ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) The Mishnah lists thirteen collecting-boxes thirteen Shulchanos in the Beis-ha'Mikdash. The collecting-boxes were called 'Shofros' - because they were shaped like Shofros, wide at the bottom, with narrow, bent necks ...
(b) ... to prevent Rama'in (swindlers) from pretending to be placing money in them, while actually they were taking money out.
(c) The third item in the list - is 'Hishtachava'os' (the locations where people entering the Har ha'Bayis would prostrate themselves (See Tiferes Yisrael).
(a) The fourteenth prostration that the family of Rabban Gamliel used to make - was next to chamber called 'Dis ha'Ritzim', underneath which, according to the tradition that was handed down to them (See Tos. Yom-Tov), the Aron was hidden,
(b) The other famous family used that did the same thing was - that of Rebbi Chanina S'gan ha'Kohanim.
(c) The the Dir ha'Eitzim was situated - in the north-eastern corner of the Ezras Nashim.
(d) It's function was - to house all the wood for the Mizbe'ach.
(a) Yoshiyahu ha'Melech hid the Aron - in the complex series of labyrinths that Sh'lomoh ha'Melech, knowing that the Beis-ha'Mikdash was destined to be destroyed, built below gound level.
(b) He hid it - because he knew that the Churban Beis-ha'Mikdash was imminent ...
(c) ... and he commanded the Levi'im to carry out the task.
(d) Besides Aharon's staff and the flask containing the Manna - he also hid the bottle containing the Shemen ha'Mishchah (the anointing oil).
(a) When a certain Kohen came across a tile that was not completely in line with the others in the Lishkas ha'Eitzim - he was examining the wood for worms (See Tiferes Yisrael).
(b) He was not performing the regular Avodah - because he was a Ba'al-Mum (whose job it was to examine the wood ... ).
(c) He realized from his discovery - that the tile had been removed and replaced.
(d) When he called his friend to inform him about his find - he dropped dead before even managing to finish his sentence.
(e) They understand from that incident - that the Aron was hidden underneath that very spot (See Tos. Yom-Tov).
(a) All the locations where the people entering the Azarah prostrated themselves (See Tos. Yom-Tov) - were gates.
(b) There were four gates on the northern side of the Azarah and four gates on the southern side ...
1. ... three on the eastern side, and ...
2. ... two on the western side.
(a) The four gates on the southern side of the Azarah going from west to east were Sha'ar ha'Elyon, Sha'ar ha'Delek, Sha'ar ha'Bechoros and Sha'ar ha'Mayim. The first one was called 'the Sha'ar ha'Elyon' - because the Har ha'Bayis was built on a slope, going upwards from east to west (See Tos. Yom-Tov).
(b) The second gate was called 'Sha'ar ha'Delek' (which means 'fire') - because they would transport the wood for the Mizbe'ach via it.
(c) The third gate was called 'Sha'ar ha'Bechoros' because that is where the Kohanim brought their firstborn animals to be Shechted (on the south side of the Azarah [See Tos. Yom-Tov]). According to the Tana Kama, the fourth gate was called 'Sha'ar ha'Mayim' - because through it they used to bring the water for the Nisuach ha'Mayim on Succos.
(d) According to Rebbi Eliezer ben Ya'akov however, based on a Pasuk in Yechezkel - it was the gate through which the 'Mayim Mefachim' will flow from the third Beis-ha'Mikdash.
(a) The 'Mayim Mefachim came from - the Kodesh Kodshim, at which point it was ...
(b) ... as thin as grasshoppers' antennae.
(c) The Navi refers to it as "Mayim Mefachim" - because when it reached the Sha'ar ha'Mayim it had became as wide as the opening of a small jar ('k'Fi "Pach" Katan').
(a) The equivalent four gates on the north side of the Azarah (also going from west to east) were Sha'ar Yechonyah - (through which King Yechonyah went into exile), Sha'ar Korban, Sha'ar Nashim and Sha'ar ha'Shir.
(b) The second gate was called 'Sha'ar Korban' - because through iot they would bring the Kodshei Kodshim animals to be Shechted on the north side of the Azarah.
