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Today's Daf Yomi

November 28, 2018 | 讻壮 讘讻住诇讜 转砖注状讟

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Menachot 110

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.


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转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讜谞砖讘注讜转 诇讛壮 爪讘讗讜转 讛诇讻讜 诇讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐 讜讘谞讜 诪讝讘讞 讜讛注诇讜 注诇讬讜 诇砖诐 砖诪讬诐 砖谞讗诪专 讘讬讜诐 讛讛讜讗 讬讛讬讛 诪讝讘讞 诇讛壮 讘转讜讱 讗专抓 诪爪专讬诐

and swear to the Lord of hosts; one shall be called the city of destruction鈥 (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: 鈥淚n 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鈥 (Isaiah 19:19).

注讬专 讛讛专住 讬讗诪专 诇讗讞转 诪讗讬 注讬专 讛讛专住 讬讗诪专 诇讗讞转 讻讚诪转专讙诐 专讘 讬讜住祝 拽专转讗 讚讘讬转 砖诪砖 讚注转讬讚 诇诪讬讞专讘 讗讬转讗诪专 讚讛讬讗 讞讚讗 诪谞讛讜谉 讜诪诪讗讬 讚注讬专 讛讛专住 诇讬砖谞讗 讚砖讬诪砖讗 讛讬讗 讚讻转讬讘 讛讗讜诪专 诇讞专住 讜诇讗 讬讝专讞

The verse states: 鈥淥ne shall be called the city of destruction鈥 (Isaiah 19:18). The Gemara asks: What is the meaning of the verse: 鈥淥ne shall be called the city of destruction鈥? 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: 鈥淭he city of destruction [heres],鈥 the term heres is referring to the sun? As it is written: 鈥淲ho commands the sun [岣res], and it does not rise; and seals up the stars鈥 (Job 9:7).

讛讘讬讗讬 讘谞讬 诪专讞讜拽 讜讘谞讜转讬 诪拽爪讛 讛讗专抓 讛讘讬讗讬 讘谞讬 诪专讞讜拽 讗诪专 专讘 讛讜谞讗 讗诇讜 讙诇讬讜转 砖诇 讘讘诇 砖讚注转谉 诪讬讜砖讘转 注诇讬讛谉 讻讘谞讬诐 讜讘谞讜转讬 诪拽爪讛 讛讗专抓 讗诇讜 讙诇讬讜转 砖诇 砖讗专 讗专爪讜转 砖讗讬谉 讚注转谉 诪讬讜砖讘转 注诇讬讛谉 讻讘谞讜转

搂 After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: 鈥淔ear 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鈥 (Isaiah 43:5鈥6). What is the meaning of 鈥渂ring My sons from far鈥? 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 鈥渁nd My daughters from the end of the earth鈥? These are the exiles of other countries, whose minds are unsettled, like daughters.

讗诪专 专讘讬 讗讘讗 讘专 专讘 讬爪讞拽 讗诪专 专讘 讞住讚讗 讜讗诪专讬 诇讛 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪爪讜专 讜注讚 拽专讟讬讙谞讬 诪讻讬专讬谉 讗转 讬砖专讗诇 讜讗转 讗讘讬讛诐 砖讘砖诪讬诐 讜诪爪讜专 讻诇驻讬 诪注专讘 讜诪拽专讟讬讙谞讬 讻诇驻讬 诪讝专讞 讗讬谉 诪讻讬专讬谉 讗转 讬砖专讗诇 讜诇讗 讗转 讗讘讬讛谉 砖讘砖诪讬诐

Rabbi Abba bar Rav Yitz岣k says that Rav 岣sda 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.

讗讬转讬讘讬讛 专讘 砖讬诪讬 讘专 讞讬讬讗 诇专讘 诪诪讝专讞 砖诪砖 讜注讚 诪讘讜讗讜 讙讚讜诇 砖诪讬 讘讙讜讬诐 讜讘讻诇 诪拽讜诐 诪拽讟专 诪讙砖 诇砖诪讬 讜诪谞讞讛 讟讛讜专讛 讗诪专 诇讬讛 砖讬诪讬 讗转 讚拽专讜 诇讬讛 讗诇讛讗 讚讗诇讛讗

Rav Shimi bar 岣yya raised an objection to the statement of Rav from the verse: 鈥淔rom 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鈥 (Malachi 1:11). This indicates that God鈥檚 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.

