ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Megilah 29
MEGILAH 29, 30 (25, 26 Tishrei) - Anonymously dedicated by an ardent
supporter who wants to have the Zechus of spreading Torah throughout the
(a) One may and (must) stop learning Torah in order to accompany a dead
person and for the Mitzvah of Hachnasas Kalah. The latter constitutes -
accompanying her from her father's house to the Chupah.
(b) One is not obligated (or even permitted) to stop learning in order to
accompany a dead person - if he has the necessary quota of people needed,
depending on the Kavod due to him (as will be explained shortly).
(c) Rav Shmuel bar Inaya Amar Rav defines 'Kol Tzorcho' in one of two ways:
*one* of them is twelve thousand men plus six thousand Shofar blowers, the
other, twelve thousand people, of whom six thousand are Shofar-blowers.
(d) Ula defines it as sufficient people to fill the space from the gates of
the town until the grave-side - Rav Sheishes, as six hundred thousand people
(just as the Torah was given, so is it taken away).
(a) The above applies to someone who only *learned* Torah (see Tosfos DH
'Hani Mili'). For someone who *taught* it - there is no minimum Shiur.
Everyone is obligated to stop learning and attend the Levayah.
(b) Rebbi Shimon bar Yochai learns from the Pasuk ...
1. ... "ha'Nigloh Nigleisi le'Veis Avicha bi'Heyosam be'Mitzrayim" - that
even when Yisrael were in Egypt, the Shechinah was with them.
(c) What the Shul in Hutzal (in Bavel) and the Shul of Shaf ve'Yasiv in
Neherda'a have in common - is that it was in both, that the Shechinah would
appear in Bavel, sometimes in one, sometimes in the other.
2. ... "Lema'ancha Shulachti Bavelah" - that the Shechinah went down with
them to Bavel, too.
3. ... "ve'Shav Hashem Elokecha es Sh'vuscha" - that when we ultimately
leave Galus, the Shechinah will leave with us (since the Pasuk does not
write "ve'Heishiv ... es Shevuscha" - which would mean that Hashem will
*return us* from captivity, but "ve'Shav", implying that He will return
(d) King Yechonyah and his retinue built the Shul of Shaf ve'Yasiv, when
they arrived from Eretz Yisrael, with stones that they brought with them
from Eretz Yisrael.
(a) Abaye would walk as much as one Parsah (four Mil) in order to Daven in
the Shul of Shaf ve'Yasiv.
(b) Shmuel's father and Levi would leave the Shul when they heard the
Shechinah about to enter. Rav Sheshes declined to do so - because he was
blind. The Shechinah instructed the Angels to leave him be, after Rav
Sheishes argued that surely, 'someone' who has all his faculties must give
way to the unfortunate person who does not.
(c) According to Rebbi Yitzchak, the Pasuk in Yechezkel "va'Ehi Lahem
le'Mikdash Me'at" refers to the Shuls and Batei Medrash of Bavel. According
to Rebbi Elazar - it referred to the house of Rav in Bavel.
(d) Rava applied the Pasuk "Hashem Ma'on Atah Hayisa Lanu" to the Shuls and
the Batei Medrash in Bavel. The Pasuk "Hashem Ahavti Me'on Beiseicha"
affected Abaye to the effect - that when he realized its implication, he
took to learning in the Shul where he Davened, instead of in his own house
(see Gilyon ha'Shas).
(a) Rebbi Elazar ha'Kapar learned from Mount Tavor and Mount Karmel - that
if those two mountains were fixed in Eretz Yisrael, because they came to Har
Sinai (to learn Torah) when the Torah was being given on it, then the Shuls
and the Batei K'neisiyos, in which Torah is being disseminated all the time,
will certainly be moved to Eretz Yisrael.
(b) Bar Kapara learns from the Pasuk in Tehilim "Lamah Teratzdun *Harim
Gavnunim*" - that someone who is proud (like the mountains who claimed that
the Torah should be given on them because they were taller than Har Sinai)
is considered blemished (after the blemish in the eye that is called
(c) We learned in our Mishnah that one may not use a Shul as a short cut.
