Was the Temple of Onias created for God or for idol worship – what lead to its establishment? The gemara ends with various statements regarding – leadership and those who desire leadership positions, the important of Talmud Torah as a replacement for sacrifices, the concept that all sacrifices are equal before God – rich people’s and poor people’s (animal, bird, meal offerings) and the most important thing in sacrifices is the intent.
Menachot 110
11.28.2018 | כ׳ בכסלו תשע״ט
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Menachot 110
וְנִשְׁבָּעוֹת לַה׳ צְבָאוֹת״. הָלְכוּ לַאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם וּבָנוּ מִזְבֵּחַ וְהֶעֱלוּ עָלָיו לְשֵׁם שָׁמַיִם, שֶׁנֶּאֱמַר: ״בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַה׳ בְּתוֹךְ אֶרֶץ מִצְרָיִם״.
and swear to the Lord of hosts; one shall be called the city of destruction” (Isaiah 19:18). They went to Alexandria in Egypt and built an altar and sacrificed offerings upon it for the sake of Heaven, as it is stated in the following verse: “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at its border, to the Lord” (Isaiah 19:19).
״עִיר הַהֶרֶס יֵאָמֵר לְאַחַת״, מַאי ״עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת״? כְּדִמְתַרְגֵּם רַב יוֹסֵף: ״קַרְתָּא דְּבֵית שֶׁמֶשׁ דַּעֲתִיד לְמִיחֲרַב״, אִיתְאֲמַר דְּהִיא חֲדָא מִנְּהוֹן. וּמִמַּאי דְּ״עִיר הַהֶרֶס״ לִישָּׁנָא דְּשִׁימְשָׁא הִיא? דִּכְתִיב: ״הָאוֹמֵר לַחֶרֶס וְלֹא יִזְרָח״.
The verse states: “One shall be called the city of destruction” (Isaiah 19:18). The Gemara asks: What is the meaning of the verse: “One shall be called the city of destruction”? The Gemara answers: As Rav Yosef translates into Aramaic: Concerning the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where is it derived that in the phrase: “The city of destruction [heres],” the term heres is referring to the sun? As it is written: “Who commands the sun [ḥeres], and it does not rise; and seals up the stars” (Job 9:7).
״הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ״ – ״הָבִיאִי בָנַי מֵרָחוֹק״, אָמַר רַב הוּנָא: אֵלּוּ גָּלִיּוֹת שֶׁל בָּבֶל, שֶׁדַּעְתָּן מְיוּשֶּׁבֶת עֲלֵיהֶן כְּבָנִים. ״וּבְנוֹתַי מִקְצֵה הָאָרֶץ״ – אֵלּוּ גָּלִיּוֹת שֶׁל שְׁאָר אֲרָצוֹת, שֶׁאֵין דַּעְתָּן מְיוּשֶּׁבֶת עֲלֵיהֶן כְּבָנוֹת.
§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, bring My sons from far, and My daughters from the end of the earth” (Isaiah 43:5–6). What is the meaning of “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, and who can therefore focus properly on Torah study and mitzvot. What is the meaning of “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters.
אָמַר רַבִּי אַבָּא בַּר רַב יִצְחָק, אָמַר רַב חִסְדָּא, וְאָמְרִי לַהּ אָמַר רַב יְהוּדָה, אָמַר רַב: מִצּוֹר וְעַד קַרְטִיגְנֵי מַכִּירִין אֶת יִשְׂרָאֵל וְאֶת אֲבִיהֶם שֶׁבַּשָּׁמַיִם, וּמִצּוֹר כְּלַפֵּי מַעֲרָב וּמִקַּרְטִיגְנֵי כְּלַפֵּי מִזְרָח אֵין מַכִּירִין אֶת יִשְׂרָאֵל וְלֹא אֶת אֲבִיהֶן שֶׁבַּשָּׁמַיִם.
§ Rabbi Abba bar Rav Yitzḥak says that Rav Ḥisda says, and some say that Rav Yehuda says that Rav says: The gentiles living from Tyre to Carthage recognize the Jewish people, their religion, and their Father in Heaven. But those living to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven.
אֵיתִיבֵיהּ רַב שִׁימִי בַּר חִיָּיא לְרַב: ״מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכׇל מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה״. אֲמַר לֵיהּ: שִׁימִי אַתְּ?! דְּקָרוּ לֵיהּ אֱלָהָא דֵּאלָהָא.
