(Rav Chisda): (The Mishnah taught that the surplus for a Nazir is Nedavah.) This applies when his Chatas offering was brought last, but if his Shelamim was brought last, the surplus is Shelamim.

(R. Zeira disagrees): Even if his Shelamim was brought last, the Halacha is the same, that the surplus is Nedavah.

One Beraisa supports this opinion and another Beraisa supports the other opinion...

(Beraisa supporting R. Zeira): It is considered to be undefined money if Chatas money became mixed into it, even if he separated the Chatas money from it.

(Beraisa supporting Rav Chisda): If a Nazir said, "These are for my Chatas and the rest is for the rest of my Nazir sacrifices", and he subsequently died, there is a Meilah prohibition if he used all of them but not if he used part of them.

Inference: The Beraisa did not say that if he died, the money falls to Nedavah.

(Rav Chisda): Surplus (flour) of breads of a Nazir should be left to spoil.

(R. Yosi): That is correct. You cannot offer it by itself, as the bread is not offered by itself. You cannot offer it with a different Nazir offering, as no Nazir offering comes without its own bread. Therefore, one must say that the surplus of Nazir breads must be left to spoil.

They thought to say that the same law applies to breads and to surplus (funds or wine) for the Nazir's libations (and it should be disposed of).

(R. Yosi bar R. Bun disagrees): The surplus of his libations is Kodshei Kodshim and must fall to Nedavah.

According to R. Yosi bar R. Bun, Shmuel, R. Chisda and R. Elazar all said the same thing...

Rav Chisda is as we have said (that surplus of libations of a Nazir's offerings fall to Nedavah).

Shmuel is as R. Yosi said (earlier, see Daf 6b 4) (g)), that when he was in Bavel, Rav Yehudah asked Shmuel, 'If a person separated his Shekel and then died (what should be done with the money)'? Shmuel answered that it should fall to Nedavah.

R. Elazar said that the surplus tenth of an Eifah should fall to Nedavah, as we said (earlier in 6b 4) (j)&(k))

R. Yochanan said that it should be thrown into the Dead Sea and R. Elazar said that it should fall to Nedavah.

(Mishnah): Surplus funds raised for ransoming captives should be used to ransom other captives.

Surplus funds raised for a particular captive are given to that captive.

Surplus funds raised for the poor go to the poor.

Surplus funds raised for a particular poor person are given to that person.

Surplus funds raised for burying the dead must be used for burying the dead.

Surplus funds raised for burying a specific dead person must be given to his inheritors.

(R. Meir): It should be left until Eliyahu HaNavi comes.

(R. Nasan): It should be used to build for him a monument over his grave.

(Gemara) Question: If they collected for a specific dead person, assuming that he did not have money (to use for his own burial), and they then discover that he had money, what is the law?

(R. Yirmiyah): It follows the law that surplus funds for a dead person go to his inheritors.

(R. Idi of Chutra): It is different, as we give it to the inheritors only after the money was used for the dead and there was a surplus (as it very difficult to collect the exact amount needed without it resulting in a surplus). Here, the collected money was meant for him, (but was not used at all, and certainly the donors did not contribute with the intention that all the funds be given to the inheritors).

(R. Yirmiyah to R. Idi): If you are only saying this from logic and you did not learn it from me, how do you know that you should make that distinction?

(Tosefta citing R. Nasan): Surplus funds for a dead person must be used to build him a monument over his grave and to sprinkle wine on his coffin (that there should be a good smell).

(The Tosefta continues): One may not use money raised to ransom a specific captive to ransom a different captive.

And one may not take funds collected to buy a garment for a certain poor person and use them for a different poor person.

But one may not protest if the Gabbaim use the funds for a different need that they feel is greater.

(Beraisa - Rabban Shimon ben Gamliel): We do not (need to) make monuments for Tzadikim as they are remembered through their words.

R. Yochanan was once walking, leaning on R. Chiya bar Abba. R. Eliezer saw him and hid from him.

R. Yochanan said, "This Babylonian did to me two things - one is that he did not greet me and the other is that he hid from me."

(R. Yaakov bar Idi to R. Yochanan): This is how they conduct themselves, that a lesser one does not greet a greater one, in fulfilment of the Pasuk (Iyov 29:8), "Young ones saw me and hid; elders stood and remained standing."

(R. Yaakov bar Idi to R. Yochanan): Is it permitted to pass in front of the Adura idol?

(R. Yochanan to R. Yaakov): Are you showing it honor if you pass by? You should pass by and blind its eyes, showing that you do not care for it!

(R. Yaakov to R. Yochanan): If so, R. Eliezer was correct not to pass in front of you. (Since their custom was not to greet someone greater than them, passing by would indicate that he was dishonoring you.)

(R. Yochanan): The Babylonian also did not say over my teaching in my name.

R. Ami and R. Asi came before R. Yochanan. (They attempted to calm him, so that his upset with R. Elazar would not lead to the same ending as the following story.) They said to him, "Rebbi, such a story occurred in the Beis HaKnesses of the copper smelters, concerning a door bolt that has a wide part on its top. R. Eliezer and R. Yosi disagreed about whether it can be used on Shabbos, until they tore a Sefer Torah in their anger!"

