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by Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld

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Megilah 26


(a) (Mishnah - continued): City dwellers that sold coverings may buy Seforim; if the sold Seforim, they may buy a Sefer Torah.
(b) It is not permitted to descend (if they sold a Sefer Torah, they may not but Seforim, etc.).
(c) The same applies to money left over.
(d) (Gemara - Rabah Bar Bar Chanah): Our Mishnah is like R. Menachem Bar Yosi; Chachamim argue and say that there is no sanctity to the street.
1. R. Menachem says that it has sanctity, since we pray in it on fast days.
2. Chachamim argue, since that is not a fixed usage.
(e) (R. Shmuel Bar Nachmani): Our Mishnah deals with a village shul, but a shul of a big city may not be sold, since people come to it from surrounding areas.
(f) (Rav Ashi): The shul of our city may be sold. Even though outsiders come, they consent to my opinion.
(g) Question (Beraisa - R. Yehudah): There was a shul of smelters in Yerushalayim (which is a big city); it was sold to R. Eliezer, who used it for his needs.
(h) Answer: That was a small shul, which they made themselves.
(a) Question (Beraisa): A plague can come "In a house of your inheritance", but not in Yerushalayim, since Yerushalayim was not divided among the tribes;
(b) R. Yehudah says that this only applies to Makom Mikdash (the Temple).
1. We infer, shuls and Beis Medrashes can receive plagues.
2. If shuls of a big city are considered public property, why can they receive plagues?
(c) Answer: Read R. Yehudah to say that 'this only applies to *Makom Mekudash* (a holy place).
(d) The first Tana holds that Yerushalayim was divided among the tribes; R. Yehudah says that it was not.
1. Other Tana'im also argued about this. The coming Tana says that Yerushalayim was divided among the tribes.
(e) (Beraisa): The portion of Yehudah included the Temple mount, the chambers and courtyards of the Temple.
(f) The portion of Binyamin included the Ulam, the Heichal, and the Holy of Holies.
1. A strip extended from Yehudah's portion into Binyamin's; on it, the altar was built.
2. Binyamin always wished that it was his; therefore, he merited to host the Divine Presence.
(g) This Tana says that Yerushalayim was not split among the tribes (Beraisa): We don't rent houses in Yerushalayim, since the houses are not owned.
(h) R. Eliezer says, even beds may not be rented. Innkeepers used to forcefully take the skins of sacrifices.
1. (Abaye): We see that it is proper to leave one's empty bottles and skins (of animals he slaughtered) for one's host.
(a) (Rava): Our Mishnah is when the city dwellers sold the shul. If the 7 directors of the city publicly sold it, the money may be used for anything, even to drink beer!

(b) Question (Ravina): May I plant on the ruins of a shul?
(c) Answer (Rav Ashi): Publicly buy it from the 7 directors, then plant on it.
(d) (Rav Chisda): One may not destroy a shul until a new one has been built.
1. Question (Rami Bar Aba): That is because they may neglect to build the new one. If I have started building a shul, may I take beams from an old shul?
2. Answer (Rav Papa and Rav Huna Brei d'Rav Yehoshua): No.
(e) (Rava): If one sells or trades a shul, the shul loses its sanctity; but not if one rents it or puts a lien on it collateral.
1. In the 1st 2 cases, its sanctity transfers; in the latter 2 cases, it keeps its sanctity.
(f) The same applies to bricks of a shul. If sold or traded, they lose their sanctity; if they are borrowed, they do not.
(g) This only applies to bricks of a shul that was used. If the shul was never used, they have no sanctity.
1. Even the opinion that says that designation counts, that only applies to weaving a garment to use as shrouds. Our case is like spinning thread to weave (a preliminary preparation) - all agree, it has no meaning.
(h) Rav Acha and Ravina argued if the sanctity of a shul goes away if it is given as a gift.
1. The one that says no - because there is nothing to which the sanctity can transfer!
2. The other opinion says that one only gives if a gift if he received - giving is like selling!
(a) (Beraisa): *Tashmishei* (things which were used for a) Mitzvah may be discarded, such as a Sukah, a lulav, a shofar, and Tzitzis;
(b) Tashmishei Kedushah, such as bags for Seforim, Tefilin, and Mezuzahs, the casing of a Sefer Torah or Tefilin, and Tefilin straps.
(c) (Rava): I used to think that a Bimah (podium) is Tashmishei Tashmish (and has no sanctity); when I saw that people place a Torah on it (with nothing in between), I realized that it is Tashmishei Kedushah (and has sanctity).
(d) (Rava): I used to think that the inner curtain of the ark is Tashmishei Tashmish; when I saw that people rest Seforim on it, I realized that it is Tashmishei Kedushah.
(e) (Rava): An ark which is coming apart may be made into a smaller ark, but not into a Bimah.
(f) (Rava): Worn out curtains (of the ark) may be made into cover for a Sefer Torah, but not for a Chumash.
(g) (Rava): Bags which carry Sefer Torahs are Tashmishei Kedushah, and must be buried.
1. One might have thought, they are merely for protection, not for honor.
(h) Jews from Rome had built a shul which was open to a room with a corpse. Kohanim wanted to enter, to daven.
1. Rava: The ark is a wooden vessel made to be stationary, therefore, it cannot become impure, so it blocks the impurity of the corpse. Move the ark!
2. Question (Rabanan): Sometimes it is moved with a Sefer Torah on it - it should not be considered stationary!
3. (Retraction - Rava): If so, we have no solution.
(i) (Mar Zutra): Worn-out covers of Seforim may be made into shrouds - this is their burial!
(j) (Rava): A worn-out Sefer Torah is buried next to a Chacham - even one who only learned Mishnah.
1. (Rav Acha Bar Yakov): It should be put it earthenware, so it will last.
(k) (Rav Papi): One may convert a shul into a Beis Medrash, but not vice-versa.
1. Rav Papa learned the other way - one may convert a Beis Medrash into a shul, but not vice-versa.
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