Study Guide Menachot 60. Which types of meal offerings need to be brought to the southwestern corner of the altar? From where do we derive which ones are including un this category? By logical arguments or by drashot from the verses?
Menachot 60
10.09.2018 | ל׳ בתשרי תשע״ט
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Menachot 60
הָוֵי רִבּוּי אַחַר רִבּוּי, וְאֵין רִבּוּי אַחַר רִבּוּי אֶלָּא לְמַעֵט.
this is one amplificatory expression after another, one in the context of the oil and the other in the context of the frankincense. And there is a principle that one amplificatory expression after another serves only to restrict. Consequently, the placement of frankincense on any amount of a meal offering of a sinner disqualifies the meal offering.
וְאִיכָּא דְּאָמְרִי, אָמַר רַב יִצְחָק בַּר יוֹסֵף: בָּעֵי רַבִּי יוֹחָנָן: נָתַן מַשֶּׁהוּ שֶׁמֶן עַל גַּבֵּי כְּזַיִת מִנְחָה, מַהוּ? מִי בָּעֵינַן שִׂימָה כִּנְתִינָה אוֹ לָא? תֵּיקוּ.
And there are those who say there is a different version of the discussion: Rav Yitzḥak bar Yosef says that Rabbi Yoḥanan raises a dilemma: If one placed oil of any amount on top of an olive-bulk of a meal offering of a sinner, what is the halakha? The Gemara clarifies: Since the Torah states with regard to oil: “He shall place no oil upon it,” whereas with regard to frankincense it states: “Neither shall he give any frankincense upon it,” do we require that the placing of the oil must be like the giving of the frankincense, which must be an olive-bulk, or not? No answer was found, and therefore the Gemara states that the dilemma shall stand unresolved.
נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, תָּנוּ רַבָּנַן: ״לֹא יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא יִתֵּן״, יָכוֹל בִּשְׁנֵי כֹּהֲנִים.
§ The mishna teaches: If one placed oil on the remainder of a meal offering of a sinner or a meal offering of jealousy brought by a sota, he does not violate a prohibition. Concerning this, the Sages taught in a baraita: When the verse states: “He shall place no oil upon it, neither shall he give any frankincense upon it,” one might have thought that this separation into two distinct prohibitions applies only where two priests perform these actions, one of whom places oil on the meal offering while the other puts frankincense. Perhaps in this case each of them is separately liable to receive lashes, but if one priest put both oil and frankincense on a meal offering, one might have thought he receives only one set of lashes.
תַּלְמוּד לוֹמַר ״עָלֶיהָ״, בְּגוּפָהּ שֶׁל מִנְחָה הַכָּתוּב מְדַבֵּר, וְלֹא בְּכֹהֵן.
Therefore, the verse states: “Upon it,” with regard to both the oil and the frankincense, which indicates that the verse is speaking of the meal offering itself, and it is not referring to the priest who performs the service. Since both prohibited actions can be performed on the same meal offering, an individual who does both is liable to receive two sets of lashes.
יָכוֹל לֹא יִתֵּן כְּלִי עַל גַּבֵּי כְּלִי, וְאִם נָתַן – פָּסַל? תַּלְמוּד לוֹמַר ״עָלֶיהָ״, בְּגוּפָהּ שֶׁל מִנְחָה הַכָּתוּב מְדַבֵּר.
Furthermore, one might have thought this verse means one may not even place a vessel containing oil or frankincense on top of a vessel that contains the meal offering, and that if one placed such a vessel on the meal offering he has thereby disqualified it. Therefore, the verse states “upon it,” which indicates that the verse is speaking about the meal offering itself. One may not place oil or frankincense on the meal offering itself, but it is not prohibited to place a vessel containing oil or frankincense upon a vessel that contains the meal offering.
מַתְנִי׳ יֵשׁ טְעוּנוֹת הַגָּשָׁה, וְאֵין טְעוּנוֹת תְּנוּפָה. הַגָּשָׁה וּתְנוּפָה. תְּנוּפָה וְלֹא הַגָּשָׁה. לֹא תְּנוּפָה וְלֹא הַגָּשָׁה.
MISHNA: There are four categories of meal offerings: Those that require bringing near, a rite that requires the priests to carry the offering in their hands and bring it near the southwest corner of the altar, but do not require waving; those that require both bringing near and waving; those that require waving but not bringing near; and those that require neither waving nor bringing near.
וְאֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵין טְעוּנוֹת תְּנוּפָה: מִנְחַת הַסּוֹלֶת, וְהַמַּחֲבַת, וּמַרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, וּמִנְחַת חוֹטֵא.
The mishna elaborates: And these are the meal offerings that require bringing near but do not require waving: The fine-flour meal offering; the meal offering prepared in a pan; the meal offering prepared in a deep pan; the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers; the meal offering of priests; the meal offering of the anointed priest; the meal offering of gentiles; a meal offering brought by women; and the meal offering of a sinner.
רַבִּי שִׁמְעוֹן אוֹמֵר: מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ אֵין בָּהֶן הַגָּשָׁה, לְפִי שֶׁאֵין בָּהֶן קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה אֵין בָּהֶן הַגָּשָׁה.
Rabbi Shimon says: The meal offering of priests and the meal offering of the anointed priest do not require bringing of the meal offering near to the altar, due to the fact that there is no removal of a handful in their sacrifice, and there is a principle that with regard to any meal offering where there is no removal of a handful in their sacrifice, there is also no bringing near.
גְּמָ׳ אָמַר רַב פָּפָּא: כֹּל הֵיכָא דִּתְנַן עֶשֶׂר – תְּנַן. מַאי קָא מַשְׁמַע לַן?
GEMARA: Rav Pappa stated a principle with regard to all the mishnayot in tractate Menaḥot: Anywhere that we learned in a mishna that one brings a meal offering, we learned that one must bring ten items of the same type, either loaves or wafers. The Gemara asks: What is Rav Pappa teaching us?
לְאַפּוֹקֵי מִדְּרַבִּי שִׁמְעוֹן, דְּאָמַר: מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין יָבִיא, קָא מַשְׁמַע לַן דְּלָא.
The Gemara explains: This statement of Rav Pappa serves to exclude the opinion of Rabbi Shimon, who says: One who takes a vow to bring a meal offering baked in an oven must bring ten items. If he wishes he may bring ten loaves or ten wafers, and if he wishes he may bring half of them as loaves and the other half as wafers. Rav Pappa teaches us that the tanna of the mishna maintains that one may not do so; all ten must be of the same type.
מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: אִילּוּ נֶאֱמַר ״וְהֵבֵאתָ אֲשֶׁר יֵעָשֶׂה מֵאֵלֶּה לַה׳ וְהִקְרִיבָהּ אֶל הַכֹּהֵן וְהִגִּישָׁהּ״, הָיִיתִי אוֹמֵר: אֵין לִי שֶׁטָּעוּן הַגָּשָׁה אֶלָּא קוֹמֶץ בִּלְבָד.
