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.

Reb Yechiel of Paris. Here.

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.

חת“ס יו“ד ב, רכ.

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).

 

 

בס”ד

Shkolim -10b

Sivan 12, 5784. 06/18/2024

Two short notes.

1- The משנה itemized what needs to be purchased with the מחצית השקל.

משנה: פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית בָּאִין מִתְּרוּמַת הַלִשְׁכָּה.

We discussed at length the complicated idea behind the שָׂעִיר הַמִּשְׁתַּלֵּחַ and the various explanation offered to understand this perplexing חוקה.

Mentioned the various attempts to decipher the famous cryptic אבן עזרא about  the שעיר לעזאזל.

“ואם יכולת להבין הסוד שהוא אחר מילת ‘עזאזל’ תדע סודו וסוד שמו כי יש לו חברים במקרא, ואני אגלה לך קצת הסוד ברמז: בהיותך בן  שלשים ושלש תדענו”

“I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.”

 What did the אבו עזרא mean with that? Is the number 33 a code to understand the שעיר לעזאזל? What was he hinting at?

We find ראשונים and אחרונים that put forth ideas decoding this אבן עזרא.

The classic explanation is from the רמב”ן that the אבן עזרא alluded for us to see ahead 33 פסוקים where we find the prohibition against sacrificing to demons. The תורה meant that this שעיר לעזאזל is not ח”ו in that category.

רמב”ן

ואני אגלה לך קצת הסוד ברמז בהיותך בן שלשים ושלש (אחרי ל”ג פסוקים יז ז) תדענו והנה ר”א נאמן רוח מכסה דבר ואני הרכיל מגלה סודו שכבר גלו אותו רבותינו ז”ל במקומות רבים אמרו בבראשית רבה (סה י) ונשא השעיר עליו (להלן פסוק כב) זה עשו שנאמר (בראשית כז יא) הן עשו אחי איש שעיר את כל עונותם עונות תם שנאמר ויעקב איש תם (שם כה כז) ומפורש מזה בפרקי רבי אליעזר הגדול (פרק מו) לפיכך היו נותנין לו לסמאל שוחד ביום הכפורים שלא לבטל את קרבנם שנאמר גורל אחד לה’ וגורל אחד לעזאזל גורלו של הקב”ה לקרבן עולה …וגורלו של עזאזל שעיר החטאת וכל עונותיהם של ישראל עליו

[In passing we mentioned attempts by some modern ‘thinkers’ that are ridiculous. Such as the idea the אבן עזרא alluded to the 33rd chapter in דברים. The problem is that the division of the תורה into chapters  (פרקים) in the 13th century ,was created way after the אבן עזרא passed away in 1167!]

Here are some of the texts pertaining to the above.

ויקרא טז, ח וְלָקַ֖ח אֶת⁠־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

He shall take the two goats and set them before Hashem at the door of the Tent of Meeting.

אבן עזרא: ויאמר רב שמואל: אע״פ שכתוב בשעיר החטאת שהוא לשם, גם השעיר המשתלח הוא לשם. ואין צריך, כי המשתלח איננו קרבן, כי לא ישחט. ואם יכולת להבין הסוד שהוא אחר מלת עזאזל, תדע סודו וסוד שמו, כי יש לו חברים במקרא. ואני אגלה

לך קצת הסוד ברמז בהיותך בן שלשים ושלש שנים תדענו.

Rabbi Samuel says that even though it is written that the goat offered as a sin offering is to be offered to God, the goat that was sent was also offered to God. There is no need for this interpretation, for the goat sent into the wilderness did not serve as an offering since it was not slaughtered. 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.

