Daf 25

1) R' Menachem b. Yossi holds that the street has Kedusha since they Daven there during a public fast. Thus, if the community sells the street, they need to buy with the proceeds something more Kodesh than the street, like a Shul. However, the Rabanan say that it doesn't have any Kedusha since it's only used temporarily.

Daf 26

2) If you sell a Shul, you buy an Aron with the proceeds (that has a greater Kedusha). However, you can only sell a village Shul, and not one of the big cities, since people come there from all over. [Tosfos first explains: even if the traveling public doesn't give towards the Shul's expenses, but because the Shul is made for such a great public, its Kedusha is extreme that it can't be sold. Tosfos' alternative explanation: we refer to a case where the travelers donate to the Shul, so the community leaders don't represent them when to sell their part.] However, if the public comes to this town because of a great man, that great man may sell it.[Tosfos' second explanation: they donate on condition that the great man may do what he sees fit.]

3) A Shul can't become Tamai with Tzaras. [Tosfos says: even village Shuls, even though they can be sold, but they're still not defined as 'Achuzaschem' (i.e., your inheritance).] The Tanna Kama says that houses in Yerushalayim in general can't become Tamai with Tzaras, since It wasn't split among the Shevatim as an inheritance. R' Yehuda says they do become Tamai since it was split among the Shevatim. [Tosfos says: however, R' Meir in Yuma held that they're Tamai for Tzaras.]

4) According to the opinion that Yerushalayim wasn't split among the Shevatim, someone can't rent houses to those coming up to Yerushalayim for Yom Tov since it's really not theirs. R' Elazar says that they can't even take rent for beds [Tosfos: i.e., a regular rent, since the place where the beds rest are not theirs. However, for the use of the movable object, i.e., the beds] the owners would keep their guest's skins from their Kodshim by force.

5) We only say that the proceeds of selling a Shul must go for some higher Kedusha if it wasn't sold by the seven community leaders in the midst of the townspeople. However, if it was sold that way, you can buy beer with the proceeds.

6) It's forbidden to break down a Shul until you have completed building the new Shul. This is true even if you want to use the old bricks of the old Shul in the building of the new Shul.

7) If you sell a Shul, or exchange it, it's permitted, since the Kedusha was able to go off the Shul and onto the money, or exchanged objects. However, you can't rent it, or use it as collateral. [Tosfos asks: R' Meir later says that you can only sell a Shul on condition that, if they want to repurchase it later, they can always buy it back. Why is this different than renting since it won't be sold forever? Tosfos answers: that case refers to a community selling it to another community, or an individual to another individual. However, an individual taking the Shul collateral from a community is a bigger disgrace.] The same applies to the Shul's bricks. However, that's only if the bricks fell from an old Shul, but if it's only set aside to use to build a Shul, it's permitted. This is also true according to the opinion that items get their Kedusha by just designating it, that's only by complete items ready to serve the Kedusha, like a cloth for a Sefer. However, if it's only spun thread to weave a cloth, it's not Kodesh. So bricks to build a Shul is comparable to spun thread to weave a cloth

8) There's an argument between R' Acha and Reveina whether you can give the Shul as a gift. One holds that it's forbidden since there is no item for the Kedusha to go on. The other holds that it's permitted. After all, if they haven't received comparable pleasure from him, they would have never given it. Therefore, it's like a sale.

9) Items that facilitate Mitzvos can be thrown away after use. This includes Sukkos, Luluvs, Shofars, and Tzitzis. However, items that facilitate Kedusha must go into Sheimos. This includes a sack for Sefarim, Tefilin and Mezuzos, the Sefer Torah's cloak, the Tefilin bag and their straps. [Tosfos infers: since the straps are only called something that facilitates Kedusha, and not actual Kedusha, that the straps don't contain any letters of Hashem's name. It also seems this from the Gemara that only says that the Shin on the Shel Rosh is a Halacha L'moshe M'sinai, and not a Daled and Yud on the straps. This is not like Rashi's opinion.]

10) A Bima facilitates Kedusha even if it has a cloth spread on it (and separates it from directly facilitating the Sefer). After all, since if the cloth is not available, you'll use the Bima directly, it's considered facilitating Kedusha directly.

