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Daf Hashvua Gemara and Tosfos: Megila 27 by Rabbi Chaim Smulowitz Learntosfos.Com Daf 27A

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Daf Hashvua Gemara and Tosfos: Megila 27 by Rabbi Chaim Smulowitz Learntosfos.Com Daf 27A Daf Hashvua Gemara and Tosfos: Megila 27 By Rabbi Chaim Smulowitz LearnTosfos.com Daf 27a New Sugya R' Pappi quotes Rav; you may make a Shul into a Beis Medrish, but you can't make a Beis Medrish into a Shul. R' Pappa quotes Rava to say the opposite. R' Acha says: it seems that R' Pappi's opinion is more probable. After all, R' Yehoshua b. Levi says that you can make a Shul into a Beis Medrish. This is a proof. Tosfos says: from here it seems that the Halacha is like R' Yehoshua when he argues with R' Yochanan. After all, the Gemara brings a proof to R' Pappi that R' Yehoshua b. Levi agrees with him despite that R' Yochanan disagrees, (as we'll see later in the Gemara). As B. Kapara Darshens: what does the Pasuk mean by "the house of Hashem was burned, and so was the king's house, and so too all the houses in Jerusalem and all raising houses was burned in fire?" "The house of Hashem was burned," that refers to the Beis Hamikdash. "And so was the king's house," this is his palace. "And so too all the houses in Jerusalem," this is like its simple meaning. "And all raising houses were burned in fire," the meaning is an argument between R' Yochanan and R' Yehoshua b. Levi. One says that it raises Torah, and the other says that it raises Tefila. The opinion that holds that it's the Torah, as it says "Hashem desires for the sake of his righteousness, the raising of Torah and strengthening it." According to the opinion that it's Tefila, as it says "count now the greatness that Elisha did," which he did through Davening. The Gemara says: let us bring a proof that R' Yehoshua b.Levi said that they raise there Torah, as he says that you can make a Shul into a Beis Medrish (so we see that Torah is greater than Davening). New Sugya The Gemara inquires: can you sell an old Sefer Torah to buy a new Sefer Torah? Do we say that, since you're not bringing it to a higher Kedusha, it is forbidden, or, since there is no higher Kedusha to buy, it's permitted. The Gemara wants to bring a proof from the Mishna. As it says that, if you sell a Sefer Torah, you can't buy Sefarim of Nach. This implies that, you only can't buy Sefarim, but you're allowed to buy a Torah with the money. The Gemara rejects the proof: that's B'dieved, that, if you sold the old Sefer Torah, the only thing you can do with the money is to buy a new one. However, we can still inquire if you can sell it in the first place to buy a new one? The Gemara brings a proof from the following: you can roll a Sefer Torah (to cover it) in a cover for Chumashim, you can roll Chumashim in a Nach's cover, but you can't roll Nach in a Chumash cover, and you can't roll a Chumash in a Sefer Torah's cover. So, we said that you can Project of Ahavas Olam Torah Center: Rav Simcha Klein, Rabbi roll a Sefer Torah in a Chumash's cover, implying but you can't roll it in a cover of another Sefer Torah (so you can't exchange one Sefer Torah for another). The Gemara rejects this proof. After all, the Braisa also says that you can't roll a Chumash in a Sefer Torah's cover, implying that one Sefer Torah can be rolled in another Sefer Torah's cover. The Gemara concludes: therefore, this Braisa is inconclusive. The Gemara brings a proof: you may place a Sefer Torah on another Sefer Torah, or on a Chumash. You may put a Chumash on a Nach. However, you can't put a Nach on a Chumash and not a Chumash on a Sefer Torah. (So, we see that Sifrei Torah can be used as a base for another Sefer Torah, so we should also assume that you may sell a Sefer to buy a Sefer.) The Gemara answers: we can't compare selling to placing on top since it's impossible to store them any other way. After all, if you would forbid it, how can you roll a Sefer Torah since you're placing one Daf over another Daf. Therefore, since it's impossible any other way, it's permitted. So too, since it's impossible any other way to store them, it's permitted. The Gemara brings a proof from the following: Rabbah b. b. Chana quotes R' Yochanan: R' Shimon b. Gamliel says; a person can't sell an old Sefer Torah to buy a new one. The Gemara rejects this proof: that may be (if it wasn't written yet, and you might end up negligently not end up writing it). Our inquiry is if the new Sefer Torah is written and right before us ready to buy. The Gemara brings a proof from the following: R' Yochanan quotes R' Meir; you can't sell a Sefer Torah but to enable you to learn Torah or to get married. Therefore, we see you can sell Torah for other Torah. The Gemara rejects this proof; perhaps learning is difference since it brings him to do proper actions. Also, they allowed it to marry a woman since the Pasuk says "He didn't create it (i.e., the world) to be desolate, but he created it to be inhabited. However, they wouldn't allow selling one Sefer Torah to buy another one. We learned: someone shouldn't sell a Sefer Torah even if he has no need for it anymore. R' Shimon b. Gamliel says further: even if the person doesn't have what to eat, if he sells a Sefer Torah, or his daughter (for a maid), he will never see any blessing from it. New Sugya We say that the same applies to the leftovers (that you can't sell it for a less holy item). Rava says: this is only true if you sold a holy item and you had leftover money (after you bought another holy item). However, if you only collected the money to buy a holy item, the leftovers are permitted. Abaya asks: the Braisa says that it's only applies if you didn't make a condition. However, if you made a condition, you may use the money even for a Duchsusya, (it will be defined later). What's the case of this Braisa? It can't be when they sold a holy item, since what good could the condition do, (since it will still be forbidden)? Rather, we must say that it refers to collecting the money and having leftovers, and it's only permitted if you made a condition, but it's LearnTosfos.com 1 Project of Ahavas Olam Torah Center: Rav Simcha Klein, Rabbi forbidden without a condition. The Gemara answers: really we refer to a case where you sold a holy item and had leftovers, and this is what we mean to say: it's only permitted if you made a condition before the seven city caretakers in front of the people of the city, and only then you can use the money for a Duchsusya. Tosfos asks: if you made a condition with the seven city caretakers in front of the people of the city, why is this applicable to leftovers? After all, you can do what you want with all the money, like we said earlier that you can even buy beer with it, as Rashi explains: you can buy beer from the proceeds just to drink. Tosfos answers: it's brought as a Chidush that even if it's leftovers, it's only permitted with a condition. After all, I might think that once you bought the holy item with the proceeds, you can do with the leftovers whatever you want even without any conditions, so we're taught otherwise. Abaya asked one of the rabbis who was saying Braisos before R' Shieshes if he heard from R' Sheishes what a Duchsusya is? He answered: this is what R' Sheishes said: a Duchsusya is a horse rider who's hired by the city to send messages to the government. Abaya says: therefore, if a budding scholar hears a statement and doesn't understand the meaning (of the words) should ask someone who is constantly by rabbis since he must have heard about it from a great man. R' Yochanan quotes R' Meir: if the citizens of one city went to another city (on a fast), and the people of the city place upon them to give Tzedaka; they must give it to the Tzedaka administrator (so that people shouldn't suspect them of not giving their obligation), but when they depart the city, they ask for the money back and they bring it back to their city and distribute it amongst their city's poor. We have a Braisa like that: if the citizens of one city went to another city, and the people of the city place upon them to give Tzedaka; they must give it to the Tzedaka administrator (so that people shouldn't suspect them of not giving their obligation), but when they depart the city, they ask for the money back and they bring it back to their city. However, if an individual visits the other city and they place upon him to give Tzedaka, he distributes the Tzedaka among that city's poor.
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