—-

רמב”ן:

והנה ר׳ אברהם נאמן רוח מכסה דבר,⁠ אבל אני הרכיל מגלה סודו, שכבר גלו אותו רבותינו במקומות רבים……

Now of Rabbi Abraham ibn Ezra it may be said that he that is of a faithful spirit concealeth a matter, and I will [not] be the talebearer who revealeth his secret, since our Rabbis of blessed memory have already revealed it in many places

ומפורש מזה בפרקי רבי אליעזר הגדול (פרקי דרבי אליעזר מ״ו): לפיכך היו נותנין לו לסמאל שחד ביום הכיפורים שלו יקריבו את קרבנם, שנאמר: גורל אחד לי״י וגורל אחד לעזאזל, גורלו של הקב״ה לקרבן עולה וגורלו של עזאזל שעיר החטאת, וכל עונותיהם של ישראל עליו, שנאמר: ונשא השעיר עליו וכו׳….

It is explained more clearly in the Chapters of the great Rabbi Eliezer: “The reason why they would give Sammael [i.e., Satan] a conciliatory gift on the Day of Atonement, was so that he should not annul [the effect of] their offerings, as it is said, one lot for the Eternal, and the other lot for Azazel, the lot of the Holy One, blessed by He, to be a burnt-offering, and the lot of Azazel to be ‘the goat of sin,’ bearing upon it all the iniquities of Israel, as it is said, And the goat shall bear upon him all their iniquities.

הנה רמז לך ר׳ אברהם שתדע סודו כשתגיע לפסוק: ולא יזבחו עוד את זבחיהם לשעירים (ויקרא י״ז:ז׳). והמלה מורכבת, וחביריה רבים.

Thus Rabbi Abraham ibn Ezra intimated to you that you will know the secret of [sending away the goat to Azazel] when you reach the verse, And they shall no more sacrifice their sacrifices unto the satyrs.

[Plus 35 פסוקים]

ויקרא יז, ז  וְלֹא⁠־יִזְבְּח֥וּ עוֹד֙ אֶת⁠־זִבְחֵיהֶ֔ם לַשְּׂעִירִ֕ם אֲשֶׁ֛ר הֵ֥ם זֹנִ֖ים אַחֲרֵיהֶ֑ם חֻקַּ֥ת עוֹלָ֛ם תִּֽהְיֶה⁠־זֹּ֥את לָהֶ֖ם לְדֹרֹתָֽם׃

They shall no longer sacrifice their sacrifices to the goat-demons after whom they stray. This shall be a statute forever to them throughout their generations.’

More on this next Shiur IY”H.

2 – The גמרא adds that another עבודה  paid with the מחצית השקל was the payroll for the people that taught the כהנים the הלכות שחיטה.

We discussed the גמרא גיטין נז, ב  on the פסוק  in Tehilim כי עליך הורגנו כל היום.  Meaning that we, בני ישראל, give our lives away to הקב”ה.

One explanation of the גמרא is applies ‘when we learn הלכות שחיטה’ .

Rabbi Shimon ben Lakish says: This verse was stated in reference to Torah scholars who demonstrate the halakhot of slaughter on themselves, meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is as Rava says: A person may demonstrate anything using himself to illustrate the act except for slaughter……..

As Rashi explains, when studying  שחיטה  , it may happen that the one holding the חלף to illustrate on how and where to שחט, may inadvertently poke himself with the knife.

The מהרש”א  says that just by studying these הלכות, and showing on yourself where to שחט,  causes ‘bad luck’ to come upon him! This is similar to the concept of אל תפתח פה לשטן.

And nevertheless we, בני ישראל, have מסירת נפש and do indeed study such הלכות!

This is perhaps the source of the  מנהג ישראל  when describing an illness of another, not to point on yourself the location of the illness.

4 – We mentioned הרב זויברמן ע”ה, the popular מגיד שיעור in Boro Park when he began מסכת יבמות  he prefaced:

רבותי  as the name implies, when studying יבמות, we will be dealing in this entire מסכת with a tragedy – a poor fellow who passed away without children.

We will constantly be saying: For example – ראובן passes away and leaves no children and now יבום kicks in and……

Mentioning that ראבן passes away, the מנהג is to add:

לא עלינו

השם ירחם

רחמנא ליצלן

חס ושלום

נישט אויף אונז געזאגט

Etc.

However, concluded הרב זויברמן , I will say it now once for the entire מסכת !

