Reckoning with the Charity Collectors

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The Gemora cites a braisa: The charity collectors are not required to give an account of the monies entrusted to them for charity. And the treasurers of the Temple are not required to reckon the funds given to them for the Temple purposes. And although there is no actual proof of this in the Scriptures, but there is a hint of it in the following verse: And they would not reckon with the men into whose hand they delivered the money, to give to those that did the work, for they dealt faithfully.

Rabbi Elozar said: Even if a man has in his house a treasurer on whom he can rely, he should tie up and count out all money that he hands to him, as it is written: They bound it in in bags and counted the money.

Rashi writes that although he has no intention of demanding an accounting afterwards, he still should tie up and count out all money that he hands to him.

What is the purpose of such a counting?

The Meiri explains that if he will not count it in the beginning, he will certainly suspect the treasurer that he accepted more money then he actually spent. Now that it is counted, at least they are both aware as to the amount of money which was given over to him. One should always make an effort not to suspect a person of committing a wrongdoing.

The Maharsha writes that the money is counted in order that the mazikin (spiritual damagers) should not have any control over the money, for money that is tied, sealed, or counted they cannot have any effect over.

The Ein Eliyahu answers that it is counted in order that the treasurers themselves can make a calculation at the end, if they so desire.

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Mezuzah's Protection

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The Gemora cites a braisa: If one rents a house to his fellow, the tenant must provide a mezuzah. And when he leaves, he must not take it with him, unless he rented it from a gentile, in which case, he must remove it when he leaves. And it once happened that a man took the mezuzah away with him, and he buried his wife and two children.

The Gemora asks: Do we relate a story in contradiction of what we had just learned?

Rav Sheishes answers: It refers to the first clause (where he rented from a Jew).

Tosfos writes that there are mazikin - supernatural forces that enter a house bereft of a mezuzah.

The Ritva explains that this punishment was measure for measure. Since he was not concerned about the danger that could befall the future residents (for now, they will not be protected by the mezuzah), he himself suffers, and he is not afforded any protection.

The Kesef Mishnah writes that a mezuzah, which is written correctly, will protect the residents of the house. The protection is not afforded because of the names of Heavenly angels that are written there. And, he concludes, it will only protect a person if it was affixed to the doorpost for the sake of the mitzvah; not if it was placed there solely for protection.

The Maharitz Chayus compares the protection afforded by the mezuzah to the protection that comes from the studying of Torah or the performance of any mitzvah. It would emerge that that there is no greater protection afforded by the mezuzah more than any other mitzvah in the Torah.

Reb Avi Lebovitz points out that seemingly, there will be no protection afforded to a person who is exempt from the mitzvah of mezuzah, and does so anyway. It is not the mezuzah that provides the protection; it is the mitzvah of the mezuzah.

However, the Maharsham cites an opinion of the Shevus Yaakov, who holds that even if one is exempt from placing a mezuzah on a certain doorpost, he may do so for protection purposes, and he would not be called a hedyot.

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