י ' אב תשעד” Wednesday, August 6, 2014 מגילה כ ו” Daf Digest for the month of Av is dedicated "ל נ ר ' מנח מנדל ב ר ' יוס יצחק אייזיק כ" ז מנח אב תשס" ו בעל המחבר " עטרת אבי " על מס ' ביצה ומו"ק מאת משפחת קאה OVERVIEW of the Daf Distinctive INSIGHT 1) MISHNAH: (cont.) The Mishnah concludes its elaboration The letters formed by the knotted straps of tefillin אלו ה תשמישי קדושה וכו ’ ונרתיק של תפילי ורצועותיה .of the laws of using the proceeds of the sales of sacred items 2) The sanctity of the town square he straps of the tefillin are tied into knots with the Rabbah bar bar Chanah in the name of R’ Yochanan as- T It .( של יד by the) י ‘ and ( של ראש by the) ’ד shapes of the letters serts that the Mishnah reflects the opinion of R’ Menachem bar seems as if the straps are themselves an integral part of the Yosi, but the Chachamim maintain that a town square does not tefillin. As such, we would expect the straps to have the status possess sanctity. Yet the Baraisa lists the straps as being only hat . קדושה of The two positions are explained. which services an item which has holiness. For this reason, י ‘ and ד ‘ concludes that the letters ”ד( ה תשמישי ) Selling a synagogue Tosafos (3 הלכה למשה R’ Shmuel bar Nachmani in the name of R’ Yonason which are tied with the straps are not part of the ,which comprise the mitzvah of tefillin. Rashi, however מסיני .teaches that the synagogue of a city may not be sold R’ Ashi notes an exception to this rule. suggests that these configurations of letters are an integral part Three unsuccessful challenges are presented against R’ of tefillin. The verse (Devarim 28:10) states: “And they will see Shmuel bar Nachmani’s position. that the name of Hashem is upon you, and they will fear you.” The dispute between Tanna Kamma and R’ Yehudah cited The Gemara (Menachos 35b) expounds upon this verse and in a Baraisa regarding the susceptibility of Yerushalayim to tu- teaches that the nations of the world will fear us when they see mah is explained. the tefillin that is upon the head. Rashi explains that the spe- Another context where this dispute arises is cited. cific reference is to the name of Hashem which is part of the that ד ‘ on the capsule of leather itself, and the ש ‘ Rava maintains that the requirement to use the proceeds of tefillin—the the sale of a sacred item for an item of greater sanctity does not is formed by the straps. Being that the majority of Hashem’s apply if it is sold by the seven city trustees. name is displayed by the tefillin of the head, the nations who An application of this ruling is cited. observe it will fear us. The issue of tearing down a synagogue to build one in its According to Rashi, therefore, where the letters formed by place is discussed. the straps are part of the tefillin itself, why are the straps only Additional rulings are recorded that relate to the fact that a ? קדושה servers of holiness, and not items of— תשמישי קדושה synagogue retains its sanctity even after it is no longer used as a writes that the piece of the strap which is (#154) ”ב ח The synagogue. itself, and not קדושה has the status of י ‘ or ד ‘ A dispute is recorded whether a synagogue loses its sanctity part of the letter Our Gemara refers to the rest of the . תשמישי קדושה if it is given away as a gift. only Rashba explains that the . תשמישי קדושה strap, which is only 4) Sacred and mitzvah objects letters formed by the straps are an integral part of the tefillin, because they are not formed דבר שבקדושה A Baraisa distinguishes between the sanctity of objects used but they are not a for mitzvah and the sanctity for objects used for a sacred item. by any writing, only tying. Ritva also writes that the straps are The Baraisa cites examples of both categories. not a complete item of kedusha, because they can easily be Rava presents five related rulings. untied and retied. Or Zarua adds, similar to the explanation An incident regarding the status of an Aron Kodesh and its of Rashba, that the straps are only tied in the form of letters, ability to contain tumah is recorded. but this does not earn them the full status of being actual let- . קדושה Disposing of sacred items ters, which then would have had the status of (5 Mar Zutra and Rava discuss the disposal of sacred items 6) The sanctity of a Beis Haknesses and Beis Hamidrash Today’s Daf Digest is dedicated R’ Pappi in the name of Rava teaches that a Beis In honor of the yahrtzeit of