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Retail value on your gun in good or better condition would range from $75 to $125 depending on mechanical and bore condition, remaining original wood and metal finish. The Model 66B was made from about 1934 to 1948.and was a lower priced version of the Savage Model 5.

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โˆ™ 2014-10-07 02:15:39
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Q: What is the value of a Stevens Buckhorn 22 Model 66B that does not have a pat No?
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What is the age and value of a Stevens Buckhorn 22 model 66B sn 27?

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Where is the serial number on Stevens 66b?

Prior to the gun control act of 1968, there was no requirement in the US for gun manufacturers to place serial numbers on firearms (though many did anyway). The Stevens 66B was a relatively inexpensive .22 rifle, and has no serial number. My experience with the 66B has been very positive, however, and I think you will find it a joy to shoot.


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What is the age of a tube-fed 22 caliber Springfield Model 66B bolt action rifle?

The Stevens/springfield 66B rifles were made from 1935-1948.The slightlybetter grade 066 was produced at the same time,being diferentiated by a peep/aperture sight on the receiver and a hooded front sight.This rifle should not be confused with its numerical predesessor the Stevens No.66which was made from 1931-1935. The older rifle used,if pictorial evidence is factual, a different bolt,also ,the older No.66 had finger grooves on the forearm and the newer 66B and 066 had a black forearm tip painted on which is usually quite faded and worn,This black tip was on a number of other Stevens/Springfield models and "house"brands made by them such as Sears "Ranger" and others.The lack of Serial No.'s makes it hard to date any closer but a knowledgeable collector may know of ways to tell.


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Does anyone have a davar Torah on parshat Bamidbar?