We are dealing with a person that passed away , לא עלינו  ,  השם ירחם  , רחמנא ליצלן

חס ושלום,  נישט אויף אונז געזאגט……..

5 – The חתם סופר prior to learning מסכת יבמות and  חולין would fast to counter the bad מזל that mey be aroused ( חס ושלום לא עלינו…) with הלכות שחיטה and יבום.

ספר הזכרון ע‘ ו. .

ומסיימין בטוב – יגדיל תורה ויאדיר

 

 

BSD

Shkolim 10a.(3) -10b

Iyor 27, 5784. 06/05/2024

Short notes.

1- We continued on the topic of the opinion of Ren Yishmoel that the  עומר needed to come exclusively from ארץ ישראל. That would exclude סוריא as well.

The issue with סוריא; although it was captured by דוד המלך, it was not considered part of ארץ ישראל.

In general, the area of a king’s conquest, (as opposed to a כיבוש יחיד) to add to the boundaries of  ארץ ישראל ,  is by default designated as ארץ ישראל proper. A מלך’s expansion is considered a כיבוש רבים and the result is a greater Israel.

We mentioned in the last shiur the different reasons given as to why סוריא didn’t achieve the status of proper ארץ ישראל.

A- סוריא was not considered a כיבוש רבים since the intention of דוד המלך was to capture this land mass for his own use. Rashi Brochos 36a, towards the bottom.

B – Elsewhere Rashi writes (Kidushin 39a, and also the Rambam מלכים ה:ו , ) that a כיבוש רבים with a מלך is only valid after all of ארץ ישראל that was given to בני ישראל is captured. A מלך needs first to gain control over all the land mass as per the boundaries delineated in פרשת מסעי.

2- The גמרא concludes with the roundabout way the גזבר would pay the שומרי ספיחים on Shmita.

The first issue is that הקדש can be transferred only in exchange for a tangible item. Such as הקדש purchasing flour. When the flour is purchased the קדושה that is on the money is transferred to the flour and the money becomes חולין. With services, the money  needs to be transferred for labor, which is not tangible.

The second issue is that the wages for these שומרים was much more than the value of the עומר.  The גמרא suggests a way that solves both issues above.

We discussed the גמרא that says – economics 1.01- the value of an item is what ever a buyer needs and is willing to pay for it!

3 – The next משנה continues itemizing what needs to be purchased with the מחצית השקל.

משנה: פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית בָּאִין מִתְּרוּמַת הַלִשְׁכָּה.

MISHNAH: The Red Heifer Cow, the Yom Kippur goat which is sent away, and the red wool strip come from the money disbursed from the Lishka

4- Further on the גמרא  adds:

רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִייָה בְשֵׁם רִבִּי שִׂמְלַאי. מַגִּיהֵי סֵפֶר הֶעֲזָרָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה.

Rebbi Acḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard take their wages from the disbursement from the Lishka.

 

What is the ספר העזרה?

We referred back to a Covid era Shiur about the ספר העזרה.

—————————–

See here for the (very cryptic) notes of that shiur.

We mentioned it yesterday because of the date, 28 of Iyor.

Here is the relevant part:

F- What happened to Ezra’s ספר תורה?

Fascinating story of Reb Ovadia Bartenura. See below from the Chida’s שם הגדולים.

He relates that when he was in Egypt he heard that the ספר תורה of Ezra that was in a particular shul was removed by the Shamash who was bribed by an Arab. The Arab took it with him on a boat. Unfortunately, the boat sank…..

On the other hand, the Chida continues, there is a different story printed in a footnote of a Chumash printed in Amsterdam. The story goes that the Rambam heard that this Chumash, written by Ezra himself, was at that time in Burgundy, France. He traveled there and copied it. The day he returned from Burgundy was the 28th of אייר, and he celebrated it every year.

So it seems that Ezra’s Torah survived until the time of the Rambam!

However, the source of this story is from a book that was written by a very controversial individual.  רבי עזריה בן משה מן האדומים (דה לה רוסה – באיטלקית: Bonaiuto dei Rossi

https://en.wikipedia.org/wiki/Azariah_dei_Rossi