1)

(a)When Rav states that he did not find anywhere that according to Rebbi Meir 'Hekdesh b'Shogeg Ein Mischalel, b'Mezid Mis'chalel' he means to argue with Rebbi Yochanan (and Rav Chisda), who said this on the previous Amud.

(b)According to Rav, Rebbi Meir in our Mishnah, who says 'b'Shogeg, Lo Kidesh' (implying that it does not go out to Chulin), he is referring to the shirts of the Kohanim that are still wearable ...

(c)... which are different those that have worn out, in this regard is because otherwise, how could the Kohanim (with all their Zerisus), avoid being Mo'el between the time they conclude the Avodah until they change into their private clothes?

2)

(a)The Tana Kama in the Beraisa holds ...

1. ... 'Mo'alin b'Chadtin the box (marked 'Tiklin Chadtin') into which anyone who brought his half-Shekel after Rosh Chodesh Nisan would place it.

2. ... v'Ein Mo'alin ba'Atikin' the box (marked 'Tiklin Atikin') into which anyone who had not brought his half-Shekel until the following year would place it. The money was better known as 'Terumas ha'Lishkah'.

(b)It was used for the upkeep of Yerushalayim, its walls and many state buildings.

3)

(a)We amend the Beraisa, where Rebbi Meir says 'Mo'alin ba'Atikin ... ', in spite of the Sevara 'Lo Nitnah Torah l'Mal'achei ha'Sha'res' to read Rebbi Yehudah, instead of Rebbi Meir.

(b)Rebbi Yehudah concedes that due to the Sevara 'Lo Nitnah Torah l'Mal'achei ha'Shares', the Kohanim are not Mo'el on the Bigdei Kehunah, nor is someone who sits in the shade of the walls of Yerushalayim Mo'el (presumably because of 'Tenai Beis-Din'). It is with regard to using them in ways that are avoidable that he argues with Rebbi Meir, and holds that there is Me'ilah.

(c)And we amend the Beraisa where Rebbi Meir considers stones that fell from the walls of Yerushalayim subject to Me'ilah by changing it too, to Rebbi Yehudah.

(d)The problem with establishing these Beraisos like Rebbi Yehudah, considering that the Sheyarei ha'Lishkah was used for the walls of Yerushalayim is that in a Mishnah in Nedarim, Rebbi Yehudah does not consider the walls of Yerushalayim to be intrinsically Holy.

4)

(a)The Tana Kama in the Mishnah in Nedarim rules that if someone declares something Asur 'ke'Imra, k'Dirim, k'Etzim, k'Ishim, k'Heichal, k'Mizbe'ach or Ki'Yerushalayim', the Neder takes effect.

(b)

1. 'ke'Imra' is like a lamb of Hekdesh.

2. 'ke'Dirim' like pens of Hekdesh animals or store-rooms of Hekdesh wood.

(c)We cannot ascribe Rebbi Yehudah's statement there 'Yerushalayim, Lo Amar Klum' to the fact that he did not say 'Ki'Yerushalayim' (and not because Yerushalayim is not Kadosh) because elsewhere he specifically states that even if he says ' ... Ki'Yerushalayim', his words are not valid.

(d)We reconcile Rebbi Yehudah who, on the one hand, includes the walls of Yerushalayim among those things that are subject to Me'ilah and on the other, does not consider Yerushalayim to be a Davar ha'Nadur (because it is not Kadosh) by making this a Machlokes Tana'im as to what Rebbi Yehudah holds.

5)

(a)We refute Ula Amar bar Pada's initial contention that when Rebbi Meir says 'Hekdesh b'Shogeg Mis'chalel', he is referring exclusively to the obligation to bring a Korban, but the money remains Hekdesh on the grounds that if the money remains Hekdesh, then why does he need to bring a Korban?

(b)Ravin citing Rebbi Meir restricts 'Shogeg Mis'chalel' to eating (like Rav).

(c)This does not mean that Me'ilah is confined to the realm of food since it extends to anything that one consumes or uses up, such as oil of Hekdesh.

6)

(a)Rav Nachman Amar Rav Ada bar Ahavah rules with regard to ...

1. ... Ma'aser Sheni like Rebbi Meir, who says 'bein b'Shogeg, bein b'Mezid, Lo Kidesh'.

