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.
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.