§ The mishna teaches that the first tanna and Rabbi Shimon disagree about whether the meal offering of priests and the meal offering of the anointed priest require the ritual of bringing near. The Gemara asks: From where are these matters derived? The Gemara answers: As the Sages taught in a baraita: A verse discussing the meal offering prepared in the pan states: “And you shall bring the meal offering that is made of these to the Lord, and it shall be drawn near to the priest, and he shall bring it near to the altar” (Leviticus 2:8). If the verse had stated only: And you shall bring that which is made of these to the Lord and it shall be drawn near to the priest and he shall bring it near to the altar, omitting the words: The meal offering, I would say: I have derived only that the handful that is sacrificed on the altar alone requires bringing near.
מִנְחָה, מִנַּיִן? תַּלְמוּד לוֹמַר ״מִנְחָה״. מִנְחַת חוֹטֵא מִנַּיִן? תַּלְמוּד לוֹמַר ״אֶת הַמִּנְחָה״.
From where is it derived that this halakha applies to the entire meal offering? The verse states the superfluous term: “The meal offering,” which indicates that one must bring the entire meal offering to the altar prior to the removal of the handful. The baraita further asks: From where is it derived that this halakha applies to the meal offering of a sinner? The verse states: “The meal offering.” The addition of the definite article serves to include the meal offering of a sinner.
וְדִין הוּא: נֶאֱמַר הָבֵא
The baraita raises a difficulty: Why is a verse necessary to teach that the requirement of bringing near applies to the meal offering of a sinner? But this halakha is capable of being derived by logical inference. The baraita elaborates: The procedure of bringing a meal offering is stated here, in the context of the meal offering of a sinner,
מִנְחַת חוֹבָה, וְנֶאֱמַר הָבֵא מִנְחַת נְדָבָה. מָה מִנְחַת נְדָבָה טְעוּנָה הַגָּשָׁה – אַף מִנְחַת חוֹבָה טְעוּנָה הַגָּשָׁה!
which is an obligatory meal offering; and it is stated there, with regard to the deep-pan meal offering, which is a voluntary meal offering. Just as a voluntary meal offering requires bringing near, so too an obligatory meal offering, such as the meal offering of a sinner, requires bringing near.
מָה לְמִנְחַת נְדָבָה, שֶׁכֵּן טְעוּנָה שֶׁמֶן וּלְבוֹנָה? מִנְחַת סוֹטָה תּוֹכִיחַ!
The baraita rejects this inference: What is notable about a voluntary meal offering? It is notable in that it requires oil and frankincense upon it, rendering its halakha more stringent than that of the meal offering of a sinner, which does not include oil and frankincense. Therefore, it would be logical to suggest that a voluntary meal offering requires bringing near but the meal offering of a sinner does not. The baraita responds: The meal offering brought by a sota, i.e., the meal offering of jealousy, can prove that this factor is not decisive, as it does not include oil and frankincense either, and yet it requires bringing near.
מָה לְמִנְחַת סוֹטָה שֶׁכֵּן טְעוּנָה תְּנוּפָה? מִנְחַת נְדָבָה תּוֹכִיחַ.
The baraita rejects this claim: One cannot derive the halakha of the meal offering of a sinner from the meal offering brought by a sota, as there is another requirement that applies to the meal offering brought by a sota but not to the meal offering of a sinner: What is notable about the meal offering brought by a sota? It is notable in that it requires waving, whereas the meal offering of a sinner does not. The baraita responds: The voluntary meal offering can prove that waving is not the decisive factor, as a voluntary meal offering does not require waving and yet it requires bringing near.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁשָּׁווּ לִקְמִיצָה, וְשָׁווּ לְהַגָּשָׁה. אַף אֲנִי אָבִיא מִנְחַת חוֹטֵא שֶׁשָּׁוָה לָהֶן לִקְמִיצָה, תַּשְׁוֶה לָהֶן לְהַגָּשָׁה!
Therefore, the inference has reverted to its starting point, as the aspect of this case is not like the aspect of that case and the aspect of that case is not like the aspect of this case; their common element is that the voluntary meal offering and the meal offering brought by a sota are equal with regard to the requirement of the removal of a handful, and similarly they are equal with regard to the requirement of bringing near. I will also bring the additional case of the meal offering of a sinner, which is equal to them with regard to the requirement of the removal of a handful, and conclude that it should likewise be equal to them with regard to the requirement of bringing near.
מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן הוּכְשְׁרוּ לָבֹא בְּעָשִׁיר כִּבְעָנִי, תֹּאמַר בְּמִנְחַת חוֹטֵא שֶׁלֹּא הוּכְשְׁרָה לָבֹא בְּעָשִׁיר כִּבְעָנִי? תַּלְמוּד לוֹמַר ״אֶת הַמִּנְחָה״.
The baraita rejects this suggestion: What is notable about the common element of the voluntary meal offering and the meal offering brought by a sota? It is notable in that they are suited to come as the meal offering of a wealthy person just as they are suited to come as the meal offering of a poor person. Shall you say the same with regard to the meal offering of a sinner, which is not suitable to come either as the meal offering of a wealthy person or as the meal offering of a poor person, since a sinner who is not poor does not bring a meal offering but a different offering (see Leviticus 5:6–11)? Therefore, the verse states: “The meal offering” (Leviticus 2:8), with the addition of the definite article, to include the meal offering of a sinner in the requirement of bringing near.
רַבִּי שִׁמְעוֹן אוֹמֵר: ״וְהֵבֵאתָ״ – לְרַבּוֹת מִנְחַת הָעוֹמֶר לְהַגָּשָׁה, וְכֵן הוּא אוֹמֵר: ״וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן״, ״וְהִקְרִיבָהּ״ – לְרַבּוֹת מִנְחַת סוֹטָה לְהַגָּשָׁה, וְכֵן הוּא אוֹמֵר: ״וְהִקְרִיב אֹתָהּ אֶל הַמִּזְבֵּחַ״.
Rabbi Shimon adds to the logical inference and says that other cases are included in the derivation from the verse, as the term “and you shall bring” serves to include the omer meal offering in the requirement of bringing near to the altar; and so the verse states with regard to the omer meal offering: “Then you shall bring the omer, the first of your harvest to the priest” (Leviticus 23:10). Furthermore, “and it shall be drawn near” serves to include the meal offering brought by a sota in the requirement of bringing near; and so the verse states with regard to the meal offering brought by a sota: “And draw it near to the altar” (Numbers 5:25).
וְדִין הוּא: וּמָה מִנְחַת חוֹטֵא, שֶׁאֵינָהּ טְעוּנָה תְּנוּפָה – טְעוּנָה הַגָּשָׁה, מִנְחַת סוֹטָה, שֶׁטְּעוּנָה תְּנוּפָה – אֵינוֹ דִּין שֶׁטְּעוּנָה הַגָּשָׁה! מָה לְמִנְחַת חוֹטֵא, שֶׁכֵּן בָּאָה חִיטִּין!
The baraita challenges: But this halakha is capable of being derived a fortiori by logical inference: And if the meal offering of a sinner, which includes a lenient aspect, as it does not require waving, nevertheless requires bringing near, then with regard to the meal offering brought by a sota, which does require waving, is it not logical to conclude that it should require bringing near? The baraita rejects this logical inference, as there is a stringency that applies to the meal offering of a sinner which does not apply to the meal offering brought by a sota: What is notable about the meal offering of a sinner? It is notable in that it comes from wheat, whereas the meal offering brought by a sota comes from barley, an inferior product.