Did they tear it?!

Rather, it inadvertently became torn.

There was an elder there called R. Yosi ben Kisma. He said, "I will be surprised if this Beis HaKnesses does not become a temple of idolatry!

(R. Yochanan): (How is that story relevant?) There, the two Chachamim were colleagues. Here, you are all my students (and R. Elazar should have humbled himself).

R. Yaakov bar Idi then came in (to try to appease R. Yochanan).

(R. Yaakov to R. Yochanan): The Pasuk states (Yehoshua 11:15), "As Hash-m commanded Moshe His servant, so Moshe commanded Yehoshua etc." Do you think that for every teaching that Yehoshua sat and taught, he said, "So said Moshe"? Rather, Yehoshua sat and taught and they all knew that it was the Torah of Moshe. So too, when Elazar sits and teaches, all know that it is your Torah.

(R. Yochanan to R. Ami & R. Asi): Why do you not know how to appease, like Ben Idi, our colleague!

Question: Why was R. Yochanan so particular that his teachings be said in his name?

Answer: Even Dovid prayed for this, as the Pasuk states (Tehillim 61:5), "I shall dwell in Your tent forever; I shall take shelter in the cover of Your wings forever".

Did Dovid think that he would live forever?

Rather, Dovid said to Hash-m, "Master of the Universe! I should merit that all my words will be said in Batei Knesses and Batei Midrash."

(Shimon ben Nezira citing R. Yitzchak): When any Talmid Chacham has his Dvar Halacha said over in this world, his lips move with it in the grave, as it says (Shir haShirim 7:10), "And your palate is like the best wine...making the lips of the sleeping speak".

Just as with a collection of grapes, when a person puts his finger on it, it immediately drips; so too the lips of Tzadikim, when people say a Dvar Halacha of Tzadikim, their lips move with them in the grave.

Question: What benefit do they have from this?

Answer (Bar Nezira): Like a person who drinks Kunditun wine (wine sweetened with spices and sugar).

Answer #2 (R. Yitzchak): Like a person who drinks old wine - even after he finishes drinking it, its taste remains in his mouth.

(Rav Gidel): One who repeats a teaching in the name of the one who said it, should view it as if the author is standing in front of him, as the Pasuk states (Tehillim 39:7), "But with an image, a man will walk".

The Pasuk states (Mishlei 20:6), "Many people call upon the man who promises them kindness" - this refers to other people. (ibid) "...But who can find a trustworthy man?" - this refers to R. Zeira, who said that we do not need to be concerned with the teachings that Rav Sheshes taught from others, as he is blind. (Perhaps he mistook the author for someone else.)

(R. Zeira to R. Asi): Did you know Bar Patya, who you quote?

(R. Asi to R. Zeira): It was R. Yochanan who quoted him.

(R. Zeira to R. Asi): Did you know Rav, who you quote?

(R. Asi to R. Zeira): It was R. Ada bar Ahavah who quoted him.

No generation had scoffers like the generation of Dovid. Brazen ones would go to the windows of Dovid and say, "Dovid, Dovid, when will the House of Hash-m be built? When will we go to the House of Hash-m?"

Dovid would say, "Even though they intend to anger me, I even rejoiced in their words", as the Pasuk states (Tehillim 122:1), "I rejoiced when they say to me 'Let us go to the House of Hashem'.

The Pasuk states (Shmuel II 7:12), "It shall be, when your days are full, and you shall lie with your forefathers."

Hash-m said to Dovid. "I count for you full days and not partial ones. Your son will build the Beis haMikdash to sacrifice offerings for the public. Dearer to Me is the righteousness and justice that you do, more than a sacrifice."

As the Pasuk states (Mishlei 21:3), "To do righteousness and justice is dearer to Hash-m than a sacrifice".

(Mishnah): At three times in the year, they withdraw the funds from the Chamber (for buying the Korbanos); half a month before Pesach, half a month before Shavuos and half and month before Succos.

(R. Akiva): These are also the dates for the tithing of animals.

(Ben Azai): On 29th of Adar, the 1st of Sivan and the 29th of Av.

(R. Elazar and R. Shimon): On the 1st of Nisan, the 1st of Sivan and the 29th of Elul.

Why did they say the 29th of Elul and not the 1st of Tishrei? Because it is Yom Tov and one cannot tithe on Yom Tov. Therefore, they advanced it to the 29th Elul.

(Gemara - R. Abahu): The term 'P'ras' always means half - here it is half of the 30 days of preparation before a festival.

R. Akiva said that they are also the dates of the tithing of animals. R. Yochanan said that it is because they are the birthing times.

(R. Acha & R. Tanchum bar Chiyah citing R. Yehoshua ben Levi): In order that the animals will be available for those who make the pilgrimage to Yerushalayim on the three festivals.

(R. Yudan): It is so that they not come to transgress the prohibition of Bal Te'acher - delaying in bringing their vows.

(R. Yosa): Whoever delays in tithing transgresses the prohibition of Bal Te'acher.