ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) The Rabbanan query Rebbi Shimon (who replaces the Hin measure with that of a Log and a half) - in that they could have used the third of a Log measure (and measured three times) instead.
(b) Rebbi Shimon retorted - that they too, could have dispensed with the half-Log and the Log measure, and used a quarter-Log measure instead.
(c) The reason that, according to Rebbi Shimon, they did not use the half-Log measure for the Chavitei Kohen Gadol, and the quarter Log measure in place of the half-Log and Log measures is - because of the principle that a measure that is used for one measure, cannot be used for a different one.
(d) The Tan who does not agree of this principle is - Rebbi Eliezer b'Rebbi Tzadok, who says 'Sh'nasos Hayu ba'Hin' (as we learned in our Mishnah).
(a) 'Birutzei Midos' - are the drops of wine which spill over the side of the vessel.
(b) In the opinion of Rebbi Yochanan, that is what distinguishes between Rebbi Meir and Rebbi Yehudah. The measure that Hash-m initially give to Moshe at Har Sinai, according to ...
1. ... Rebbi Yehudah was - a Revi'is ha'Log (and a Revi'is ha'Hin).
2. ... Rebbi Meir was - a Hin.
(c) And Moshe was to proceed from there, according to ...
1. ... Rebbi Yehudah - by pouring two Revi'iyos into a K'li of half a Log (in order to ascertain how much it contained), and then four Revi'is into a vessel of one Log, and so on.
2. ... Rebbi Meir - by filling up a vessel containing a Hin, and then pouring it into two measures of half a Hin each, then into three vessels of a third of a Hin, and so on.
(d) Consequently, according to ...
1. ... Rebbi Yehudah, pouring from a small vessel into a larger one would automatically result in large measures spilling over the side of the K'li before entering the large one (which is why he considers the Birutzei ha'Midos sanctified).
2. ... Rebbi Meir, since they would pour from the large vessel into smaller ones, there would be little spillage if any (which will explain why he does not need to consider the Birutzei ha'Midos sanctified).
(a) Abaye disagrees with Rebbi Yochanan. According to him, the Machlokes is based on the Pasuk in Naso "Sheneihem Melei'im So'les". Rebbi Meir, who holds that Moshe was first given the Hin measure, holds 'she'Lo Yechsar ve'she'Lo Yosir'. Rebbi Yehudah cannot agree with that - because two vessels of liquid full will inevitably contain more than one larger one, either because one always adds a little (and two additions are more than one, or because of the double amount of froth.
(b) According to Abaye, both Tana'im will agree however - either that Birutzei Midos are sanctified or that they are not.
(a) The Rabbanan counter Rebbi Shimon's argument that the Hin measure serves no purpose in the Mikdash - by referring to to the anointing oil, which comprised one Hin.
(b) The basis of their Machlokes is - whether, since it was only used on that one occasion, it was hidden immediately after use (Rebbi Shimon) or whether, having been manufactured and sanctified, it remained with them (even though it was not used again.
(c) Rebbi Shimon in our Mishnah, replaced the Hin measure with that of a Log and a half,despite the fact that the Hin measure was not needed - because of the tradition that there have to be seven Midos (measuring vessels, as Ravina will teach us later in the Perek).
(d) It appears that Rebbi Elazar b'Rebbi Tzadok (who validates one vessel containing all the markings) does not hold of this principle either. However, we amend the Lashon 'Sheva Midos' to - 'Sheva Medidos' ('seven measures', which may all appear in one vessel), in order to accommodate him.
(a) Besides ...
1. ... the quarter of a Log of water for the purification of a Metzora, the Revi'is ha'Log was also used - for the Revi'is of oil for the Minchah of a Nazir (as will be explained later).
2. ... the half a Log of water for a Sotah to drink, the Chatzi Log was also used - for the half a Log of oil for the Todah (as will be explained later).
(b) The Log measure was used - for all the Menachos.
(c) According to the Tana Kama, a Minchah consisting of sixty Esronos requires sixty Lugin of oil, Based on the Pasuk "le'Minchah ve'Log Shamen", Rebbi Eliezer ben Ya'akov - one Log of oil was sufficient, even for a Minchah consisting of sixty Esronim of flour.
(d) The number of Lugin of oil and wine that are needed for the Minchas Nesachim (of the Musaf) of each ...
1. ... bull is - six (half a Hin).
2. ... ram is - four (a third of a Hin).
3. ... lamb is three (a quarter of a Hin).
(e) The amount of oil that is needed for the Menorah each day is - three and a half Lugin (half a Log for each lamp).
(a) Before a K'li Shareis could be used for the Avodah - it had to be anointed with the Anointing Oil.
(b) The problem Rebbi has with the anointing of the Revi'is ha'Log measure, is why it was necessary. If it was for the quarter of a Log of ...
1. ... water for a Metzora - that ceremony takes place in the Gate of Nikanor, which was not sanctified (so why do they need a K'li Shareis to sanctify the water that is used there?).
2. ... oil for the loaves of a Nazir's Minchah is - they only become sanctified with the Shechitah of the Eil Nazir, and not through the addition of the oil.
(c) Rebbi Chiya solved Rebbi's problem - by referring to the twelve Chavitei Kohen Gadol, each of which contained a Revi'is ha'Log, which had to be poured into it from a K'li Shareis.
(d) Rebbi cited the Pasuk "me'Eretz Merchak Ish Atzasi" = meaning "My man of good counsel came from afar" ...
(e) ... with regard to Rebbi Chiya - who originated from Bavel.