Rav Shimi bar Ḥiyya raised an objection to the statement of Rav from the verse: “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav said to him: Shimi, is it you who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means that although they worship idols, they call Him the God of gods.
״בְּכׇל מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי״ – בְּכׇל מָקוֹם סָלְקָא דַּעְתָּךְ? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: אֵלּוּ תַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה בְּכׇל מָקוֹם, מַעֲלֶה אֲנִי עֲלֵיהֶן כְּאִילּוּ מַקְטִירִין וּמַגִּישִׁין לִשְׁמִי.
§ The verse states: “And in every place offerings are presented to My name, and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it enter your mind to say that it is permitted to sacrifice offerings in every place? Rather, Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: These are Torah scholars, who engage in Torah study in every place. God says: I ascribe them credit as though they burn and present offerings to My name.
״וּמִנְחָה טְהוֹרָה״ – זֶה הַלּוֹמֵד תּוֹרָה בְּטָהֳרָה, נוֹשֵׂא אִשָּׁה וְאַחַר כָּךְ לוֹמֵד תּוֹרָה.
Furthermore, when the verse states: “And a pure meal offering,” this is referring to one who studies Torah in purity, i.e., one who first marries a woman and afterward studies Torah. Since he is married, he is not disturbed by sinful thoughts.
״שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת ה׳ כׇּל עַבְדֵי ה׳ הָעֹמְדִים בְּבֵית ה׳ בַּלֵּילוֹת״, מַאי ״בַּלֵּילוֹת״? אָמַר רַבִּי יוֹחָנָן: אֵלּוּ תַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בְּתוֹרָה בַּלַּיְלָה, מַעֲלֶה עֲלֵיהֶן הַכָּתוּב כְּאִילּוּ עֲסוּקִים בַּעֲבוֹדָה.
The Gemara cites another verse that praises Torah scholars. “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” (Psalms 134:1). What is the meaning of “at night,” given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? Rabbi Yoḥanan says: These are Torah scholars, who engage in Torah study at night. The verse ascribes them credit as though they engage in the Temple service.
״לְעוֹלָם זֹאת עַל יִשְׂרָאֵל״, אָמַר רַב גִּידֵּל אָמַר רַב: זֶה מִזְבֵּחַ בָּנוּי, וּמִיכָאֵל שַׂר הַגָּדוֹל עוֹמֵד וּמַקְרִיב עָלָיו קׇרְבָּן.
§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the Shabbatot, and on the New Moons, and on the Festivals of the Lord our God. This is an ordinance forever for Israel” (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordinance forever”? Rav Giddel says that Rav says: This is referring to the altar that remains built in Heaven even after the earthly Temple was destroyed, and the angel Michael, the great minister, stands and sacrifices an offering upon it.
וְרַבִּי יוֹחָנָן אָמַר: אֵלּוּ תַּלְמִידֵי חֲכָמִים הָעֲסוּקִין בְּהִלְכוֹת עֲבוֹדָה, מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ נִבְנָה מִקְדָּשׁ בִּימֵיהֶם.
And Rabbi Yoḥanan says that there is an alternative explanation of the verse: These are Torah scholars, who engage in studying the halakhot of the Temple service. The verse ascribes them credit as though the Temple was built in their days and they are serving in it.
אָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם״ – כׇּל הָעוֹסֵק בַּתּוֹרָה כְּאִילּוּ הִקְרִיב עוֹלָה, מִנְחָה, חַטָּאת, וְאָשָׁם.
§ The Gemara cites similar interpretations of verses: Reish Lakish said: What is the meaning of that which is written: “This is the law [torah] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that anyone who engages in Torah study is considered as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering.
אָמַר רָבָא: הַאי ״לָעֹלָה לַמִּנְחָה״ – ״עֹלָה וּמִנְחָה״ מִיבְּעֵי לֵיהּ! אֶלָּא אָמַר רָבָא: כׇּל הָעוֹסֵק בַּתּוֹרָה אֵינוֹ צָרִיךְ לֹא עוֹלָה (וְלֹא חַטָּאת) וְלֹא מִנְחָה וְלֹא אָשָׁם.
