ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) Besides the T'midin, the Mishnah include in the list of things that they purchased with the money from the T'rumas ha'Lishkah - 'all the Korb'nos Tzibur' ...
(b) ... which comes to include the Ketores? (See also Tiferes Yisrael).
(c) According to the Tana Kama, the Shomrei S'fichim ba'Shevi'is received their wages from the T'rumas ha'Lishkah. These were - people paid by the Beis-Din to guard the un-cultivated produce during the Sh'mitah-year (See Tos. Yom-Tov) from which the Omer and Sh'tei ha'Lechem were later brought.
(d) It was necessary to do this - since these two Korbanos could only be brought from Chadash (the new crops) and from Eretz Yisrael.
(a) They paid the Shomrei S'fichim ba'Shevi'is from the T'rumas ha'Lishkah, which was designated for the Korb'nos Tzibur - because 'Whatever is for the needs of a Korban is like the Korban'.
(b) According to Rebbi Yossi - the Shomrei S'fichin were permitted to work free of charge ...
(c) To which the Chachamim objected - since Korb'nos Tzibur had to be communal proplerty, and could not be donated by an individual (See Tos. Yom-Tov).
(d) Rebbi Yossi holds however - that a private person is permitted to hand over a Korban to the Tzibur (See Tos. Yom-Tov).
(e) The Halachah is - like the Chachamim.
(a) The Mishnah rules that the Parah Adumah, the Sa'ir ha'Mishtale'ach and the red wool that was thrown into the burning cow too - was paid for with money from T'rumas ha'Lishkah.
(b) 'The red wool ... ' incorporates - the cedar-wood and the hyssop that were thrown in together with it.
(c) The Tana mentioned specifically the red wool - in order to differentiate between it and the red wool in the Seifa,
(d) Despite the fact that it is not Kodshei Mizbe'ach, they nevertheless used money from T'rumas ha'Lishkah to purchase ...
1. ... the Parah Adumah - because the Torah refers to it as a 'Chatas'.
2. ... the Sa'ir ha'Mishtale'ach - because they had to purchase two goats simultaneously, one of them was brought as a Korban for Hash-m, and they did not know which one would go for Hash-m and which one, for Az'azel.
(a) The Tana now presents with a list that begins with the respective bridges that they made for the Parah Adumah and the Sa'ir ha'Mishtale'ach and the red wool that they tied between its horns. The bridge that they made for ...
1. ... the Parah Adumah was - actually a double one (one on top of the other) that led from the Har ha'Bayis to the Har ha'Mishchah, over which they led the Parah.
2. ... the Sa'ir ha'Mishtale'ach - led from the Azarah to outside Yerushalayim.
(b) The ...
1. ... former was necessary - to prevent Tum'as ha'Tehom (See Tiferes Yisrael) ...
2. ... the latter - because of the Bavli'im, who prior to that, used to pull out its hair (which is forbidden on Yom-Kipur) and announce 'Take our sins away quickly and don't delay!'
(c) The red wool between the goat's horns - served to inform the people whether their sins had been forgiven (by turning white) or not (See also Tiferes Yisrael).
(d) The money to pay for these items - came from the Sheyarei ha'Lishkah (the money that remained in the room after they ahd taken the T'rumas ha'Lishkah).
(e) They did not use the money from T'rumas ha'Lishkah for these items - because they were not for the needs of a Korban.
(a) They also used money from the Sheyarei ha'Lishkah to repair the Amas ha'Mayim - (the stream of water that ran through the Azarah), the walls of Yerushalayim and its towers ...
(b) ... as well as for all the city's needs.
(c) According to Aba Shaul, the bridge of the Parah Adumah - was built and paid for by the Kohanim Gedolim.
(a) The Mishnah now discusses what they did with the 'Mosar Sheyarei ha'Lishkah' - (the money that was left in the Lishkah after they had effected any repairs to the city that needed to be made.
(b) According to Rebbi Yishmael, they would purchase with it - wine, flour and oil ...
(c) ... which they would sell on behalf of Hekdesh.
(d) Rebbi Akiva disagrees with him - because 'There is no poverty in a place of rishes' (and it is shameful to treat Hekdesh like a business [See also Tiferes Yisrael]).
(a) Rebbi Akiva says the same about Tzedakah funds - because we are afraid that just after purchasing goods on behalf of the poor, a poor man asks or money and there is no money available to give him.
(b) The Halachah is - like Rebbi Akiva.
(a) According to the Tana Kama, the 'Mosar ha'Terumah' - (what remains in the boxes on Rosh Chodesh Nisan, when one begins to bring the Korbanos from the new Shekalim) was used to purchase gold ...
(b) ... from which they manufactured golden plates to overlay the floor and the wals of the Kodesh Kodshim.
(a) Rebbi Yishmael maintains that 'Mosar ha'Peiros' - (i.e. the fruit that they purchased from the Mosar Sheyarei ha'Lishkah) was used for Kayitz ha'Mizbe'ach.
