BSD

Shkolim -12a (2)

Menachem Av  2, 5784. 08/06/2024

1- Our גמרא deals with the topic of:

המקדיש תמימים לבדק הבית עובר בעשה ולא תעשה.

תמורה ז,ב.

Meaning that a perfect and unblemished animal can be נתקדש only for it to be brought on the מזבח as a קרבן.

What happens if one does it anyway? He is עובר בעשה ולא תעשה but is the animal קדוש?

The simple answer is -yes. But it’s not so simple.

2-  In the Yeshiva world there is a very famous Sugya that is generally called “אי עביד לא מהני”.

 

To scratch the surface of this interesting, logical and intricate topic….

Say, for example, one gives מעשר before תרומה. Or a כהן גדול that is מקדש an אלמנה. He transgresses a לאו. OK.

But is his מעשר effective? Is he ‘married’ to this אלמה? Does she need גט?

Interestingly, Daf 4b– 6b in מסכת תמורה is the only place in Sha”s that this concept is discussed.

Must have done it out of order…

However it is a ‘global topic’ that touches upon many places in ש”ס.

Here are the opening lines:

אָמַר אַבָּיֵי כֹּל מִילְּתָא דְּאָמַר רַחֲמָנָא לָא תַּעֲבֵיד אִם עָבֵיד מַהֲנֵי. דְּאִי סָלְקָא דַּעְתָּךְ לָא מַהֲנֵי אַמַּאי לָקֵי? רָבָא אָמַר לָא מַהֲנֵי מִידֵּי, וְהַאי דְּלָקֵי מִשּׁוּם דַּעֲבַר אַמֵּימְרָא דְּרַחֲמָנָא הוּא

אביי said: With regard to any matter that the Torah states not to perform, if one performed it, his action is effective, but the violator receives Malkus.

Because if it was not effective, why would he be flogged for accomplishing nothing?

רבא said: If one transgresses and does it, it is not effective at all. Nothing happened! The reason that he receives Malkus is because he transgressed the will of the Torah.

3 – So in the 3 examples above, תמימים לבדק הבית, מעשר לפני תרומה and כהן גדול לאלמנה, it would seem that Abaya would say: The בהמה is קדוש, the wheat is מעשר  and the כהן גדול is married.

And Rava would say that nothing happened:  The בהמה remains חולין, the wheat remains חולין and the כהן גדול is not married to the אלמנה,

However, as the נמרא continues, in all 3 cases above (and most all other examples), we have an explicit פסוק  that the actions do or do not take effect.

The גמרא then continues on for 2 דפים attempting to find a case where it  אביי or רבא are arguing.

It concludes that…..in just one or two cases they actually disagree. In all other cases they agree.

4- One of the cases the גמרא presents is the one from our גמרא.

המקדיש תמימים לבדק הבית עובר בעשה ובלא תעשה

An unblemished animal that was  נתקדש for בדק הבית – it’s a לא תעשה but nevertheless is קדוש. That would seem to be like אביי.

However רבא says there is a special לימוד for this.

5- We quickly mentioned another interesting case – someone that performs a שחיטה on שבת. The שוחט transgressed a לא תעשה but the meat can be eaten.

According to רבא if nothing happened – then there was no שחיטה! So why is it permitted to eat?

We mentioned the מהרי”ט and the רבי עקיבא איגר.

There is a ton more on this – perhaps in the future IY”H.

6- We are in the 9 days so we spoke about the מנורה.

See notes below.

Briefly – the מנורה had 7 candles, 11 ‘buttons’, 9 flowers, was 17 טפחים high and had 22 goblets.

These numbers correspond to the first פסוק in each of the 5 חומשים.

The first verse of בראשית has 7 words corresponding to the  7 candles.

שמות  begins with 11 words, corresponding to the 11 buttons.

Etc.

Also spoke about

1- The מנורה  as per the גמרא was 18 טפחים!

2- The opinion that there are 7 חומשים.

3- The upside down נון.

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Here is a link:

בס”ד

תהילים (קיט, קל) פֵּ֖תַח דְּבָרֶ֥יךָ יָאִ֗יר מֵבִ֥ין פְּתָיִֽים׃

The opening of Your words gives light; it gives understanding to the simple.

מנורה – 7 נרות. 11 כפתורים. 9 פרחים . 17 טפחים גובה. 22 גביעים

1- בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ 7

2- וְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל הַבָּאִ֖ים מִצְרָ֑יְמָה אֵ֣ת יַעֲקֹ֔ב אִ֥ישׁ וּבֵית֖וֹ בָּֽאוּ׃ 11

3-  וַיִּקְרָ֖א אֶל⁠־מֹשֶׁ֑ה וַיְדַבֵּ֤ר יְהֹוָה֙ אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר׃ 9

4-  וַיְדַבֵּ֨ר יְהֹוָ֧ה אֶל⁠־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מוֹעֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ 17

5 -אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל⁠־כׇּל⁠־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין⁠־פָּארָ֧ן וּבֵֽין⁠־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב׃ 22

׆ וַיְהִ֛י בִּנְסֹ֥עַ הָאָרֹ֖ן וַיֹּ֣אמֶר מֹשֶׁ֑ה קוּמָ֣ה׀ יְהֹוָ֗ה וְיָפֻ֙צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ׃  וּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה יְהֹוָ֔ה רִֽבְב֖וֹת אַלְפֵ֥י יִשְׂרָאֵֽל׃ ׆ 19

וַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע בְּאׇזְנֵ֣י יְהֹוָ֑ה וַיִּשְׁמַ֤ע יְהֹוָה֙ וַיִּ֣חַר אַפּ֔וֹ וַתִּבְעַר⁠־בָּם֙ אֵ֣שׁ יְהֹוָ֔ה וַתֹּ֖אכַל בִּקְצֵ֥ה הַֽמַּחֲנֶֽה׃ 17

תורת העולה להרמ”א א, טז.

אור התורה שמות ה, א’ תעט

 

תנו רבנן: “ויהי בנסע הארן ויאמר משה” פרשה זו עשה לה הקב”ה סימניות מלמעלה ולמטה (לפניה ואחריה) לומר שאין זה מקומה. רבי אומר: לא מן השם הוא זה (לא זה הוא הטעם), אלא מפני שספר חשוב הוא בפני עצמו”. (תלמוד בבלי שבת קטו, ב)

אמר שמואל משמיה דסבא גובהה של מנורה שמונה עשר טפחים מנחות כח, ב.

 

 

 

 

 

BSD

Shkolim -12a

Tamuz 24, 5784 – 07/30/2024

A few short notes.

1- From the beginning of 12a to 13a we encounter pure קדשים topics with many basic principles addressed.