Rava said an objection to this interpretation: This verse states: “Of the burnt offering, of the meal offering.” If the interpretation of Reish Lakish is correct, the verse should have written: “Burnt offering and meal offering.” Rather, Rava says that the correct interpretation of this verse is: Anyone who engages in Torah study need not bring a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering.
אָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״זֹאת תּוֹרַת הַחַטָּאת״ וְ״זֹאת תּוֹרַת הָאָשָׁם״? כׇּל הָעוֹסֵק בְּתוֹרַת חַטָּאת – כְּאִילּוּ הִקְרִיב חַטָּאת, וְכׇל הָעוֹסֵק בְּתוֹרַת אָשָׁם – כְּאִילּוּ הִקְרִיב אָשָׁם.
Rabbi Yitzḥak said: What is the meaning of that which is written: “This is the law of the sin offering” (Leviticus 6:18), and: “This is the law of the guilt offering” (Leviticus 7:1)? These verses teach that anyone who engages in studying the law of the sin offering is ascribed credit as though he sacrificed a sin offering, and anyone who engages in studying the law of a guilt offering is ascribed credit as though he sacrificed a guilt offering.
מַתְנִי׳ נֶאֱמַר בְּעוֹלַת בְּהֵמָה ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְעוֹלַת עוֹף ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְמִנְחָה ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, לוֹמַר לְךָ: אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּין לִבּוֹ לַשָּׁמַיִם.
MISHNA: It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a bird burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.
גְּמָ׳ אָמַר רַבִּי זֵירָא: מַאי קְרָאָה? ״מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל״.
GEMARA: Rabbi Zeira said: What is the verse from which this principle is derived? “Sweet is the sleep of a laboring man, whether he consumes little or much”(Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted.
רַב אַדָּא בַּר אַהֲבָה אָמַר, מֵהָכָא: ״בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה כִּשְׁרוֹן לִבְעָלָיו״.
Rav Adda bar Ahava said that the source is from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.
תַּנְיָא, אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי: בּוֹא וּרְאֵה מָה כְּתִיב בְּפָרָשַׁת קׇרְבָּנוֹת, שֶׁלֹּא נֶאֱמַר בָּהֶן לֹא ״אֵל״ וְלֹא ״אֱלֹהִים״, אֶלָּא ״ה׳״, שֶׁלֹּא לִיתֵּן פִּתְחוֹן פֶּה לְבַעַל דִּין לַחְלוֹק.
The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. It is taught in a baraita that Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As in these verses, the divine names El and Elohim are not stated, but only “the Lord.” This is so as not to give a claim to a litigant to argue. Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods.
וְנֶאֱמַר בְּשׁוֹר הַגַּס ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְעוֹף הַדַּק ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְמִנְחָה ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, לוֹמַר לְךָ: אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּין אֶת לִבּוֹ לַשָּׁמַיִם.
And it is stated with regard to a large bull offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a small bird offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.
וְשֶׁמָּא תֹּאמַר: לַאֲכִילָה הוּא צָרִיךְ, תַּלְמוּד לוֹמַר: ״אִם אֶרְעַב לֹא אֹמַר לָךְ כִּי לִי תֵבֵל וּמְלֹאָהּ״, וְנֶאֱמַר: ״כִּי לִי כׇל חַיְתוֹ יָעַר בְּהֵמוֹת בְּהַרְרֵי אָלֶף, יָדַעְתִּי כׇּל עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי״, ״הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה״.
And lest you say that God needs these offerings for consumption, in which case a larger offering would be preferable to a smaller one, the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” (Psalms 50:12). And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” (Psalms 50:10–11). Similarly, it is stated in the following verse: “Do I eat the flesh of bulls, or drink the blood of goats?” (Psalms 50:13).
לֹא אָמַרְתִּי אֲלֵיכֶם זִבְחוּ, כְּדֵי שֶׁתֹּאמַר ״אֶעֱשֶׂה רְצוֹנוֹ וְיַעֲשֶׂה רְצוֹנִי״. לֹא לִרְצוֹנִי אַתֶּם זוֹבְחִים, אֶלָּא לִרְצוֹנְכֶם אַתֶּם זוֹבְחִים, שֶׁנֶּאֱמַר: ״לִרְצֹנְכֶם תִּזְבָּחֻהוּ״.
I did not say to you: Sacrifice offerings to me, so that you will say: I will do His will, i.e., fulfill His needs, and He will do my will. You are not sacrificing to fulfill My will, i.e., My needs, but you are sacrificing to fulfill your will, i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, as it is stated: “And when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted” (Leviticus 19:5).
