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.
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.
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).