2- We discussed the two general types of קדושה in קדשים.

A – If someone is מקדיש an animal that can be brought on the מזבח it becomes קדוש קדושת הגוף .

Ditto for a cash הקדשה for the purpose of buying an animal that can be bought on the מזבח. The animal purchased achieves קדושת הגוף and will be indeed become a קרבן.

B – Anything other than the above is only קדוש קדושת דמים. That includes הקדש of say, gold, wood, real estate, non-kosher animals, kosher animals that have a מום. These assets go towards the בדק הבית.

3 – Our משנה deals with a case of an estate or a living gift that the donor was less than clear as to what exactly he had in mind. All he said was “all my assets are הקדש”.

When taking an inventory of the estate, the גזברים find items that are clearly fit only for בדק הבית. Like precious metals.

However, the estate also included animals that are non-blemished and rare. Do these animals go into the קדושת הגוף  category and end up on the מזבח?

4 – The first case of the משנה discusses if they find proper קטורת in the estate. How קטורת made it into the estate we will see IYH at the next shiur.

5 – A case where an animal that was a perfect fit for the מזבח, but the donor specifically said that it should go to בדק הבית. We discussed the גמרא in תמורה that one that does this is עובר בעשה ולא תעשה. However, it becomes קדוש, it goes towards בדק הבית, but it can never lose it’s attachment to the מזבח. So even after the גזברים must sell it to someone that needs to buy an animal for a קרבן and thus the animal eventually lands on the מזבח.

6 – Being that we are in בין המצרים, we spoke about the הלכה of walking around the בית המקדש and the מזבח where one would always turn to his right.

That would mean that upon entering the gates, even if, say, he needed to pick up an object that was just to the left of the gate, the person would need to start walking to his right and eventually make his way to the left.

Same applied to the מזבח- always walk to the right.

We made mention that by making one right turn…. causes him to make four left turns! That’s 4 vs 1.

Would not making just one left turn be beneficial?

Perhaps the idea is that once you’re on the ‘right’ path the future ‘left turns’ are mitigated.

In other words – making a right because that is the הלכה, all  the resulting ‘lefts’ are Hashem’s issue to deal with.

Maybe.

BK commented that perhaps when walking around the מזבח one would always, out of respect, face the center. So in essence he would always be walking to his right.

However, doing that would cause his backside to be towards the היכל.

Requires further study.

We mentioned the רבינו בחיי who writes says that  ,משה רבינו when he came down from הר סיני holding the לוחות, he walked backwards!

ויפן וירד משה מן ההר – כתב רבינו חננאל מלמד שהיה משה פניו כלפי הענן וירד בדרך עליה מה עליתו פניו אל הענן שעל ההר אף בירידתו כן,

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Synopsis:

בס”ד

שקלים דף י”א –  י”ב.

מותר הקטורת – Left over Ketores

 מעות הקדש – בנין חולין – בנין קודש – מעות חולין – קטורת  על המעות – קטורת חולין – מעות הקדש – קטורת החולין לאומנין – מעות הקדש לאומנין – קטורת קודש וחדשה.

המקדיש נכסיו. Estate

משנה

1- קטורת

רבי עקיבא – הקדש מתחלל על המלאכה. נותנים לאומנין בשכרן -Direct payment

בן עזאי – אין הקדש מתחלל על המלאכה. כנ”ל. מעות הקדש – בנין חולין – בנין קודש – מעות חולין – קטורת  על המעות – קטורת חולין – מעות הקדש – קטורת החולין לאומנין – מעות הקדש לאומנין – קטורת קודש וחדשה.

רבי עקיבא – למה זה שונה ממותר הקטורת? א- מגונה. ב – נכסי יחיד.

2- בהמה הראויה – Animals suited for the Mizbeach

רבי אליעזר – סתם הקדשות לבדק הבית. זכרים – ימכרו לצרכי עולה. נקבות – ימכרו לצרכי שלמים.

לקרבן ציבור אי אפשר שהרי לא באו ממחצית השקל. ‘אין יוצא מידי מזבח לעולם’.

רבי יהושע – סתם דברים הראויים למזבח הקדיש למזבח. ואפילו הנקבות התכוון לעולה.

זכרים – יקרבו עולות. נקבות – ימכרו לצרכי שלמים.

רבי עקיבא – רןאה אני את דברי רבי אליעזר.

רבי פפייס – במקדיש סתם צודק רבי אליעזר. במקדיש מפורש צודק רבי יהושע.

3- דברים הראוים לגבי מזבח, יינות שמנים ועופות.  Wine, oil and birds

רבי אלעזר – ימכרו לצורכי אותו המין, והמעות לעולה.

 

 

BSD

Shkolim -11b (2)

Tamuz 17, 5784 – 07/23/2024

Some short notes:

1- We finished until the end of הלכה ג  which basically concludes the details of the מחצית השקל.

The rest of the מסכת deal with many aspects about the daily routine of the בית המקדש and the various appointed managers that ensured the עבודה would be run properly.

2- Discussed the 6 sheep that were always in a pen for the purposes of the קרבן תמיד. Every animal needed to be quarantined for 4 days prior to its שחיטה. During these 4 day they would be inspected to ensure they were not blemished – בעלי מום.

Each day, two sheep were used for the קרבן תמיד, and another 2 were added to this pen.

Inevitably, on the last day of the year (year meaning  from ניסן to אדר), on the 29th or 30th of Adar, there were 4 sheep in the pen that could not be used the next day – ראש חודש ניסן.

The reason is the the קרבן תמיד  of ראש חודש ניסן (and beyond) needed to be purchased from the new מחצית השקל. The ones currently in the pen were purchased with last year’s money. Thus making them unusable after ראש חודש ניסן.

So what do we do with these ‘sheep from last year’?

The גמרא  explains the opinions on the two methods of redeeming them.

3- The process of the פרה אדומה presented a stark contrast. On one side, numerous חומרות were put in place to ensure it was performed with the utmost טהרה. For instance, as mentioned a few pages earlier, a special ramp was constructed from the בית המקדש to the hill where the פרה אדומה was processed into the אפר הפרה, all to prevent any suspicion of טומאה.

Conversely, they would deliberately make the כהן who burned the פרה impure. This was done to demonstrate to the צדוקין that their interpretation of this הלכה in particular, and their entire view on תורה שבעל פה in general, was incorrect.

The צדוקין would say that the offering of the red heifer was acceptable only when those bringing it had waited until nightfall after immersion.

Therefore in the Second Temple, the court would cause the priest who burned the red heifer to become ritually impure through contact with the carcass of a crawling animal or the like. He would immerse and then offer the red heifer to nullify the words of these brazen ones who issue rulings according to their whims without basis in the received tradition.