(c) The third gate was called 'Sha'ar Nashim was thus called because that was where the women entered to perform Semichah according to Rebbi Yossi, who says - that women are permitted to perform Semichah, should they so wish.
(d) According to Rebbi Yehudah and Rebbi Shimon however, who maintain that women are exempt from Semichah, it was called by that name - because they entered the Azarah at that point to stand beside their Korban.
(e) The fourth gate on the north side 'Sha'ar ha'Shir' was called 'Sha'ar ha'Shir' - because it was through it that they brought the musical instruments into the Azarah.
(a) The only real gate on the east side of the Azarah was called - 'Sha'art Nikanor' (See Tiferes Yisrael).
(b) The other two 'gates' were called 'Pishp'shin' - to little gates (one on either side of Sha'ar Nikanor (See Tos. Yom-Tov).
(c) The Sha'ar Beis ha'Mokad (See Tos. Yom-Tov) too, had a Pishpesh, which the Tana does not include in his list - because it was exceptionally small.
(a) The Yerushalmi establishes the Mishnah like Aba Yossi ben Chanan. According to the Chachamim, there were - only seven gates.
(b) According to them, the thirteen Hishtachavayos - corresponded to the thirteen breaches that the Greek kings made in the walls of the Azarah and which the Chashmona'i kings ultimately repaired.
(c) The Mishnah says - that the two gates on the west side of the Azarah did not have a name (See Tos. Ym-Tov).
(a) Most of the thirteen Shulchanos in the Beis-ha'Mikdash were located in the Beis-ha'Mitbachayim - (the area where the Korbanos were Shechted and prepared for the Mizbe'ach).
(b) Eight Shulchanos were located there ...
(c) ... on which the innards were washed.
(a) Two Shulchanos were located on the west side of the Mizbe'ach. On the one that was made of marble - they placed the Evarim (the linmbs and fat-pieces that were to go on the Mizbe'ach) ...
(b) ...whereas on the one that was made of silver- they placed the K'lei Shareis.
(c) They made the first one of marble, and not of silver - because silver (as well as god) tends to heat up meat, whereas marble keeps it cool, thereby preventing it from becoming spoilt ...
(d) ... this despite the Mishnah in Pirkei Avos, which informs us that Kodshim meat never went off - because one does not rely on miracles.
(a) The eleventh and twelfth Shulchanos were located in the Ulam - for the Lechem ha'Panim to be placed on them before arranging them in the Heichal (See Tos. Yom-Tov) and after removing them.
(b) They were made of - marble and gold, respectively.
(c) They placed the Lechem ha'Panim after it was baked on - the marble Shulchan.
(d) The second Shulchan have to be made of gold (and not of silver) - on account of the principle 'Ma'alin ba'Kodesh ve'Aein Moridin' (See Tos. Yom-Tov), and it was placed there after being removed from ...
(e) ... the thirteenth golden Shulchan in the Heivcahl, which was made of gold.
(f) The Lechem ha'Panim remained on the second Shulchan in the Ulam - until it was distributed among the Kohanim.
(a) The first of the Shofaros that were placed in the Azarah was labeled 'Tiklin ...
1. ... Chadtin' - (new Shekalim) into which everyone placed the current year's Shekalim; whereas whoever did not give his half-Shekel last year placed it into Shofar marked 'Tiklin ...
2. ... Atikin' - (old Shekalim).
(b) The Gizbor took the money in the box labeled 'Tiklin ...
1. ... Chadtin' when the time arrived to make T'rumas ha'Lishkah' and placed it into the chamber ('Lishkah') from which T'rumas ha'Lishkah would then be taken.
2. ... Atikim' - and placedit together with the Sheyarei ha'Lishkah.
(a) The third and fourth Shofros were labeled 'Kinin' and 'Gozlei Olah' respectively. According to Rebbi Yehudah - the former was used to purchase pigeons, the latter, young doves.
(b) Both lots of money were then used to purchase Olos. In addition - both were used to purchase Korb'nos Nedavah.
