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.