Similarly, all of the containers into which the ashes of the red heifer were placed were all immersed that day.

We discussed the reason as to why they חכמים chose this particular ,מצוה from the many that they fought against the צדוקין, to emphasize and pronounce their error.

For example, the צדוקין’s opinion that the   קרבן עומר was brought only on the Sunday after פסח.

We do not find that any action from the חכמים  to emphasize this erroneous interpretation of the  תורה.

Why do we eat ‘cholent’ on Shabbos?

Their opinion was simply ignored. The קרבן עומר  was brought on the second day of פסח, regardless on the day of the week it occurred.

Perhaps the answer is based on what the the פני יהושע  suggests that the case of the פרה אדומה was a מצוה in which the צדוקין were מחמיר more than the חכמים. Their opinion was that the כהן that burned the פרה needed to be 100% טהור, as opposed to the opinion of the חכמים that even one that was quasi – טהור , (he needed to wait until nightfall to become 100% טהור) was permitted to do so.

So the חכמים intentionally would be מטמא the כהן who would then go to the מקוה but still would be only semi-טהור.

So to counter this perceived notion that the צדוקים were more ‘frum’ than the חכמים, they did both:

A- They used a כהן that was a טבול יום, quasi-טהור, but at the same time

B- Enacted many seemingly unnecessary precautions to emphasize that the above action (A) was just for the purpose of showing the חכמים’s non acceptance of their opinion. It was not done because they we more lenient than the צדוקין. On the contrary, they were מחמיר to an extreme in all other aspects of the preparation of the פרה אדומה.

BSD

Shkolim -11b

Tamuz 10, 5784. 07/16/2024

1- Continued discussing the multi-step process required to ‘renew’ the קטורת left over from the previous year.

A – In general – new construction materials would not become הקדש even after its installation. Such as a fresh brick replacing an older one.

B – Firstly by taking  הקדש money from the לשכה and transferring its  קדושה unto the bricks. Bricks become הקדש,  money becomes חולין.

C – Taking the old קטורת and transferring its קדושה onto the money. קטורת becomes חולין, money becomes קודש.

D – Paying the craftsmen with the קטורת that is now חולין.

E – Purchasing back from the craftsmen the קטורת with הקדש funds from the מחצית השקל money. Purchased קטורת becomes new קטורת (from the current year), money received by the craftsmen becomes חולין!

The Rambam has it slightly different and shorter.

2- The גמרא  discusses the opinions if the מכתשת , used to grind the קטורת , spices was a כלי שרת or not.

We mentioned the Tosfos  שבועות יא, ב   that asks on the opinion that the מכתשת was a כלי שרת.

The rule is that any כלי שרת that becomes not functional, like turning rusty or due to a punctured hole, would not be repaired but was  melted down and a new כלי would be formed. The reason is that to repair a כלי.  is a sign of poverty and in the בית המקדש they followed the rule of אין עניות במקום עשירות.

זבחים פח, א

ואין מתיכין לתוכן אבר: – לסתום הנקב וכולהו משום דמיחזי כעניות ולאו אורח ארעא.

However we find a story ערכין י, ב about the מכתשת when it developed a hole it was sent to craftsmen in Alexandria to be repaired! This seems to be proof that the מכתשת was not considered a כלי שרת.

Tosfos offers 2 answers:

1 – This particular מכתשת was the one from משה רבינו that was unique in the grinding of the קטורת.

2 – The opinion above that ‘the מכתשת was a ׳כלי שרת  means (not that it was a כלי שרת , but) the קטורת  was sanctified בפה during the grinding process. [As opposed to the opinion that one would be מקדיש it later?]

3 – We spoke about the date of ט’ תמוז and the burning of the Talmud in Paris on that day in the year 4964/1240.

See here.  Here.  Here.

This tragedy is commemorated as a יום תענית, as mentioned by the מגן אברהם, is observed by some, but not particularly on ט’ תמוז! Fasting is observed on the Friday of פרשת חקת.

Here is the story and the reason.

Mentioned what is quoted in ספרים of the ראשונים that it was on that particular day only a 40 days earlier, on the exact spot in Paris, some extremist Jews burned the ספרים of the רמב”ם!

Some say these two incidents were a few years apart.

Today, this spot is known as the Place de la Grève is Hotel de Ville is the site of Paris City Hall

When the Jews, witnessing the burning of the ש״ס  , realized that it was a punishment for the רמב״ם’s Seforim, they did תשובה and asked for forgiveness.

חמדה גנוזה.  עדעלמאן ע‘ 19

4- Spoke about the era prior to the Rambam being accepted by all and the controversy concerning his writings, the מורה נבוכים in particular.

5 The letter of the Alter Rebbe  (אג”ק נב) to his Chassidim of Vilna when they felt oppressed by their opponents.

The AR writes to them that in the time of the Rambam there was also bitter feuds amongst the קהילות , where in some they burned his books and in others they held the Rambam in such esteem that they inserted his name when saying קדיש!

The reason for these מחלוקת is simply,  writes the AR, because his works were not fully understood and appreciated by some.

ואודות השריפה אשר שרפו ספר הידוע, לא לכם לריב את ריב הבעש”ט זצללה”ה ולעורר מדנים⁹² ח”ו, לא זו העיר ולא זו הדרך⁹³ אשר חפץ בה ה’⁹⁴. ובעיניכם זה דבר חדש, אך כבר היה לעולמים⁹⁵. זכרו ימות עולם⁹⁶, כי מי לנו גדול ממשה⁹⁷ בדורו, ה”ה הרמב”ם ז”ל, אשר בארצו בספרד גדל בשם טוב הלוך וגדל מאד, עד שבחייו היו אומרים בנוסח הקדיש בחייכון וביומיכון ובחיי מרנא ורבנא משה⁹⁸ ובחיי דכל בית ישראל וכו’, מפני שראו כבודו וקדושתו וחסידותו, אך בארצות הרחוקות אשר לא שמעו את שמעו ולא ראו את כבודו, החזיקוהו למין וכופר בתחיית המתים ושרפו ספריו, דהיינו ספר הראשון מס’ הי”ד, ברחובות קריה, על פי חכמים גדולים בעיניהם, שקראו מה שכתב הרמב”ם בהלכות תשובה, ולא עלתה על דעתם לתלות בקוצר ידיעתם והבנתם בדברי קדשו, כאשר נתבאר לבסוף על ידי הרמב”ן והרד”ק⁹⁹ ז”ל. אך כאשר חלפו ועברו¹⁰⁰ ימים רבים וכו’, וגם שנאתם¹⁰¹ וכו’, ותצמח אמת מארץ¹⁰², וידעו כל ישראל כי משה אמת ותורתו אמת¹⁰³ וכו’. וכה יהי’ לנו במהרה בימינו אמן.