(b) Specifically Rebbi Yishmael is the one to say this - because he is the one who maintains in the previous Mishnah that one purchases fruit from the Mosar Sheyarei ha'Lishkah.
(c) 'Kayitz ha'Mizbe'ach' is - the Olos Tzibur that the Kohanim bring on the Mizbe'ach when it is not in use.
(d) It is called by that name - because it is a form of dessert that one brings to the table after the meal (and it was customary to serve summer fruits such as grapes and figs (See Pirush ha'Mishnayos le'ha'Rambam]).
(a) According to Rebbi Yishmael, the Mosar ha'Terumah was used - to purchase K'lei Shareis.
(b) He learns it from the Pasuk in Divrei ha'Yamim "ve'es Sha'ar ha'Kesef Vaya'aseihu Keilim le'Veis Hash-m" - since the money that has Shirayim is the T'rumas ha'Lishkah (See Tos. Yom-Tov).
(a) Rebbi Akiva maintains that Mosar ha'Terumah is used for Kayitz ha'Mizbe'ach (See Tieres Yisrael). He also discusses Mosar Nesachim, which was based on wine, flour and oil merchants who undertook to provide Hekdesh with wine, flour and oil at three Sa'ah per Sela - and the price then went down to four. They then became obligated to provide Hekdesh with four Sa'ah per Sela (See Tos. Yom-Tov). The extra Sa'ah was Mosar Nesachim.
(b) Moreover - when measuring out these commodities for Hekdesh, the sellers would pile up the measure until it was overflowing. That extra too was Mosar Nesachim.
(c) According to Rebbi Akiva, Mosar Nesachim was used - to purchase K'lei Shareis.
(d) The basis for Rebbi ...
1. ... Akiva's ruling 'Mosar Nesachim li'K'lei Shareis' is - because the Nesachim were sanctified in K'lei Shareis.
2. ... Chanina S'gan ha'Kohanim's ruling 'Mosar Nesachim le'Kayitz ha'Mizbe'ach' - is because the Nesachim, like the Olah, were entirely burned.
(a) According to Rebbi Chanina S'gan ha'Kohanim, MosarT'rumah was used - to purhase K'lei Shareis (like the opinion o Rebbi Yishmael).
(b) When the Mishnah says that neither Rebbi Akiva nor Rebbi Chanina S'gan ha'Kohanim agree (with Rebbi Yishmael) regarding Peiros - they mean that they disagree with his policy o purchasing fruit to make money or Hekdesh, because of the principle 'Ein Aniyus be'Makom Ashirus' (as we learned earlier).
(c) What is the one inal ruling that covers all Mosros is - that they are all used for Kayitz ha'Mizbe'ach ...
(d) ... because it is a T'nai Beis-Din.
(a) The Mishnah now discusses Mosar ha'Ketores. They needed to manufacture three hundred and sixty five Manim for the annual stock of Ketores (See Tos. Yom-Tov( ...
(b) ... plus three extra Manim for Yom Kipur.
(c) Some Ketores was inevitably left over ...
1. ... on most years - since in an ordinary year there are only three hundred and fifty four days. Leaving an extra eleven Manim that would eventually be used when the next leap year arrived.
2. ... on Yom-Kipur - since the three extra Manim were far in excess of the one handful that the Kohen Gadol actually took into the Kodesh Kodshim..
(d) Mosar ha'Ketores was used - to pay those who had manufactured it (as we shal now explain).
(a) They began by giving money from the T'rumas ha'Lishkah to one of the treasurers on behalf of the workers. The money went out to Chulin (See Tos. Yom-Tov) - because of 'Beis-Din Masneh aleihen'.
(b) They then purchased the Mosar ha'Ketores with the money ...
(c) ... at which point ...
1. ... the Ketores was Chulin (See Tos. Yom-Tov), and ...
2. ... the money, Hekdesh.
(d) The Ketores they gave to the workers as remuneration for their work, whereas the money went to T'rumah Yeshanah.
(a) They bouht the Ketores back from the workers - with money from the T'rumah Chadashah (See Tos. Yom-Tov).
(b) In the event that the new Shekalim had not yet arrived - then they bought it back with money from the T'rumah Yeshanah.
(a) The Mishnah now discusses someone who declares his property Hekdesh, and it contains 'things' - (wine, oil and flour [See Tos. Yom-Tov]) that are fit Korb'nos Tzibur.
(b) According to Rebbi Akiva, one gives the wine ... to the workers of Hekdesh as remuneration. The problem with that is - how one can use Hekdesh money for that purpose.
(c) To solve the problem, Rebbi Akiva learns from the Pasuk in T'rumah) "Ve'asu Li Mikdash" - that the work for the Mikdash can be performed against Hekdesh funds.
