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Week 26 - Sunday- 21 May 2000

SHEKALIM: CHAPTER 3: MISHNA 2

In three chests of three se'ahs each they withdraw from the chamber, on them were written alef, bet, gimmel. R. Yishmael says: It was written in Greek alpha, beta, gamma. The one who withdrew funds may not enter wearing a hemmed garment, nor with shoes, or with sandals, nor with tefillin, or an amulet; lest he become poor, and that they will say from the sin of the chamber he became poor, or lest he become rich, and they will say from the withdrawal funds of the chamber he became rich; because a person must please people in the same manner that he must please the Almighty, as it states (Num. 32:22), "You shall be guiltless before the Lord and before Israel," and it states (Prov. 3:4), "and find favor and good understanding in the eyes of God and man."

Kehati

In the previous mishnah we learned, At three periods of the year, they withdrew funds from the chamber. This mishnah explains the procedures involved.

In three chests - large baskets, of three se'ahs each - Each with a volume of three se'ahs, they withdrew funds from the chamber - At each of the three times specified in the previous mishnah, they would fill three large chests of three se'ahs' volume each with shekels from the chamber, on them were written - on three different chests, alef, bet, gimmel - so that they could tell from which one funds were withdrawn, and the money from that chest was the first money used to purchase communal sacrifices, for it is preferable to begin with the first; and then use the second chest, followed by the third chest. R. Yishmael says: It was written - on the chests in Greek alpha, beta, gamma - because at the time of the Second Temple they were used to writing in Greek.

The one who withdrew the funds may not enter - the chamber wearing a hemmed garment - a long garment with a double hem or with a doubled-over hem; others explain that this refers to a garment with a lining; nor with shoes, or with sandals, nor with tefillin, or an amulet - so that no one should suspect him of stealing shekels from the chamber and concealing them in any one of the above-mentioned places. Lest he - The one who withdrew the funds from the chamber, becomes poor, and that they will say - people will say, from the sin of the chamber he became poor - because he misappropriated some of the shekels for himself, or lest he become rich, and they will say from the withdrawal funds of the chamber he became rich - From the shekels that he stole when he was in the chamber,

Because a person must please people in the same manner as he must please the Almighty - a person must ensure that he is above suspicion in the eyes of people, just as he is careful in his actions before God - as it states, "You shall be guiltless before the Lord and before Israel," and it states, "and find favor and good understanding in the eyes of God and man." - And from this we see that a person must try to be trusted and find favor.

We have explained withdrawal of funds the way most commentators explain it. Rambam, though, explains that they would first fill three large chests, each of nine se'ahs' volume, with the money in the chamber, and the remaining money would be left in the chamber. The money in the chest was termed "withdrawal funds from the chamber" and what remained in the chamber was termed "remainder of the chamber" and three times a year as explained in the mishnah they would fill three chests of three se'ahs' volume from these three large chests, and use that money to purchase communal sacrifices (see Hil. Shekalim 2:4-7, where this is explained at length).

SHEKALIM: CHAPTER 3: MISHNA 3

Of the house of Rabban Gamliel would enter with his shekel between his fingers, and throw it before the one who withdrew the funds, and the one withdrawing would purposely push it into the chest. The one withdrawing would not withdraw until he would say to them: I will withdraw, and they said: withdraw, withdraw, withdraw - three times.

Kehati

Of the house of Rabban Gamliel - Each member of the household of Rabban Gamliel; and others explain that this refers to the emissary who brought the shekels from the house of Rabban Gamliel (Hameiri), would enter - the chamber on the day the official would come to withdraw the funds, with his shekel between his fingers, and throw it before the one who withdrew the funds - he would throw the shekel held between his fingers before the official, so that the latter would place it into the chest,

And the one withdrawing would purposely push it into the chest - that it be included in the withdrawal funds so as to be used to buy communal sacrifices, and not remain in the chamber. The one withdrawing would not withdraw - funds from the chamber, until he would say to them - to the guards standing outside:

I will withdraw - i.e., Should I withdraw the funds? And they replied: withdraw, withdraw, withdraw - three times - for it was customary for the Sages in such instances to ordain a threefold declaration, as we find when the omer was cut (Tractate Menahot 10:3), and with halitzah (Ex. 12:6).

There are some who have a version which reads: And they said to him withdraw, withdraw, three times, meaning that the one withdrawing would say: "Shall I withdraw?" and they would reply: "withdraw, withdraw." He would then ask again and receive the same reply, and this would be repeated a third time. And the reason they would repeat the statement twice each time is because that is the way people speak, where the person asking makes a single statement, and the one replying repeats it twice. We find a similarity when proclaiming the new moon: The head of the bet din says: It is sanctified, and all the people answer: It is sanctified, it is sanctified (Mishnah Rosh Hashanah 2:7). And that is also the way people speak, as where one asks the other, "Is this beautiful?" And the other answers: "Beautiful; beautiful" (Melekhet Shlomo quoting R. Yehosef).

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