduced Amah.

Support (Beraisa): An Amah for the border, an Amah for the Karkov, an Amah for the 'horns', and an Amah for the woodpile.

The Mishnah taught that one who pledges frankincense should not bring less than a handful. It says here (about the Lechem haPanim) (Vayikra 24:7), "remembrance" and it says there (about the Minchas Nedavah) (Vayikra 2:2), "remembrance". Just as the 'remembrance' there must be a handful, so too the 'remembrance' here must be a handful.

Question: If so, just as over there (Lechem haPanim), two handfuls are required; so too here?

Answer (R. Ila): The requirements for one who pledges frankincense are learned from the Minchas Nedavah - just as over there, an incomplete handful is invalid, so too here.

(R. Yosa): From R. Ila learning the pledge of frankincense from the Mincha, we can say that when one pledges frankincense, he brings it based on the Kohen's handful.

(R. Chizkiyah citing R. Yirmiyah disagrees): Even with the handful of the owners.

The Mishnah taught that if a person pledged gold, he should not bring less than a gold Dinar.

(R. Elazar): That is when he mentioned a form (meaning a minted coin), but if he did not, he could even bring only enough for (the production of) a (golden) fork.

The Mishnah taught that there were six other donation boxes.

(Chizkiyah): They correspond to the six families of Kohanim (that served in the Mikdash each week).

(Bar Padiyah): They correspond to the six animals (that can be used for an Olah) - a bull, a calf, a male goat, a ram, a kid and a lamb.

(Shmuel): They correspond to the six (cases of) offerings (for which their excess funds are placed in these donation boxes to be used for communal sacrifices) - Nests of Zavim and Zavos; nests of women who gave birth; Chatos (sin) offerings; Asham (guilt) offerings; Menachos (meal offerings) and the tenth of an Eifah (of the Kohen Gadol's daily Minchas Chavitin).

(R. Yochanan): Since there were many pledges, they added many boxes. (Note: The Vilna Gaon significantly changes the Gemara's text until the end of the Perek. Our text and explanations here follow his changes.)

The Pasuk states (Divrei haYamim II 24:14), "And when they were finished, they brought before the king and Yehoyada the rest of the money, and he made it into vessels for the House of Hash-m, Service Vessels..." (The Pasuk is describing the collection made by Yehoyada the Kohen Gadol, who was ordered by King Yehoash to repair the Mikdash.)

Question: But, concerning the same story, it says (Melachim II 12:14), "However, there would not be made for the House of Hash-m (silver pitchers, musical instruments, basins, trumpets, or any golden or silver utensils, from the money brought into the House of Hash-m). (This shows that they did not use the money they collected for Service Vessels...?)

Answer (R. Shmuel bar Nachman citing R. Yochanan): Yehoyada made two collections.

(D'Bei R. Yishmael): (Disagreeing) There was only one collection. So what is the meaning of the Pasuk (in Divrei haYamim), "And when they were finished"? After they finished the work on the actual building, the remaining monies were used for the Service Vessels.

Question (against R. Yishmael): The Pasuk states (Melachim II 12:10), "And Yehoyada the Kohen took one chest and bored a hole in its door; and he placed it near the Mizbeach". And it says (Divrei haYamim II 24:8). "And the king ordered, and they made one chest, and they placed it in the gate of the House of Hash-m, to the outside." (According to R. Yishmael, why were there two collection chests - one inside and one outside?)

Answer (Rav Chuna): (There was one collection, but there was a separate collection chest placed outside) for those who were Tamei (to be able to donate).