כ”ד אוהב נפשם דורש שלומם¹⁰⁴ מלב ונפש חפצה¹⁰⁵

שניאור זלמן בלא”א מו”ה ברוך זללה”ה

 

BSD

Shkolim -11a (2)

Tammuz 3, 5784. 07/09/2024

Short notes:

1- The גמרא discusses the measuring of wine and flour in the בית המקדש. When filling up the measuring כלי how much would one pour into it.

The issue concerns the overflow – if it becomes קודש.

 

We discussed the 3 levels of “full” we come across in ש”ס.  Like in a “full cup of wine or flour”.

מלא מחוק גדוש

מלא- is a general term for ‘full’.

מחוק- means full but not overflowing. (literally – to pass a stick over the top of say, a full cup of flour, removing any overflow. This was actually  done with קמיצה. After filling ones four fingers, the כהן would pass his thumb over his fingers to remove any excess. See מנחות 1, 2 ).

גדוש – means ‘overflowing’.

2- When making קידוש and הבדלה it says that the cup needs to be מלא.

או”ח קפג.

However, the מנהג ישראל is to pour a bit more for it to overflow. גדוש.

In Chabad, (I may be incorrect) until 1982 we would only do גדוש by הבדלה as it is a סימן ברכה.

Alter Rebbe או”ח רצו, ה

At a Farbrengen   תשמ”ב פרשת שלח the Rebbe mentioned in passing that ‘we do it at קידוש and הבדלה’.

תורת מנחם תשמ”ב עמוד 1692

3 – The next Mishna discusses how the left over קטורת was dealt with since every ראש חודש ניסן, a new fresh batch acquired using funds from the new מחצית השקל was required. We will continue next shiur bl”n.

4 – Speaking of קטורת we quipped about a רמז in the קטורת about the date of 9/11. [For those that didn’t attend the shiur….come next week for the answer]

5 –  Gimmel Tamuz.

We mentioned a few interesting ideas from the Rebbe, each one emphasizing the Rebbe’s view on various topics.

A – The  דיוק – exactness of any and all details of תורה.

Example:

The Rebbe once spoke about a particular משנה that has 2 topics that seem not to be related and asked as to why they were not split into 2 משניות.

‘The division of the משניות is intentional and has Halachik ramifications.

We find that if one says הרי את מקודשת לי if I can read חומש, then he needs to know a minimum of 3 פסוקים.

If one says הרי את מקודשת לי if I know משניות, he needs to know a minimum of 3 משניות.

Now, in one particular מסכת, we find 1 Mishna, that interestingly is marked as 2 משנהs!!

כלאים ז- משנה ד-ה.

 

Concludes the Rebbe, one can say that if one knows this one משנה it is considered that he knows 2 משנהs!

ליקוטי שיחות 11 page 64.

 

 

B – A דיוק in אהבת ישראל.

In a letter dated לג בעומר תשמ”א the Rebbe quotes a saying from רבי שמעון בר יוחאי, that ‘I can absolve the whole world entirely from their sins’.  סוכה מה, ב

יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה

The exact words seem like a duplication: כל העולם כולו. The whole world entirely.

The Rebbe points to a ט”ז in הלכות ראש השנה that states in the name of the לבוש that generally even when the word כל is used, (like: always, all, or never) it does not imply 100%, but majority – רוב.

  ט”ז או”ח תקפ”ב.

However, on ראש השנה, a time of expressing the מלכות of הקב”ה, we need to repeat מלוך על כל העולם כולו.

• Interestingly, the Alter Rebbe agrees to the ט”ז in his Shulchan Aruch, 591, 8 but in his מחזור he wrote:

The Rebbe’s citation of the ט”ז is to note that when רשב”י said, ‘I can absolve the whole world entirely from their sins’, by using the double ‘all’ he really meant all. Rashbi’s is saying that his זכות can absolve absolving the entire world – 100% with no exception.

[We humbly suggested that this double expression is also encountered in the גמרא and in תניא, explicitly in regards to אהבת ישראל

 

In : גמרא

שוב מעשה בנכרי אחד שבא לפני שמאי, אמר לו: גיירני על מנת שתלמדני כל התורה כולה כשאני עומד על רגל אחת. דחפו [שמאי] באמת הבנין שבידו. בא לפני הלל, גייריה [גייר אותו], אמר לו: דעלך סני לחברך לא תעביד [מה ששנאוי עליך אל תעשה לחברך] – זו היא כל התורה כולה, ואידך פירושה היא, זיל גמור.

In תניא 32.

וז”ש הלל הזקן על קיום מצוה זו זהו כל התורה כולה ואידך פירושא הוא כו’.

Meaning the אהבת ישראל is for all – not only most – but to 100%.]

 

C- The idea behind paying a חומש.

ליקוטי שיחות ז, ע’ 13

BSD

Shkolim -11a

Sivan 26, 5784. 07/02/2024

1- Last week, we encountered a גמרא expressing very unkind words about the conduct of a few of the  כהנים גדולים.

The גמרא said that every כהן גדול that made a new פרה אדומה would destroy the ramp (going up to  הר המשחה ) built by his predecessor and build a fancier one.

The גמרא mocked at this waste of money and called it, שחצנות ‘vain pomposity’!

The  גמרא of this week reverses itself. ‘How can you say that building a new ramp is ‘pomposity’ when the righteous שמעון הצדיק who did two פרה אדומות, demolished the first ramp to build a fancier one’?

One must say, concludes the גמרא, that this act of destroying the old and rebuilding a new one was in honor of the מצווה of פרה אדומה. It was not done to flaunt or to out-do a previous כהן גדול.

It seems that the גמרא is saying that there is an איסור  to reuse the existing ramp. Meaning that there was no pomposity ever.

 

See Shiur on Sukkah 21a-b, Sivan 14, 5781, 05/25/2021

2- We mentioned briefly the משנה in   מסכת פרה,  Parah 3, 5. about the history of the 9 פרה אדומות.

וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת.

And who made these פרה אדומה? The first Moshe Rabeinu made, the second Ezra made, and five from Ezra and onward, according to Rabbi Meir.

And the Sages say: Seven [were made] from Ezra and onward [for a total of nine]; and who made them? Shimon the righteous and Yochanan the high priest made two each, Elyehoeinai ben Hakof and Chanamel the Egyptian and Yishmael ben Pi’avi each made one.

Parah 3, 5.