11) A Paroches has the status as it facilitates Kedusha. This is because the Sefer Torah sometimes gets wrapped in it. [Rashi says that it's on the inside of the Aron. Tosfos disagrees, since it's simple that the Aron is a facilitator of Kedusha, and this curtain is closer to the Sefarim than the Aron, and yet needs the reason of wrapping the Sefer in it to classify it as facilitating Kedusha. Rather, Tosfos says: it's on the outside of the Aron.]

12) From a broken Aron, you can only make a smaller Aron. However, you can't make a Bima that has a lesser Kedusha. Similarly, if a Paroches wears out, you can only use it to make a cloth for a Sefer Torah, and not for Chumashim.

13) The box made to hold Sefarim has a status of facilitating Kedusha, and we don't say that it's not made for the honor of the Sefarim, but just to safeguard them.

14) A wooden utensil that's made to be left in one place is not susceptible to Tumah. As the Tumah for wood utensils has a Hekish to sack, so it must be similar to sack that it's moved full and empty. Therefore, once it's not susceptible to Tumah, it blocks the Tumah of a corpse from passing through a doorway if it blocks up the doorway.

15) You make shrouds out of worn out cloths of Sefarim for a Meis Mitzvah. When you bury him, that would be its Genizah.

16) You Gonez a Sefer Torah by burying by a grave of a Talmid Chachum, even if he only learned Mishnayos and Braisos (and not Gemara). You need to bury it in an earthenware utensil so that it would last for a long time.

17) There's an argument whether you can turn a Shul into a Beis Medrish, but not a Beis Medrish into a Shul; or is it just the opposite. The Gemara concludes that you can turn a Shul into a Beis Medrish since R' Yehoshua b. Levi held this way, (even though R' Yochanan argues). [Tosfos infers from here that we Paskin like R' Yehoshua b. Levi in general when he argues with R' Yochanan.]

Daf 27

18) If you sell a Sefer Torah, you can't buy other Sefarim that has less Kedusha. However, there's an unresolved inquiry whether you can sell an old Sefer Torah to buy a new one since there is no upgrade to buy, or not. (This is only if the new one is available right away to buy from the Sofar, or else we need to worry that you might be negligent and not end up buying it. The inquiry is only if you can L'chatchila sell it, but if you B'dieved sold it, you may use the money to buy another Sefer Torah.

19) This is not similar to putting a Sefer Torah upon another one, (so, you can use one Sefer Torah to facilitate another one), since it's impossible any other way. As, if this would be problematic, it would also be problematic to have one page of a Sefer rolled up on another page. Therefore, once it's impossible to store it any other way, it's permitted.

20) This is not similar to selling a Sefer Torah to learn Torah and to marry a woman, since those are great Mitzvos. After all, great is Torah learning that it brings to action (of Mitzvos). Also, having children fulfills the great need that Hashem said “I didn't create the world for it to be barren, but to be settled.”

21) You can't sell a Sefer Torah even if it's not needed anymore (i.e., since you have another one). R' Shimon b. Gamliel says: even if you don't have what to eat, if you sell your Sefer Torah, or your daughter as a maid, you will never see any blessing from the proceeds.

22) You also can't sell Sefarim to buy cloth for a Sefer Torah. The same applies to any Kedusha, you can't buy anything that has less Kedusha. The same applies to the leftover money after you bought something with the proceeds with more Kedusha. Rava says: this is only if you sell an old one, but if you collect money for something with a greater Kedusha, you don't need to use the leftover money for Kedusha. Even in the case when you sold an old Kedusha item, if it was sold by the seven community leaders in the midst of the townspeople, it's permitted [Tosfos: even the main part of the proceeds, and not only the leftover money.]

23) If the city placed an amount for someone from out-of-town to give Tzedaka by a fast, it's given to that city's poor. However, if a whole city went to Daven in the next town, and they placed an amount of Tzedaka on them, they should hand it to the Tzedaka administrator of that town so that they wouldn't be suspected that they didn't give it. When they're about to leave, they claim it from the administrator in order to bring it back to them to distribute it among their own poor. This is only if there is no Talmid Chachum in the first town in charge, but if there is, leave it by him (since he will definitely know to distribute it among the poor of the other town, and it's not respectful to remove it from him). This is more so if that Talmid Chachum has the responsibility to support the poor of the close neighboring city.