דָּבָר אַחֵר: ״לִרְצֹנְכֶם תִּזְבָּחֻהוּ״ – לִרְצוֹנְכֶם זִבְחוּ, לְדַעְתְּכֶם זִבְחוּ.
Alternatively, the verse: “And when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted [lirtzonkhem]” (Leviticus 19:5), can be interpreted differently: Sacrifice willingly [lirtzonkhem]; sacrifice intentionally.
כְּדִבְעָא מִינֵּיהּ שְׁמוּאֵל מֵרַב הוּנָא: מִנַּיִן לַמִּתְעַסֵּק בַּקֳּדָשִׁים שֶׁהוּא פָּסוּל? שֶׁנֶּאֱמַר: ״וְשָׁחַט אֶת בֶּן הַבָּקָר״, שֶׁתְּהֵא שְׁחִיטָה לְשֵׁם בֶּן בָּקָר.
This is as Shmuel asked Rav Huna: From where is it derived with regard to one who acts unawares in the case of consecrated items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, that the offering is disqualified? Rav Huna said to Shmuel: It is derived from a verse, as it is stated: “And he shall slaughter the young bull before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly unless the slaughter is for the sake of a young bull, i.e., with the knowledge that he is performing an act of slaughter.
אָמַר לוֹ: זוֹ בְּיָדֵינוּ הוּא, לְעַכֵּב מִנַּיִן? תַּלְמוּד לוֹמַר: ״לִרְצֹנְכֶם תִּזְבָּחֻהוּ״ – לְדַעְתְּכֶם זִבְחוּ.
Shmuel said to Rav Huna: We have this as an established halakha already, that it is a mitzva to slaughter the offering for the sake of a bull, but from where is it derived that this requirement is indispensable? Rav Huna said to him that the verse states: “With your will you shall slaughter it” (Leviticus 19:5), i.e., sacrifice intentionally, in the form of a purposeful action.
הֲדַרַן עֲלָךְ הֲרֵי עָלַי עִשָּׂרוֹן, וּסְלִיקָא לַהּ מַסֶּכֶת מְנָחוֹת.
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I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
Dena Heller
New Jersey, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot! Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
Jill Shames
Jerusalem, Israel
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Julie Landau
Karmiel, Israel
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Judith Weil
Raanana, Israel
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Roslyn Jaffe
Florida, United States
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, United States
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
Menachot 110
וְנִשְׁבָּעוֹת לַה׳ צְבָאוֹת״. הָלְכוּ לַאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם וּבָנוּ מִזְבֵּחַ וְהֶעֱלוּ עָלָיו לְשֵׁם שָׁמַיִם, שֶׁנֶּאֱמַר: ״בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַה׳ בְּתוֹךְ אֶרֶץ מִצְרָיִם״.
and swear to the Lord of hosts; one shall be called the city of destruction” (Isaiah 19:18). They went to Alexandria in Egypt and built an altar and sacrificed offerings upon it for the sake of Heaven, as it is stated in the following verse: “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at its border, to the Lord” (Isaiah 19:19).
״עִיר הַהֶרֶס יֵאָמֵר לְאַחַת״, מַאי ״עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת״? כְּדִמְתַרְגֵּם רַב יוֹסֵף: ״קַרְתָּא דְּבֵית שֶׁמֶשׁ דַּעֲתִיד לְמִיחֲרַב״, אִיתְאֲמַר דְּהִיא חֲדָא מִנְּהוֹן. וּמִמַּאי דְּ״עִיר הַהֶרֶס״ לִישָּׁנָא דְּשִׁימְשָׁא הִיא? דִּכְתִיב: ״הָאוֹמֵר לַחֶרֶס וְלֹא יִזְרָח״.
The verse states: “One shall be called the city of destruction” (Isaiah 19:18). The Gemara asks: What is the meaning of the verse: “One shall be called the city of destruction”? The Gemara answers: As Rav Yosef translates into Aramaic: Concerning the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where is it derived that in the phrase: “The city of destruction [heres],” the term heres is referring to the sun? As it is written: “Who commands the sun [ḥeres], and it does not rise; and seals up the stars” (Job 9:7).
״הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ״ – ״הָבִיאִי בָנַי מֵרָחוֹק״, אָמַר רַב הוּנָא: אֵלּוּ גָּלִיּוֹת שֶׁל בָּבֶל, שֶׁדַּעְתָּן מְיוּשֶּׁבֶת עֲלֵיהֶן כְּבָנִים. ״וּבְנוֹתַי מִקְצֵה הָאָרֶץ״ – אֵלּוּ גָּלִיּוֹת שֶׁל שְׁאָר אֲרָצוֹת, שֶׁאֵין דַּעְתָּן מְיוּשֶּׁבֶת עֲלֵיהֶן כְּבָנוֹת.
§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, bring My sons from far, and My daughters from the end of the earth” (Isaiah 43:5–6). What is the meaning of “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, and who can therefore focus properly on Torah study and mitzvot. What is the meaning of “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters.
אָמַר רַבִּי אַבָּא בַּר רַב יִצְחָק, אָמַר רַב חִסְדָּא, וְאָמְרִי לַהּ אָמַר רַב יְהוּדָה, אָמַר רַב: מִצּוֹר וְעַד קַרְטִיגְנֵי מַכִּירִין אֶת יִשְׂרָאֵל וְאֶת אֲבִיהֶם שֶׁבַּשָּׁמַיִם, וּמִצּוֹר כְּלַפֵּי מַעֲרָב וּמִקַּרְטִיגְנֵי כְּלַפֵּי מִזְרָח אֵין מַכִּירִין אֶת יִשְׂרָאֵל וְלֹא אֶת אֲבִיהֶן שֶׁבַּשָּׁמַיִם.
§ Rabbi Abba bar Rav Yitzḥak says that Rav Ḥisda says, and some say that Rav Yehuda says that Rav says: The gentiles living from Tyre to Carthage recognize the Jewish people, their religion, and their Father in Heaven. But those living to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven.
אֵיתִיבֵיהּ רַב שִׁימִי בַּר חִיָּיא לְרַב: ״מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכׇל מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה״. אֲמַר לֵיהּ: שִׁימִי אַתְּ?! דְּקָרוּ לֵיהּ אֱלָהָא דֵּאלָהָא.
Rav Shimi bar Ḥiyya raised an objection to the statement of Rav from the verse: “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav said to him: Shimi, is it you who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means that although they worship idols, they call Him the God of gods.
״בְּכׇל מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי״ – בְּכׇל מָקוֹם סָלְקָא דַּעְתָּךְ? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: אֵלּוּ תַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה בְּכׇל מָקוֹם, מַעֲלֶה אֲנִי עֲלֵיהֶן כְּאִילּוּ מַקְטִירִין וּמַגִּישִׁין לִשְׁמִי.
§ The verse states: “And in every place offerings are presented to My name, and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it enter your mind to say that it is permitted to sacrifice offerings in every place? Rather, Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: These are Torah scholars, who engage in Torah study in every place. God says: I ascribe them credit as though they burn and present offerings to My name.
״וּמִנְחָה טְהוֹרָה״ – זֶה הַלּוֹמֵד תּוֹרָה בְּטָהֳרָה, נוֹשֵׂא אִשָּׁה וְאַחַר כָּךְ לוֹמֵד תּוֹרָה.
Furthermore, when the verse states: “And a pure meal offering,” this is referring to one who studies Torah in purity, i.e., one who first marries a woman and afterward studies Torah. Since he is married, he is not disturbed by sinful thoughts.
״שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת ה׳ כׇּל עַבְדֵי ה׳ הָעֹמְדִים בְּבֵית ה׳ בַּלֵּילוֹת״, מַאי ״בַּלֵּילוֹת״? אָמַר רַבִּי יוֹחָנָן: אֵלּוּ תַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בְּתוֹרָה בַּלַּיְלָה, מַעֲלֶה עֲלֵיהֶן הַכָּתוּב כְּאִילּוּ עֲסוּקִים בַּעֲבוֹדָה.
The Gemara cites another verse that praises Torah scholars. “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” (Psalms 134:1). What is the meaning of “at night,” given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? Rabbi Yoḥanan says: These are Torah scholars, who engage in Torah study at night. The verse ascribes them credit as though they engage in the Temple service.
