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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shekalim 9



(a) The number of cubic Etzba'os in a Revi'is, according to ...
  1. ... the Yerushalmi - is 2 by 2 by 5/6 Etzba'os.
  2. ... the Bavli - is 2 by 2 by 7/10 Etzba'os.
(b) According to the first interpretation of Rebbi Nasan, the Shiur for carrying out dried undiluted wine on Shabbos is a *k'Zayis*, because it takes a Revi'is of liquid wine to form a k'Zayis when it has solidified. Not a *quarter of a Revi'is*, like its liquid counterpart - because it is not fit to be diluted, like liquid wine is.

(c) The second interpretation of Rebbi Nasan establishes him like Rebbi Shimon, who says that the Shiur for carrying out any liquid on Shabbos is a Revi'is. In that case, Rebbi Nasan no longer holds of the Sevara that solidified wine is not fit to be diluted.


1. Rebbi Elazar was cross with Rebbi Si'man - because he refused to tell him how much blood from the dead mule of Beis Rebbi they had declared Tahor.
2. Rebbi Bibi scolded or even kicked Rebbi Yitzchak bar Bisna (according to our text), when he asked him the same Sha'leh - because, not having his own bread, but having to rely on the baker, left his mind unclear at the time (perhaps, as a result, he did not fully comprehend the question), which was why he had reacted the way he had.
1. ... "ve'Hayu Chayecha Teluyim Lecha Mineged" - refers to someone who does not own land, and who needs to buy a whole year's supply of wheat (not knowing whether he will have money or wheat the following year).
2. ... "u'Fachadta Laylah ve'Yomam" - to someone who needs to buy wheat every week from a wheat-salesman.
3. ... "ve'Lo Sa'amin be'Chayecha" - to someone who buys bread from a baker.
(Note: The Pasuk speaks of times when only the poor did not possess their own tract of land, and did not produce their own bread).
(b) When Rebbi Yehoshua ben Pesora (in a Beraisa) testified that the blood of a Neveilah is Tahor - he meant (according to Rebbi Yitzchak bar Kahana) that it is not Machshir food (to become Tamei).

(c) 've'Ein Lanu ke'Yotzei Bo', answers the Gemara, refers, not to the distinction between Tum'ah and Hechsher, but to the fact that the Shiur Tum'ah of the blood is equivalent to the Shiur of its flesh.

(d) The Shiur Tum'ah of a Sheretz regarding ...

  1. ... its flesh - is a k'Adashah.
  2. ... its blood - is also a k'Adashah.
3) The Gemara is pleased to connect Rebbi Yehudah with the opinion which holds that the blood of a Neveilah is Tamei - because Rebbi Yehudah was the Posek of Beis Rebbi (see Rashi, Bavli Menachos, 104a. DH 'Rebbi Yehudah'), and we learnt earlier that the ruling in Beis Rebbi was that was *less* than a Revi'is is not Metamei, but *more*, is.


(a) A Kavatz, who is either a man with many curls, or a poor man who needs money desperately - may not be appointed to empty the Lishkah, in order to dispense with the possible suspicion that they may have stolen money from the Terumas ha'Lishkah.

(b) 'Mefasfin be'Kilkin' means either that they would ruffle through the Torem's hair, or that they would inspect his long woolen shirt to make sure that he had not taken any money. They made certain that the Torem would not walk off with money in his mouth - be keeping him talking.

(c) They did not simply make him fill his mouth with water - because then, how would he be able to recite the Berachah over separating the Terumah (and David Hamelech wrote in Tehilim - "Yimalei Pi Tehilasecha")?

(d) The most explicit Pasuk to teach us the concept of remaining above suspicion says the Gemara, is the one in the Torah (in Mas'ei) - "vi'Heyisem Neki'im me'Hashem u'mi'Yisrael".

Halachah 3


(a) To make certain that their half-Shekel went into the box, and did not remain in the Lishkah as leftovers - Raban Gamliel's family used to throw the half-Shekel into the Lishkah right in front of the Torem, as he was emptying it, and the Torem would automatically push the coin into the box.

(b) Before he was permitted to take the money from the Lishkah, and put it into the box - the Torem said aloud 'Shall I take the Terumah'? to which those assembled would reply 'Take Terumah'! This had to be repeated three times, before the Torem was permitted to proceed with the Terumas ha'Lishkah.

(c) After filling the three boxes on P'ros Pesach and P'ros Shavu'os - the Torem would cover the money that remained in the Lishkah with leather covers. (Note: The Korban ha'Eidah, following the explanation of the Rambam, speaks about three large boxes [each containing nine Sa'ah] into which they first placed the money. The actual Terumah was performed from those boxes into the three small ones. However, seeing as there is no clear indication of such boxes in the Mishnah, we shall follow the explanation of the Tiklin Chadtin, as far as this point is concerned, whenever the boxes are mentioned).

(d) The reason for this is because we are afraid that, next time (i.e. at the next Terumah) he might forget and take from the remains (which are Mosar ha'Terumah and should therefore not be used for the Korbanos). After P'ros ha'Chag however, it was not necessary to cover the remains, since there would be no next time that year.