מִנְחַת הָעוֹמֶר תּוֹכִיחַ. מָה לְמִנְחַת הָעוֹמֶר, שֶׁכֵּן טְעוּנָה שֶׁמֶן וּלְבוֹנָה? מִנְחַת חוֹטֵא תּוֹכִיחַ.
The baraita responds: The omer meal offering can prove that this factor is not decisive, as it also comes from barley, and yet it requires bringing near. Therefore, the same should apply to the meal offering brought by a sota. The baraita rejects this claim: What is notable about the omer meal offering? It is notable in that it requires oil and frankincense, whereas the meal offering brought by a sota does not. The baraita answers: The meal offering of a sinner can prove that the requirement of oil and frankincense is not a decisive factor, as the meal offering of a sinner does not require oil and frankincense and yet it requires bringing near.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִּרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁשָּׁווּ לִקְמִיצָה וְשָׁווּ לְהַגָּשָׁה, אַף אֲנִי אָבִיא מִנְחַת סוֹטָה שֶׁשָּׁוְותָה לָהֶן לִקְמִיצָה – תִּשְׁוֶה לָהֶן לְהַגָּשָׁה!
Consequently, the inference has reverted to its starting point, as the aspect of this case is not like the aspect of that case and the aspect of that case is not like the aspect of this case; their common element is that both the omer meal offering and the meal offering of a sinner are equal with regard to the requirement of the removal of a handful, and they are equal with regard to the requirement of bringing near. I will also bring the additional case of the meal offering brought by a sota, which is equal to them with regard to the requirement of the removal of a handful, and conclude that it should likewise be equal to them with regard to the requirement of bringing near.
מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן לֹא הוּכְשְׁרוּ לָבֹא קֶמַח, תֹּאמַר מִנְחַת סוֹטָה שֶׁהוּכְשְׁרָה לָבֹא קֶמַח? תַּלְמוּד לוֹמַר ״וְהִקְרִיבָהּ״.
The baraita rejects this suggestion: What is notable about the common element of the omer meal offering and the meal offering of a sinner? It is notable in that they are both not suited to come as coarse flour, but only as fine flour. Shall you say the same with regard to the meal offering brought by a sota, which is suited to come as coarse flour? Therefore, the verse states: “And draw it near,” which serves to include the meal offering brought by a sota in the requirement of bringing near.
רַבִּי יְהוּדָה אוֹמֵר: ״וְהֵבֵאתָ״ – לְרַבּוֹת מִנְחַת סוֹטָה לְהַגָּשָׁה, וְכֵן הוּא אוֹמֵר: ״וְהֵבִיא אֶת קׇרְבָּנָהּ עָלֶיהָ״.
It was stated that Rabbi Shimon derives from the term “and you shall bring” (Leviticus 2:8), written in the context of the deep-pan meal offering, that the omer meal offering is included in the requirement of bringing near. Conversely, Rabbi Yehuda says: The term “and you shall bring” serves to include the meal offering brought by a sota in the requirement of bringing near; and so the verse states with regard to the meal offering brought by a sota: “Then the man shall bring his wife to the priest, and shall bring her offering for her, a tenth of an ephah of barley flour; he shall pour no oil upon it, nor give frankincense upon it, for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance” (Numbers 5:15).
אֲבָל מִנְחַת הָעוֹמֶר לָא צְרִיכָא קְרָא, מַאי טַעְמָא? מִדִּינָא קָא אָתְיָא: וּמָה מִנְחַת חוֹטֵא שֶׁאֵינָהּ טְעוּנָה תְּנוּפָה – טְעוּנָה הַגָּשָׁה, מִנְחַת הָעוֹמֶר שֶׁטְּעוּנָה תְּנוּפָה – אֵינוֹ דִּין שֶׁטְּעוּנָה הַגָּשָׁה!
But with regard to the omer meal offering, a verse is not needed to teach that it requires bringing near. The baraita asks: What is the reason that no verse is needed for the omer meal offering? It is because this halakha is derived a fortiori by logical inference: And if the meal offering of a sinner, which includes a lenient aspect, as it does not require waving, nevertheless requires bringing near, then with regard to the omer meal offering, which includes a stringent aspect, as it does require waving, is it not logical to conclude that it should require bringing near?
מָה לְמִנְחַת חוֹטֵא שֶׁכֵּן בָּאָה חִיטִּין? מִנְחַת סוֹטָה תּוֹכִיחַ. מָה לְמִנְחַת סוֹטָה שֶׁכֵּן בָּאָה לְבָרֵר עָוֹן, דְּ״מַזְכֶּרֶת עָוֹן״ הִיא! מִנְחַת חוֹטֵא תּוֹכִיחַ.
The baraita rejects this inference: What is notable about the meal offering of a sinner? It is notable in that it comes from wheat, whereas the omer meal offering comes from barley. The baraita responds: The meal offering brought by a sota can prove that this factor is not decisive, as it comes from barley and yet it requires bringing near. The same should apply to the omer meal offering. The baraita rejects this claim: What is notable about the meal offering brought by a sota? It is notable in that it comes to clarify whether or not the wife committed the transgression of adultery, as it is described with the phrase: “Bringing iniquity to remembrance,” whereas the omer meal offering does not come to clarify whether or not one transgressed. The baraita answers: The meal offering of a sinner can prove otherwise, as it does not come to clarify transgression and yet it requires bringing near.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה, הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן שָׁווּ לִקְמִיצָה, וְשָׁווּ לְהַגָּשָׁה, אַף אֲנִי אָבִיא מִנְחַת הָעוֹמֶר שֶׁשָּׁוְותָה לָהֶן לִקְמִיצָה, תִּשְׁוֶה לָהֶן לְהַגָּשָׁה.
Therefore, the inference has reverted to its starting point, as the aspect of this case is not like the aspect of that case and the aspect of that case is not like the aspect of this case; their common element is that both the meal offering brought by a sota and the meal offering of a sinner are equal with regard to the requirement of the removal of a handful, and they are equal with regard to the requirement of bringing near. I will also bring the additional case of the omer meal offering, which is equal to them with regard to the requirement of the removal of a handful, and conclude that it should likewise be equal to them with regard to the requirement of bringing near. In this manner the requirement of bringing the omer meal offering near to the altar is derived jointly from the meal offering brought by a sota and the meal offering of a sinner.
וּמַאי פָּרְכַתְּ? רַבִּי שִׁמְעוֹן פָּרֵיךְ הָכִי: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן מְצוּיִין.
The Gemara asks: And how would you refute this logical inference? In other words, there is no refutation of this claim, and it is therefore unclear why it was necessary for Rabbi Shimon to derive the requirement of bringing near concerning the omer meal offering from the term: “And you shall bring.” The Gemara answers: Rabbi Shimon refutes the claim in this manner: What is notable about the common element of the meal offering brought by a sota and the meal offering of a sinner? It is notable in that they are common offerings, i.e., they can be brought many times over the course of a year, whereas the omer offering is sacrificed only once a year.