״לְעוֹלָם זֹאת עַל יִשְׂרָאֵל״, אָמַר רַב גִּידֵּל אָמַר רַב: זֶה מִזְבֵּחַ בָּנוּי, וּמִיכָאֵל שַׂר הַגָּדוֹל עוֹמֵד וּמַקְרִיב עָלָיו קׇרְבָּן.
§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the Shabbatot, and on the New Moons, and on the Festivals of the Lord our God. This is an ordinance forever for Israel” (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordinance forever”? Rav Giddel says that Rav says: This is referring to the altar that remains built in Heaven even after the earthly Temple was destroyed, and the angel Michael, the great minister, stands and sacrifices an offering upon it.
וְרַבִּי יוֹחָנָן אָמַר: אֵלּוּ תַּלְמִידֵי חֲכָמִים הָעֲסוּקִין בְּהִלְכוֹת עֲבוֹדָה, מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ נִבְנָה מִקְדָּשׁ בִּימֵיהֶם.
And Rabbi Yoḥanan says that there is an alternative explanation of the verse: These are Torah scholars, who engage in studying the halakhot of the Temple service. The verse ascribes them credit as though the Temple was built in their days and they are serving in it.
אָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם״ – כׇּל הָעוֹסֵק בַּתּוֹרָה כְּאִילּוּ הִקְרִיב עוֹלָה, מִנְחָה, חַטָּאת, וְאָשָׁם.
§ The Gemara cites similar interpretations of verses: Reish Lakish said: What is the meaning of that which is written: “This is the law [torah] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that anyone who engages in Torah study is considered as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering.
אָמַר רָבָא: הַאי ״לָעֹלָה לַמִּנְחָה״ – ״עֹלָה וּמִנְחָה״ מִיבְּעֵי לֵיהּ! אֶלָּא אָמַר רָבָא: כׇּל הָעוֹסֵק בַּתּוֹרָה אֵינוֹ צָרִיךְ לֹא עוֹלָה (וְלֹא חַטָּאת) וְלֹא מִנְחָה וְלֹא אָשָׁם.
Rava said an objection to this interpretation: This verse states: “Of the burnt offering, of the meal offering.” If the interpretation of Reish Lakish is correct, the verse should have written: “Burnt offering and meal offering.” Rather, Rava says that the correct interpretation of this verse is: Anyone who engages in Torah study need not bring a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering.
אָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״זֹאת תּוֹרַת הַחַטָּאת״ וְ״זֹאת תּוֹרַת הָאָשָׁם״? כׇּל הָעוֹסֵק בְּתוֹרַת חַטָּאת – כְּאִילּוּ הִקְרִיב חַטָּאת, וְכׇל הָעוֹסֵק בְּתוֹרַת אָשָׁם – כְּאִילּוּ הִקְרִיב אָשָׁם.
Rabbi Yitzḥak said: What is the meaning of that which is written: “This is the law of the sin offering” (Leviticus 6:18), and: “This is the law of the guilt offering” (Leviticus 7:1)? These verses teach that anyone who engages in studying the law of the sin offering is ascribed credit as though he sacrificed a sin offering, and anyone who engages in studying the law of a guilt offering is ascribed credit as though he sacrificed a guilt offering.
מַתְנִי׳ נֶאֱמַר בְּעוֹלַת בְּהֵמָה ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְעוֹלַת עוֹף ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְמִנְחָה ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, לוֹמַר לְךָ: אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּין לִבּוֹ לַשָּׁמַיִם.
MISHNA: It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a bird burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.
גְּמָ׳ אָמַר רַבִּי זֵירָא: מַאי קְרָאָה? ״מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל״.
GEMARA: Rabbi Zeira said: What is the verse from which this principle is derived? “Sweet is the sleep of a laboring man, whether he consumes little or much”(Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted.
רַב אַדָּא בַּר אַהֲבָה אָמַר, מֵהָכָא: ״בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה כִּשְׁרוֹן לִבְעָלָיו״.
Rav Adda bar Ahava said that the source is from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.
תַּנְיָא, אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי: בּוֹא וּרְאֵה מָה כְּתִיב בְּפָרָשַׁת קׇרְבָּנוֹת, שֶׁלֹּא נֶאֱמַר בָּהֶן לֹא ״אֵל״ וְלֹא ״אֱלֹהִים״, אֶלָּא ״ה׳״, שֶׁלֹּא לִיתֵּן פִּתְחוֹן פֶּה לְבַעַל דִּין לַחְלוֹק.
