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When selling a beit knesset to buy a Sefer Torah (תורה) covering, may the proceeds be used for Nevi'im? The shiur analyzes the machlokes between the Ramban (רמב"ן) and Ran on whether ma'alin b'kodesh applies to the kedusha of the object itself or to the mitzvah (מצוה) performed with it. A fascinating analysis of Rashi (רש"י)'s citation of the Tosefta reveals a second principle: upgrading the mitzvah (e.g., Talmud (תלמוד) Torah) can justify a transaction even when the object's kedusha decreases.
This shiur presents an in-depth analysis of the opening Mishna in Megillah 25b, which discusses the laws of selling communal property and objects with varying levels of kedusha. The Mishna establishes a hierarchy: proceeds from selling a rechov ha'ir (town square) may be used to purchase a beit knesset; proceeds from a beit knesset may purchase a teivah (ark); from a teivah one may buy mitpachas (Torah (תורה) covering); from mitpachas one may buy sefarim (books); and from sefarim one may buy a Sefer Torah. However, one may not reverse this process and use proceeds from a higher-kedusha item to purchase a lower one. Rabbi Zweig begins by questioning why Rashi (רש"י) cites a Tosefta rather than the Gemara (גמרא) Menachos, which explicitly provides the source for ma'alin b'kodesh v'lo moridin (we elevate in holiness but do not downgrade). The Gemara Menachos derives this principle from the construction of the Mishkan, showing that items can be elevated from one level of kedusha to another, but never reduced. Rashi, however, brings a different Tosefta that cites two pesukim: one about Moshe erecting the Mishkan (representing elevation) and another about the sinners' belongings being used for the altar (also representing elevation, not degradation).
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Megillah 25b
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