Bamidbar If someone came up to you and said "you remind me of the desert", would you take that as an insult or a compliment? In this weeks parsha we begin the sefer Bamidbar (literally, in the desert) known as the book of numbers. At this period of the Torah the nation of Israel receive the Torah for the second time...this time, in the desert. Why did Hashem specifically choose the desert to give the nation of Israel the Torah? Let's first discover the greatness of the desert... The Bamidbar Rabbah states "one who does not make himself like the desert will not know Torah and mitzvot." Additionally, the Gemara (Eruvin, 54a) adds that if a person makes himself like a desert then the Torah is given to him as a gift and his learning will endure. If, however, he doesn't make himself like a desert then his learning will be forgotten. What exactly does it mean to make oneself like a desert? And why exactly is there such a severe punishment for not doing so? The commentators explain that the desert symbolizes humility for it is low, empty and people walk all over it. Therefore, the lesson seems to be that one must become humble (like the desert) in order to be able to properly learn Torah and retain all the knowledge. However, why is there such a severe punishment for not being humble? The Gemara (Sotah, 4b-5a) discusses the severity of arrogance. For example, the Gemara states that anyone who is haughty is considered an idol worshipper. Additionally, it is as if he has broken all the laws of sexual immorality. Furthermore, he should be excommunicated...etc (see Gemara for full details). Again: Why is there such a severe punishment for arrogance? The Gemara (Shabbat, 31a) relates the strength and greatness of Hillel Hanasi's (the prince) patience. Once, Reuven bet Shimon 400 zuz that he could anger Hillel (the Gemara doesn't place names on the 2 people, but for the sake of re-telling the story we'll say "Reuven" and "Shimon"). What did Reuven do? He went by the door of Hillel's house on Erev Shabbat while Hillel was washing his hair and screamed out, "Who here is Hillel?" (This already was very disrespectful, for he was calling the prince by his first name and pretending as though he didn't know who he was). To which Hillel came out and asked what he could do for him. Reuven asked: Why do people of Bavel have round heads? (Hilel himself was from Bavel-This question was asked simply to get Hillel angry). To which Hillel responded, "That is an important question...the answer is because their midwives are unskilled"(Meaning, when a baby is born the head is very soft...the Babylonian midwives were unskilled and didn't know how to shape it correctly when taking it out of the womb). Reuven then waited for Hillel to resume washing his hair and then went by the door and began asking, "Who here is Hillel?" (as though Hillel was so unimportant that he had already forgot who he was). Once again, Hillel came out and asked what he could do for him. Reuven then asked: Why do Chinese people have round eyes? (Again, this question was asked simply to annoy Hillel). To which Hillel answered: "That is an important question...the answer is because they live amidst the sand (their round eyes therefore block the sand from entering). Once again, Reuven waited for Hillel to resume washing his hair and then began screaming at the door, "Who here is Hillel?" For the third time, Hillel came out and asked what he could do for him. Reuven then asked: Why do Africans have wide feet? (Yet again, this question was asked just to anger Hillel). To which Hillel answered: "That is an important question...the answer is because they live amidst the swamps" (their wide legs prevent them from sinking in). Reuven then told Hillel: I have so many more question but I fear that you'll get angry! To which Hillel responded that he could ask whatever he wants. Reuven then asked: Are you Hillel? The one whom they call the prince of the nation of Israel. Hillel then said "yes." To which Reuven responded: There should not be more like you in Israel! Hillel then asked, "why not?" Reuven answered: Through you I lost 400 zuz for you did not get angry...To which Hillel responded: It is fitting that you lose 400 zuz and yet another 400 zuz for I will not get angry...The Maharsha notes that not only was Hillel unnaturally patient, but he also thought that Reuven was genuinely curious and sincere, as indicated by his answers--"You have asked a very important question." We can learn from Hillel, a true role model of the greatness of patience... However, the Gemara (Shabbat, 30b) sought to show the greatness of Hillel's humility, not his patience!?! What connection is there between patience and humility? To answer this question, we must first understand the importance of patience: As we saw from the story with Hillel (Shabbat, 31a), Reuven tested the power of Hillel's patience. What was Reuven's goal? To get Hillel angry (and thus win the bet of 400 zuz). We therefore see that lack of patience leads to anger...Now, what's so bad about anger? The Gemara (Shabbat, 105b) relates that one who gives in to his anger is like one who serves idolatry. What's the connection between anger and idolatry? The answer is that when one gets angry he is serving a foreign g-d--that g-d being himself! How is that so? Anger comes when a person thinks too highly of oneself, and therefore gets irritated when they feel they're not being shown the proper honor. One who is truly humble and doesn't search for honor (like Hillel) will never get angry, even when his patience is put to a real hard test. Therefore, it could be that the Gemara (Shabbat, 30b) sought to show the greatness of Hillel's humility by proving his great patience because humility and patience run hand in hand. If not for Hillel's great attribute of humility, he would have never been able to withstand the patience test. Similarly, arrogance and anger seem to run hand in hand, for it is only through arrogance that one could become angry. We could now understand why there is such a severe punishment for arrogance. The character trait of arrogance ultimately leads to anger, and both of these character traits, the Gemara (Pesachim, 66b) relates cause the wise/prophets to lose their wisdom/prophecy. We could also now answer why Hashem specifically chose the desert to give the nation of Israel the Torah. The desert symbolizes humility, and without the character trait of humility, one is easily angered which then turns to idol worshipping. Summary: Hashem chose the desert to give the nation of Israel the Torah because the desert symbolizes humility, which is required in order to retain Torah knowledge and keep from idol worshipping. Therefore, we must all make ourselves humble like a desert in order so that we may properly follow in the path of Hashem. So, the next time someone comes up to you and says, "you remind me of a desert," don't be angered...That is an absolutely huge compliment.


Could someone give us a divrei Torah on parshat Re'eh?