The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. It is taught in a baraita that Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As in these verses, the divine names El and Elohim are not stated, but only “the Lord.” This is so as not to give a claim to a litigant to argue. Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods.
וְנֶאֱמַר בְּשׁוֹר הַגַּס ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְעוֹף הַדַּק ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, וּבְמִנְחָה ״אִשֶּׁה רֵיחַ נִיחוֹחַ״, לוֹמַר לְךָ: אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּין אֶת לִבּוֹ לַשָּׁמַיִם.
And it is stated with regard to a large bull offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a small bird offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.
וְשֶׁמָּא תֹּאמַר: לַאֲכִילָה הוּא צָרִיךְ, תַּלְמוּד לוֹמַר: ״אִם אֶרְעַב לֹא אֹמַר לָךְ כִּי לִי תֵבֵל וּמְלֹאָהּ״, וְנֶאֱמַר: ״כִּי לִי כׇל חַיְתוֹ יָעַר בְּהֵמוֹת בְּהַרְרֵי אָלֶף, יָדַעְתִּי כׇּל עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי״, ״הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה״.
And lest you say that God needs these offerings for consumption, in which case a larger offering would be preferable to a smaller one, the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” (Psalms 50:12). And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” (Psalms 50:10–11). Similarly, it is stated in the following verse: “Do I eat the flesh of bulls, or drink the blood of goats?” (Psalms 50:13).
לֹא אָמַרְתִּי אֲלֵיכֶם זִבְחוּ, כְּדֵי שֶׁתֹּאמַר ״אֶעֱשֶׂה רְצוֹנוֹ וְיַעֲשֶׂה רְצוֹנִי״. לֹא לִרְצוֹנִי אַתֶּם זוֹבְחִים, אֶלָּא לִרְצוֹנְכֶם אַתֶּם זוֹבְחִים, שֶׁנֶּאֱמַר: ״לִרְצֹנְכֶם תִּזְבָּחֻהוּ״.
I did not say to you: Sacrifice offerings to me, so that you will say: I will do His will, i.e., fulfill His needs, and He will do my will. You are not sacrificing to fulfill My will, i.e., My needs, but you are sacrificing to fulfill your will, i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, as it is stated: “And when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted” (Leviticus 19:5).
דָּבָר אַחֵר: ״לִרְצֹנְכֶם תִּזְבָּחֻהוּ״ – לִרְצוֹנְכֶם זִבְחוּ, לְדַעְתְּכֶם זִבְחוּ.
Alternatively, the verse: “And when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted [lirtzonkhem]” (Leviticus 19:5), can be interpreted differently: Sacrifice willingly [lirtzonkhem]; sacrifice intentionally.
כְּדִבְעָא מִינֵּיהּ שְׁמוּאֵל מֵרַב הוּנָא: מִנַּיִן לַמִּתְעַסֵּק בַּקֳּדָשִׁים שֶׁהוּא פָּסוּל? שֶׁנֶּאֱמַר: ״וְשָׁחַט אֶת בֶּן הַבָּקָר״, שֶׁתְּהֵא שְׁחִיטָה לְשֵׁם בֶּן בָּקָר.
This is as Shmuel asked Rav Huna: From where is it derived with regard to one who acts unawares in the case of consecrated items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, that the offering is disqualified? Rav Huna said to Shmuel: It is derived from a verse, as it is stated: “And he shall slaughter the young bull before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly unless the slaughter is for the sake of a young bull, i.e., with the knowledge that he is performing an act of slaughter.
אָמַר לוֹ: זוֹ בְּיָדֵינוּ הוּא, לְעַכֵּב מִנַּיִן? תַּלְמוּד לוֹמַר: ״לִרְצֹנְכֶם תִּזְבָּחֻהוּ״ – לְדַעְתְּכֶם זִבְחוּ.
Shmuel said to Rav Huna: We have this as an established halakha already, that it is a mitzva to slaughter the offering for the sake of a bull, but from where is it derived that this requirement is indispensable? Rav Huna said to him that the verse states: “With your will you shall slaughter it” (Leviticus 19:5), i.e., sacrifice intentionally, in the form of a purposeful action.
הֲדַרַן עֲלָךְ הֲרֵי עָלַי עִשָּׂרוֹן, וּסְלִיקָא לַהּ מַסֶּכֶת מְנָחוֹת.
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