ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShekalim 16
SHEKALIM 16 - Dedicated to the memory of Max (Meir Menachem) Turkel
(Yahrzeit: 5 Teves) by his wife Jean and children Eddie and Lawrence.
(a) When the Aron was hidden - the jar of Man, the bottle of anointing Oil,
Aharon's stick (with its blossoms and buds) and the box that the P'lishtim
sent back together with it (containing a gift for Hashem) were hidden with
(b) Yoshiyahu Hamelech hid it when he discovered that Yisrael was destined
to go into Galus (for fear that the Aron might go into Galus with them).
(c) We learn from the Pasuk in Divrei Hayamim "Vayomer la'Levi'im ... Tenu
es Aron Hakodesh ba'Bayis Asher Banah Shlomoh ... " that Yoshiyahu ordered
the Aron ha'Kodesh to be hidden in the labyrinths of the Beis Hamikdash.
(d) Yoshiyahu was afraid to let the Aron go into Galus with the people -
either because they may not return it or because its sanctity might be
(a) The anointing oil was made with spices totaling fifteen hundred Manah -
plus one Hin (twelve Lugin) of oil.
(b) Rebbi Yehudah maintains that they prepared the anointing Oil by boiling
the spices directly in the olive oil. Rebbi Yossi objected on the grounds
that so little oil would inevitably become absorbed in the vast quantity of
spices, especially as the fire, the wood and the pot would also absorb some
of it. (There was not even sufficient oil to *annoint* the spices, he
argued, let alone to boil them in it!)
(c) The anointing Oil was used to anoint the Mishkan plus all its
accessories, the Shulchan and the Menorah plus all their accessories, Aharon
and his sons for the seven consecutive days of the Milu'im, all subsequent
Kohanim Gedolim and some of the kings of Yehudah.
(d) According to Rebbi Yossi, the spices were placed in a large amount of
water, the oil on top, and then they were boiled. In this way, the oil only
adopted some of the fragrance of the spices.
(a) All Kohanim Gedolim were anointed when they were initiated, but only a
king (of Malchei Beis David) who was not the son of a king.
(b) We learn from the Pasuk ...
1. ... "Kum Mashcheihu Ki *Zeh* Hu" (Melachim) - that a king needs to be
anointed, but not his son
(c) We learn that a king should be anointed by a fountain - from Shlomoh
Hamelech, whom the Navi ordered to be taken down to the River Gichon and
2. ... "Shemen Mishchas Kodesh Yihyeh *Zeh* Li le'Doroseichem" - that the
bottle of anointing oil (containing twelve Lugin - corresponding to the
numerical value of "Zeh") would last forever.
(d) Shlomoh, Yo'ash and Yeho'achaz - were the only three kings of Yehudah
who, despite the fact that they were sons of kings, were anointed with the
(a) Because they were not from the kings of Beis David, Shaul and Yehu were
both anointed from a (breakable) earthenware jar, unbreakable) horn.
Consequently, their kingdom (unlike that of David - who was anointed from an
unbreakable horn) did not last.
(b) The problem with including Yeho'achaz in the list of three kings (in
3d.) - is that the Anointing oil had already been hidden by his father.
(c) The answer to that is - that he was not anointed with the anointing oil,
but with afarsemon oil.
(a) Rebbi Yudah Antundarya learns from the Pasuk "Lo Yasur Shevet
mi'Yehudah" - that no other tribe (even that of Levi) may usurp the kingship
from Yehudah (According to the Korban ha'Eidah, the Pasuk teaches us that
even if a Kohen Gadol becomes king, he is not anointed with the Shemen
ha'Mishchah - even though he is not a Zar regarding its use - [It is not
however clear how we learn this from the Pasuk; neither does the Gemara nor
the Pasuk appear to be speaking specifically about a Kohen *Gadol*]).
(b) The first Pasuk precludes *anyone* from another tribe from becoming
king, whereas the second is a La'v that only precludes *Kohanim*.
(c) The oldest of Yoshiyahu's sons was Yehoyakim. The reason that the Pasuk
refers to Yochanan as the Bechor is - because he was the first to be crowned
(d) Yochanan is better known as Yeho'achaz.
(a) Tzidkiyahu and Shalum are indeed one and the same person, and the reason
that the Pasuk writes "ha'Shelishi Tzidkiyahu, ha'Revi'i Shalum" is -
because although he was the third-born of Yoshiyahu, he was the fourth to
rule (since his nephew Yehoyachin ruled before him).
(b) His real name was Matanyah. Nevuchadnetzar changed his name to
Tzidkiyahu - as if to say 'Hashem will give you the judgment you deserve if
you rebel against me'; and he was also called Shalum because Malchus Beis
David terminated (temporarily, until the coming of Mashi'ach) in his days.
(c) It was his nephew Yehoyachin (or Yechonyah) who ruled before him for
three months (before going into Galus).
(a) According to Rebbi Yochanan (who holds like Rebbi Meir, that the holy
vessels of the Mishkan were measured by an Amah of six Tefachim) - the Aron
was *fifteen* Tefachim long.
(b) Assuming they placed the four Luchos (including the two broken ones) -
each of which was three Tefachim wide - side by side widthwise across the
length of the Aron ...
1. ... that would leave *three* Tefachim empty.
(c) The width of the Aron was *nine* Tefachim.