(a) The problem Rebbi had with the half-Log measure, is why it would have been necessary for the half a Log of ...
1. ... water for the Sotah to drink - seeing as the water for the Sotah is specifically referred to as 'Mayim Kedoshim', and does not require sanctification.
2. ... oil for the Todah is - that the Lachmei Todah are sanctified by the Shechitah of the Korban Todah, and not through the addition of the oil (like the loaves of a Nazir's Minchah).
(b) Rebbi Shimon his son solved the problem - by ascribing the sanctification of the half-Log measure to the oil that was used in each lamp of the Menorah (as we explained earlier).
(c) Rebbi responded to that - by referring to him as 'Ner Yisrael', adding that this was the correct answer.
(d) Rebbi Yochanan citng Rebbi says - that the oil and (even) the wicks of a lamp of the Menorah in the Beis-Hamikdash that went out during the night, due to a lack of oil, must both be replaced (even if the wick is still in good shape).
(a) Rebbi Zeira asked how much oil was needed to replace the oil that they removed - the full third of a Log or only as much as was needed to replace the oil that they removed.
(b) Rebbi Yirmiyah replied emphatically that they had to refill the lamp with half a Log, like they poured in initially.
1. He considered this obvious - because how would the Kohen otherwise know how much oil to pour in.
2. Nor could he rely on his assessment, even if he would have known - because then an additional measuring vessel with the appropriate amount of oil would have been required, and that in turn, would entail countless numbers of such vessels, to accommodate the numerous possibilities (notwithstanding the fact that seven K'lei Shareis are required and no more).
(c) Rebbi Zeira was so overjoyed with Rebbi Yirmiyah's answer - that he quoted the Pasuk in Tehilim "ve'Hadarcha Tz'lach u'Rechav al D'var Emes" ...
(b) ... which roughly translated, means 'and your glory comes through the Emes that you attained'.
(a) Rebbi Avahu citing Rebbi Yochanan corroborates all that we just said. Others cite Rebbi Rebbi Aba Amar Rebbi Chanina Amar Rebbi, who said - exactly the same.
(b) That lamp, which burned longer than all the other lamps, was allowed to burn until they extinguished the Ner ha'Ma'aravi, when they would first extinguish it.
(a) When Rav Huna b'rei de'Rav Yehoshua Amar Rav Sheishes says that the Menorah in the Beis-Hamikdash was made of 'Perakim' - he is referring to the lamps, which were attached to the Menorah in such a way that they could be moved (but not detached).
(b) This is because he interprets "Kikar" and "Mikshah" (in Tetzaveh) - as pertaining to the lamps as well as to the Menorah (though this statement is confined to the current interpretation of Rav Sheishes statement).
(c) Other than that the lamps themselves were made in such a way that they could be moved without detaching them, Rav Sheishes might mean - that the lamps had caps, and it was they that were moveable (without being detachable).
(d) And he made this statement - because otherwise, how would the Kohanim be able to clean out the leftover oil and wicks each morning (during the ceremony of 'Hatavas Neiros')?
(a) Rav Sheishes however, clashes with a Beraisa. According to the Tana - the Kohanim would actually remove the lamps in order to clean them out and replace the wicks and the oil.
(b) We reconcile Rav Sheishes with the Beraisa - by citing a Machlokes Tana'im (as we shall now see).
(c) And we amend the Beraisa 'Lo Hayu Mezizin Osah mi'Mekomah' (implying that they could have moved the lamps had they so wished) to - 'Lo Haysah Zazah' (which implies that they could not be removed at all).
(d) We equate the Chachamim in the Beraisa with Rebbi Elazar b'Rebbi Tzadok, who, describing the cleaning of the Menorah, explains - how the Kohen would push the cap (which like the lamp, was made out of the same piece of gold as the Menorah itself) to a vertical position, and when pouring out the oil, he would push it back to cover the lamp (and pour in the oil via a hole in it). See Rashi, K'sav Yad.
(a) According to the Tana Kama of the Beraisa, the Kikar that comprises the Menorah does not include its tweezers or its little shovels. Rebbi Nechemyah adds - the lamps to the list.
(b) Rebbi Nechemyah himself however, says differently in a Beraisa. Based on the Pasuk in Tetzaveh "Kikar Zahav Tahor Ya'aseh Osah" ...
1. ... from "Eis Kol ha'Keilim ha'Eileh" - he includes the lamps in the Kikar (and in the Din of Mikshah).
2. ... from "Osah" - he precludes the tweezers and the little shovels from the Kikar of gold.
(c) We reconcile the discrepancy in Rebbi Nechemyah's two rulings - by turning it into a Machlokes Tana'im asto what Rebbi Nechemyah actually holds.
(a) Rebbi Yehoshua ben Korchah disagrees with Rebbi Nechemyah's latter ruling. From "Osah" - he precludes the lamps, as well as the tweezers and the little shovels, from the Kikar of gold.
(b) Whereas "Eis Kol ha'Keilim ha'Eileh" - comes to include the accessories in the Din of gold.
(c) Indeed, we already know this from the Pasuk "Ve'asisa es Neirosehah Shiv'ah ... u'Malkachehah u'Machtosehah Zahav Tahor". Nevertheless, we need the Pasuk to teach us that even the location of the wick must be made of pure gold, too.
(d) Otherwise, we might have thought - that since that area anyway becomes black from the flame, it would be a waste of money to make it out of pure gold, since, as we have already learned, Hash-m generally spares Yisrael unnecessary monetary expense.