3 – We spoke about the words added by the Rambam (3, 4) when he describes the history of the 9 פרה אדומות he concludes: .And the tenth will be brought by the king Mashiach; may he speedily be revealed. Amen, so may it be God’s will.

 

The Rebbe’s Sicha on this. LS 28, 131. LS 33, 127.

 

תשע פרות אדומות נעשו משנצטוו במצוה זו עד שחרב הבית בשניה, ראשונה עשה משה רבינו, ושניה עשה עזרא, ושבע מעזרא עד חורבן הבית, והעשירית עושה המלך המשיח, מהרה ייגלה:

Nine red heifers were offered from the time that they were commanded to fulfill this mitzvah until the time when the Temple was destroyed a second time. The first was brought by Moses Rabeinu. The second was brought by Ezra. Seven others were offered until the destruction of the Second Temple. And the tenth will be brought by the king Mashiach; may he speedily be revealed. Amen, so may it be God’s will.

4 – On the next עמוד we will encounter a phrase:

רִבִּי אוֹמֵר. אוֹמֵר אֲנִי.

Rebi says: I say……

We spoke at length about the fascinating insight of Reb Yosef Engel (and here) about this phrase since we find that it was only used by רבי יהודה , the author/ compiler of the משנה.

While is seems not a humble thing to say “I say”, in reality it showed the humbleness of רבי. Reb Yosef Engel explains that with the אני he meant the שכינה and was emphasizing that his entirety being, his knowledge etc, was from above.

In his lengthy piece, he has a unique explanation of this פסוק.

תהילים מה ב

(ב) רָ֘חַ֤שׁ לִבִּ֨י דָּ֘בָ֤ר ט֗וֹב אֹמֵ֣ר אָ֭נִי מַעֲשַׂ֣י

לְמֶ֑לֶךְ לְ֝שׁוֹנִ֗י עֵ֤ט סוֹפֵ֬ר מָהִֽיר׃

My heart stirs with a good thing. I recite my composition to a king. My tongue is the pen of a ready writer.

Briefly, it is דוד המלך praying for his descendant, רבי, who will need to decide if to write the משניות on paper.

דוד המלך is saying:

אֹמֵ֣ר אָ֭נִי   – my grandson who is fond of saying אֹמֵ֣ר אָ֭נִי

despite the prohibition to write תורה שבעל פה, the intention of רבי will be מעשי למלך .  Meaning, לשם שמים.

And therefore- despite the משניות being לְ֝שׁוֹנִ֗י, allowed only to be recited verbally, nevertheless the time necessitates it to jot it down in writing. עֵ֤ט סוֹפֵ֬ר מָהִֽיר׃

בית האוצר א, לג. רבי אומר אומר אני… לשוני עט סופר מהיר

https://beta.hebrewbooks.org/pdfpager.aspx?req=20921&st=&pgnum=96

 

 

BSD

Shkolim -10b (2)

Sivan 19, 5784. 06/25/2024

1- Continued on other items that were paid or acquired with the מחצית השקל fund.

A- שני דייני גזילות.

Two judges that ruled on cases involving גזל. Their salary came from the מחצית השקל.

A Dayan carefully considering the evidence

We discussed if their rulings were directly related to קרבנות or not.

Spoke about the general concept of לב בית דין מתנה עליהם – meaning that בית דין would stipulate that some of the money coming into the לשכה would be used for items not directly associated with קרבנות.

B- The פרוכות of the בית המקדש. Discussion if the פרוכת is considered a קרבן (since there was  הזית הדם on them) or they are part of the בנין המקדש.

C- הַקְּטוֹרֶת וְכָל קָרְבְּנוֹת הַצִּיבּוּר בָּאִין מִתְּרוּמַת הַלִּשְׁכָּה. מִזְבַּח הַזָּהָב וְכָל כְּלֵי שָׁרֵת בָּאִין מִמּוֹתָרֵי נְסָכִים. מִזְבַּח הָעוֹלָה וְהַהֵיכָל וְהָעֲזָרוֹת בְּאִין מִשְּׁיֵּרֵי הַלִּשְׁכָּה.

2- The גמרא discusses what כלים of the בית המקדש  were essential to be present to allow the הקרבת הקרבן.

כיור וכנו

Say the מנורה was missing. Can one be מקריב  the קטורת?

This leads into the wide topic of מקריבין אף על פי שאין בית, which was one of the 3 נבואות  said when they came back from בבל.

We discussed that this נבואה triggered the many discussions about building just a מזבח where the original one stood and being מקריב קרבנות.

Reb Yechiel of Paris. Here.

R’ Yechiel M’Brunoy

Mentioned some of the issues with bringing קרבנות prior to the building of the בית המקדש.

The directive of the Rebbe after the 6 day war.

See here ; R’ Ishtori (Ashtori) Haparchi and Kaftor V’ferach, regarding R’ Yechiel’s plans to bring a Korban.

Reb Yechiel is also known for his ויכוחים with Christians (and a משומד), which led to the burning of the Shas r”l in Paris, in 1242.

See interesting article here. Here.

3 – On Daf 11a the גמרא says that every כהן גדול that made a new פרה אדומה would destroy the ramp (going up to  הר המשחה ) built by his predecessor and build a fancier one.

The גמרא mocks at this waste of money and calls it ‘vain pomposity’! שחצנות

In relation to this we mentioned an interesting story about a town that received a donation to build a בית ועד for the קהילה. The donor made the Rabbi and the ועד הקהל sign a document promising that this building he is donating shall never be sold or switched for another building.

Decades later, the building became old and was too small for the קהילה’s use. The קהילה turned to the חתם סופר if there is a way out of this promise.

חת“ס יו“ד ב, רכ.

After going back and forth about the guarantee to the donor, whether it is a נדר or a שבועה and whether it is מחייב the current residences of the קהילה, the חתם סופר finds a way, with certain conditions, for them to sell the old one and purchase another building.

In passing he writes that one needs to understand what the original donor wanted to prevent from happening and inserted his concern in the binding document.

‘It is the custom of some people of a ועד הקהל to destroy the old and build anew for them to have their name affixed to the new one. As we find in Yerushalmi שקלים concerning the ramp for the פרה אדומה where a כהן גדול would destroy a perfectly usable ramp and spend a fortune on a new one just a place his name on ‘his’.

 

4 – We reviewed some points of last week and added another interesting note on the cryptic אבן עזרא.

 If you are able to understand the secret that follows Azazel then you will know its secret and the secret of its name, for it has ‘companions’ in Scripture. I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.

 As per the Ramban, the idea behind the עזאזל is to give a bribe to the שר של עשיו.

Some say that what the אבן עזרא meant with ‘ for it has ‘companions’ in Scripture’  he meant that the letters of עזאזל have ‘companion’ – adjacent letters in the אלף בית.