讘讻诇 诪拽讜诐 诪拽讟专 诪讙砖 诇砖诪讬 讘讻诇 诪拽讜诐 住诇拽讗 讚注转讱 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 讛注讜住拽讬诐 讘转讜专讛 讘讻诇 诪拽讜诐 诪注诇讛 讗谞讬 注诇讬讛谉 讻讗讬诇讜 诪拽讟讬专讬谉 讜诪讙讬砖讬谉 诇砖诪讬

搂 The verse states: 鈥淎nd 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.鈥 Does it enter your mind to say that it is permitted to sacrifice offerings in every place? Rather, Rabbi Shmuel bar Na岣ani 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.

讜诪谞讞讛 讟讛讜专讛 讝讛 讛诇讜诪讚 转讜专讛 讘讟讛专讛 谞讜砖讗 讗砖讛 讜讗讞专 讻讱 诇讜诪讚 转讜专讛

Furthermore, when the verse states: 鈥淎nd a pure meal offering,鈥 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.

砖讬专 讛诪注诇讜转 讛谞讛 讘专讻讜 讗转 讛壮 讻诇 注讘讚讬 讛壮 讛注诪讚讬诐 讘讘讬转 讛壮 讘诇讬诇讜转 诪讗讬 讘诇讬诇讜转 讗诪专 专讘讬 讬讜讞谞谉 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 讛注讜住拽讬诐 讘转讜专讛 讘诇讬诇讛 诪注诇讛 注诇讬讛谉 讛讻转讜讘 讻讗讬诇讜 注住讜拽讬诐 讘注讘讜讚讛

The Gemara cites another verse that praises Torah scholars. 鈥淎 Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night鈥 (Psalms 134:1). What is the meaning of 鈥渁t night,鈥 given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? Rabbi Yo岣nan 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.

诇注讜诇诐 讝讗转 注诇 讬砖专讗诇 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 讝讛 诪讝讘讞 讘谞讜讬 讜诪讬讻讗诇 砖专 讛讙讚讜诇 注讜诪讚 讜诪拽专讬讘 注诇讬讜 拽专讘谉

搂 The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: 鈥淏ehold, 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鈥 (II聽Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is 鈥渁n ordinance forever鈥? 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.

讜专讘讬 讬讜讞谞谉 讗诪专 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 讛注住讜拽讬谉 讘讛诇讻讜转 注讘讜讚讛 诪注诇讛 注诇讬讛诐 讛讻转讜讘 讻讗讬诇讜 谞讘谞讛 诪拽讚砖 讘讬诪讬讛诐

And Rabbi Yo岣nan 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.

讗诪专 专讬砖 诇拽讬砖 诪讗讬 讚讻转讬讘 讝讗转 讛转讜专讛 诇注诇讛 诇诪谞讞讛 讜诇讞讟讗转 讜诇讗砖诐 讻诇 讛注讜住拽 讘转讜专讛 讻讗讬诇讜 讛拽专讬讘 注讜诇讛 诪谞讞讛 讞讟讗转 讜讗砖诐

搂 The Gemara cites similar interpretations of verses: Reish Lakish said: What is the meaning of that which is written: 鈥淭his 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鈥 (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.

讗诪专 专讘讗 讛讗讬 诇注诇讛 诇诪谞讞讛 注诇讛 讜诪谞讞讛 诪讬讘注讬 诇讬讛 讗诇讗 讗诪专 专讘讗 讻诇 讛注讜住拽 讘转讜专讛 讗讬谞讜 爪专讬讱 诇讗 注讜诇讛 (讜诇讗 讞讟讗转) 讜诇讗 诪谞讞讛 讜诇讗 讗砖诐

Rava said an objection to this interpretation: This verse states: 鈥淥f the burnt offering, of the meal offering.鈥 If the interpretation of Reish Lakish is correct, the verse should have written: 鈥淏urnt offering and meal offering.鈥 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.