our beloved father Hamidrash contains greater sanctity, whereas R’ Pappa teaches Moshe ben Asher (Morris Barkon) in the name of Rava that a Beis Haknesses possesses greater by Beverly Barkon and Frank Lieberman sanctity. מגילה כ ו” – Number 736 HALACHAH Highlight REVIEW and Remember Putting sefarim down on the bimah 1.Why is it prohibited to sell a synagogue located in a city? _______________________________________ אמר רבא מריש הוה אמינא האי כורסיא תשמיש דשמיש הוא ושרי וכו’ Raba said: Originally I thought that the bimah is an accessory to an 2. What Yerushalayim the possession of one of the shevatim? accessory and [consequently] it is permitted [to use it for non-sacred pur- _______________________________________ and what is done with them when תשמישי מצוה poses etc.] 3. What are they are no longer usable? 1 R ashi explains that since it was common to put a cloth on _______________________________________ the bimah, Rava thought that the bimah itself is only an accessory 4. What should be done with a Sefer Torah that becomes to an accessory (i.e. the Sefer Torah rests on the cloth that is sup- worn? ported by the bimah), but when he saw that occasionally the Sefer _______________________________________ Torah is placed directly on the bimah he concluded that the bi- mah is an accessory and may not be used for any purpose other than for reading the Torah. Mordechai 2 writes that although that despite the conclusion of Beis Yosef, before the cloth is used nowadays a cloth is always used to cover the bimah and one can to cover the bimah, one should make an effort to formally stipu- be lenient regarding other uses for the bimah, there will be a re- late that it is being sanctified on condition that other uses of the striction against using the cloth cover to the bimah since that is cloth should not be prohibited. It is recorded 5 that in the Beis considered an accessory to a sacred item, i.e. the Sefer Torah rests Haknesses of the Chazon Ish there was an additional covering on it. Accordingly, Rav Yosef Karo 3, the Beis Yosef, questions that was used to cover the bimah only when the Sefer Torah was why people place their siddur or other sefer onto the cloth that being read. The advantage of this practice is that the cover which covers the bimah since it has the status of an accessory to a sacred is regularly on the bimah only has the status of an accessory to an item and, as such, it should be prohibited for any use other than accessory and thus there is no restriction against using it for other for the Sefer Torah. It must be, answers Beis Yosef, that since it is uses. .1 רש” י ד” ה תשמיש דתשמיש so common for people to use the cloth for other purposes one .2 מרדכי סי ’ תתכ can assume that someone stipulated that it should be permitted .3 בית יוס או” ח סי ’ ”קנ ד ד” ה ומ” ש וכסא for private use, or that we consider as if Beis Din made such a .4 ”מג א ש ס” ק ט ו” .( לב בית די מתנה עליה ) stipulation 4 .5 אורחות רבינו ח” א עמ ’ עא Rav Avrohom Avli Gombiner , the Magen Avrohom, writes dechai said that he was indeed planning to until the replacement has been built. Now, make a siyum after the fast. A talmid of how could Hashem have destroyed the STORIES Off the Daf Chachmei Lublin (where only those who Beis HaMikdash without building a re- The third Beis HaMikdash knew at least 200 daf with Rashi and Tosa- placement? This seems to contradict the ”!fos by heart were accepted), he chose halacha in Megilla לא ליסתור איניש בי כנישתא עד דבני בי Chagigah since it was his strongest me- The Rebbe then answered his own כנישתא אחריתי sechta, and completed it quickly. After the rhetorical question. “This is the meaning R eb Mordechai Stelberg, z”l, a student fast, the Imrei Emes honored the siyum of the verse, ‘Hashem has planned to de- in Yeshivas Chachmei Lublin, was very with his presence. stroy the wall of the daughter of Tzion; He close to the Imrei Emes, zt”l. One Av, Reb The Rebbe asked, “For which siyum has stretched out a line.’ (Eichah 2:8) This Mordechai stayed at a health spa while the mesechta are we celebrating?” means that from the moment that Hashem Gerrer Rebbe was also there taking a cure. Reb Mordechai answered, “I have decided to destroy the Beis HaMikdash, On Erev Tisha B’av, the Rebbe ap- completed Chagigah.” He had already laid down the infrastruc- proached him and asked if he had a siyum They began to discuss the mesechta, ture of the new Beis HaMikdash.