24) R' Meir says: you can't sell a public Shul to an individual since you're lowing its Kedusha. The Rabanan responded: if so, you can't sell it from a larger community to a smaller one since you're lessening the amount of glory to Hashem (since the greater the people, the greater glory to Hashem). However, R' Meir was only worried of lessening the Kedusha, and not lessening the glory.

25) R' Meir held that you can only sell a Shul on the condition that, if they ever want to buy it back, they could. Even though it would seemingly be Ribbis (since the buyer receives his money back plus he got to use the Shul in the meantime); we must say that R' Meir holds like R' Yehuda who allows one side of Ribbis (i.e., that might not end up being Ribbis, even if it ends up being Ribbis, like here where the seller may never buy it back.) As we see that R' Yehuda held that, if someone lends money on a field to be collateral, and he said that if he doesn't pay, the field will be payment, the 'buyer' can eat the fruit in the meanwhile, and the Chachumim forbid.

26) [Tosfos says: this is only in this case of selling the Shul, or the case of saying “if you sell the field, you should only sell it to me with this money,” where there is one side that it will be a saleand not a loan. However, you can't lend a Saah of wheat to receive a Saah of wheat back (since it might cost more when paying back then from when you received it) even though it might not go up in price. After all, it's always a loan and it's never a sale.]

27) Abaya says: R' Yehuda's Heter is that it's only one side Ribbis, so it's permitted even if he eventually receives more. Rava says: R' Yehuda's Heter is if you can receive Ribbis if you'll pay it back (i.e., that if it came out not being a sale, the lender will return the fruit he ate). [Tosfos explains: even in the case of the Shul, if it's bought back, the buyers need to pay the rent for when they were there.]

28) The Chachumim say that you can sell it forever except to use it for the following four things: a bathhouse, a tannery, a Mikva, and a “house of water” (i.e., either a place for laundering, or a place to urinate). R' Yehuda permits to sell it without specifying for what, and whatever the buyer does with it is his own business.

29) A person may urinate within four Amos of where he Davened, but he needs to wait the time that it takes to walk four Amos before he urinates, since the Tefila is still in his mouth, and his lips are still moving from it.

30) You don't Daven within four Amos of urine and dung, and you can't Daven until after the time that it takes to walk four Amos from urinating since there are still drips.

Daf 28

31) It's good to allow a Kohein to Bentch before you unless he's an Am Has'aretz and you're a Talmid Chachum. (As in that case, if you allow the Am Ha'aretz to Bentch before a Talmid Chachum, it applies to him the Pasuk “whoever makes my loved ones hated, it's death,” since he's downplaying the worth of Torah.) Rather, you allow him first when you're equals. [Tosfos says: obviously, they can't be complete equals or else you'll be obligated to have him Bentch. Rather, he's also a Talmid Chachum, but not as big of one as you are.]

32) [Rashi explains the above Halacha regarding Bentching. However, Tosfos explains it regarding Torah reading. Although we have an enactment for the Kohein to always read first; but it refers to the exceptions, like if he's the greatest Talmid Chachum that all the Kohanim who are Talmidei Chachumim are subjugated to him. Alternatively, on Mondays and Thursdays, when you don't need to give a Kohein first from the law of the Gemara, as it says in Gitten.]

33) The Halacha is that you may eat from an animal before separating the Kohanic gifts (the forearm, cheeks and fourth stomach), and we don't consider it Tevel as R' Yitzchok held.

34) All who control their nature (by not bearing grudges), Hashem pushes off all their sins. It's forbidden to look at a wicked man's face.

35) You may not act frivolous in Shul. You can't eat or drink in them. You can't beautify yourself, or spend leisure time in them. You can't enter for protection from the sun or rain. Rather, you can read Torah and learn Mishnayos in them and have a public eulogy (like for a great Talmid Chachum who many people will come and you’ll need ample space to hold them), but not a private eulogy.

36) You need to sweep, and pour water to keep down the dust by active Shuls in order to prevent grass from growing. However, you can't do these after their destruction since you want grass to grow to bother people when they see it, which will inspire them to Daven that it shall return to the way it was.

