ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShekalim 9
(a) The number of cubic Etzba'os in a Revi'is, according to ...
(b) According to the first interpretation of Rebbi Nasan, the Shiur for
carrying out dried undiluted wine on Shabbos is a *k'Zayis*, because it
takes a Revi'is of liquid wine to form a k'Zayis when it has solidified. Not
a *quarter of a Revi'is*, like its liquid counterpart - because it is not
fit to be diluted, like liquid wine is.
- ... the Yerushalmi - is 2 by 2 by 5/6 Etzba'os.
- ... the Bavli - is 2 by 2 by 7/10 Etzba'os.
(c) The second interpretation of Rebbi Nasan establishes him like Rebbi
Shimon, who says that the Shiur for carrying out any liquid on Shabbos is a
Revi'is. In that case, Rebbi Nasan no longer holds of the Sevara that
solidified wine is not fit to be diluted.
1. Rebbi Elazar was cross with Rebbi Si'man - because he refused to tell him
how much blood from the dead mule of Beis Rebbi they had declared Tahor.
2. Rebbi Bibi scolded or even kicked Rebbi Yitzchak bar Bisna (according to
our text), when he asked him the same Sha'leh - because, not having his own
bread, but having to rely on the baker, left his mind unclear at the time
(perhaps, as a result, he did not fully comprehend the question), which was
why he had reacted the way he had.
The Gemara is pleased to connect Rebbi Yehudah with the opinion which holds
that the blood of a Neveilah is Tamei - because Rebbi Yehudah was the Posek
of Beis Rebbi (see Rashi, Bavli Menachos, 104a. DH 'Rebbi Yehudah'), and we
learnt earlier that the ruling in Beis Rebbi was that was *less* than a
Revi'is is not Metamei, but *more*, is.
1. ... "ve'Hayu Chayecha Teluyim Lecha Mineged" - refers to someone who does
not own land, and who needs to buy a whole year's supply of wheat (not
knowing whether he will have money or wheat the following year).
(b) When Rebbi Yehoshua ben Pesora (in a Beraisa) testified that the blood
of a Neveilah is Tahor - he meant (according to Rebbi Yitzchak bar Kahana)
that it is not Machshir food (to become Tamei).
2. ... "u'Fachadta Laylah ve'Yomam" - to someone who needs to buy wheat
every week from a wheat-salesman.
3. ... "ve'Lo Sa'amin be'Chayecha" - to someone who buys bread from a baker.
(Note: The Pasuk speaks of times when only the poor did not possess their
own tract of land, and did not produce their own bread).
(c) 've'Ein Lanu ke'Yotzei Bo', answers the Gemara, refers, not to the
distinction between Tum'ah and Hechsher, but to the fact that the Shiur
Tum'ah of the blood is equivalent to the Shiur of its flesh.
(d) The Shiur Tum'ah of a Sheretz regarding ...
- ... its flesh - is a k'Adashah.
- ... its blood - is also a k'Adashah.
(a) A Kavatz, who is either a man with many curls, or a poor man who needs
money desperately - may not be appointed to empty the Lishkah, in order to
dispense with the possible suspicion that they may have stolen money from
the Terumas ha'Lishkah.
(b) 'Mefasfin be'Kilkin' means either that they would ruffle through the
Torem's hair, or that they would inspect his long woolen shirt to make sure
that he had not taken any money. They made certain that the Torem would not
walk off with money in his mouth - be keeping him talking.
(c) They did not simply make him fill his mouth with water - because then,
how would he be able to recite the Berachah over separating the Terumah (and
David Hamelech wrote in Tehilim - "Yimalei Pi Tehilasecha")?
(d) The most explicit Pasuk to teach us the concept of remaining above
suspicion says the Gemara, is the one in the Torah (in Mas'ei) - "vi'Heyisem
Neki'im me'Hashem u'mi'Yisrael".
(a) To make certain that their half-Shekel went into the box, and did not
remain in the Lishkah as leftovers - Raban Gamliel's family used to throw
the half-Shekel into the Lishkah right in front of the Torem, as he was
emptying it, and the Torem would automatically push the coin into the box.
(b) Before he was permitted to take the money from the Lishkah, and put it
into the box - the Torem said aloud 'Shall I take the Terumah'? to which
those assembled would reply 'Take Terumah'! This had to be repeated three
times, before the Torem was permitted to proceed with the Terumas
(c) After filling the three boxes on P'ros Pesach and P'ros Shavu'os - the
Torem would cover the money that remained in the Lishkah with leather
covers. (Note: The Korban ha'Eidah, following the explanation of the Rambam,
speaks about three large boxes [each containing nine Sa'ah] into which they
first placed the money. The actual Terumah was performed from those boxes
into the three small ones. However, seeing as there is no clear indication
of such boxes in the Mishnah, we shall follow the explanation of the Tiklin
Chadtin, as far as this point is concerned, whenever the boxes are
(d) The reason for this is because we are afraid that, next time (i.e. at
the next Terumah) he might forget and take from the remains (which are Mosar
ha'Terumah and should therefore not be used for the Korbanos). After P'ros
ha'Chag however, it was not necessary to cover the remains, since there
would be no next time that year.
(a) They performed ...