2. ... Hekdesh like Rebbi Yehudah, who says 'b'Shogeg Kidesh, b'Mezid Lo Kidesh'.

(b)His initial reason for both of these rulings is because each of these opinions appears in a Stam Mishnah.

(c)He rules like Rebbi Meir, because of the Stam Mishnah in Ma'aser Sheni. Beis Shamai rule there 'Kerem Reva'i Ein Lo Chomesh, v'Ein Lo Bi'ur; Beis Hillel rule, 'Yesh Lo'. The basis of their Machlokes is whether we learn a 'Gezeirah-Shavah' "Kodesh" "Kodesh" from Ma'aser (Beis Hillel) or not (Beis Shamai).

7)

(a)They also argue over Peret (the loose grapes that fall to the ground) and Olelos (the incomplete clusters of grapes) of Kerem Reva'i.

(b)Beis Shamai hold 'Yesh Lo' (because it falls under the category of "Karm'cha"; whereas Beis Hillel hold 'Kulo l'Gas' (it all goes to the wine-press, because it is Hekdesh ...

(c)... like Rebbi Meir), as we just learned from the 'Gezeirah-Shavah').

8)

(a)In the case where a treasurer of Hekdesh sends Hekdesh money with a Pike'ach to buy something, and he remembers that it is Hekdesh before the Shali'ach has reached the store-keeper it is the store-keeper who will be Chayav Me'ilah when he spends the money.

(b)We prove from here that a Stam Mishnah holds like Rebbi Yehudah (that there is Me'ilah by Hekdesh b'Shogeg).

9)

(a)The author of the Stam Mishnah 'ha'Podeh Ma'aser Sheni she'lo, Mosif alav Chamishiso bein mi'she'Lo, bein she'Nitan lo b'Matanah' appears to be Rebbi Yehudah (who holds 'Ma'aser Mamon Hedyot') because, according to Rebbi Meir, one cannot give Ma'aser Sheni as a gift.

(b)Establishing the Mishnah when the owner gives the Ma'aser when it is still together with the Tevel helps establish it even like Rebbi Meir because this Tana holds 'Matanos she'Lo Hurmu k'Mi she'Lo Hurmu Damyan' ('Before the Matanos have been separated, they are not considered Matanos'), in which case one is permitted to give them as a gift.

(c)We ask a similar Kashya from the Stam Mishnah in Ma'aser Sheni 'ha'Podeh Neta Reva'i she'lo Mosif alav Chamishiso, Bein mi'she'Lo, Bein she'Nitan lo b'Matanah' (which appears to go like Rebbi Yehudah). Establishing the Mishnah when the owner gave the Ma'aser when it was still S'mader (in the first stages of fruit) helps establish it even like Rebbi Meir since it is not yet considered a fruit, and is therefore not subject to the Dinim of Ma'aser.

(d)This answer cannot go like Rebbi Yosi who holds that S'mader Orlah is Asur because it is considered a fruit.

10)

(a)The Stam Mishnah in Ma'aser Sheni says that, in a case where somebody purchases Ma'aser to the value of a Sela, but before he manages to pay for it, the price rises to two the purchaser is obligated to pay one Sela (and gains the second one).

(b)The author of this Mishnah must be Rebbi Yehudah because according to Rebbi Meir, who considers Ma'aser Sheni, Hekdesh, he would only acquire the Ma'aser after having paid for it. Consequently, it would be the property of Hekdesh that went up in price, and he would have to pay two Sela'im.

(c)We try to reconcile the fact that we now have a Stam Mishnah regarding Ma'aser like Rebbi Yehudah, with Rav Nachman (who rules like Rebbi Meir by Ma'aser only because his opinion is backed by a Stam Mishnah) by pointing out that there are two Stam Mishnayos like Rebbi Meir, and only one, like Rebbi Yehudah.

(d)In spite of the Sevara 'Mah li Chad S'tama, Mah li T'rei S'tama' (What difference does it make whether there is one Stam or two)? Rav Nachman bar Yitzchak substantiates Rav Nachman's ruling because a Stam Mishnah in the Bechirta (Eduyos all of which is Halachah) supports Rebbi Meir.