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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 25



(a) The Torah writes 'ba'Esh Tisrofu' (Sh'mos) by Kodshim which became Pasul, and Terumah Temei'ah is no different, since we learn the obligation to burn it from Pasul Kodshim.

(b) We learn from ...

1. ... "Terumosai" (plural) that the Torah is referring to two types of Terumah. Tehorah and Temei'ah - and the Torah writes "Lecha", to tell the Kohen that they are* his* to benefit from;
2. ... "ve'Lo Bi'arti *Mimenu* be'Tamei" implies that one may not burn 'Ma'aser Sheni' which is Tamei, but but that there is something else that is Tamei which one does burn - Terumah Temei'ah.
(c) "be'Tamei" incorporate's whether the Ma'aser was Tamei or the person, both are forbidden.
(a) The six stringencies of Kodshim over Terumah are: 1.&2. One is Chayav for eating them when they are Pigul or Nosar; 3. They are a Korban; 4. Someone who benefits from them (under certain circumstances) be'Shogeg is Chayav to bring a Korban Me'ilah; 5. Someone who eats them when he is Tamei be'Meizid is Chayav Kares; 6. An Onen is forbidden to eat them - all of which do not apply to Terumah.

(b) Terumah, on the other hand, has four stringencies, which Kodshim do not: 1. A Yisrael (incorporating a Levi) or a Kohen Tamei who eats it, is Chayav Misah bi'Yedei Shamayim; 2. A Yisrael who eats it be'Shogeg must pay an extra twenty-five per cent fine to the Kohen; 3. It can never be redeemed; 4. Under no circumstances, may a Yisrael eat it.

(c) One reason that infer a Heter to derive benefit from Terumah Temei'ah and not Kodshim, is because Terumah Temei'ah has only *four* stringencies, to Kodshim's *six*; the other, is because Kares is more stringent than Misah (as we shall see shortly).

(d) "Titen *Lo*" - 've'Lo le'Oro', implying that Terumah Tehorah should not be burned. Now why on earth would we have thought that it may? - unless the Torah wishes to teach us here that it is only Terumah Tehorah that is *not* burned, but that Terumah Temei'ah *is*.

3) 'Misah bi'Yedei Shamayim' means that one will die prematurely, Kares incorporates 'Ariri' - meaning that he will also die childless. (Most Rishonim however, do not agree with Rashi's interpretation. - See also Tif'eres Yisrael at the end of the ninth chapter of Sanhedrin, who lists two more differences between Kares and Misah.)




(a) The Ner Shabbos is mandatory - because the Shabbos meal is not Chashuv when eaten in the dark. Consequently, if he leaves the room to go and eat in the dark, he will not be fulfilling the Mitzvah of Oneg Shabbos properly.
(It should be pointed out that, before the advent of electricity, the lamp that one lit for Shabbos, was the lamp which provided one with light. And that is also why the Gemara discussed earlier an extra light by the Din of Ner Chanukah. With the advent of electricity, all these Halachos took on slightly different connotations.)

(b) Rava maintains that washing on Friday afternoon is not Reshus, but a Mitzvah - Shabbos lights is a Chovah, a stronger obligation still.

(c) The basic obligation of washing on Erev Shabbos li'Chevod Shabbos is one's face and neck, arms and legs.

(a) The Talmidim hid their linen wraps from Rebbi Yehudah, because they did not have Tzitzis. This is because, in their opinion, a linen wrap is Patur from Tzitzis.

(b) Beis Shamai maintain that a Sadin is Patur from Tzitzis because of the Isur of Kil'ayim. They do not hold of the Derashah of Semuchin (Tzitzis next to Kil'ayim), from which Beis Hillel learn that one must attach Tziztis to a linen garment, in spite of the thread of Techeles, which, when attached to the garment, produces Kil'ayim.

(c) It does not necessarily follow that Rebbi Yehudah's disciples were following the opinion of Beis Shamai. They may well have agreed with their Rebbi, who ruled like Beis Hillel. Still they did not attach Tzitzis to their linen garments because they decreed on day garments (the negative prohibition of not attatching Tzitzis ro a garment), because of night garments (which are Patur from Tzitzis), which, if one *did* attach Tzitzis and wear them, would render one Chayav for wearing Kil'ayim (even when worn during the day).

(d) Rebbi Yehudah did not agree with this decree.

(a) "va'Tiznach mi'Shalom Nafshi" refers to Ner Shabbos, of which Yisrael were somehow deprived in the latter part of the second Beis Hamikdash.

(b) "Nashisi Tovah" might also refer to a nice bed and nice spreads, or to a made bed and a pretty wife for Talmidei Chachamim.

7) Yet others interpret wealth as a wife who excels in good deeds; and others someone who has a bathroom near his house (a rarity in the times of the Tana'im).
(It is interesting to note that Rebbi Tarfon, who issued the second explanation, was a man who owned vast estates, and Rebbi Akiva, whose wife was the exceptional Rachel, the third.)


(a) Balsam cannot be used for Ner Shabbos, both because one may be tempted to take some out on Shabbos to smell , and because it jumps, and is likely to set the house alight.

(b) Someone who takes oil from a burning lamp on Shabbos is Chayav because of extinguishing (which might be no more than an Isur de'Rabbanan, as we shall see later, on Daf 30a).

(c) The woman who hated her daughter-in-law advised her to adorn herself with balsam oil. Then she told her to light the lamp. She obeyed, and burnt to death.

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