BSD

Shkolim 8a (2) – 8b

16 Adar II  5784. 03/26/2024

1- The משנה describes the next stage of the מחצית השקל process.

בשלש קופות של שלש שלש סאין תורמין את הלשכה

From the office or לשכה , where all the coins would be kept, they filled three קופות or buckets, with each bucket containing three סאה  for a total of nine  סאה.  By doing this 3 times a year, they would transfer from the לשכה to the buckets a total of 27 סאה.

This is the opinion of most ראשונים.

The Rambam (שקלים ב, ד)  however has it a bit different. All the שקלים were placed in  one לשכה  and in this לשכה there were 3 large  קופות each containing 9 סאה. The לשכה would be locked and sealed until ראש חודש ניסן when the first of the three transferred occurred.

The תורם would then enter the לשכה and take 3 סאה from  the large (9 סאה) containers and fill each of 3 of the smaller קופות.

והכל מתקבצין למקדש ומניחין אותן בלשכה אחת מן הלשכות במקדש וסוגרין כל דלתותיה במפתחות וחותמין עליה חותמות וממלאין מכל השקלים שיקבצו שם שלש קופות גדולות שיעור כל

קופה כדי שתכיל תשע סאין והשאר מניחין אותו בלשכה.

We discussed the תוספות יום טוב who suggests as to where the Rambam derived this from our גמרא.

2- וְכָתוּב בָּהֶן אָל״ף בֵי״ת גִימ״ל.

רַבִּי יִשְׁמָעֵאל אוֹמֵר, יְוָנִית כָּתוּב בָּהֶן אָלפ״א בֵית״א גָמל״א

The 3 קופות were numbered with  א ב ג or the three first letters of the Greek alphabet: alpha, beta, gamla. (Gama)

We discussed why they used the Greek alphabet.

3- In a previous Shiur (Suka 16b (2) Shvat 20, 5781, February 3, 2021) we mentioned the רבי מנוח who says that in general לשון הקודש was used only for קדושה and not for counting. וזה מהפלגת הגדולים קדושת התורה וכבודה

Does this apply here perhaps?

We also mentioned in the past the interesting  חתם סופר that when we were exiled to בבל we stopped speaking לשון הקודש because of the טומאה of חוץ לארץ.  That explains why within 70 short years many forgot their לשון הקודש.

חת”ס עה”ת ויגש, כג

4- Speaking of non לשון הקודש languages we mentioned briefly the big topic of inscribing on מצבות  in a foreign language in general and writing a ‘goyishe’ date in particular. מצבה.

The חתם סופר, the מהר”ם שיק and others.

שו״ת מהר״ם שיק יו״ד סי׳ קע״א

A major issue is when writing a date such as 2024 are we mentioning a date associated with עבודה זרה? Are we causing others to thing about this individual?

The months are also an issue discussed as some of them too are associated with עבודה זרה.

We suggested (half jokingly) that perhaps when we, who generally write from right to left, 2024 means that it is year 4202…..

5 –  The משנה describes the precautions the חכמים established to remove any suspicion of the תורם. Thus when the תורם who enters the  לשכה he does so in a manner that he cannot be suspected in pocketing CV any of the שקלים.

When entering the לשכה his clothing would not have any pockets or hems. Neither would he be wearing תפילין or a קמיע.

אֵין הַתּוֹרֵם נִכְנָס לֹא בְּפַרְגּוֹד חָפוּת, וְלֹא בְּמִנְעָל, וְלֹא בְּסַנְדָּל, וְלֹא בִּתְפִלִּין, וְלֹא בְּקָמִיעַ, שֶׁמָּא יַעֲנִי, וְיֹאמְרוּ מֵעֲוֹן הַלִּשְׁכָּה הֶעֱנִי, אוֹ שֶׁמָּא יַעֲשִׁיר, וְיֹאמְרוּ מִתְּרוּמַת הַלִּשְׁכָּה הֶעֱשִׁיר. לְפִי שֶׁאָדָם צָרִיךְ לָצֵאת יְדֵי הַבְּרִיּוֹת כְּדֶרֶךְ שֶׁצָּרִיךְ לָצֵאת יְדֵי הַמָּקוֹם, שְׁנֶּאֱמַר: וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל (במדבר ל״ב:כ״ב), וְאוֹמֵר: וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם.

The one who made the appropriation did not enter the chamber wearing a bordered cloak, or shoes, or sandals, or tefillin, or an amulet, lest he become poor and [people] say that he became poor because of a sin committed in the chamber, or lest he become rich and [people] say that he became rich from the appropriation in the chamber.

For one must be free of blame before others as he must be free of blame before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4).

This rule of not acting in a way that will cause others to be suspicious of you is applied in many הלכות.

The issue of being a respected person by all by not acting in a queer and suspicious way is quite logical. It is beneficial to yourself when others are not חושד you in any wrongdoing.

6 – We mentioned the novel explanation of the  ספר חסידים about וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל.

ספר חסידים  מ”ד.

שהוא מביא עצמו לידי חשד שנאמר (במדבר לב כב) והייתם נקיים מה’ ומישראל ועוד שהוא מכשיל את החושדים אותו ונענשים על ידו שכל החושד בכשרים לוקה בגופו

By acting in a manner that is מעורר חשד upon yourself by others is harmful to others. The ones that suspect in (in error) are hurt.

How?

The rule is החושד בכשרים לוקה בגופו. Someone that suspects others, without any merit or basis, literally suffers CV in his גוף.

So by acting in a way that cause others to be חושד you, you are causing them to suffer the consequences of suspecting you.

The ספר חסידים was printed many times. A very popular and accepted edition with many footnotes etc., was published by Reb Reuven Margolis.

R’ Reuven Margolis as a young man

We spoke a bit about this extraordinary תלמיד חכם, Reb Reuven Margolis ע”ה and his vast works, especially the ones that bridge the gap between נגלה ונסתר. See here. His ספרים.

Chabad connection here.

7 – The topic of diluting wine at a ratio of one part wine to three parts of water.

The sommelier, laboring at his craft

Was it because wine in ancient times was stronger than the wine we currently consume? Or perhaps it was a way not to get intoxicated?

To be continued.