37) They made the Shuls of Bavel on condition not to be Kodesh. [Tosfos says: this is only for after they stopped being Shuls. As we see that they were careful not to enter them when they were functioning without a valid reason. (However, the Shuls of Eretz Yisrael, they're Kodesh even after they stopped functioning as a Shul, since they're not going to stop functioning as a Shul when Moshiach comes like the Shuls in Chutz L'aretz). Even so, you can't do things in them that involve very frivolous action, like planting grain there which will bother people much to witness it, unless you bought it from the seven city leaders in front of the whole city.] Still, you can't do frivolous things there like making calculations. [Tosfos says: and of course you can't eat and drink in there.]

38) This is only for people who are not Talmidei Chachumim, but it's permitted for them and their students. This is why it's called “the rabbis’ house,” since the rabbis can treat it like their house.

39) If you need to enter to do something there, or to call out someone; you should learn something there. If he's an Am Ha'aretz, he should request from a child to say a Pasuk he learned, or he should spend some time there (which is by itself a Mitzvah).

40) Jewish women took on themselves to be stringent to keep seven clean days even when emitting the smallest amount of blood like a mustard seed. [Tosfos says: we find that such an emitting can bring her an obligation to wait seven clean days from the Torah (so that it can be enacted similar to how the Torah obligates) since it could ruin the whole seven clean days if she emit such blood on the seventh day, and requires another seven clean days.) Rashi says: this is a decree for, perhaps, she's emitting during her seven clean days, or that, perhaps, she emitted two other days without noticing, and this is the third day in a row.]

41) You can't use the crown of Torah (by working someone who learns Torah for your own use) even for those who learn Mishnayos.

Daf 29

42) You stop Torah learning for escorting the dead and bringing in a bride to Chupa, if they don't have enough people. Rav says: “enough people” is defined to twelve thousand men, and six thousand others blowing the Shofar. Others say that the six thousand Shofar blowers are part of the twelve thousand. Ulla holds: you need enough men to make a 'wall' from the city's gate until the cemetery. R' Sheishes says: just like the giving of the Torah is with six hundred thousand, so the taking it away (i.e., the death of one who learns it) needs six hundred thousand. This is only one who learned himself, but for those who taught others, there is no amount that fulfills it. [Tosfos says: however, if he didn't learn, you only need enough people to bury him. This is only regarding stopping learning, but you must stop working even for those who hadn't learned.]

43) [Tosfos says: this, that R' Eliezer told R' Akiva that it's like he killed someone for every step that he took to bring a Meis Mitzvah to a cemetery, it's not because he stopped learning to do it, since we said here that he must stop learning to bury the dead. Rather, it's because a Meis Mitzvah acquires the place where he was found and it's forbidden to bring it to another place.]

44) You're not allowed to make a Shul a shortcut. However, if you entered to Daven, you may leave in the other direction and have it as a shortcut.

45) This, that you can't pull out grass after they're no longer inhabited since you want grass to grow to bother people when they see it; that's only to feed it to your animals, but you can pull some out and leave it there.

46) You can't show any frivolous behavior in a cemetery, and you can't allow your animals to graze there. [Tosfos says: you can have trees there, and it's not a problem of the dead Jews' honors since it's not directly on their graves.] You can't train a stream to go within it, and you can't gather grass inside because of the dead's honor, and if you do, you need to burn the collected grass.

47) You read Parshas Sheklaim when Rosh Chodesh Adar falls out on Shabbos. If it falls out in the middle of the week, then you read it on the earlier Shabbos. This is because we announce to bring the Shekalim by Adar (in order to bring the Korbanos from the new Shekalim by Nissan). We also announce to get rid of any Klayim, since it's the time of planting; [Tosfos: i.e., when the plants grow enough that the Klayim is recognizable.]

48) This is even according to R' Shimon b. Gamliel who says that you only need to learn about Pesach two weeks before (and the Rabanan say that you need a month). Although the need for new Shekalim is a month away, but since they set up moneychangers in the cities on the fifteenth of Adar, and by the Mikdash on the twenty fifth (to show that the time is very close and you need to hurry to bring it). Thus, they needed to announce it two weeks before they sent out the moneychangers.

49) Rav says that the Parsha of Shekalim is “Tzav Es Bnai Yisrael etc.” by Korbanos, since the purpose of Shekalim is to buy the Korbanos. Shmuel says that the Parsha is Ki Sisa, which refers to the Shekalim of the Korbanos (besides the ones needed for the silver sockets of the Mishkon). We have a Braisa like Shmuel.

