Previous daf

1)

(a) What are the residents of a town permitted to purchase with the proceeds, if they sold ...

1. ... the main street of the town?
2. ... the Shul?
3. ... the Bimah?
4. ... Sefarim?
5. ... a Sefer-Torah?

(b) What does 'Sefarim' mean?

(c) From where does the Tosefta learn the principle ...

1. ... 'Ma'alin ba'Kodesh'?
2. ... 've'Lo Moridin'?

(d) Do the same restrictions apply to money that is leftover from the sale of one of the above?

(a) The author of our Mishnah (who restricts the usage of the proceeds from the sale of a main street) is Rebbi Menachem bar Yossi S'timta'ah, who holds that the main street has a certain sanctity (because they tended to Daven there on Ta'aniyos and Ma'amados).
What do the Chachamim say? Why do they disagree with Rebbi Menachem bar Yossi S'timta'ah?

(b) If we have the text 'u've'Ma'amados', what does it mean? Why should the men of the Ma'amados Daven in the street?

(a) Rebbi Shmuel bar Nachmeini Amar Rebbi Yonasan confines our Mishnah to selling the Shul of a village, but he forbids selling the Shul of a town. Why is that?

(b) On what grounds did Rav Ashi declare that he would be permitted to sell the Shul of Masa Machsaya, in spite of the fact that Masa Machsaya was a large town?

(c) On what basis was Rebbi Eliezer permitted to buy the Shul of the coppersmiths in Yerushalayim?

(a) What does the Tana Kama of the Beraisa learn from the Pasuk in Tazri'a "be'Veis Eretz Achuzaschem"?

(b) Rebbi Yehudah says that only the 'Makom ha'Mikdash' is precluded.
What do we infer from his words that seems to clash with Rebbi Shmuel bar Nachmeini Amar Rebbi Yonasan in the previous question?

(c) What slight amendment do we make to Rebbi Yehudah's statement to solve the problem?

(d) What is the basis of the Machlokes between Rebbi Yehudah and the Tana Kama?

(a) According to the Tana of another Beraisa, which part of the Beis Hamikdash was situated in Yehudah's territory and which part in Binyamin's?

(b) A small strip went out from Yehudah and absorbed part of the Mizbe'ach. Which section of the Mizbe'ach was actually in Yehudah's portion? How was this noticeable?

(c) What did Binyamin do to earn the right to play host to the Shechinah (i.e. that the Aron was situated in his portion too)?

(a) The Tana of yet another Beraisa forbids renting out houses in Yerushalayim. Why?

(b) Rebbi Elazar b'Rebbi Shimon is even stricter.
What does he say?

(c) What did the house-owners in Yerushalayim therefore used to do?

(d) What act of Derech-Eretz did Abaye learn from here?

7)

(a) We learned in our Mishnah that the money from the sale of a Shul (and from the other holy objects mentioned there - that belong to the community) adopts the Kedushah of the object that it paid for (and the object too, retains its Kedushah).
What condition of sale would alter this?

(b) What did Rav Ashi advise Ravina to do when he wanted to purchase a ruined Shul from a community to plant seeds there (see Tosfos 28b DH 'Batei'?)

(a) What did Rav Chisda say about demolishing an old Shul because one intends to build a new one?

(b) Why did Rami bar Aba think that this might not apply to him?

(c) What did both Rav Papa and Rav Huna B'rei de'Rav Yehoshua both rule?

(d) If one is permitted to swap or sell a Shul (for a house) to use for mundane purposes, why is one not permitted to rent it out or to give it as a security?

(a) By the same token, one is permitted to swap or sell the bricks of a Shul that was demolished, but not to lend them out.
May one lend out bricks that were designated for a Shul that was not yet built?

(b) Why will even those who hold 'Hazmanah Milsa Hi' (e.g. that shrouds that were woven for a dead person are Asur be'Hana'ah, even though they have not yet been used) agree with this?

(c) Rav Achah and Ravina argue over giving a Shul (or the bricks of a demolished Shul) as a gift.
On what grounds might this be permitted?

(a) May one throw away the boards of a Sukah, an old Lulav, a disused Shofar or worn-out Tzitzis?

(b) Why then, may one not throw away a sack that held Sefarim, a Mezuzah-case or a bag that held a Sefer-Torah, a Tefilin-bag or their straps?

(c) Rava thought at first that ...

1. ... a wooden Bimah is a Tashmish de'Tashmish di'Kedushah, because it is made to hold the cloth (which holds the Seifer-Torah).
What caused him to change his mind?
2. ... the curtain inside the Aron ha'Kodesh is a Tashmish de'Tashmish di'Kedushah, because it is made to adorn the Aron ha'Kodesh (which holds the Sefer-Torah).
What caused him to change his mind?

(d) What is the Halachah with regard to a Tashmish de'Tashmish? What does one do with it?

(a) What does Rava say about taking an old large Aron ha'Kodesh ...

1. ... cutting it down to size and making a small Aron out of it?
2. ... and making a Bimah out of it?

(b) And what about taking the curtain from inside the Aron ha'Kodesh and making out of it a mantle ...

1. ... for a Sefer-Torah?
2. ... for one of the five Chumashim (in scroll form)?

(c) Rava also says that the sack or a box that held Sefarim is classified as Tashmish Kedushah and must be placed in Genizah.
What might we otherwise have thought?

(a) How did Rava suggest that they stop up the entrance between the room where a dead man was lying and the Roman Shul?

(b) Why was this necessary?

(c) On what grounds was Rava's suggestion unacceptable?

(d) What then, was his conclusion?

(a) Rava said that one should bury a Sefer-Torah that became worn out beside a Talmid-Chacham.
What sort of Talmid-Chacham was he referring to?

(b) In what should one bury the Sefer-Torah?

(c) Rav Papi quoting Rava permits transforming a Shul into a Beis ha'Medrash, but not vice-versa.
What does Rav Papa quote Rava as saying?

(d) Rav Acha agrees with Rav Papi.
Which great Amora (from a much earlier generation) does he quote as his source?

Next daf