וְרַבִּי יְהוּדָה, אַדְּרַבָּה, הָא מְצוּיָיה טְפֵי, הָנָךְ זִימְנִין דְּלָא מַשְׁכַּחַתְּ לַהּ כְּלָל.
The Gemara asks: And how does Rabbi Yehuda respond to this claim? He maintains that this is not a valid refutation, as on the contrary, this omer meal offering is more common than the meal offering brought by a sota and the meal offering of a sinner. The omer meal offering is definitely brought once a year, whereas in the case of these offerings, there may be times when you do not find it at all, if no poor sinners come forward and no women are accused of adultery by their husbands.
אוֹ אֵינוֹ אוֹמֵר ״וְהֵבֵאתָ״ אֶלָּא שֶׁיָּחִיד מִתְנַדֵּב וּמֵבִיא מִנְחָה אַחֶרֶת, חוּץ מֵאֵלֶּה שֶׁבָּעִנְיָן.
The Gemara cites a baraita: Or perhaps when the verse states: “And you shall bring,” this does not serve to teach about the requirement of bringing near but rather is written for a different reason: To indicate that an individual Jew may donate and bring a different kind of meal offering, one made from barley, apart from these five meal offerings, all made from wheat, which the verse mentions with regard to this matter (see Leviticus 2:1–13). The five offerings are the fine-flour meal offering, the meal offering prepared in the pan, the meal offering prepared in the deep pan, and the meal offering baked in the oven, either in the form of loaves or in the form of wafers.
וְדִין הוּא: צִיבּוּר מֵבִיא מִנְחָה מִן הַחִיטִּין חוֹבָה, וּמֵבִיא מִנְחָה מִן הַשְּׂעוֹרִין חוֹבָה, אַף יָחִיד שֶׁמֵּבִיא מִנְחָה מִן הַחִיטִּין נְדָבָה – יָכוֹל יָבִיא מִנְחָה מִן הַשְּׂעוֹרִין נְדָבָה? תַּלְמוּד לוֹמַר ״אֵלֶּה״ – אֵין לִי אֶלָּא אֵלֶּה.
And this halakha is necessary because the opposite conclusion could otherwise have been derived by logical inference based on juxtaposition: The community brings an obligatory meal offering from wheat, i.e., the two loaves brought on the festival of Shavuot, and the community also brings an obligatory meal offering from barley, the omer meal offering. So too an individual, who brings a meal offering from wheat as a voluntary gift offering, can likewise bring a meal offering from barley as a voluntary gift offering. Therefore, to prevent this inference, the verse states: “And you shall bring the meal offering that is made of these to the Lord” (Leviticus 2:8), which teaches: I have nothing other than these five meal offerings as individual meal offerings.
אוֹ אֵינוֹ אוֹמֵר ״אֵלֶּה״ אֶלָּא לָאוֹמֵר ״הֲרֵי עָלַי מִנְחָה״, שֶׁמֵּבִיא חֲמִישְׁתָּן? תַּלְמוּד לוֹמַר ״מֵאֵלֶּה״ – רָצָה אַחַת מֵבִיא, רָצָה חֲמִישְׁתָּן מֵבִיא.
The baraita raises a difficulty: Or perhaps the verse states “these” not in order to exclude other individual meal offerings but rather to teach a halakha with regard to one who takes a vow to bring a meal offering and says: It is incumbent upon me to bring a meal offering, without specifying a particular type of meal offering, and it teaches that he must bring all five of them. The baraita explains: The verse states: “Of these,” which indicates that if the one who took a vow wants, he brings one meal offering, and if he wants, he brings all five of them.
רַבִּי שִׁמְעוֹן אוֹמֵר: ״אֶת הַמִּנְחָה״ – לְרַבּוֹת שְׁאָר מְנָחוֹת, כְּגוֹן מִנְחַת גּוֹיִם מִנְחַת נָשִׁים, לְהַגָּשָׁה. יָכוֹל שֶׁאֲנִי מְרַבֶּה אַף שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים? תַּלְמוּד לוֹמַר ״מֵאֵלֶּה״.
The baraita continues: Rabbi Shimon says: When the verse states: “The meal offering” (Leviticus 2:8), this serves to include the other meal offerings, for example the meal offering of gentiles and a meal offering brought by women, with regard to the requirement of bringing near. One might have thought that I should include from this verse even the two loaves and the shewbread. Therefore, the verse states: “Of these,” which indicates that not all meal offerings are included in the requirement of bringing near.
וּמָה רָאִיתָ לְרַבּוֹת שְׁאָר מְנָחוֹת, וּלְהוֹצִיא שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים? מְרַבֶּה אֲנִי שְׁאָר מְנָחוֹת, שֶׁיֵּשׁ מֵהֶן לָאִישִּׁים, וּמוֹצִיא אֲנִי שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, שֶׁאֵין מֵהֶן לָאִישִּׁים.
The baraita asks: And what did you see that led you to include the other meal offerings in the requirement of bringing near, and to exclude the two loaves and the shewbread from this halakha? One could suggest the opposite conclusion, to include these two offerings while excluding the others. The baraita answers: I include the other meal offerings, as there is a portion of them burned in the fire on the altar, and I exclude the two loaves and the shewbread from the requirement of bringing near, as there is no portion of them burned in the fire on the altar. Rather, they are eaten by the priests in their entirety.
וַהֲלֹא מִנְחַת נְסָכִים כּוּלָּהּ לָאִישִּׁים, יָכוֹל (יְהֵא) [תְּהֵא] טְעוּנָה הַגָּשָׁה? תַּלְמוּד לוֹמַר ״וְהִקְרִיבָהּ״.
The baraita asks: But with regard to the meal offering brought with libations, which is entirely burned in the fire, by this logic one might have thought that it should require bringing near. The baraita answers: The verse states: “And you shall bring the meal offering that is made of these to the Lord, and it shall be drawn near to the priest, and he shall bring it near to the altar” (Leviticus 2:8). This indicates that the requirement of bringing near applies only to those meal offerings listed in this chapter, not to the meal offering brought with libations, which is not mentioned.
וְהָא אַפֵּיקְתֵּיהּ ״וְהִקְרִיב״ ״וְהִקְרִיבָהּ״, וּמָה רָאִיתָ לְרַבּוֹת שְׁאָר מְנָחוֹת וּלְהוֹצִיא מִנְחַת נְסָכִים?
The baraita asks: But didn’t you already derive from the term: “And it shall be drawn near,” that the meal offering brought by a sota is included in the requirement of bringing near? The baraita answers: As the verse could have stated: And shall be drawn near, and instead it states: “And it shall be drawn near,” this addition serves to exclude the meal offering brought with libations from the requirement of bringing near. The baraita asks: And what did you see that led you to include the other meal offerings in the requirement of bringing near and to exclude the meal offering brought with libations from this requirement?