50) According to Rav, the difference between a regular Rosh Chodesh and one of Adar that fell out on Shabbos, even though both reading are from Tzav; it fits well according to the opinion that we don't read the weekly Parsha during the four Parshiyos, since you would read the weekly Parsha by a regular Rosh Chodesh. According to the opinion that they read the weekly Parsha during the four Parshiyos; we must say that they would regularly have six Aliyos from the weekly Parsha, and one from Tzav. On Rosh Chodesh Adar, you read three from the weekly Parsha, and four in Tzav.

51) According to Shmuel, you take out three Sifrei Torah on Rosh Chodesh Adar that falls out on Shabbos. (The same by Rosh Chodesh Teves that falls out on Shabbos.)

52) Rosh Chodesh Teves that fell out during the week, there's an argument whether you read three Aliyos for Rosh Chodesh, and the fourth for Chanuka because the common Mitzvah is always earlier, or do you read three for Chanuka and the fourth for Rosh Chodesh since Rosh Chodesh causes there to have a fourth Aliya. The Halacha is that you read three Aliyos for Rosh Chodesh, and the fourth for Chanuka.

53) If Parshas Shekalim falls out when the weekly Parsha is Titzava; R' Yitzchol Nafcha says that you read six Aliyos in Titzava, and then Ki Sisa for Parshas Shekalim. Abaya says: you can't do this or people will assume that Ki Sisa is just an extension of the earlier reading (since you start reading where the earlier Aliya left off). Rather, the sixth Aliya reads through Ki Sisa until the end of Shekalim, and then the seventh reads Ki Sisa again.

Daf 30

54) If Parshas Shekalim falls out when the weekly Parsha is Ki Sisa; R' Yitzchok Nafcha says that you read six from the end of Parshas Shekalim until the end of Ki Sisa, and then the seventh reads Ki Sisa to the end of Parshas Shekalim. Abaya disagrees since it looks like you're Leaning backwards. Rather, they read six from Ki Sisa to the end of the Parsha, and the seventh reads Ki Sisa again.

55) Rosh Chodesh Adar that falls out on Erev Shabbos; Rav says that you read Parshas Shekalim on the previous Shabbos or else you'll miss the full two weeks from the reading until the moneychangers are on the street. Shmuel says that you read it on Shabbos that's the next day, since you won't miss any of the two weeks, since they don't start sending out the moneychangers on Friday because of the honor of Shabbos, so they won't be out until Sunday. We have a Braisa that supports Rav.

56) If Rosh Chodesh falls out on Adar during the week, which we read Shekalim the week earlier, we break a week from these Parshiyos, and read Zachor on the following week. However, if it falls on Shabbos, and Purim is Friday, then Rav held to read Zachor the week before Purim since we want to have the remembrance (Parshas Zachar) before the making (of Purim). Shmuel holds that they read on the next day on Shabbos Shushan Purim so to have the remembrance and making of Purim the same day for the wall cities.

57) If Purim falls out on Shabbos; R' Huna says that everyone says you read Zachor that day, and R' Nachman says that the above argument is still applicable. We found afterwards that Rav said explicitly that you still read Zachor the week before.

58) The Shabbos after Purim is Parshas Parah. The last week in Adar is Parshas Hachodesh, since it's the Shabbos before Nissan; unless Rosh Chodesh Nissan falls on Shabbos, so you read Hachodesh then, you read Parah the week before, and break the Shabbos after Purim.

59) The Mishna says that you return to regular on the fifth week. R' Ami explains that you return to saying the weekly Parsha, since you don't read it at all during the four Parshiyos weeks. R' Yimiya says he returns to regular Haftorahs, since they read until now the four Parshiyos for Maftir, but they never stopped reading the weekly Parsha.

60) For the minor Torah readings (on Mondays, Thursdays), we break from reading them on Rosh Chodesh, Chanuka, Purim and fasts (where we read the day's topic instead). Also, on Yom Kippur [Tosfos: by Mincha, if it falls on Shabbos.}

61) The reason that you can't read during the fast in the morning on the weekly Parsha, and we read about the fast later in the day by Mincha; since it's not time to read the Torah in the morning, but to gather together and introspect their actions until noon. Then it's the time to read the Torah and Haftorah on the next quarter of the day, and the next quarter for Daving and asking for mercy.