'Kapendarya' is the acronym of - 'a'de'Makifna Adri, Ei'al be'Ha' ('Instead
of going round this row of houses, let me go through here').
(d) Someone who entered the Shul intending to retrace his steps, may
subsequently leave by the other entrance (in the form of a short cut) should
he change his mind. If however, he entered in order to Daven - then (even if
he intended originally to exit through the other door), not only is he
permitted to do so, but it is even a Mitzvah.
(a) We learned in our Mishnah that one is forbidden to cut grass that is
growing in the ruins of a Shul. In order to conform with a Beraisa - we
amend that statement to read that one is forbidden to cut the grass to feed
one's animals, but one is permitted to cut it and leave it there.
(b) One may not - graze one's animals, divert a steam through it or cup the
grass that is growing in a Beis-ha'Kevaros.
(c) If someone *did* cut the grass there - it must be burned.
(d) The underlying reason for these prohibitions - is Kavod for the dead.
(a) When Rosh Chodesh Adar falls ...
(b) On the second Shabbos we Lein Parshas Zachor, on the third Shabbos,
Parshas Parah and on the fourth, Parshas ha'Chodesh. The correct
chronological order of the third and the fourth Parshiyos - is in the
reverse order, seeing as Parshas ha'Chodesh refers to Rosh Chodesh Nisan,
and the first Parah Adumah was only burned on the second of Nisan (in the
- ... on Shabbos - one Leins Parshas Shekalim ... then.
- ... during the week - it is brought forward to the Shabbos before.
(c) Parshas Parah nevertheless comes first - because it deals with the
Taharah of K'lal Yisrael (and someone who is Tamei is not permitted to bring
the Korban Pesach).
(d) During the week, one breaks with the regular Leining on every occasion:
on Rosh Chodesh, Chanukah, Purim, Ta'aniyos, Ma'amados and Yom Kipur. Yom
Kipur - refers to Shabbos Minchah, when Yom Kipur falls on Shabbos.
(a) We learned in a Mishnah in Shekalim that on the first of Adar, Beis-Din
would issue an announcement regarding the Shekalim and regarding Kil'ayim.
In the latter case - they would announce then (during the season of sowing)
that whoever had Kil'ayim growing in his field, should remove the offending
plants at once.
(b) They announced the Shekalim specifically then, because of what Rav Tavi
said in the name Rebbi Yashiyah. Rav Tavi said (based on the Pasuk in
Pinchas "Zos Olas Chodesh be'Chodsho") - that Nisan was the time to begin
purchasing Korbenos Tzibur with the new batch of money.
(c) This seems to suggest that the author of our Mishnah is the Rabbanan,
who hold that one asks She'eilos and Darshens thirty days (from Rosh Chodesh
Adar until Rosh Chodesh Nisan) before each Yom-Tov. Raban Shimon ben Gamliel
says - fourteen days.
(d) It is nevertheless possible for the author of our Mishnah to be Raban
Shimon ben Gamliel - because here too, it is fourteen days before the
bankers set up centers throughout Eretz Yisrael (on the fifteenth of Adar)
to exchange coins for the Machtzis ha'Shekel.
(a) The bankers began setting up their centers in various spots throughout
the land on the fifteenth of Adar. They set them up in the Beis Hamikdash
however - on the twenty-fifth.
(b) The latter was a sign that the final time to bring one's half-Shekel was
fast approaching, and that, from now on, Beis-Din would begin taking
collateral from those people who were lax in paying their dues.
(a) Rav maintains that Parshas Shekalim comprises the Parshah in Pinchas
"Tzav es B'nei Yisrael"; according to Shmuel - it is the opening paragraph
of Ki Sisa.