(c) There was no box for Kinei Chovah - since the owner would give the money for his Korban directly to the Kohen (Yochanan).
(d) The Chachamim did not institute one, according to Rebbi Yehudah, because they were afraid - that one one of the owners might die, in which case all the Chatas birds (which are indiscernible), would have to die too (See Tiferes Yisrael).
(a) The fifth and sixth Shofros were labeled 'Eitzim' and 'Levonah', respectively. The Gizbar purchased - voluntary wood-Korbanos with the contents of the former, and voluntary Levonah Korbanos with the contents of the latter.
(b) The seventh Shofar was marked 'Zahav le'Kapores' - (gold for K'lei Shareis), on account of ...
(c) ... the bowls, which the Pasuk in Ezra and Divrei-ha'Yamim calls 'Kipurei Zahav' - because the Kohanim used to wipe their hands clean on them.
(a) The significance of the Chachamim's statement 'Kinin, Echad Chatas ve'Echad Olah' is - that according to them, people would place money for Kinei Chovah as well in the Shofar that was marked 'Kinim' (See Tos. Yom-Tov DH 'va'Chachamim Omrim ... '), and with which the Kohanim would therefore purchase pairs of birds, one Chatas and one Olah.
(b) They argue with Rebbi Yehudah - in that they are not worried that one of the owners might die (See also Tiferes Yisrael).
(c) And with the money in Gozlei Olah, they claim - they purchased only birds for Olos.
(d) The last six Shofros (that we are about to discuss) - were all Nedavah (and the money used to purchase Olos for Kayitz ha'Mizbe'ach).
(a) The remaining six Shofros were for 'Nedavah' - (Olas Kayitz la'Mizbe'ach).
(b) Of thesesix, one was actually labeled 'Nedavah' (See Tos. Yom-Tov) - because anyone who wished to donate something for the Mizbe'ach would drop it into that Shofar.
(c) The other five - were all 'Mosros' (left-0ver money from other Korbanos).
(d) The first of these five was marked 'Mosar Chatas', the second as - 'Mosar Asham'.
(e) Of the remaining three, two were marked 'Mosar Kinei Zavim ve'Zavos ve'Yoldos and Mosar Korb'nos Nazir, the fifth one as -'Mosar Asham Metzora' (See Tos. Yom-Tov).
(a) The Tana discusses the minimum that one must give if he declares 'Harfei alai ... '. The two blocks of wood (See Tiferes Yisrael) that he must give if he says 'Harei alai Eitzim' correspond to the two blocks of wood that the Kohanim arranged on the Mizbe'ach.
(b) If he says 'Harei alai ...
1. ... Levonah', he must give - a Kometz.
2. ... Zahav', he must give - a Dinar Zahav (the largest coin [See Tiferes Yisrael]).
(c) The reason for the former (Levonah) is - because that is the Shi'ur Levonah that one brings together with a Minchah.
(d) If one wants to give less than the above - one may, only then he`must specify the amount he wants to give (or donate it without making a declaration).
(a) We have already learned that the contents of 'Nedavah' were used to purchase Olos. The skins - were given to the Kohanim (of the Beis-Av that was serving on that day).
(b) The problem Yehoyada ha'Kohen had with the Pasuk in Vayikra "Asham Hu, Ashom Asham la'Hashem" was - that the first phrase implies that the Korban in question goes to the Kohanim, like regular Asham, whereas the second half implies that it goes entirely to Hash-m.
(c) He resolved it by explaining - that with the Mosar Chatas and Mosar Olah (which is what the Pasuk is referring to) one purchases Olos, of which the Basar goes to Hash-m and the skins to the Kohanim.
(d) We learn this from the Pasuk in Melachim (in connection with Yehayada ha'Kohen) "Kesef`Asham ve'Kesef Chata'os Lo Yuva Beis Hash-m, la'Kohanim Yih'yu", which can obviously not be taken literally ...
(e) ... and which therefore must mean - that one purchases with the money something from which Kohanim will also benefit (i.e. Olos, hose skins go to the Kohanim [See Tos. Yom-Tov]).