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My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Jerusalem, 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 was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Khaya Eisenberg
Jerusalem, Israel
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Adina Hagege
Zichron Yaakov, Israel
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
Robin Zeiger
Tel Aviv, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Mona Fishbane
Teaneck NJ, United States
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Naomi Niederhoffer
Toronto, Canada
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Lisa Lawrence
Neve Daniel, Israel
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
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When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Wendy Dickstein
Jerusalem, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Leah Goldford
Edmonton, Alberta, Canada
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Sheila Hauser
Jerusalem, Israel
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, 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 60
הָוֵי רִבּוּי אַחַר רִבּוּי, וְאֵין רִבּוּי אַחַר רִבּוּי אֶלָּא לְמַעֵט.
this is one amplificatory expression after another, one in the context of the oil and the other in the context of the frankincense. And there is a principle that one amplificatory expression after another serves only to restrict. Consequently, the placement of frankincense on any amount of a meal offering of a sinner disqualifies the meal offering.
וְאִיכָּא דְּאָמְרִי, אָמַר רַב יִצְחָק בַּר יוֹסֵף: בָּעֵי רַבִּי יוֹחָנָן: נָתַן מַשֶּׁהוּ שֶׁמֶן עַל גַּבֵּי כְּזַיִת מִנְחָה, מַהוּ? מִי בָּעֵינַן שִׂימָה כִּנְתִינָה אוֹ לָא? תֵּיקוּ.
And there are those who say there is a different version of the discussion: Rav Yitzḥak bar Yosef says that Rabbi Yoḥanan raises a dilemma: If one placed oil of any amount on top of an olive-bulk of a meal offering of a sinner, what is the halakha? The Gemara clarifies: Since the Torah states with regard to oil: “He shall place no oil upon it,” whereas with regard to frankincense it states: “Neither shall he give any frankincense upon it,” do we require that the placing of the oil must be like the giving of the frankincense, which must be an olive-bulk, or not? No answer was found, and therefore the Gemara states that the dilemma shall stand unresolved.
נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, תָּנוּ רַבָּנַן: ״לֹא יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא יִתֵּן״, יָכוֹל בִּשְׁנֵי כֹּהֲנִים.
§ The mishna teaches: If one placed oil on the remainder of a meal offering of a sinner or a meal offering of jealousy brought by a sota, he does not violate a prohibition. Concerning this, the Sages taught in a baraita: When the verse states: “He shall place no oil upon it, neither shall he give any frankincense upon it,” one might have thought that this separation into two distinct prohibitions applies only where two priests perform these actions, one of whom places oil on the meal offering while the other puts frankincense. Perhaps in this case each of them is separately liable to receive lashes, but if one priest put both oil and frankincense on a meal offering, one might have thought he receives only one set of lashes.
תַּלְמוּד לוֹמַר ״עָלֶיהָ״, בְּגוּפָהּ שֶׁל מִנְחָה הַכָּתוּב מְדַבֵּר, וְלֹא בְּכֹהֵן.
Therefore, the verse states: “Upon it,” with regard to both the oil and the frankincense, which indicates that the verse is speaking of the meal offering itself, and it is not referring to the priest who performs the service. Since both prohibited actions can be performed on the same meal offering, an individual who does both is liable to receive two sets of lashes.
יָכוֹל לֹא יִתֵּן כְּלִי עַל גַּבֵּי כְּלִי, וְאִם נָתַן – פָּסַל? תַּלְמוּד לוֹמַר ״עָלֶיהָ״, בְּגוּפָהּ שֶׁל מִנְחָה הַכָּתוּב מְדַבֵּר.
Furthermore, one might have thought this verse means one may not even place a vessel containing oil or frankincense on top of a vessel that contains the meal offering, and that if one placed such a vessel on the meal offering he has thereby disqualified it. Therefore, the verse states “upon it,” which indicates that the verse is speaking about the meal offering itself. One may not place oil or frankincense on the meal offering itself, but it is not prohibited to place a vessel containing oil or frankincense upon a vessel that contains the meal offering.
מַתְנִי׳ יֵשׁ טְעוּנוֹת הַגָּשָׁה, וְאֵין טְעוּנוֹת תְּנוּפָה. הַגָּשָׁה וּתְנוּפָה. תְּנוּפָה וְלֹא הַגָּשָׁה. לֹא תְּנוּפָה וְלֹא הַגָּשָׁה.
MISHNA: There are four categories of meal offerings: Those that require bringing near, a rite that requires the priests to carry the offering in their hands and bring it near the southwest corner of the altar, but do not require waving; those that require both bringing near and waving; those that require waving but not bringing near; and those that require neither waving nor bringing near.
וְאֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵין טְעוּנוֹת תְּנוּפָה: מִנְחַת הַסּוֹלֶת, וְהַמַּחֲבַת, וּמַרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, וּמִנְחַת חוֹטֵא.
The mishna elaborates: And these are the meal offerings that require bringing near but do not require waving: The fine-flour meal offering; the meal offering prepared in a pan; the meal offering prepared in a deep pan; the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers; the meal offering of priests; the meal offering of the anointed priest; the meal offering of gentiles; a meal offering brought by women; and the meal offering of a sinner.
רַבִּי שִׁמְעוֹן אוֹמֵר: מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ אֵין בָּהֶן הַגָּשָׁה, לְפִי שֶׁאֵין בָּהֶן קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה אֵין בָּהֶן הַגָּשָׁה.
Rabbi Shimon says: The meal offering of priests and the meal offering of the anointed priest do not require bringing of the meal offering near to the altar, due to the fact that there is no removal of a handful in their sacrifice, and there is a principle that with regard to any meal offering where there is no removal of a handful in their sacrifice, there is also no bringing near.
גְּמָ׳ אָמַר רַב פָּפָּא: כֹּל הֵיכָא דִּתְנַן עֶשֶׂר – תְּנַן. מַאי קָא מַשְׁמַע לַן?
GEMARA: Rav Pappa stated a principle with regard to all the mishnayot in tractate Menaḥot: Anywhere that we learned in a mishna that one brings a meal offering, we learned that one must bring ten items of the same type, either loaves or wafers. The Gemara asks: What is Rav Pappa teaching us?
לְאַפּוֹקֵי מִדְּרַבִּי שִׁמְעוֹן, דְּאָמַר: מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין יָבִיא, קָא מַשְׁמַע לַן דְּלָא.
The Gemara explains: This statement of Rav Pappa serves to exclude the opinion of Rabbi Shimon, who says: One who takes a vow to bring a meal offering baked in an oven must bring ten items. If he wishes he may bring ten loaves or ten wafers, and if he wishes he may bring half of them as loaves and the other half as wafers. Rav Pappa teaches us that the tanna of the mishna maintains that one may not do so; all ten must be of the same type.
מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: אִילּוּ נֶאֱמַר ״וְהֵבֵאתָ אֲשֶׁר יֵעָשֶׂה מֵאֵלֶּה לַה׳ וְהִקְרִיבָהּ אֶל הַכֹּהֵן וְהִגִּישָׁהּ״, הָיִיתִי אוֹמֵר: אֵין לִי שֶׁטָּעוּן הַגָּשָׁה אֶלָּא קוֹמֶץ בִּלְבָד.