ע         ס

ז         ו

א        ת

ז         ו

ל         כ

סוכות equals עזאזל

The אבן עזרא was alluding to two פסוקים in פרשת וישלח,

33, 14.

This is where יעקב , after meeting עשיו , tells עשיו not to wait for him but to go ahead and ‘I’ll catch up to you until I will arrive to your home base in שעיר.

יַעֲבׇר⁠־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַאֲנִ֞י אֶֽתְנָהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר⁠־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר⁠־אָבֹ֥א אֶל⁠־אֲדֹנִ֖י שֵׂעִֽירָה׃

Please, let my master pass before his servant, and let me lead on at my leisure,⁠ at the pace of the livestock which are before me and at the pace of the children, until I come to my master, to Se’ir.

A few verses later we find that יעקב  set up his tent in סוכות.

וְיַעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֙הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל⁠־כֵּ֛ן קָרָ֥א שֵׁם⁠־הַמָּק֖וֹם סֻכּֽוֹת׃

Yaakov traveled to Sukkot, and he built a house and made huts for his livestock. Therefore he named the place Sukkot.⁠

And these פסוקים are in chapter 33 in חומש בראשית!

So the אבן עזרא was hinting that by performing the מצוה of the שעיר לעזאזל  one merits to fulfill the מצווה of סוכה.

(However, see last week’s shiur where we mentioned that the division of the חומש   into פרקים was not yet created in the time of the אבן עזרא).

 

 

בס”ד

Shkolim -10b

Sivan 12, 5784. 06/18/2024

Two short notes.

1- The משנה itemized what needs to be purchased with the מחצית השקל.

משנה: פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית בָּאִין מִתְּרוּמַת הַלִשְׁכָּה.

We discussed at length the complicated idea behind the שָׂעִיר הַמִּשְׁתַּלֵּחַ and the various explanation offered to understand this perplexing חוקה.

Mentioned the various attempts to decipher the famous cryptic אבן עזרא about  the שעיר לעזאזל.

“ואם יכולת להבין הסוד שהוא אחר מילת ‘עזאזל’ תדע סודו וסוד שמו כי יש לו חברים במקרא, ואני אגלה לך קצת הסוד ברמז: בהיותך בן  שלשים ושלש תדענו”

“I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.”

 What did the אבו עזרא mean with that? Is the number 33 a code to understand the שעיר לעזאזל? What was he hinting at?

We find ראשונים and אחרונים that put forth ideas decoding this אבן עזרא.

The classic explanation is from the רמב”ן that the אבן עזרא alluded for us to see ahead 33 פסוקים where we find the prohibition against sacrificing to demons. The תורה meant that this שעיר לעזאזל is not ח”ו in that category.

רמב”ן

ואני אגלה לך קצת הסוד ברמז בהיותך בן שלשים ושלש (אחרי ל”ג פסוקים יז ז) תדענו והנה ר”א נאמן רוח מכסה דבר ואני הרכיל מגלה סודו שכבר גלו אותו רבותינו ז”ל במקומות רבים אמרו בבראשית רבה (סה י) ונשא השעיר עליו (להלן פסוק כב) זה עשו שנאמר (בראשית כז יא) הן עשו אחי איש שעיר את כל עונותם עונות תם שנאמר ויעקב איש תם (שם כה כז) ומפורש מזה בפרקי רבי אליעזר הגדול (פרק מו) לפיכך היו נותנין לו לסמאל שוחד ביום הכפורים שלא לבטל את קרבנם שנאמר גורל אחד לה’ וגורל אחד לעזאזל גורלו של הקב”ה לקרבן עולה …וגורלו של עזאזל שעיר החטאת וכל עונותיהם של ישראל עליו

[In passing we mentioned attempts by some modern ‘thinkers’ that are ridiculous. Such as the idea the אבן עזרא alluded to the 33rd chapter in דברים. The problem is that the division of the תורה into chapters  (פרקים) in the 13th century ,was created way after the אבן עזרא passed away in 1167!]

Here are some of the texts pertaining to the above.

ויקרא טז, ח וְלָקַ֖ח אֶת⁠־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

He shall take the two goats and set them before Hashem at the door of the Tent of Meeting.

אבן עזרא: ויאמר רב שמואל: אע״פ שכתוב בשעיר החטאת שהוא לשם, גם השעיר המשתלח הוא לשם. ואין צריך, כי המשתלח איננו קרבן, כי לא ישחט. ואם יכולת להבין הסוד שהוא אחר מלת עזאזל, תדע סודו וסוד שמו, כי יש לו חברים במקרא. ואני אגלה

לך קצת הסוד ברמז בהיותך בן שלשים ושלש שנים תדענו.

Rabbi Samuel says that even though it is written that the goat offered as a sin offering is to be offered to God, the goat that was sent was also offered to God. There is no need for this interpretation, for the goat sent into the wilderness did not serve as an offering since it was not slaughtered. If you are able to understand the secret that follows Azazel then you will know its secret and the secret of its name, for it has ‘companions’ in Scripture. I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.

—-

רמב”ן:

והנה ר׳ אברהם נאמן רוח מכסה דבר,⁠ אבל אני הרכיל מגלה סודו, שכבר גלו אותו רבותינו במקומות רבים……

Now of Rabbi Abraham ibn Ezra it may be said that he that is of a faithful spirit concealeth a matter, and I will [not] be the talebearer who revealeth his secret, since our Rabbis of blessed memory have already revealed it in many places

ומפורש מזה בפרקי רבי אליעזר הגדול (פרקי דרבי אליעזר מ״ו): לפיכך היו נותנין לו לסמאל שחד ביום הכיפורים שלו יקריבו את קרבנם, שנאמר: גורל אחד לי״י וגורל אחד לעזאזל, גורלו של הקב״ה לקרבן עולה וגורלו של עזאזל שעיר החטאת, וכל עונותיהם של ישראל עליו, שנאמר: ונשא השעיר עליו וכו׳….

It is explained more clearly in the Chapters of the great Rabbi Eliezer: “The reason why they would give Sammael [i.e., Satan] a conciliatory gift on the Day of Atonement, was so that he should not annul [the effect of] their offerings, as it is said, one lot for the Eternal, and the other lot for Azazel, the lot of the Holy One, blessed by He, to be a burnt-offering, and the lot of Azazel to be ‘the goat of sin,’ bearing upon it all the iniquities of Israel, as it is said, And the goat shall bear upon him all their iniquities.

הנה רמז לך ר׳ אברהם שתדע סודו כשתגיע לפסוק: ולא יזבחו עוד את זבחיהם לשעירים (ויקרא י״ז:ז׳). והמלה מורכבת, וחביריה רבים.