讗诪专 专讘讬 讬爪讞拽 诪讗讬 讚讻转讬讘 讝讗转 转讜专转 讛讞讟讗转 讜讝讗转 转讜专转 讛讗砖诐 讻诇 讛注讜住拽 讘转讜专转 讞讟讗转 讻讗讬诇讜 讛拽专讬讘 讞讟讗转 讜讻诇 讛注讜住拽 讘转讜专转 讗砖诐 讻讗讬诇讜 讛拽专讬讘 讗砖诐

Rabbi Yitz岣k said: What is the meaning of that which is written: 鈥淭his is the law of the sin offering鈥 (Leviticus 6:18), and: 鈥淭his is the law of the guilt offering鈥 (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.

诪转谞讬壮 谞讗诪专 讘注讜诇转 讘讛诪讛 讗砖讛 专讬讞 谞讬讞讜讞 讜讘注讜诇转 注讜祝 讗砖讛 专讬讞 谞讬讞讜讞 讜讘诪谞讞讛 讗砖讛 专讬讞 谞讬讞讜讞 诇讜诪专 诇讱 讗讞讚 讛诪专讘讛 讜讗讞讚 讛诪诪注讬讟 讜讘诇讘讚 砖讬讻讜讬谉 诇讘讜 诇砖诪讬诐

MISHNA: It is stated with regard to an animal burnt offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:9), and with regard to a bird burnt offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:17), and with regard to a meal offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (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.

讙诪壮 讗诪专 专讘讬 讝讬专讗 诪讗讬 拽专讗讛 诪转讜拽讛 砖谞转 讛注讘讚 讗诐 诪注讟 讜讗诐 讛专讘讛 讬讗讻诇

GEMARA: Rabbi Zeira said: What is the verse from which this principle is derived? 鈥淪weet is the sleep of a laboring man, whether he consumes little or much鈥(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.

专讘 讗讚讗 讘专 讗讛讘讛 讗诪专 诪讛讻讗 讘专讘讜转 讛讟讜讘讛 专讘讜 讗讜讻诇讬讛 讜诪讛 讻砖专讜谉 诇讘注诇讬讜

Rav Adda bar Ahava said that the source is from here: 鈥淲hen goods increase, those who consume them increase; and what advantage is there to the owner, except seeing them with his eyes?鈥 (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., 鈥渟eeing them with His eyes,鈥 that its owner has the proper intent.

转谞讬讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 注讝讗讬 讘讜讗 讜专讗讛 诪讛 讻转讬讘 讘驻专砖转 拽专讘谞讜转 砖诇讗 谞讗诪专 讘讛谉 诇讗 讗诇 讜诇讗 讗诇讛讬诐 讗诇讗 讛壮 砖诇讗 诇讬转谉 驻转讞讜谉 驻讛 诇讘注诇 讚讬谉 诇讞诇讜拽

The Gemara addresses the expression 鈥渁n aroma pleasing to the Lord鈥 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 鈥渢he Lord.鈥 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.

讜谞讗诪专 讘砖讜专 讛讙住 讗砖讛 专讬讞 谞讬讞讜讞 讜讘注讜祝 讛讚拽 讗砖讛 专讬讞 谞讬讞讜讞 讜讘诪谞讞讛 讗砖讛 专讬讞 谞讬讞讜讞 诇讜诪专 诇讱 讗讞讚 讛诪专讘讛 讜讗讞讚 讛诪诪注讬讟 讜讘诇讘讚 砖讬讻讜讬谉 讗转 诇讘讜 诇砖诪讬诐

And it is stated with regard to a large bull offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:9), and with regard to a small bird offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:17), and with regard to a meal offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (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.