2. Deduct *one* more Tefach (two times half a Tefach) for the thickness of
the walls - leaving *two* Tefachim empty;
3. In that space they placed the Sefer-Torah, which was two Tefachim wide.
(d) The length of the Luchos and of the Sefer Torah was six Tefachim, and
the thickness of the walls one Tefach (the same as the thickness of the
other two walls). This left *two* Tefachim empty, room to maneuver the
Sefer-Torah into the space between the Luchos and the wall of the Aron
(since, without it, it would have been impossible to fit it into the space
(a) In the opinion of Rebbi Yehudah, who holds that the Amos on the holy
vessels comprised *five* Tefachim - the length of the Aron was twelve and a
half Tefachim and its width seven and a half Tefachim, of which the walls
took up half a Tefach (one finger-breadth for each wall).
(b) According to him - besides the fact that the four Luchos took up the
entire length of the Aron, the one Tefach space across the width (unlike the
explanation of Rebbi Meir) was divided into two - half a Tefach on one side
of the Luchos, and half a Tefach on the other side.
(a) Rebbi Chanina explains the Pasuk in Terumah "ve'Tzipisa Oso Zahav Tahor
mi'Bayis u'mi'Chutz" that they were to construct *three* Aronos (of gold,
wood and gold). From the extra "Teztapenu" - he learns that the upper-edge
(where the wood could still be seen) also had to be overlaid with gold.
(b) Resh Lakish explains ...
1. ... the Pasuk "ve'Tzipisa mi'Bayis u'mi'Chutz" - to mean that the *one*
Aron had to be overlaid with gold.
(c) According to Rebbi Chanina ben Gamliel, five commandments were written
on one of the Luchos, and five on the other. Others opinions maintain that
*all ten* commandments were written on each Lu'ach (because "va'Yichtevem al
Sh'nei Luchos Avanim" and "mi'Zeh u'mi'Zeh Heim Kesuvim" implies that all
ten were written twice on each Lu'ach); *twenty* (once on the front and
once on the back) - because the Pasuk implies that the ten commandments were
written on each of the Luchos, and *forty* (from the extra words "mi'Zeh
u'mi'Zeh Heim Kesuvim" - which imply that they were also written on each
side (even though they only measured six by *three* Tefachim - as opposed to
the front and the back, which measured six by *six*).
2. ... the extra word "Tetzapenu" - that each board had to be completely
overlaid (and not only those parts that were visible after its construction
(d) Even according to the last opinion, the commandments were not written on
the top and underneath - because they only measured *three by three*
Tefachim, too small an area to serve the purpose that Hashem intended.
Neither did Hashem want to write five on top and five underneath, because,
according to all but the first opinion, it is disrespectful to write only
half the commandments on one area.
(a) Between each commandment was written - all the letters of Torah
she'bi'Kesav and the Dikdukim (it is unclear what is meant by this -
possibly the thirteen principles of Rebbi Yishmael)
Hashem gave Moshe the Torah in the form of black fire engraved on white
fire. What Chazal mean by ...
(b) "Memula'im ba'Tarshish" ke'Yama Rabah - Just like the ocean is full of
numerous types of fish, so too were the Luchos full of the many Derashos
which comprise the Torah. Resh Laskish compared this to the waves of the
ocean, where, between each large wave, there are many small ones.
(c) According to Rebbi Yehudah, the Pasuk "Lako'ach es Sefer ha'Torah ha'Zeh
ve'Samtem Oso mi'Tzad Aron B'ris Hashem" - teaches us that they had to
attach a ledge to the side of the Aron on to which they placed Moshe's
(d) Rebbi Meir counters that from the Pasuk "ve'Nasata es ha'Kapores Al
ha'Aron Milema'lah, ve'El ha'Aron Titen es ha'Eidus Asher Eten Eilecha" - by
virtue of the seemingly inverted order of instructions, this teaches us
that, at the end of the forty years in the desert (when the Torah would be
completed) they were to place the Sefer-Torah (which is meant by 'ha'Eidus'
in this instance) into the Aron.
Yisrael. Note: The authentic Sefer-Torah is said to contain 600,000 letters,
corresponding to the number of Jewish Souls that left Egypt.
- ... white fire - is the secrets of Torah.
- ... Muchleles me'Eish - is the Halachos.
- ... Chatzuvah me'Eish - is that it is enveloped with the Souls of
(a) The Kohanim would prostrate themselves in thirteen locations in the Beis
Hamikdash. These were the thirteen gates that opened into the Azarah.
(b) Four of these gates were located on the south side and four on the north
- three on the east and the remaining two on the west.
1. The first of the southern gates was called Sha'ar ha'Elyon - because it
was the highest of the gates on that side (seeing as Har ha'Bayis was
situated on a slope).
2. The second gate is called 'Sha'ar ha'Delek' - because it was the gate
through which they brought the wood for the Ma'arachah.
3. The third gate is called Sha'ar ha'Bechoros - because through it they
used to bring in the Bechoros which were Shechted on the south side.
4. ... the fourth gate was called Sha'ar ha'Mayim - either because that was
the gate through which they brought in the bottle of water for the Nisuch
ha'Mayim on Sukos, or because it will the exit point of the stream which
flow through the Azarah.
1. The first of the northern gates is called 'Sha'ar Yechonyah' - because
that was the gate through which Yechonyah went 'voluntarily' into Galus.
(c) The Eastern gate was called Sh'ar Nikanor. The other two gates on that
side were merely two little gates which were located besides it (and whose
purpose is described in Midos).
2. The second gate is called Sha'ar ha'Korban - because it was through that
gate that they brought the Kodshei Kodshim animals, which were Shechted on
the north side of the Azarah.
3. The third gate is called Sha'ar ha'Nashim - because that is the gate
through which the women used to enter the Azarah either to lean on their
Korban or at least to stand by it.
4. The fourth gate is called Sha'ar ha'Shir - because that is the gate
through which they used to bring the musical instruments into the Azarah.
(d) The two western gates are not named - because their names are unknown?