Re'ehWho wants to be a millionaire??? Read on...In this week's parsha we have the mitzvah of tzedaka (charity).The question arises: Why doesn't Hashem provide for poor people Himself?The Gemara (Bava Basra, 10a) relates that Turnusrufus (Roman general) asked Rabbi Akiva this question. Rabbi Akiva answered, "in order to allow people to give tzedaka and escape from hell." However, there's a lot more to say about the great mitzvah of tzedaka.Let's learn the greatness and importance of tzedaka...The Gemara (Bava Basra, 9a) states that the mitzvah of tzedaka is equal in importance to all the other mitzvot combined. Additionally, the Gemara (Bava Basra, 10a) states that giving tzedaka brings Mashiach closer. Furthermore, the Gemara (Bava Basra, 10a) states that one who gives tzedaka receives the divine providence. Moreover, the Gemara (Bava Basra, 10a) states that giving tzedaka saves one from death and judgment in hell. Continuing, the Gemara (Bava Basra, 10a) states that one who gives tzedaka will merit male children. On this point, the Gemara (Bava Basra, 10a) states that anyone who gives tzedaka on a regular basis will merit to have children with a lot of wisdom, wealth, and that know non-legal teachings. Lastly, the Gemara (Bava Basra, 11a) relates that Binyamin was rewarded with 22 additional years of life for saving the life of a woman and her 7 sons by giving them tzedaka Similarly, the Gemara (Berachot 55a) states that one who prolongs his stay during meals will have their life prolonged. Why? Because of the possibility that a poor man will come he'll give him some food.Let's see some stories...The Midrash relates that Rabbi Akiva was traveling at sea when he saw another ship sinking. Rabbi Akiva knew there was a Torah scholar on the sinking ship, but thought he would definitely drown. However, later on Rabbi Akiva saw the man at synagogue studying Torah."How did you survive?" Rabbi Akiva asked him. The scholar answered: "As I boarded the ship, a poor man came and asked for food so I gave him bread. The poor man then said to me: "Just like you have saved my life, may Hashem save your life."Additionally, the Gemara (Shabbat, 156b) relates that astrologers told Rabbi Akiva that his daughter would die on her wedding day from a poisonous snake...The night before her wedding she put a pin into a hole on the wall. In the morning she took the pin from the wall and a snake came out on the other end of it. Rabbi Akiva asked her daughter what she had done to merit such a miracle. She answered that in the morning a poor person came to the door and she gave him food from her plate.Furthermore, the Gemara (Berachot, 18b) relates a story where a pious man gave a large sum of money to a poor man on the eve of Rosh Hashana during a famine year. His wife became angry, so he spent the night at the cemetery (according to the Maharsha, this was actually just a dream). While at the cemetery he heard the spirits of 2 deceased girls speaking to each other...One of the girls said to the other, "I heard that hail will destroy anything planted during the first period of expected rainfall this year." Therefore, the pious man planted during the second period of expected rainfall. Everyone else's crops were destroyed, while his were in perfect shape. This was his reward for the act of tzedaka he had done. The Gemara (Berachot, 18b) continues and relates that the following year the pious man went to the cemetery again on the eve of Rosh Hashana. The pious man heard the 2 spirits speaking to each other again and heard that everything planted during the second period of rainfall will be destroyed by blight. And once again, everyone else's crops were destroyed while his were in perfect shape. So we learn that when one gives tzedaka they merit a great income even during times of trouble.Despite all this (and a whole lot more), many people still find it difficult to part with their money...For this reason, Hashem assures us that we won't lose any money by giving money. As the pasuk (Mishlei, 19;17) states, "The one who is gracious to the poor is considered to have lent money to Hashem, and He will pay him back for his kindness." Similarly, the Gemara (Bava Basra, 10a) states that Hashem considers Himself to be a borrower to one who gives tzedaka. In the figurative sense, the Midrash (Vayikra Rabbah, 34;9) states "When a poor person stands at your door, Hashem stands at his right hand." (Note: In Hebrew, the word give--natan--is spelled the same backwards and forwards. We see from here that whatever you give, you'll get back.) However, not only will one be repaid for their money when they give tzedaka, but they will actually make even more money by giving tzedaka! As the Gemara (Gittin, 7a) states that one who is low on money should give tzedaka so their income will grow large. Similarly, the Gemara (Kesubos, 66b) relates that Nakdimon ben Gurion's daughter (who received a million gold dinarim from her father) was gathering barley among Arab animals. Rabbi Yochanan ben Zakai saw her and asked what happened to all her money. She responded, "the way to salt (preserve) money is to deduct (to give tzedaka)." The extent of reward one receives for giving tzedaka is absolutely unthinkable! The Gemara (Makkot, 23b) states that one who gives their maaser money (1/10 of their income) to tzedaka will receive reward until their lips wear out from saying "enough!" Absolutely amazing! To sum it up, the Rambam (Hilchos Matanos Aniyim, 10;3) states "No one ever became poor from giving tzedaka."Now, what are the negatives against refusing to give tzedaka?The Gemara (Bava Basra, 10a) states that one who doesn't give tzedaka is like one who worships idols (and one who worships