1. ... the first Terumah on P'ros Pesach - in honor of the donors from Eretz
(b) The significance of these three Terumos was for the sake of publicity,
to remind the people who lived far away to bring their Shekalim (if not the
first time, then the second or the third time). It did not mean that those
who brought their half-Shekalim *later* had no portion in the Korbanos
Tzibur which were purchased with an earlier Terumah - since we rule 'Tormin
al ha'Gavuy ve'Al he'Asid Ligavos'.
2. ... the second Terumah on P'ros Shavu'os - in honor of those from the
surrounding areas (e.g. Syria).
3. ... the third Terumah on P'ros ha'Chag - in honor of the donors from
Bavel, Madai and the distant lands.
(a) In real terms, Raban Gamliel's family gained nothing by maneuvering
their half-Shekel into the box - because the Korbanos were brought on behalf
of everybody (even those who had not yet donated). What did they *did* gain
however, was the satisfaction in knowing that their money had immediately
been used to purchase the Korbanos Tzibur.
(b) The proof for this lies in the Din of Ma'asering two piles of crops -
where one takes Ma'aser from only one of them, yet the *second* pile is
Ma'asered no less than the *first*.
(a) If they removed the skins covers - all the money become Shirayim (which
was discussed above on Daf 6b.)
(b) The third Terumah was the wealthiest of the three, due to the golden
coats and the Darkonos that the people from distant lands brought with them
instead of half-Shekalim (though this is difficult to understand, seeing as
the coats and the Darkonos were not an *addition* to the half-Shekalim, but
the actual half-Shekalim that were transferred from the collective half-
Shekalim of the entire community [to facilitate trnsportation] - as is
evident from the source of this Halachah at the beginning of the second
(c) They first used some of the money from the box marked 'Aleph', then from
the box marked 'Beis' and finally from the box marked 'Gimel'. They did not
first use up all the money in 'Aleph' - because we will learn later from a
Pasuk that it is a Mitzvah to use all three boxes in the same period.
(d) If necessary, they would first empty the *third* box, then the second
and finally, the first.
(a) Should all the money in the boxes be used up, they would collect fresh
half-Shekalim - according to the Tana Kama, rather than take from the
Sheyarei ha'Lishkah - because the Sheyarei ha'Lishkah could not be used for
In the Beraisa of Rebbi Pinchas ben Ya'ir ...
(b) Rebbi Meir holds that one may use the money that remained in the Lishkah
for Korbanos, conforming with what he used to say 'Mo'alin be'Shirayim' - in
case they would later be needed for the Korbanos.
1. ... Zerizus lead to Neki'us - because someone who acts with care (because
Zerizus incorporates Zehirus) and alacrity, will inevitably be clean from
2. ... Neki'us to Taharah - because cleanliness from sin leads to Taharas
3. ... Taharah to Kedushah - because through Taharas ha'Neshamah one keeps
well away from all forms of immoral conduct - including bad thoughts.
4. ... Kedushah to Anavah - because immorality drives away Hashem (Devarim
23:15). Conversely, someone whose body and mind are clean, permit Hashem to
remain close, and this enables him to appreciate Hashem's greatness.
5. ... Anavah to Yir'as Chet - because it is only when a person realizes his
own inadequacy that he can really begin to fear Hashem. Until then, he is
too full of his own importance.
6. ... Yir'as Chet to Chasidus - because someone who is afraid to sin will
go beyond the letter of the law in order to refrain from doing so.
7. ... Chasidus to Ru'ach ha'Kodesh - because when one goes beyond the
letter of the law, Hashem does likewise with him (ke'Mayim Panim el Panim),
and he is able to transcend his natural status and attain the level of
8. ... Ru'ach ha'Kodesh to Techi'as ha'Meisim - as happened with Yechezkel,
who was able to bring the dry bones back to life through Ru'ach ha'Kodesh
(in addition, this is an extension of the supernatural status connected with
Ru'ach ha'Kodesh - since death is a natural phenomenon).
9. ... Techi'as ha'Meisim to Eliyahu ha'Navi - because Eliyahu ha'Navi will
come before Techi'as ha'Meisim (according to the Tiklin Chadtin, it is
*after* Techi'as ha'Meisim). (Note: The above explanations are not confined
to the explanation of the Korban ha'Eidah.)
1. Living in Eretz Yisrael - coincides with the body (which in turn,
corresponds to the element of dust);
***** Hadran Alach, 'bi'Sheloshah Perakim!' *****
2. Speaking Lashon ha'Kodesh - with the power of speech (ru'ach);
3. Eating his food be'Taharah - the soul of growth (water);
4. Reciting the Shema every evening and morning - the Neshamah (fire).
***** Perek ha'Terumah. *****
(a) With the money of the Terumas ha'Lishkah - they purchased Temidin and
Musafin together with their Nesachim; the Omer, the Shtei ha'Lechem and the
(b) The Shomrei Sefichim bi'Shevi'is were also paid with that money. These
were people who (on behalf of the Beis-Din) guarded the wild seeds that grew
in the Shevi'is - to prevent animals from walking there, so that barley and
wheat-crops should be available for the Omer and the Sh'tei ha'Lechem.
(c) According to the Rabbanan of Rebbi Yossi, if the Shomrei Sefichim did
not receive remuneration, they were not permitted to donate what they
picked, for the Omer and the Sh'tei ha'Lechem - because one *cannot* donate
private corn for use as a Korban Tzibur.
(d) Rebbi Yossi holds that one *can* - and that consequently, the Shomrei
Sefichim may donate the crops for the Omer and the Shtei ha'Lechem, even if
they were Shomrei Chinam.