§ The mishna teaches that the first tanna and Rabbi Shimon disagree about whether the meal offering of priests and the meal offering of the anointed priest require the ritual of bringing near. The Gemara asks: From where are these matters derived? The Gemara answers: As the Sages taught in a baraita: A verse discussing the meal offering prepared in the pan states: “And you shall bring the meal offering that is made of these to the Lord, and it shall be drawn near to the priest, and he shall bring it near to the altar” (Leviticus 2:8). If the verse had stated only: And you shall bring that which is made of these to the Lord and it shall be drawn near to the priest and he shall bring it near to the altar, omitting the words: The meal offering, I would say: I have derived only that the handful that is sacrificed on the altar alone requires bringing near.
מִנְחָה, מִנַּיִן? תַּלְמוּד לוֹמַר ״מִנְחָה״. מִנְחַת חוֹטֵא מִנַּיִן? תַּלְמוּד לוֹמַר ״אֶת הַמִּנְחָה״.
From where is it derived that this halakha applies to the entire meal offering? The verse states the superfluous term: “The meal offering,” which indicates that one must bring the entire meal offering to the altar prior to the removal of the handful. The baraita further asks: From where is it derived that this halakha applies to the meal offering of a sinner? The verse states: “The meal offering.” The addition of the definite article serves to include the meal offering of a sinner.
וְדִין הוּא: נֶאֱמַר הָבֵא
The baraita raises a difficulty: Why is a verse necessary to teach that the requirement of bringing near applies to the meal offering of a sinner? But this halakha is capable of being derived by logical inference. The baraita elaborates: The procedure of bringing a meal offering is stated here, in the context of the meal offering of a sinner,
מִנְחַת חוֹבָה, וְנֶאֱמַר הָבֵא מִנְחַת נְדָבָה. מָה מִנְחַת נְדָבָה טְעוּנָה הַגָּשָׁה – אַף מִנְחַת חוֹבָה טְעוּנָה הַגָּשָׁה!
which is an obligatory meal offering; and it is stated there, with regard to the deep-pan meal offering, which is a voluntary meal offering. Just as a voluntary meal offering requires bringing near, so too an obligatory meal offering, such as the meal offering of a sinner, requires bringing near.
מָה לְמִנְחַת נְדָבָה, שֶׁכֵּן טְעוּנָה שֶׁמֶן וּלְבוֹנָה? מִנְחַת סוֹטָה תּוֹכִיחַ!
The baraita rejects this inference: What is notable about a voluntary meal offering? It is notable in that it requires oil and frankincense upon it, rendering its halakha more stringent than that of the meal offering of a sinner, which does not include oil and frankincense. Therefore, it would be logical to suggest that a voluntary meal offering requires bringing near but the meal offering of a sinner does not. The baraita responds: The meal offering brought by a sota, i.e., the meal offering of jealousy, can prove that this factor is not decisive, as it does not include oil and frankincense either, and yet it requires bringing near.
מָה לְמִנְחַת סוֹטָה שֶׁכֵּן טְעוּנָה תְּנוּפָה? מִנְחַת נְדָבָה תּוֹכִיחַ.
The baraita rejects this claim: One cannot derive the halakha of the meal offering of a sinner from the meal offering brought by a sota, as there is another requirement that applies to the meal offering brought by a sota but not to the meal offering of a sinner: What is notable about the meal offering brought by a sota? It is notable in that it requires waving, whereas the meal offering of a sinner does not. The baraita responds: The voluntary meal offering can prove that waving is not the decisive factor, as a voluntary meal offering does not require waving and yet it requires bringing near.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁשָּׁווּ לִקְמִיצָה, וְשָׁווּ לְהַגָּשָׁה. אַף אֲנִי אָבִיא מִנְחַת חוֹטֵא שֶׁשָּׁוָה לָהֶן לִקְמִיצָה, תַּשְׁוֶה לָהֶן לְהַגָּשָׁה!
Therefore, the inference has reverted to its starting point, as the aspect of this case is not like the aspect of that case and the aspect of that case is not like the aspect of this case; their common element is that the voluntary meal offering and the meal offering brought by a sota are equal with regard to the requirement of the removal of a handful, and similarly they are equal with regard to the requirement of bringing near. I will also bring the additional case of the meal offering of a sinner, which is equal to them with regard to the requirement of the removal of a handful, and conclude that it should likewise be equal to them with regard to the requirement of bringing near.
מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן הוּכְשְׁרוּ לָבֹא בְּעָשִׁיר כִּבְעָנִי, תֹּאמַר בְּמִנְחַת חוֹטֵא שֶׁלֹּא הוּכְשְׁרָה לָבֹא בְּעָשִׁיר כִּבְעָנִי? תַּלְמוּד לוֹמַר ״אֶת הַמִּנְחָה״.
The baraita rejects this suggestion: What is notable about the common element of the voluntary meal offering and the meal offering brought by a sota? It is notable in that they are suited to come as the meal offering of a wealthy person just as they are suited to come as the meal offering of a poor person. Shall you say the same with regard to the meal offering of a sinner, which is not suitable to come either as the meal offering of a wealthy person or as the meal offering of a poor person, since a sinner who is not poor does not bring a meal offering but a different offering (see Leviticus 5:6–11)? Therefore, the verse states: “The meal offering” (Leviticus 2:8), with the addition of the definite article, to include the meal offering of a sinner in the requirement of bringing near.
רַבִּי שִׁמְעוֹן אוֹמֵר: ״וְהֵבֵאתָ״ – לְרַבּוֹת מִנְחַת הָעוֹמֶר לְהַגָּשָׁה, וְכֵן הוּא אוֹמֵר: ״וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן״, ״וְהִקְרִיבָהּ״ – לְרַבּוֹת מִנְחַת סוֹטָה לְהַגָּשָׁה, וְכֵן הוּא אוֹמֵר: ״וְהִקְרִיב אֹתָהּ אֶל הַמִּזְבֵּחַ״.
Rabbi Shimon adds to the logical inference and says that other cases are included in the derivation from the verse, as the term “and you shall bring” serves to include the omer meal offering in the requirement of bringing near to the altar; and so the verse states with regard to the omer meal offering: “Then you shall bring the omer, the first of your harvest to the priest” (Leviticus 23:10). Furthermore, “and it shall be drawn near” serves to include the meal offering brought by a sota in the requirement of bringing near; and so the verse states with regard to the meal offering brought by a sota: “And draw it near to the altar” (Numbers 5:25).
וְדִין הוּא: וּמָה מִנְחַת חוֹטֵא, שֶׁאֵינָהּ טְעוּנָה תְּנוּפָה – טְעוּנָה הַגָּשָׁה, מִנְחַת סוֹטָה, שֶׁטְּעוּנָה תְּנוּפָה – אֵינוֹ דִּין שֶׁטְּעוּנָה הַגָּשָׁה! מָה לְמִנְחַת חוֹטֵא, שֶׁכֵּן בָּאָה חִיטִּין!