idols is considered to have rejected the whole Torah). Additionally, the Gemara (Temurah, 16a) says "If a poor person approaches a wealthy person and asks him for support, and the wealthier person refuses, then Hashem will make the poor person wealthy and make the wealthy person poor." Similarly, Rashi (15;7) states that if one refuses to give tzedaka then he will become just as poor as that person. Furthermore, the Gemara (Bava Basra, 10a) relates that Rabbi Papa was on a ladder when his leg slipped and almost fell (had he fallen he would have died). And why did such an incident happen to Rabbi Papa? The Gemara suggests that he might have not given money to a poor person. Therefore, we see that refusing to give tzedaka could lead to death. Similarly, the Midrash relates that a blind man once came up to 2 men walking on the road and asked them for money. One of them gave some money but the other didn't. The Angel of Death then came up to them and said, "The one who gave tzedaka won't have to worry about me for the next 50 years...but the other should speedily die." The man who didn't give tzedaka then asked, "but can't I go back and give tzedaka now?" to which the Angel of Death answered, "No...A boat is examined for holes BEFORE departure...not while at sea." Lastly, the Gemara (Bava Basra, 10b) relates that Rabbi Yehoshua's son (Yosef) went to the World to Come then returned back to earth. Upon his return he said that he saw an "upside down" world where the poor are above the rich! So we see that in order to have great merits in the World to Come one must act properly with their money.Now, when giving tzedaka, it is recommended to also comfort the poor person...The Gemara (Berachot, 6b) says that when one must take money from others his face turns into a coastal bird in which shines many colors when the sun hits it. Similarly, the Gemara (Chagigah, 5a) relates that that a Rabbi once saw a man give tzedaka to a poor man publicly (causing him embarrassment). The Rabbi then told the man, "better had you given him nothing rather than give him and put him to shame." What should one say to comfort the poor? The Midrash (Vayikra Rabbah, 34;15) says one should say: "My soul goes out to you because I have nothing to give you." When one counters the poor cheerfully, Hashem considers it as if he has given a good gift (Avot de R' Nathan, 13). However, on the flip side, even if one gives tzedaka--if they put on a sullen face then they are considered to have given nothing. (Avot de R' Nathan, 13). The Gemara (Bava Basra, 9b) states that anyone who gives money to a poor person gets 6 blessings, whereas one who gives tzedaka AND comforts the person with kind words receives 11 blessings (see Gemara for blessings).In closing, we should all put faith in Rabbi Meir when we give tzedaka...The Gemara (Avodah Zarah 18a-b) relates that Rabbi Meir's sister in law (also Rabbi Chanina's daughter) was captured by the Romans and placed in a harlot's booth for acting immodestly (she made effort to walk nicely in front of Roman officers). Rabbi Meir's wife then became saddened because her sister was in a harlot's booth so Rabbi Meir devised a plan to free her. What did he do? He took a great sum of money and dressed up as a Roman soldier...Then he went to her booth and requested her services. However, she responded that she was menstruating and therefore couldn't have relations. Rabbi Meir responded, "I will wait for you!" To which she answered, "there are many girls here prettier than me!" So he asked her guardian to release her. The guardian, however, said that he couldn't go against his kingdom and free her. Rabbi Meir then gave the guardian all his money and told him to use half of it to bribe his commanders (they would collect tax for each harlot) and to enjoy the other half. The guardian then asked, "What will I do when the money runs out?" To which Rabbi Meir told him to say "G-d of Meir, answer me!" and you will be saved. The guardian, however, doubted that this phrase would be able to save him...So Rabbi Meir threw dirt at vicious dogs then said "G-d of Meir, answer me!" and the dogs left him alone. The guardian then released her. However, the king found out about her release and hung the guardian to be put to death. The guard then said "G-d of Meir, answer me!" and he came down. From this Gemara there became a custom to say "G-d of Meir, answer me!" during any time of trouble. In fact, according to the Imrei Eish (Rabbi Meir Eisenstadt), Rabbi Meir said shortly before his death that he would intercede before the heavenly court on behalf of anyone who gives tzedaka with him in mind (the money, however, must be given for the poor people living in Israel).Summary: The mitzvah of tzedaka is equal in importance to all the commandments combined (Bava Basra, 9a). For this mitzvah one receives INCREDIBLE rewards! On the flip side, refusing to give tzedaka could lead to one's death (Bava Basra, 10a). When giving tzedaka one should not only provide for the poor, but they should also console them with kind words. One who gives tzedaka with a sullen face is considered as if they've given nothing. Meanwhile, one who gives nothing but consoles the poor with kind words is considered as if they've given a great gift (Avot de R' Nathan, 13). We should all take the mitzvah of tzedaka with as much seriousness as Rabbi Meir, who will always be there for us during our times of trouble if we give tzedaka (Avodah Zarah, 18a-b).So, how does one become a millionaire? It seems clear from everything stated above that in order to get one must first give. Through the mitzvah of tzedaka, anyone could become a millionaire.

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