讜砖诪讗 转讗诪专 诇讗讻讬诇讛 讛讜讗 爪专讬讱 转诇诪讜讚 诇讜诪专 讗诐 讗专注讘 诇讗 讗诪专 诇讱 讻讬 诇讬 转讘诇 讜诪诇讗讛 讜谞讗诪专 讻讬 诇讬 讻诇 讞讬转讜 讬注专 讘讛诪讜转 讘讛专专讬 讗诇祝 讬讚注转讬 讻诇 注讜祝 讛专讬诐 讜讝讬讝 砖讚讬 注诪讚讬 讛讗讜讻诇 讘砖专 讗讘讬专讬诐 讜讚诐 注转讜讚讬诐 讗砖转讛

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: 鈥淚f I were hungry, I would not tell you; for the world is Mine, and everything within it鈥 (Psalms 50:12). And it is stated: 鈥淔or 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鈥 (Psalms 50:10鈥11). Similarly, it is stated in the following verse: 鈥淒o I eat the flesh of bulls, or drink the blood of goats?鈥 (Psalms 50:13).

诇讗 讗诪专转讬 讗诇讬讻诐 讝讘讞讜 讻讚讬 砖转讗诪专 讗注砖讛 专爪讜谞讜 讜讬注砖讛 专爪讜谞讬 诇讗 诇专爪讜谞讬 讗转诐 讝讜讘讞讬诐 讗诇讗 诇专爪讜谞讻诐 讗转诐 讝讜讘讞讬诐 砖谞讗诪专 诇专爪谞讻诐 转讝讘讞讛讜

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: 鈥淎nd when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted鈥 (Leviticus 19:5).

讚讘专 讗讞专 诇专爪谞讻诐 转讝讘讞讛讜 诇专爪讜谞讻诐 讝讘讞讜 诇讚注转讻诐 讝讘讞讜

Alternatively, the verse: 鈥淎nd when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted [lirtzonkhem]鈥 (Leviticus 19:5), can be interpreted differently: Sacrifice willingly [lirtzonkhem]; sacrifice intentionally.

讻讚讘注讗 诪讬谞讬讛 砖诪讜讗诇 诪专讘 讛讜谞讗 诪谞讬谉 诇诪转注住拽 讘拽讚砖讬诐 砖讛讜讗 驻住讜诇 砖谞讗诪专 讜砖讞讟 讗转 讘谉 讛讘拽专 砖转讛讗 砖讞讬讟讛 诇砖诐 讘谉 讘拽专

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: 鈥淎nd he shall slaughter the young bull before the Lord鈥 (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.

讗诪专 诇讜 讝讜 讘讬讚讬谞讜 讛讜讗 诇注讻讘 诪谞讬谉 转诇诪讜讚 诇讜诪专 诇专爪谞讻诐 转讝讘讞讛讜 诇讚注转讻诐 讝讘讞讜

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: 鈥淲ith your will you shall slaughter it鈥 (Leviticus 19:5), i.e., sacrifice intentionally, in the form of a purposeful action.

讛讚专谉 注诇讱 讛专讬 注诇讬 注砖专讜谉 讜住诇讬拽讗 诇讛 诪住讻转 诪谞讞讜转

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Menachot 110

The William Davidson Talmud | Powered by Sefaria

Menachot 110

讜谞砖讘注讜转 诇讛壮 爪讘讗讜转 讛诇讻讜 诇讗诇讻住谞讚专讬讗 砖诇 诪爪专讬诐 讜讘谞讜 诪讝讘讞 讜讛注诇讜 注诇讬讜 诇砖诐 砖诪讬诐 砖谞讗诪专 讘讬讜诐 讛讛讜讗 讬讛讬讛 诪讝讘讞 诇讛壮 讘转讜讱 讗专抓 诪爪专讬诐

and swear to the Lord of hosts; one shall be called the city of destruction鈥 (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: 鈥淚n 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鈥 (Isaiah 19:19).