Daf 31

62) You don't take a break during the reading of the Tochacha (curses) in the Torah. R' Assi explains: since the Pasuk says “my son, don't despise Mussar.” Reish Lakish explains: since we don't make the Brachos (on the Torah) on punishments. [Tosfos explains: since Hashem is with us in our pain, we don't make a Bracha on his pain.] Therefore, we start with the Pasuk before the Tochacha, and end with the Pasuk afterwards. [Tosfos says that it's not exact, since you need three P'sukim before and after a Parsha to stop and Aliya.]

63) Abaya says: this is only for the Tochacha at the end of Vayikra that Moshe quoted Hashem verbatim and in the plural, but not for the one in Devarim that Moshe said himself [Tosfos: with Ruach Hakodesh] and in the singular, so you can break in the middle.

Daf 32

64) R' Meir says: the place where they end Leining on Shabbos morning is where you start on Mincha. The place where you end at Mincha, you start on Monday, and where you end, you start on Thursday, and when you end there, you start on the next Shabbos morning. R' Yehuda says that you always start on Mincha Shabbos, Monday, Thursday and the next Shabbos morning from the place you ended that Shabbos morning. R' Zeira Paskined like R' Yehuda.

65) The Baal Korah can't help with the Targum so that people shouldn't say that the Targum is written in the Torah. R' Meir holds that, after the Baal Korah opens the Torah and shows where he'll Lein, you need to roll up the Sefer Torah before making a Bracha so people shouldn't say that the Brachos are written in the Sefer Torah like we said by the Targum. R' Yehuda says that you don't need to roll it up since people won't make that mistake by a Bracha like by Targum. The Halacha is like R' Yehuda.

66) The boards (that makes the cover of our Sefarim that are not made into scrolls) and the stand (made for the king to read by Hakhel) doesn't have any Kedusha. [Tosfos says: not like the Aruch says that it refers to the blank parchment on the Sefer Torah. After all, the Gemara in Shabbos has an inquiry if it has Kedusha or not.]

67) If someone rolls up a Sefer Torah, he wraps it from the outside (like someone would roll it on his lap to a different Parsha towards you, since you won't roll it against you since it might roll off your lap. When you tighten it (at the end of the Galila) you do it with your hands towards the inside (since you need to show the writing to the people, you don't want to cover it with your arms.) [Tosfos quotes R' Chananel: it refers to where to make the knot. It should be in the front of the Torah, since if it would be behind it, you would need to turn it over to untie it, which is a dishonor.]

68) [Tosfos says: we're accustomed to read P'sukim of mercy when they take out the Sefer Torah. We L'chatchila close the Sefer before making a Bracha (Bach- even though we Paskin like R' Yehuda, he admits that it's still better to roll it up before the Bracha.) After the Aliya, you should close the Sefer Torah before the end Bracha even according to R' Yehuda.]

69) When you have many people reading from the Torah, the greatest of them does Galila, since, by doing Galila, he receives the reward of the rest of them.[Tosfos explains: firstly, we should honor the greatest one with it, and since the Golel gets that reward, we should give it to him.]

70) You may use a Bas Kol (i.e., if you're pondering to do something, and you hear the heavenly voice telling you to do it, you may follow it.) It's only when it's not a common voice to hear at the time, like a woman's voice in the field, or a man's voice in the city. It's also only if it repeats the words, like “yes, yes” or “no, no.”

71) Whoever holds a Sefer Torah with his naked hand, he will be buried naked without that Mitzvah. [Tosfos says: we're not referring to the reward of holding the Sefer, since you definitely don't deserve any reward for holding it wrong. Rather, it's even the learning in the Sefer, or any other Mitzvah that you did at the time you held it with your naked hand without holding it with the cloth.]

72) When you do Galila, you need to wrap the cloth around the Sefer, and not to roll the Sefer in the cloth, since it's not respectful to the Sefer.

73) Moshe enacted for the Jews to Darshen on the topic of the day; i.e., about Pesach on Pesach, about Shvuos on Shvuos, about Sukkos on Sukkos.