BSD

Shkolim -14b

Tishrei 5, 5784. 10/08/2024

First some notes from last week’s Shiur.

1- We concluded discussing the various managers in the בית המקדש where some are remembered in a positive way and other not so.

The גמרא uses the verse זכר צדיק לברכה regarding the righteous ones.

משלי י, ז

זֵכֶר צַדִּיק לִבְרָכָה וְשֵׁם רְשָׁעִים יִרְקָב.

In relation to this we mentioned an interesting Teshuva from the חות יאיר by Reb Yoir Chaim Bachrach. #71. and here

In the 17th century a certain Asher and his son Dovid traveled by boat from Amsterdam to Portugal. The two disappeared (the assumption/rumor was that the boat had sunk) resulting that both their wives were considered עגונות.

Ten years later, a legal notarized document comes across the בית דין  in Amsterdam bearing the signature of one of the witnesses as:

דוד בן אשר ז”ל הכ”מ.

The question is whether the בית דין can now assume that Asher had indeed passed away since his son Dovid, writes ז”ל on his father.

The חות יאיר quotes a precedent (רשב”א) of using שליט”א to verify the identity of an individual. Such as when we want to verify a name on a document but we are unsure who the person is because are two people with the same name. If we see a  שליט”א after the name and only one is alive, we can assume that the one still living is the one written on the שטר.

Would this precedent apply also to ז”ל? Can we assume that this ז”ל is an indication that he is no longer alive?

The חות יאיר says – no!

His rationale is the the source of writing זכרונו לברכה comes from the verse  זכר צדיק לברכה and that  פסוק is not necessarily referring to someone that has deceased. [Just as in our משנה where the righteous managers were mentioned in a positive way while they were still alive].

in other words: שליט”א is used on a live person only. So שליט”א  is an indication that the person is still living. On the other hand,  זכרונו לברכה  can be used also on a live person.

Despite our  מנהג, concludes the חות יאיר, to write the ז”ל only on people that are no longer alive, perhaps in other countries (where this שטר originated)  the term זכרונו לברכה is used on righteous people also while they’re still living.

2- Our גמרא  discusses the wealth of משה רבינו that he acquired from the splinters of precious stones when carving out the second לוחות.

We find the rule that:

אין הנבואה שורה אלא על חכם גיבור ועשיר

And also עניו – he needs to be humble.

Now why does a נביא need to be smart, strong and wealthy?

There is a quip (attributed to many) that עניו is the primary qualification for נבואה. However, if someone is not a חכם גיבור ועשיר then what is he humble about?…

3 – This week we began הלכה ג where the משנה describes the sale of the  נסכים – meaning the flour, oil and wine that accompanied many קרבנות.

The flour and oil were mixed to create a מנחה of which a קמיצה was placed on the מזבח and the balance eaten by the כהנים. The wine was poured into the נקב that was on the top of the  מזבח which flowed to the underground streams.

קרבנות in general were divided into 3 categories, each with a different corresponding מנחה.

1- Bulls/Cows.

2- Sheep/Goats/Lamb.

3- A male sheep over 13 months old.

 

	בעלי חיים				מנחה	בס”ד
Male	זכר	Female	נקבה	Wine	Oil	Flour
bull	פר / שור	cow	פרה	חצי הין יין	חצי הין שמן	שלשה עשרונים סולת
calf	עגל	calf	עגלה
kid	גדי	kid	גדיה	רביעית הין יין	רביעית הין שמן	עשרון סולת
billy goat	שעיר	nanny goat	שעירה	רביעית הין יין	רביעית הין שמן	עשרון סולת
goat	תיש	goat	עז	רביעית הין יין	רביעית הין שמן	עשרון סולת
sheep	כבש	sheep	כבשה	רביעית הין יין	רביעית הין שמן	עשרון סולת
sheep	שה	sheep	שיה	רביעית הין יין	רביעית הין שמן	עשרון סולת
lamb	טלה	lamb	טליה	רביעית הין יין	רביעית הין שמן	עשרון סולת
lamb	גדי	lamb	גדיה	רביעית הין יין	רביעית הין שמן	עשרון סולת
lamb		ewe	+1 רחל	רביעית הין יין	רביעית הין שמן	עשרון סולת
ram	איל +1			שלישית הין יין	שלישית הין שמן	שני עשרונים

4- A person bringing  a קרבן would need to purchase the נסכים from the in-house בית המקדש commissary/store to assure that is טהור.

There were four types of tokens sold. 3 for the above 3 categories and the fourth for a מצורע.

Four tokens were in the Temple; on them was written:

1-  calf,

2-ram,

3- lamb,

4- sinner. poor sinner, rich sinner.

1- Calf” serves for the נסכים of cattle, large or small, male or female.

2- “Lamb” serves for the libations of sheep and goats, large or small, male or female , except for rams.

3- “Ram” only serves for the libations with a ram

4 –. “Sinner” serves for the three animals of the מצורע.

The משנה continues describing the method of this transaction which entailed first paying for a token and then picking up the correct amount of flour, oil and wine.

ד) מִי שֶׁהוּא מְבַקֵּשׁ נְסָכִים הוֹלֵךְ לוֹ אֵצֶל יוֹחָנָן שֶׁהוּא מְמֻנֶּה עַל הַחוֹתָמוֹת, נוֹתֵן לוֹ מָעוֹת וּמְקַבֵּל מִמֶּנּוּ חוֹתָם. בָּא לוֹ אֵצֶל אֲחִיָּה שֶׁהוּא מְמֻנֶּה עַל הַנְּסָכִים, וְנוֹתֵן לוֹ חוֹתָם וּמְקַבֵּל מִמֶּנּוּ נְסָכִים. וְלָעֶרֶב בָּאִין זֶה אֵצֶל זֶה, וַאֲחִיָּה מוֹצִיא אֶת הַחוֹתָמוֹת וּמְקַבֵּל כְּנֶגְדָּן מָעוֹת. וְאִם הוֹתִירוּ הוֹתִירוּ לַהֶקְדֵּשׁ. וְאִם פָּחָתוּ, הָיָה מְשַׁלֵּם יוֹחָנָן מִבֵּיתוֹ, שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה.

Whoever required נסכים would go to Yochanan, who was the officer for the token, give him money, and receive from him a token.

He would then go to Achyah, who was in charge of the נסכים , give him the token, and receive the נסכים from him.

In the evening, they would meet and Achyah would take out the tokens he collected and receive money for them.

If there was a surplus, the surplus would go to הקדש [be dedicated to the Temple treasury], but if there was a deficit, Yochanan would pay from his own funds, for the Temple has the upper hand.

We discussed the various scenarios of how there could be a shortage or surplus.

5 – In conclusion we mentioned the topic if a שול can be זוכה by the fact that an item was left in the Shul. In other words יש חצר להקדש או לא? Is a Shul הקדש? Or perhaps a ‘partnership’?

We spoke about the,תוספות, רשב”ם

אגודה, קצות and נתיבות, and see here

Tying this to the above:

The point of the חתם סופר as to why we assume that if there was  extra money at the end of the day it belonged to הקדש. If it was given in error and the giver was מייאש then why does it not belong to the manager? How did   הקדש acquire it? Is this proof that יש חצר להקדש?

 

גמר חתימה טובה!