注讬专 讛讛专住 讬讗诪专 诇讗讞转 诪讗讬 注讬专 讛讛专住 讬讗诪专 诇讗讞转 讻讚诪转专讙诐 专讘 讬讜住祝 拽专转讗 讚讘讬转 砖诪砖 讚注转讬讚 诇诪讬讞专讘 讗讬转讗诪专 讚讛讬讗 讞讚讗 诪谞讛讜谉 讜诪诪讗讬 讚注讬专 讛讛专住 诇讬砖谞讗 讚砖讬诪砖讗 讛讬讗 讚讻转讬讘 讛讗讜诪专 诇讞专住 讜诇讗 讬讝专讞

The verse states: 鈥淥ne shall be called the city of destruction鈥 (Isaiah 19:18). The Gemara asks: What is the meaning of the verse: 鈥淥ne shall be called the city of destruction鈥? 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: 鈥淭he city of destruction [heres],鈥 the term heres is referring to the sun? As it is written: 鈥淲ho commands the sun [岣res], and it does not rise; and seals up the stars鈥 (Job 9:7).

讛讘讬讗讬 讘谞讬 诪专讞讜拽 讜讘谞讜转讬 诪拽爪讛 讛讗专抓 讛讘讬讗讬 讘谞讬 诪专讞讜拽 讗诪专 专讘 讛讜谞讗 讗诇讜 讙诇讬讜转 砖诇 讘讘诇 砖讚注转谉 诪讬讜砖讘转 注诇讬讛谉 讻讘谞讬诐 讜讘谞讜转讬 诪拽爪讛 讛讗专抓 讗诇讜 讙诇讬讜转 砖诇 砖讗专 讗专爪讜转 砖讗讬谉 讚注转谉 诪讬讜砖讘转 注诇讬讛谉 讻讘谞讜转

搂 After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: 鈥淔ear 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鈥 (Isaiah 43:5鈥6). What is the meaning of 鈥渂ring My sons from far鈥? 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 鈥渁nd My daughters from the end of the earth鈥? These are the exiles of other countries, whose minds are unsettled, like daughters.

讗诪专 专讘讬 讗讘讗 讘专 专讘 讬爪讞拽 讗诪专 专讘 讞住讚讗 讜讗诪专讬 诇讛 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪爪讜专 讜注讚 拽专讟讬讙谞讬 诪讻讬专讬谉 讗转 讬砖专讗诇 讜讗转 讗讘讬讛诐 砖讘砖诪讬诐 讜诪爪讜专 讻诇驻讬 诪注专讘 讜诪拽专讟讬讙谞讬 讻诇驻讬 诪讝专讞 讗讬谉 诪讻讬专讬谉 讗转 讬砖专讗诇 讜诇讗 讗转 讗讘讬讛谉 砖讘砖诪讬诐

Rabbi Abba bar Rav Yitz岣k says that Rav 岣sda 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.

讗讬转讬讘讬讛 专讘 砖讬诪讬 讘专 讞讬讬讗 诇专讘 诪诪讝专讞 砖诪砖 讜注讚 诪讘讜讗讜 讙讚讜诇 砖诪讬 讘讙讜讬诐 讜讘讻诇 诪拽讜诐 诪拽讟专 诪讙砖 诇砖诪讬 讜诪谞讞讛 讟讛讜专讛 讗诪专 诇讬讛 砖讬诪讬 讗转 讚拽专讜 诇讬讛 讗诇讛讗 讚讗诇讛讗

Rav Shimi bar 岣yya raised an objection to the statement of Rav from the verse: 鈥淔rom 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鈥 (Malachi 1:11). This indicates that God鈥檚 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.

讘讻诇 诪拽讜诐 诪拽讟专 诪讙砖 诇砖诪讬 讘讻诇 诪拽讜诐 住诇拽讗 讚注转讱 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 讛注讜住拽讬诐 讘转讜专讛 讘讻诇 诪拽讜诐 诪注诇讛 讗谞讬 注诇讬讛谉 讻讗讬诇讜 诪拽讟讬专讬谉 讜诪讙讬砖讬谉 诇砖诪讬

搂 The verse states: 鈥淎nd 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.鈥 Does it enter your mind to say that it is permitted to sacrifice offerings in every place? Rather, Rabbi Shmuel bar Na岣ani 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.

讜诪谞讞讛 讟讛讜专讛 讝讛 讛诇讜诪讚 转讜专讛 讘讟讛专讛 谞讜砖讗 讗砖讛 讜讗讞专 讻讱 诇讜诪讚 转讜专讛

Furthermore, when the verse states: 鈥淎nd a pure meal offering,鈥 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.