(a) They performed ...
1. ... the first Terumah on P'ros Pesach - in honor of the donors from Eretz Yisrael.
2. ... the second Terumah on P'ros Shavu'os - in honor of those from the surrounding areas (e.g. Syria).
3. ... the third Terumah on P'ros ha'Chag - in honor of the donors from Bavel, Madai and the distant lands.
(b) The significance of these three Terumos was for the sake of publicity, to remind the people who lived far away to bring their Shekalim (if not the first time, then the second or the third time). It did not mean that those who brought their half-Shekalim *later* had no portion in the Korbanos Tzibur which were purchased with an earlier Terumah - since we rule 'Tormin al ha'Gavuy ve'Al he'Asid Ligavos'.



(a) In real terms, Raban Gamliel's family gained nothing by maneuvering their half-Shekel into the box - because the Korbanos were brought on behalf of everybody (even those who had not yet donated). What did they *did* gain however, was the satisfaction in knowing that their money had immediately been used to purchase the Korbanos Tzibur.

(b) The proof for this lies in the Din of Ma'asering two piles of crops - where one takes Ma'aser from only one of them, yet the *second* pile is Ma'asered no less than the *first*.

(a) If they removed the skins covers - all the money become Shirayim (which was discussed above on Daf 6b.)

(b) The third Terumah was the wealthiest of the three, due to the golden coats and the Darkonos that the people from distant lands brought with them instead of half-Shekalim (though this is difficult to understand, seeing as the coats and the Darkonos were not an *addition* to the half-Shekalim, but the actual half-Shekalim that were transferred from the collective half- Shekalim of the entire community [to facilitate trnsportation] - as is evident from the source of this Halachah at the beginning of the second Chapter).

(c) They first used some of the money from the box marked 'Aleph', then from the box marked 'Beis' and finally from the box marked 'Gimel'. They did not first use up all the money in 'Aleph' - because we will learn later from a Pasuk that it is a Mitzvah to use all three boxes in the same period.

(d) If necessary, they would first empty the *third* box, then the second and finally, the first.

(a) Should all the money in the boxes be used up, they would collect fresh half-Shekalim - according to the Tana Kama, rather than take from the Sheyarei ha'Lishkah - because the Sheyarei ha'Lishkah could not be used for Korbanos.

(b) Rebbi Meir holds that one may use the money that remained in the Lishkah for Korbanos, conforming with what he used to say 'Mo'alin be'Shirayim' - in case they would later be needed for the Korbanos.

10) In the Beraisa of Rebbi Pinchas ben Ya'ir ...
1. ... Zerizus lead to Neki'us - because someone who acts with care (because Zerizus incorporates Zehirus) and alacrity, will inevitably be clean from sin;
2. ... Neki'us to Taharah - because cleanliness from sin leads to Taharas ha'Neshamah.
3. ... Taharah to Kedushah - because through Taharas ha'Neshamah one keeps well away from all forms of immoral conduct - including bad thoughts.
4. ... Kedushah to Anavah - because immorality drives away Hashem (Devarim 23:15). Conversely, someone whose body and mind are clean, permit Hashem to remain close, and this enables him to appreciate Hashem's greatness.
5. ... Anavah to Yir'as Chet - because it is only when a person realizes his own inadequacy that he can really begin to fear Hashem. Until then, he is too full of his own importance.
6. ... Yir'as Chet to Chasidus - because someone who is afraid to sin will go beyond the letter of the law in order to refrain from doing so.
7. ... Chasidus to Ru'ach ha'Kodesh - because when one goes beyond the letter of the law, Hashem does likewise with him (ke'Mayim Panim el Panim), and he is able to transcend his natural status and attain the level of Ru'ach ha'Kodesh.
8. ... Ru'ach ha'Kodesh to Techi'as ha'Meisim - as happened with Yechezkel, who was able to bring the dry bones back to life through Ru'ach ha'Kodesh (in addition, this is an extension of the supernatural status connected with Ru'ach ha'Kodesh - since death is a natural phenomenon).
9. ... Techi'as ha'Meisim to Eliyahu ha'Navi - because Eliyahu ha'Navi will come before Techi'as ha'Meisim (according to the Tiklin Chadtin, it is *after* Techi'as ha'Meisim). (Note: The above explanations are not confined to the explanation of the Korban ha'Eidah.)
1. Living in Eretz Yisrael - coincides with the body (which in turn, corresponds to the element of dust);
2. Speaking Lashon ha'Kodesh - with the power of speech (ru'ach);
3. Eating his food be'Taharah - the soul of growth (water);
4. Reciting the Shema every evening and morning - the Neshamah (fire).
***** Hadran Alach, 'bi'Sheloshah Perakim!' *****

***** Perek ha'Terumah. *****


(a) With the money of the Terumas ha'Lishkah - they purchased Temidin and Musafin together with their Nesachim; the Omer, the Shtei ha'Lechem and the Lechem ha'Panim.

(b) The Shomrei Sefichim bi'Shevi'is were also paid with that money. These were people who (on behalf of the Beis-Din) guarded the wild seeds that grew in the Shevi'is - to prevent animals from walking there, so that barley and wheat-crops should be available for the Omer and the Sh'tei ha'Lechem.

(c) According to the Rabbanan of Rebbi Yossi, if the Shomrei Sefichim did not receive remuneration, they were not permitted to donate what they picked, for the Omer and the Sh'tei ha'Lechem - because one *cannot* donate private corn for use as a Korban Tzibur.

(d) Rebbi Yossi holds that one *can* - and that consequently, the Shomrei Sefichim may donate the crops for the Omer and the Shtei ha'Lechem, even if they were Shomrei Chinam.

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