The baraita challenges: But this halakha is capable of being derived a fortiori by logical inference: And if the meal offering of a sinner, which includes a lenient aspect, as it does not require waving, nevertheless requires bringing near, then with regard to the meal offering brought by a sota, which does require waving, is it not logical to conclude that it should require bringing near? The baraita rejects this logical inference, as there is a stringency that applies to the meal offering of a sinner which does not apply to the meal offering brought by a sota: What is notable about the meal offering of a sinner? It is notable in that it comes from wheat, whereas the meal offering brought by a sota comes from barley, an inferior product.
מִנְחַת הָעוֹמֶר תּוֹכִיחַ. מָה לְמִנְחַת הָעוֹמֶר, שֶׁכֵּן טְעוּנָה שֶׁמֶן וּלְבוֹנָה? מִנְחַת חוֹטֵא תּוֹכִיחַ.
The baraita responds: The omer meal offering can prove that this factor is not decisive, as it also comes from barley, and yet it requires bringing near. Therefore, the same should apply to the meal offering brought by a sota. The baraita rejects this claim: What is notable about the omer meal offering? It is notable in that it requires oil and frankincense, whereas the meal offering brought by a sota does not. The baraita answers: The meal offering of a sinner can prove that the requirement of oil and frankincense is not a decisive factor, as the meal offering of a sinner does not require oil and frankincense and yet it requires bringing near.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִּרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁשָּׁווּ לִקְמִיצָה וְשָׁווּ לְהַגָּשָׁה, אַף אֲנִי אָבִיא מִנְחַת סוֹטָה שֶׁשָּׁוְותָה לָהֶן לִקְמִיצָה – תִּשְׁוֶה לָהֶן לְהַגָּשָׁה!
Consequently, the inference has reverted to its starting point, as the aspect of this case is not like the aspect of that case and the aspect of that case is not like the aspect of this case; their common element is that both the omer meal offering and the meal offering of a sinner are equal with regard to the requirement of the removal of a handful, and they are equal with regard to the requirement of bringing near. I will also bring the additional case of the meal offering brought by a sota, which is equal to them with regard to the requirement of the removal of a handful, and conclude that it should likewise be equal to them with regard to the requirement of bringing near.
מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן לֹא הוּכְשְׁרוּ לָבֹא קֶמַח, תֹּאמַר מִנְחַת סוֹטָה שֶׁהוּכְשְׁרָה לָבֹא קֶמַח? תַּלְמוּד לוֹמַר ״וְהִקְרִיבָהּ״.
The baraita rejects this suggestion: What is notable about the common element of the omer meal offering and the meal offering of a sinner? It is notable in that they are both not suited to come as coarse flour, but only as fine flour. Shall you say the same with regard to the meal offering brought by a sota, which is suited to come as coarse flour? Therefore, the verse states: “And draw it near,” which serves to include the meal offering brought by a sota in the requirement of bringing near.
רַבִּי יְהוּדָה אוֹמֵר: ״וְהֵבֵאתָ״ – לְרַבּוֹת מִנְחַת סוֹטָה לְהַגָּשָׁה, וְכֵן הוּא אוֹמֵר: ״וְהֵבִיא אֶת קׇרְבָּנָהּ עָלֶיהָ״.
It was stated that Rabbi Shimon derives from the term “and you shall bring” (Leviticus 2:8), written in the context of the deep-pan meal offering, that the omer meal offering is included in the requirement of bringing near. Conversely, Rabbi Yehuda says: The term “and you shall bring” serves to include the meal offering brought by a sota in the requirement of bringing near; and so the verse states with regard to the meal offering brought by a sota: “Then the man shall bring his wife to the priest, and shall bring her offering for her, a tenth of an ephah of barley flour; he shall pour no oil upon it, nor give frankincense upon it, for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance” (Numbers 5:15).
אֲבָל מִנְחַת הָעוֹמֶר לָא צְרִיכָא קְרָא, מַאי טַעְמָא? מִדִּינָא קָא אָתְיָא: וּמָה מִנְחַת חוֹטֵא שֶׁאֵינָהּ טְעוּנָה תְּנוּפָה – טְעוּנָה הַגָּשָׁה, מִנְחַת הָעוֹמֶר שֶׁטְּעוּנָה תְּנוּפָה – אֵינוֹ דִּין שֶׁטְּעוּנָה הַגָּשָׁה!
But with regard to the omer meal offering, a verse is not needed to teach that it requires bringing near. The baraita asks: What is the reason that no verse is needed for the omer meal offering? It is because this halakha is derived a fortiori by logical inference: And if the meal offering of a sinner, which includes a lenient aspect, as it does not require waving, nevertheless requires bringing near, then with regard to the omer meal offering, which includes a stringent aspect, as it does require waving, is it not logical to conclude that it should require bringing near?
מָה לְמִנְחַת חוֹטֵא שֶׁכֵּן בָּאָה חִיטִּין? מִנְחַת סוֹטָה תּוֹכִיחַ. מָה לְמִנְחַת סוֹטָה שֶׁכֵּן בָּאָה לְבָרֵר עָוֹן, דְּ״מַזְכֶּרֶת עָוֹן״ הִיא! מִנְחַת חוֹטֵא תּוֹכִיחַ.
The baraita rejects this inference: What is notable about the meal offering of a sinner? It is notable in that it comes from wheat, whereas the omer meal offering comes from barley. The baraita responds: The meal offering brought by a sota can prove that this factor is not decisive, as it comes from barley and yet it requires bringing near. The same should apply to the omer meal offering. The baraita rejects this claim: What is notable about the meal offering brought by a sota? It is notable in that it comes to clarify whether or not the wife committed the transgression of adultery, as it is described with the phrase: “Bringing iniquity to remembrance,” whereas the omer meal offering does not come to clarify whether or not one transgressed. The baraita answers: The meal offering of a sinner can prove otherwise, as it does not come to clarify transgression and yet it requires bringing near.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה, הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן שָׁווּ לִקְמִיצָה, וְשָׁווּ לְהַגָּשָׁה, אַף אֲנִי אָבִיא מִנְחַת הָעוֹמֶר שֶׁשָּׁוְותָה לָהֶן לִקְמִיצָה, תִּשְׁוֶה לָהֶן לְהַגָּשָׁה.
Therefore, the inference has reverted to its starting point, as the aspect of this case is not like the aspect of that case and the aspect of that case is not like the aspect of this case; their common element is that both the meal offering brought by a sota and the meal offering of a sinner are equal with regard to the requirement of the removal of a handful, and they are equal with regard to the requirement of bringing near. I will also bring the additional case of the omer meal offering, which is equal to them with regard to the requirement of the removal of a handful, and conclude that it should likewise be equal to them with regard to the requirement of bringing near. In this manner the requirement of bringing the omer meal offering near to the altar is derived jointly from the meal offering brought by a sota and the meal offering of a sinner.
וּמַאי פָּרְכַתְּ? רַבִּי שִׁמְעוֹן פָּרֵיךְ הָכִי: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן מְצוּיִין.