(a) ben Azai objected to Rebbi Akiva's ruling - on the basis of the previous Mishnah regarding the Ketores, where this was not permitted (in which case the two rulings are not consistent).
(b) One pays the workers, according to ben Azai - in the same way as one did with the Mosar ha'Ketores.
(c) The Halachah is - like ben Azai (See To. Yom-Tov).
(d) They both agree - that the treasurer buys the wine ... back from the workers with money from the T'rumah Chadashah.
(a) According to Rebbi Eliezer, if someone declares Hekdesh all his property, and there are animals that are fit to go on the Mizbe'ach, they must nevertheless be sold - male animals, as Olos, female animals as Shelamim.
(b) The proceeds - go together with rest of the Makdish's property to Bedek ha'Bayis.
(c) Rebbi Eliezer does not rule that the animals themselves go on the Mizbe'ach - because he hlds that 'S'tam Hekdesh le'Bedek ha'Bayis (since that is the Makdish's intention.
(d) They must nevertheless be sold as Olos and Shelamim - because whatever if eligible to go on the Mizbe'ach but go on the Mizbe'ach.
(a) According to Rebbi Yehoshua, the male animals go directly on the Mizbe'ach - whereas the females are sold and the proceeds used to purchase Olos ...
(b) ... because someone who declares his animals Hekdesh, intends them to go entirely to hashem (and not to be eaten).
(c) The rest of the Makdish's property - goes to Bedek ha'Bayis.
(d) Rebbi Akiva prefers the ruling of Rebbi Eliezer over that of Rebbi Yehoshua - because it is consistent.
(a) According to Rebbi Papyas - both opinions are right, since he heard like each one under different conditions.
(b) He hear like ...
1. ... Rebbi Eliezer - where the Makdish specifically mentioned his animals independently from the rest of his property.
2. ... Rebbi Yehoshua - where he included his animals in his porperty.
(c) The reason for ...
1. ... the former ruling is - because since he specifically mentioned his animals without saying that he wants them to go on the Mizbe'ach, he clearly intended them to go to Bedek ha'Bayis together with the rest f his property.
2. ... the latter ruling is - because someone who is Makdish S'tam intends everything to go where it belongs.
(d) The Halachah is - like Rebbi Akiva (and Rebbi Eliezer).
(a) Rebbi Elazar discusses someone who declares Hekdesh his property, which includes wine, oil and flour - (which are eligible to be brought as Menachos and Nesachim) and birds ...
(b) ... (doves and pigeons).
(c) He rules - that they should be sold for Menachos, Nesachim and Korb'nos Of. and the proceeds used for Olos.
(a) The Yerushalmi cites as the source of Rebbi Elazar latter ruling the Pasuk in Emor " ... le'Chol Nidreihem u'le'Chol Nidvosam asher Yakrivu la'Hashem e'Olah" - which implies that and Nedarim and Nedavos (S'tam), even flour, wine oil should go towards Olos.
(b) And from the continuation of the Pasuk "ba'Bakar, ba'Kesavim u'va'Izim" he then learns - that it is not Olos ha'Of that that one buy with the proceeds, but Olos Beheimah.
(c) The remainder of the Makdish's property - goes to Bedek ha'Bayis.
(a) When the Mishnah writes that every thirty days one assesses the Lishkah, it means - that Beis-Din fix the market price for flour, wine and oil for the next thirty days.
(b) That determines the price that they will pay the merchants for the flour, wine and oil that they purchase each day (for the next month) for the flour, wine and oil for the Menachos ...
(c) ... even if, during those thirty days, the price of wine, oil and flour ...
1. ... rises - but not if it ...
2. ... drops.
(a) When purchasing flour, wine and oil for the Menachos and Nesachim from their had-picked merchants - during the wheat-harvest, or of the wine and oil harvests (respectively), they would pay in advance, the various merchants for the stocks of these commodities for the entire year.
(b) If the price of flour (See Tos. Yom-Tov) was fixed at ...
1. ... four Sa'in per Sela and it rose to three - they would still remain obligated to provide four.
2. ... three Sa'in per Sela and it dropped to four - they would need to provide four.
(a) The reason for the former ruling is - due to the principle that (unlike Chulin) money acquires by Hekdesh ...
(b) ... as we learn from the Pasuk "Venasan ha'kesef ve'Kam lo".
(c) Nevertheess, in the latter ruling, the merchants must give four Sa'ah per Sela, instead of the three that they originally undertook to give - so that Hekdesh should not be worse than Hedyot (where money does not acquire).
(d) These rulings are based on the principle - that Hekdesh always has the upper-hand ('Yad Hekdesh al ha'Elyonah' [See Tos. Yom-Tov]).
(a) If the flour turns wormy or the wine turns sour - then the sale is negated and the seller loses his money.
(b) The sale is considered valid (i.e. the money that the merchant he received up front actually acquires it - only after the what he sold has been brought on the Mizbe'ach.