(b) The Parshah of Ki Sisa deals specifically with the half-Shekalim. "Tzav
es B'nei Yisrael" is connected with the Shekalim - because of what Rav Tavi
quoting Rebbi Yashiyah (who learns from this Pasuk that Nisan was the time
to begin bringing Korbanos Tzibur that were purchased from the new batch of
money - as we explained in 7b.).
(c) The Parshah in Ki Sisa may well deal with the half-Shekalim that they
donated in the desert, but that particular money was melted down and used
for the silver sockets that served as the base of the Mishkan (and not for
the purchase of the Korbanos - which the annual donation currently under
discussion was used for). Nevertheless - the Pasuk uses the word "Terumah"
three times there, hinting at two other donations (besides that of the
sockets): the donations of the raw materials for the Mishkan's construction,
and the half-Shekalim that were used for the purchase of the Korbanos.
(d) According to Rav, we explain, this Rosh Chodesh Adar differs from every
other Rosh Chodesh, on which one also Leins the Parshah of "Tzav es B'nei
Yisrael", inasmuch as now that constitutes the entire Leining, whereas on
other Roshei Chodashim, it constitutes only Shevi'i. According to those
who maintain that the four Parshiyos comprise only the Maftir, the
difference between the two will be - that whereas on a regular Rosh Chodesh,
they would call up *six* in the Parshah of the week and only *Shevi'i*
(Maftir) would Lein "Tzav ... "; on Rosh Chodesh Adar, *three* would Lein
the Parshah of the week, and *four* would Lein "Tzav ... ".
(a) The Haftarah of Parshas Shekalim is that of Yehoyada ha'Kohen. The
connection between that and the Parshah of "Tzav es B'nei Yisrael"
(according to Rav) - is the statement of Rav Tavi (quoted above - that Nisan
was the time to begin purchasing the Korbenos Tzibur from the new batch of
(b) We learn in a Beraisa that if Parshas Shekalim falls the week before or
the week after the Parshah in which it is written, then it is Leined twice
consecutively. It is possible, according to Rav, for Parshas Pinchas (which
contains "Tzav es B'nei Yisrael") to fall due in Adar - according to the
Minhag of Eretz Yisrael (of that time) who concluded the reading of the
Torah only once every three years.
(c) The Beraisa, which explicitly cites Ki Sisa as being Parshas Shekalim -
(a) Rebbi Yitzchak Nafcha cites two occasions on which one takes out three
Sifrei-Torah - Shabbos, Rosh Chodesh Adar, and Shabbos, Rosh Chodesh Teives.
(b) It would not have sufficed to state this just in the case of Shabbos,
Rosh Chodesh Teives - because we might then have thought that with regard to
Parshas Shekalim, Rebbi Yitzchak Nafcha holds like Rav, that Parshas
Shekalim comprises "Tzav es B'nei Yisrael" (which, like the Leining of Rosh
Chodesh, is in Pinchas). Consequently, it would not be necessary to takes
out three Sefarim on Shabbos, Rosh Chodesh Adar?
(c) In fact, Rebbi Yitzchak Nafcha said his Din only with regard to
Shabbos, Rosh Chodesh Adar - and it is the Gemara that extrapolates that the
same applies to Shabbos, Rosh Chodesh Teives.
(a) According to Rebbi Yitzchak Nafcha, when Rosh Chodesh Teives falls
during the week, one calls up three people for Rosh Chodesh and one for
Chanukah - because Rosh Chodesh is more common than Chanukah, so we apply
the principle 'Tadir ve'she'Eino Tadir, Tadir Kodem'.
(b) Rav Dimi from Haifa argues with him (and holds the reverse) - because
were it not for Rosh Chodesh, there would only be three Aliyos.
Consequently, it stands to reason that Revi'i should be reserved for Rosh
(c) Rabah and Rav Yosef support Rebbi Yitzchak Nafcha and Rav Dimi from
Haifa (respectively). The Gemara's final ruling - is like Rebbi Yitzchak
Nafcha and Rabah (that Rosh Chodesh takes precedence) - see Tosfos DH