- האומר סלע זו לצדקה בשביל שיחיו בני
Rav Kahana objected to Rebbe Yitzchak’s contention that Daryavesh soured by the time of Ezra’s journey, for it is written in a letter that he sent with Ezra to give to the governors of Yehudah, that the Jews should be given whatever animals they require for offerings, as well as wheat, salt, wine and oil according to the specifications of the Kohanim, and they should be supplied daily without fail. We see from here that Daryavesh was righteous at the time of Ezra’s departure. Rebbe Yitzchak answered that from this very passage we can see that he acted purely for selfish motives rather than the sake of Heaven, for Daryavesh says: “so that they may offer pleasing offerings to G-d of Heaven ומצלין לחיי מלכא ובנוהי – and pray for the lives of the king and his children”. The Gemara questions if this is problematic, for it was taught in a Baraisa: Concerning one who says: “I donate this sela to tzedakah so that my sons shall live in the zechus of the mitzvah,” or “so that I should have a share in olam haba’ah,” הרי זה צדיק גמור – this person is a complete tzaddik. So why should Daryavesh be considered self-serving? The Gemara answers that this is not a difficulty. כאן בישראל כאן בעובדי כוכבים – Here the Baraisa deals with a Jew, while here, in the case of Daryavesh, we are dealing with idolaters. Rashi explains that a Jew’s intent is mainly for the sake of Heaven, and he will not feel cheated if the mitzvah does not benefit him. A non-Jew’s main intent is to benefit himself and he will regret giving the tzedakah if it brings him no personal gain.
- The difference between how Shlomo Hamelech and Daryavesh built the Temple with wood
The Gemara brings another source for Rebbe Yitzchak’s contention that Daryavesh soured, for it is written in Daryavesh’s instructions for the construction of the Temple: Three rows of marble and a row of new wood, with the expenses provided by the royal palace. Why did he do it this way, with rows of wood between the marble? סבר אי מרדו בי יהודאי איקלייה בנורא – Because he reasoned: If the Jews rebel against me, I will burn the Temple in fire: he therefore needed to assure that it would be flammable. We see then that he soured. When the Gemara asks if this is problematic, since Shlomo Hamelech seemed to do the same thing, it gives three answers. Shlomo made the wooden part on top, while Daryavesh made it on the bottom, so that burning the wood would topple the whole structure. Furthermore, Shlomo recessed the wooden part in the building, whereas Daryavesh did not. Thirdly, Shlomo plastered it with lime, whereas Daryavesh did not.
- The machlokes regarding when one has transgressed בל תאחר
The Mishnah stated that Nissan is also the Rosh Hashanah for the רגלים, the festivals, and the Gemara explains the legal significance: נפקא מינה לנודר למיקם עליה בבל תאחר – The nafka minah relates to one who made a vow, with respect to subjecting him to the lo sa’aseh of “do not delay”. One who voluntarily vowed to bring an offering, is prohibited to delay fulfillment of his vow beyond a certain period. The Tanna of our Mishnah is Rebbe Shimon, for it was taught in a Baraisa regarding when one has transgressed בל תאחר – The Tanna Kamma holds that he has transgressed as soon as he lets three chagim pass without paying his pledge. Rebbe Shimon says: שלש רגלים כסדרן וחג המצות תחילה – The three chagim must pass in sequence, with Pesach first. The Gemara brings three more opinions. Rebbe Meir holds כיון שעבר עליהן רגל אחד עובר בבל תאחר – As soon as one chag passes, he has transgressed בל תאחר. Rebbe Eliezer ben Yaakov says: כיון שעברו עליהן שני רגלים – As soon as two of the regalim pass. Rebbe Elazar ben Rebbe Shimon says כיון שעבר עליהן חג הסוכות – as soon as the festival of Succos passes. The Gemara will identify the source for each position.