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Megilah 27

MEGILAH 27 (23 Tishrei) - dedicated anonymously by a student of the Daf in Har Nof, Yerushalayim, l'Iluy Nishmas Aviva Ahuva bas Shalom, on her Yahrzeit

1) Bar Kapara Darshened the Pasuk in Melachim 2: "va'Yisrof es Beis Hashem ve'es Beis ha'Melech, ve'es Kol Batei Yerushalayim ve'es Kol Bayis Gadol ... ". The meaning of these three is obvious. Rebbi Yochanan and Rebbi Yehoshua ben Levi argue over the continuation of the Pasuk "ve'es Kol Bayis Gadol".
What does one of them learn from the Pasuk ...

  1. ... "Hashem Chafetz Lema'an Tzidko Yagdil Torah ve'Ya'dir" (Yeshayah)?
  2. ... "Saprah Na ha'G'dolos she'Asah Elisha" (Melachim 2)?
(a) The She'eilah is asked whether one is allowed to sell an old Seifer-Torah to buy a new one.
Why should it be permitted?

(b) Why is there no proof from our Mishnah, which forbids using the proceeds from the sale of a Sefer-Torah to purchase Sefarim, from which we can infer that one may purchase a Sefer-Torah?

(c) How do we ...

  1. ... try to resolve our She'eilah from the Beraisa, which permits wrapping a Sefer-Torah in cloths that were used for wrapping Chumashim?
  2. ... refute this proof from the Seifa?
(d) May one wrap ...
  1. ... a Chumash (written in scroll form) in a cloth that was used to wrap Nevi'im and Kesuvim?
  2. ... Nevi'im and Kesuvim in a cloth that was used to wrap a Chumash?
(a) One is permitted to place one Sefer-Torah on top of another.
Why is that not a proof that, by the same token, one should be able to sell an old Sefer-Torah in order to buy a new one?

(b) From where do we prove that these issues are permitted when they are unavoidable?

(c) Rebbi Yochanan quotes Raban Shimon ben Gamliel, who says that one is forbidden to sell an old Sefer-Torah in order to purchase a new one.
Why is that?

(d) Why can we not resolve our She'eilah from here? In what way does the She'eilah differ from Raban Gamliel's case?

(a) Rebbi Yochanan quotes Rebbi Meir, who says that one is permitted to sell a Sefer-Torah for one of two reasons.
What are they?

(b) Assuming that one is not allowed to sell an old Sefer-Torah in order to buy a new one, why is one permitted to sell it ...

  1. ... in order to go and learn?
  2. ... in order to get married?
(c) What does the Beraisa say about selling a spare Sefer-Torah?

(d) Raban Shimon ben Gamliel forbids the sale of a Sefer-Torah, even if one does not have enough to eat (bearing in mind that one can receive money from Tzedakah).
What does he say about someone who sells a Sefer-Torah (or his daughter), even under such circumstances?

(a) Our Mishnah places the same restrictions on money that remains from the proceeds of one of the objects in our Mishnah, as on the initial sale. How does Rava qualify this? When does he permit using the leftover money to buy other things?

(b) The Tana of the Beraisa permits using the proceeds of a sale for other things under certain circumstances.
Which circumstances?

(c) Abaye therefore tries to repudiate Rava's concession by establishing the Beraisa, which permits using the leftovers for other things, by money that was initially claimed to purchase one of the holy objects, implying that without the condition, it would be forbidden.
How does Rava explain this Beraisa?

(d) In fact, the Beraisa permits even using the leftover money for 'Duchsusya'. Abaye asked that Beraisa expert whether he had heard the interpretation of 'Duchsusya' from Rav Sheishes.
What did he reply? What did Abaye extrapolate from this incident?

(a) What did Rebbi Yochnanan quoting Rebbi Meir, say about residents of one town who visited another town and who were approached by the Gaba'ei Tzedakah to give money for the poor of that town?

(b) Will the Din be the same with regard to a single visitor?

(c) On what grounds did Rav Huna refuse to refund the money to Chana bar Chanila'i and the other members of his community in compliance with the Halachah that we just learned in a.?

Answers to questions



(a) On what grounds do the Rabbanan disagree with Rebbi Meir, who forbids selling a public Shul to a private individual, because it constitutes a reduction in Kedushah?

(b) How does Rebbi Meir counter their argument?

(c) What do the Rabbanan say to that?

(d) What condition must be met, according to Rebbi Meir, before one may sell a Shul (even from one town to another)?

(a) According to the Rabbanan, one may sell a Shul in any case, provided the purchaser does not use it for one of four things.
Which four things?

(b) Rebbi Yehudah is slightly more lenient than the Rabbanan.
What does he say?

(a) We just learned in the Mishnah that Rebbi Meir permits selling a Shul only on condition that the seller has the right to retract, should he so wish. What is the problem with this regarding the prohibition of Ribis (interest)?

(b) We answer that Rebbi Meir holds like Rebbi Yehudah.
What does ...

  1. ... the Tana Kama of the Beraisa say with regard to someone who owed money and who gave him his field as a security? Who is permitted to eat the fruit?
  2. ... Rebbi Yehudah say?
(c) Rebbi Yehudah cites a case in point from Bitus ben Zonin, who gave his field as a security on the instructions of Rebbi Elazar ben Azaryah, even though it was the purchaser (the creditor) who ate the fruit.
How did the Rabbanan counter Rebbi Yehudah's proof?

(d) Rava maintains that even Rebbi Yehudah forbids 'Tzad Echad be'Ribis'. Then what does he permit in the Beraisa (and on what grounds did Rebbi Meir permit the return of the Shul in our Mishnah)?

(a) Rav Yehudah Amar Shmuel permits one to urinate within four Amos of the location that one Davened.
Why is that obvious even from the Rabbanan of Rebbi Yehudah in our Mishnah, who forbid the purchaser of a Shul to use it as a bathroom?

(b) A Beraisa expert quoted a Beraisa in front of Rav Nachman requiring someone who has Davened to move four Amos before urinating, and someone who has urinated to move four Amos before Davening.
Why did Rav Nachman agree with the latter statement? Why is this necessary?

(c) And why did he disagree with the former statement?

(d) Rav Nachman therefore amended the text of the Beraisa to read 'Yashheh' (meaning that he is obligated to wait the time it takes to walk four Amos in both cases - but not necessarily to actually walk that distance).
Why does one need to wait four Amos between ...

  1. ... urinating and Davening?
  2. ... Davening and urinating?
(a) Rav Zaka'i cited three reasons as to why he lived to a ripe old age: 1. because he never urinated within the time-period of four Amos from when he Davened; 2. because he never called his friends by their nicknames.
What was the third reason?

(b) What did his grandmother once do when he had no wine for Kidush?

(c) How many barrels of wine ...

  1. ... did she leave him when she died?
  2. ... did he leave his children when he died?
(a) How did Rav Huna once appear before Rav in strange-attire? Why was that?

(b) What Berachah did Rav then confer upon him?

(c) How was that Berachah fulfilled?

(d) Why was Rav annoyed with Rav Huna?

13) Rebbi Elazar ben Shamua also ascribed his old age to three things: 1. that he never used the Beis-Hamedrash as a short -cut; 2. that he never stepped over the people in the Beis-Hamedrash.
What was the third reason?

Answers to questions

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