Thus Rabbi Abraham ibn Ezra intimated to you that you will know the secret of [sending away the goat to Azazel] when you reach the verse, And they shall no more sacrifice their sacrifices unto the satyrs.

[Plus 35 פסוקים]

ויקרא יז, ז  וְלֹא⁠־יִזְבְּח֥וּ עוֹד֙ אֶת⁠־זִבְחֵיהֶ֔ם לַשְּׂעִירִ֕ם אֲשֶׁ֛ר הֵ֥ם זֹנִ֖ים אַחֲרֵיהֶ֑ם חֻקַּ֥ת עוֹלָ֛ם תִּֽהְיֶה⁠־זֹּ֥את לָהֶ֖ם לְדֹרֹתָֽם׃

They shall no longer sacrifice their sacrifices to the goat-demons after whom they stray. This shall be a statute forever to them throughout their generations.’

More on this next Shiur IY”H.

2 – The גמרא adds that another עבודה  paid with the מחצית השקל was the payroll for the people that taught the כהנים the הלכות שחיטה.

We discussed the גמרא גיטין נז, ב  on the פסוק  in Tehilim כי עליך הורגנו כל היום.  Meaning that we, בני ישראל, give our lives away to הקב”ה.

One explanation of the גמרא is applies ‘when we learn הלכות שחיטה’ .

Rabbi Shimon ben Lakish says: This verse was stated in reference to Torah scholars who demonstrate the halakhot of slaughter on themselves, meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is as Rava says: A person may demonstrate anything using himself to illustrate the act except for slaughter……..

As Rashi explains, when studying  שחיטה  , it may happen that the one holding the חלף to illustrate on how and where to שחט, may inadvertently poke himself with the knife.

The מהרש”א  says that just by studying these הלכות, and showing on yourself where to שחט,  causes ‘bad luck’ to come upon him! This is similar to the concept of אל תפתח פה לשטן.

And nevertheless we, בני ישראל, have מסירת נפש and do indeed study such הלכות!

This is perhaps the source of the  מנהג ישראל  when describing an illness of another, not to point on yourself the location of the illness.

4 – We mentioned הרב זויברמן ע”ה, the popular מגיד שיעור in Boro Park when he began מסכת יבמות  he prefaced:

רבותי  as the name implies, when studying יבמות, we will be dealing in this entire מסכת with a tragedy – a poor fellow who passed away without children.

We will constantly be saying: For example – ראובן passes away and leaves no children and now יבום kicks in and……

Mentioning that ראבן passes away, the מנהג is to add:

לא עלינו

השם ירחם

רחמנא ליצלן

חס ושלום

נישט אויף אונז געזאגט

Etc.

However, concluded הרב זויברמן , I will say it now once for the entire מסכת !

We are dealing with a person that passed away , לא עלינו  ,  השם ירחם  , רחמנא ליצלן

חס ושלום,  נישט אויף אונז געזאגט……..

5 – The חתם סופר prior to learning מסכת יבמות and  חולין would fast to counter the bad מזל that mey be aroused ( חס ושלום לא עלינו…) with הלכות שחיטה and יבום.

ספר הזכרון ע‘ ו. .

ומסיימין בטוב – יגדיל תורה ויאדיר

 

 

BSD

Shkolim 10a.(3) -10b

Iyor 27, 5784. 06/05/2024

Short notes.

1- We continued on the topic of the opinion of Ren Yishmoel that the  עומר needed to come exclusively from ארץ ישראל. That would exclude סוריא as well.

The issue with סוריא; although it was captured by דוד המלך, it was not considered part of ארץ ישראל.

In general, the area of a king’s conquest, (as opposed to a כיבוש יחיד) to add to the boundaries of  ארץ ישראל ,  is by default designated as ארץ ישראל proper. A מלך’s expansion is considered a כיבוש רבים and the result is a greater Israel.

We mentioned in the last shiur the different reasons given as to why סוריא didn’t achieve the status of proper ארץ ישראל.

A- סוריא was not considered a כיבוש רבים since the intention of דוד המלך was to capture this land mass for his own use. Rashi Brochos 36a, towards the bottom.

B – Elsewhere Rashi writes (Kidushin 39a, and also the Rambam מלכים ה:ו , ) that a כיבוש רבים with a מלך is only valid after all of ארץ ישראל that was given to בני ישראל is captured. A מלך needs first to gain control over all the land mass as per the boundaries delineated in פרשת מסעי.

2- The גמרא concludes with the roundabout way the גזבר would pay the שומרי ספיחים on Shmita.

The first issue is that הקדש can be transferred only in exchange for a tangible item. Such as הקדש purchasing flour. When the flour is purchased the קדושה that is on the money is transferred to the flour and the money becomes חולין. With services, the money  needs to be transferred for labor, which is not tangible.

The second issue is that the wages for these שומרים was much more than the value of the עומר.  The גמרא suggests a way that solves both issues above.

We discussed the גמרא that says – economics 1.01- the value of an item is what ever a buyer needs and is willing to pay for it!

3 – The next משנה continues itemizing what needs to be purchased with the מחצית השקל.

משנה: פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית בָּאִין מִתְּרוּמַת הַלִשְׁכָּה.

MISHNAH: The Red Heifer Cow, the Yom Kippur goat which is sent away, and the red wool strip come from the money disbursed from the Lishka

4- Further on the גמרא  adds:

רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִייָה בְשֵׁם רִבִּי שִׂמְלַאי. מַגִּיהֵי סֵפֶר הֶעֲזָרָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה.

Rebbi Acḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard take their wages from the disbursement from the Lishka.

 

What is the ספר העזרה?

We referred back to a Covid era Shiur about the ספר העזרה.

—————————–

See here for the (very cryptic) notes of that shiur.

We mentioned it yesterday because of the date, 28 of Iyor.

Here is the relevant part:

F- What happened to Ezra’s ספר תורה?

Fascinating story of Reb Ovadia Bartenura. See below from the Chida’s שם הגדולים.

He relates that when he was in Egypt he heard that the ספר תורה of Ezra that was in a particular shul was removed by the Shamash who was bribed by an Arab. The Arab took it with him on a boat. Unfortunately, the boat sank…..

On the other hand, the Chida continues, there is a different story printed in a footnote of a Chumash printed in Amsterdam. The story goes that the Rambam heard that this Chumash, written by Ezra himself, was at that time in Burgundy, France. He traveled there and copied it. The day he returned from Burgundy was the 28th of אייר, and he celebrated it every year.

So it seems that Ezra’s Torah survived until the time of the Rambam!