The Gemara asks: And how would you refute this logical inference? In other words, there is no refutation of this claim, and it is therefore unclear why it was necessary for Rabbi Shimon to derive the requirement of bringing near concerning the omer meal offering from the term: “And you shall bring.” The Gemara answers: Rabbi Shimon refutes the claim in this manner: What is notable about the common element of the meal offering brought by a sota and the meal offering of a sinner? It is notable in that they are common offerings, i.e., they can be brought many times over the course of a year, whereas the omer offering is sacrificed only once a year.
וְרַבִּי יְהוּדָה, אַדְּרַבָּה, הָא מְצוּיָיה טְפֵי, הָנָךְ זִימְנִין דְּלָא מַשְׁכַּחַתְּ לַהּ כְּלָל.
The Gemara asks: And how does Rabbi Yehuda respond to this claim? He maintains that this is not a valid refutation, as on the contrary, this omer meal offering is more common than the meal offering brought by a sota and the meal offering of a sinner. The omer meal offering is definitely brought once a year, whereas in the case of these offerings, there may be times when you do not find it at all, if no poor sinners come forward and no women are accused of adultery by their husbands.
אוֹ אֵינוֹ אוֹמֵר ״וְהֵבֵאתָ״ אֶלָּא שֶׁיָּחִיד מִתְנַדֵּב וּמֵבִיא מִנְחָה אַחֶרֶת, חוּץ מֵאֵלֶּה שֶׁבָּעִנְיָן.
The Gemara cites a baraita: Or perhaps when the verse states: “And you shall bring,” this does not serve to teach about the requirement of bringing near but rather is written for a different reason: To indicate that an individual Jew may donate and bring a different kind of meal offering, one made from barley, apart from these five meal offerings, all made from wheat, which the verse mentions with regard to this matter (see Leviticus 2:1–13). The five offerings are the fine-flour meal offering, the meal offering prepared in the pan, the meal offering prepared in the deep pan, and the meal offering baked in the oven, either in the form of loaves or in the form of wafers.
וְדִין הוּא: צִיבּוּר מֵבִיא מִנְחָה מִן הַחִיטִּין חוֹבָה, וּמֵבִיא מִנְחָה מִן הַשְּׂעוֹרִין חוֹבָה, אַף יָחִיד שֶׁמֵּבִיא מִנְחָה מִן הַחִיטִּין נְדָבָה – יָכוֹל יָבִיא מִנְחָה מִן הַשְּׂעוֹרִין נְדָבָה? תַּלְמוּד לוֹמַר ״אֵלֶּה״ – אֵין לִי אֶלָּא אֵלֶּה.
And this halakha is necessary because the opposite conclusion could otherwise have been derived by logical inference based on juxtaposition: The community brings an obligatory meal offering from wheat, i.e., the two loaves brought on the festival of Shavuot, and the community also brings an obligatory meal offering from barley, the omer meal offering. So too an individual, who brings a meal offering from wheat as a voluntary gift offering, can likewise bring a meal offering from barley as a voluntary gift offering. Therefore, to prevent this inference, the verse states: “And you shall bring the meal offering that is made of these to the Lord” (Leviticus 2:8), which teaches: I have nothing other than these five meal offerings as individual meal offerings.
אוֹ אֵינוֹ אוֹמֵר ״אֵלֶּה״ אֶלָּא לָאוֹמֵר ״הֲרֵי עָלַי מִנְחָה״, שֶׁמֵּבִיא חֲמִישְׁתָּן? תַּלְמוּד לוֹמַר ״מֵאֵלֶּה״ – רָצָה אַחַת מֵבִיא, רָצָה חֲמִישְׁתָּן מֵבִיא.
The baraita raises a difficulty: Or perhaps the verse states “these” not in order to exclude other individual meal offerings but rather to teach a halakha with regard to one who takes a vow to bring a meal offering and says: It is incumbent upon me to bring a meal offering, without specifying a particular type of meal offering, and it teaches that he must bring all five of them. The baraita explains: The verse states: “Of these,” which indicates that if the one who took a vow wants, he brings one meal offering, and if he wants, he brings all five of them.
רַבִּי שִׁמְעוֹן אוֹמֵר: ״אֶת הַמִּנְחָה״ – לְרַבּוֹת שְׁאָר מְנָחוֹת, כְּגוֹן מִנְחַת גּוֹיִם מִנְחַת נָשִׁים, לְהַגָּשָׁה. יָכוֹל שֶׁאֲנִי מְרַבֶּה אַף שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים? תַּלְמוּד לוֹמַר ״מֵאֵלֶּה״.
The baraita continues: Rabbi Shimon says: When the verse states: “The meal offering” (Leviticus 2:8), this serves to include the other meal offerings, for example the meal offering of gentiles and a meal offering brought by women, with regard to the requirement of bringing near. One might have thought that I should include from this verse even the two loaves and the shewbread. Therefore, the verse states: “Of these,” which indicates that not all meal offerings are included in the requirement of bringing near.
וּמָה רָאִיתָ לְרַבּוֹת שְׁאָר מְנָחוֹת, וּלְהוֹצִיא שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים? מְרַבֶּה אֲנִי שְׁאָר מְנָחוֹת, שֶׁיֵּשׁ מֵהֶן לָאִישִּׁים, וּמוֹצִיא אֲנִי שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, שֶׁאֵין מֵהֶן לָאִישִּׁים.
The baraita asks: And what did you see that led you to include the other meal offerings in the requirement of bringing near, and to exclude the two loaves and the shewbread from this halakha? One could suggest the opposite conclusion, to include these two offerings while excluding the others. The baraita answers: I include the other meal offerings, as there is a portion of them burned in the fire on the altar, and I exclude the two loaves and the shewbread from the requirement of bringing near, as there is no portion of them burned in the fire on the altar. Rather, they are eaten by the priests in their entirety.
וַהֲלֹא מִנְחַת נְסָכִים כּוּלָּהּ לָאִישִּׁים, יָכוֹל (יְהֵא) [תְּהֵא] טְעוּנָה הַגָּשָׁה? תַּלְמוּד לוֹמַר ״וְהִקְרִיבָהּ״.
The baraita asks: But with regard to the meal offering brought with libations, which is entirely burned in the fire, by this logic one might have thought that it should require bringing near. The baraita answers: The verse states: “And you shall bring the meal offering that is made of these to the Lord, and it shall be drawn near to the priest, and he shall bring it near to the altar” (Leviticus 2:8). This indicates that the requirement of bringing near applies only to those meal offerings listed in this chapter, not to the meal offering brought with libations, which is not mentioned.
וְהָא אַפֵּיקְתֵּיהּ ״וְהִקְרִיב״ ״וְהִקְרִיבָהּ״, וּמָה רָאִיתָ לְרַבּוֹת שְׁאָר מְנָחוֹת וּלְהוֹצִיא מִנְחַת נְסָכִים?
The baraita asks: But didn’t you already derive from the term: “And it shall be drawn near,” that the meal offering brought by a sota is included in the requirement of bringing near? The baraita answers: As the verse could have stated: And shall be drawn near, and instead it states: “And it shall be drawn near,” this addition serves to exclude the meal offering brought with libations from the requirement of bringing near. The baraita asks: And what did you see that led you to include the other meal offerings in the requirement of bringing near and to exclude the meal offering brought with libations from this requirement?
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