However, the source of this story is from a book that was written by a very controversial individual.  רבי עזריה בן משה מן האדומים (דה לה רוסה – באיטלקית: Bonaiuto dei Rossi

https://en.wikipedia.org/wiki/Azariah_dei_Rossi

 

 

 

 

 

BSD

Shkolim 10a (2)

Iyor 20, 5784 –  05/28/2024

Brief notes.

1- We continued with the story of the 9 families that donated fire wood for the מזבח.

Generally, firewood for the מזבח is considered a קרבן ציבור. Thus it would need to be purchased with the מחצית השקל.

The issue is if firewood from an individual (other than thru the מחצית השקל) can be accepted to use as a קרבן ציבור.

 

Now, there is no question that accepting a private donation and this donation will remain ‘private’ it cannot be used. A private gift is an oxymoron with the definition of קרבן ציבור.

The only way it can conceivably be used for a קרבן ציבור is if the private donor gifts it totally to the ציבור.

As mentioned last week – the חכמים say we cannot accept an individual’s gift, since they doubt the gift is transferred 100% to the ציבור.

רבי יוסי says that an individual can indeed donate something 100% to the ציבור.

2- So the story mentioned in תנ”ך where firewood was indeed accepted form the families seems to be according to the opinion of רבי יוסי.

The חכמים who say this type of private donation is not acceptable, cannot argue on the story in the תנ”ך. They say that it was a בדיעבד situation due to the lack of wood at the time.

In normal times, however, such donations are not acceptable.

3- In our משנה we had the same argument about the wheat for the מנחות if it came from an individual.

Here too, the חכמים say we cannot accept an individual’s gift, whereas רבי יוסי says that an individual can indeed donate something 100% to the ציבור.

The גמרא continues and makes a distinction between a private donation to be used  as an actual קרבן, like wheat for a מנחה and firewood that is used to create a fire on the מזבח.

קרבן vs מכשירי קרבן.

4 – The גמרא presents another story to prove the above distinction.

One of the families that donated wood was סְנָאָה בֶן בִּנְיָמִן. Their day to bring the wood was on the 10th of Av. יו”ד אב. This family would celebrate that day even after the בית המקדש was destroyed.

Occasionally, י אב would fall out on a Sunday, meaning that ט’ באב fell on Shabbos and the fast would be נדחה to י’ אב.

So how would the family of  סְנָאָה בֶן בִּנְיָמִן celebrate on a fast day?

Surprisingly- they didn’t!

אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק. אָנוּ הָיִינוּ מִבְּנֵי סְנָאָה בֶן בִּנְיָמִן וְחָל תִּשְׁעָה בְאָב לִהְיוֹת בַּשַּׁבָּת וְדָחִנוּ אוֹתוֹ לְמוֹצָאֵי שַׁבָּת וְהָיִינוּ מִתְעַנִּין וְלֻא מַשְׁלִימִין.

“Rebbi Eleazar ben Rebbi Tzadok said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to Sunday and we began the fast but did not complete it⁠”.

5 – We touched briefly on the following topics related to this story:

A-  ט’ באב during the second בית המקדש- did they fast or not?

B- Story of רבי when ט’ באב fell on Shabbos he wanted to proclaim not to fast. ‘Since it was pushed over to Sunday, let’s push it off completely’.

The question: If ט’ באב fell on Shabbos, so did יז בתמוז. [Probably, but not necessarily]. So why did רבי attempt to do so only for תשעה באב?

Answer of Reb Pinchos Hirschsprung: רבי’s issue was the מלוה מלכה that would be omitted with ט באב since the fast starts the night before!

Reb Pinchos Hirschsprung

C-  רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק was actually a כהן. So how is he from the family of סְנָאָה בֶן בִּנְיָמִן, the family that brought the wood on the 10th of Av?

Tosfos  עירובין מא, א   answers that his mother was from בנימין.

ואע”ג דר’ אלעזר בן צדוק כהן היה כדמוכח בפרק כל פסולי המוקדשין (בכורות דף לו.) גבי רבי אלעזר בר צדוק הוה ליה בוכרא וכו’ שמא אמו היתה מבנימין או חתנם היה והיה עמהם בסייעתם:

That would mean that his mother practiced the מנהגים of her family despite being married to someone who didn’t have this מנהג. And her son followed his mother’s מנהגים – also לקולא – not fasting all day on ט באב!

Reb Moshe (OC 158) discusses this topic of ‘mixed’ marriages.

D – We see that ט באב can be pushed off if it is  נדחה to Sunday due to a celebration.

Indeed, we find in Shulchan Aruch (OC 509’ 9) that the בעלי הברית are permitted to eat on  ט באב that has been pushed Sunday.

(ט) ט׳ בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת וְנִדְחָה לְיוֹם רִאשׁוֹן, בַּעַל בְּרִית מִתְפַּלֵּל מִנְחָה בְּעוֹד הַיּוֹם גָּדוֹל, וְרוֹחֵץ, וְאֵינוֹ מַשְׁלִים תַּעֲנִיתוֹ לְפִי שֶׁיּוֹם טוֹב שֶׁלּוֹ הוּא.

6 – We moved on to the topic of the עומר ושתי הלחם if they needed to come from ארץ ישראל.

7- In relation to ארץ ישראל and the בית המקדש, we mentioned an interesting point from the Rebbe – see this Shiur.

Geography and topography ב’ ענינים שונים.

.לקו”ש ראה חכ“ט שיחה א

• במשכן הכל היה שטוח. מחנה ישראל עד לקה”ק. קרקע לא נתקדש.
• במקדש היו עליות. כל עלי’ במקום היא עלי’ בקדושה. ושיטת הרמב”ם שזה מעכב.
• אבל לא בין ההיכל לקודש הקדשים. כי שם הקדושה היא באין ערוך, וא”א לבטא אפילו ברמז, גובה גשמי, שמדוד ומוגבל.

8- Spoke about the status of Syria and why, despite being conquered by דוד המלך, it was not granted the same level of קדושה like ארץ ישראל proper.  Rashi and Rambam.

Malchus Yisroel under David Hamelech

9 – Concluded with the question of Reb Zeira מנחות סט, ב  if wheat came down from heaven, can it be use for the שתי הלחם? Rashi and Tosfos.

Fish from Heaven

Can some thing that was created by a miracle be used in the בית המקדש? Do all standard הלכות apply to it?

Diver in a tree

The חרובין tree that grew miraculously at the מערה where רשב”י and his son for 13 years. Did they need to wait 3-4 year for ערלה? Or perhaps since it was created by a נס, then it’s not really a ‘tree’.

Ditto for the שמן at the נס חנוכה.

To be continued BL”N.