砖讬专 讛诪注诇讜转 讛谞讛 讘专讻讜 讗转 讛壮 讻诇 注讘讚讬 讛壮 讛注诪讚讬诐 讘讘讬转 讛壮 讘诇讬诇讜转 诪讗讬 讘诇讬诇讜转 讗诪专 专讘讬 讬讜讞谞谉 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 讛注讜住拽讬诐 讘转讜专讛 讘诇讬诇讛 诪注诇讛 注诇讬讛谉 讛讻转讜讘 讻讗讬诇讜 注住讜拽讬诐 讘注讘讜讚讛

The Gemara cites another verse that praises Torah scholars. 鈥淎 Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night鈥 (Psalms 134:1). What is the meaning of 鈥渁t night,鈥 given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? Rabbi Yo岣nan 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.

诇注讜诇诐 讝讗转 注诇 讬砖专讗诇 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 讝讛 诪讝讘讞 讘谞讜讬 讜诪讬讻讗诇 砖专 讛讙讚讜诇 注讜诪讚 讜诪拽专讬讘 注诇讬讜 拽专讘谉

搂 The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: 鈥淏ehold, 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鈥 (II聽Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is 鈥渁n ordinance forever鈥? 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.

讜专讘讬 讬讜讞谞谉 讗诪专 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 讛注住讜拽讬谉 讘讛诇讻讜转 注讘讜讚讛 诪注诇讛 注诇讬讛诐 讛讻转讜讘 讻讗讬诇讜 谞讘谞讛 诪拽讚砖 讘讬诪讬讛诐

And Rabbi Yo岣nan 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.

讗诪专 专讬砖 诇拽讬砖 诪讗讬 讚讻转讬讘 讝讗转 讛转讜专讛 诇注诇讛 诇诪谞讞讛 讜诇讞讟讗转 讜诇讗砖诐 讻诇 讛注讜住拽 讘转讜专讛 讻讗讬诇讜 讛拽专讬讘 注讜诇讛 诪谞讞讛 讞讟讗转 讜讗砖诐

搂 The Gemara cites similar interpretations of verses: Reish Lakish said: What is the meaning of that which is written: 鈥淭his 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鈥 (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.

讗诪专 专讘讗 讛讗讬 诇注诇讛 诇诪谞讞讛 注诇讛 讜诪谞讞讛 诪讬讘注讬 诇讬讛 讗诇讗 讗诪专 专讘讗 讻诇 讛注讜住拽 讘转讜专讛 讗讬谞讜 爪专讬讱 诇讗 注讜诇讛 (讜诇讗 讞讟讗转) 讜诇讗 诪谞讞讛 讜诇讗 讗砖诐

Rava said an objection to this interpretation: This verse states: 鈥淥f the burnt offering, of the meal offering.鈥 If the interpretation of Reish Lakish is correct, the verse should have written: 鈥淏urnt offering and meal offering.鈥 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.

讗诪专 专讘讬 讬爪讞拽 诪讗讬 讚讻转讬讘 讝讗转 转讜专转 讛讞讟讗转 讜讝讗转 转讜专转 讛讗砖诐 讻诇 讛注讜住拽 讘转讜专转 讞讟讗转 讻讗讬诇讜 讛拽专讬讘 讞讟讗转 讜讻诇 讛注讜住拽 讘转讜专转 讗砖诐 讻讗讬诇讜 讛拽专讬讘 讗砖诐

Rabbi Yitz岣k said: What is the meaning of that which is written: 鈥淭his is the law of the sin offering鈥 (Leviticus 6:18), and: 鈥淭his is the law of the guilt offering鈥 (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.

诪转谞讬壮 谞讗诪专 讘注讜诇转 讘讛诪讛 讗砖讛 专讬讞 谞讬讞讜讞 讜讘注讜诇转 注讜祝 讗砖讛 专讬讞 谞讬讞讜讞 讜讘诪谞讞讛 讗砖讛 专讬讞 谞讬讞讜讞 诇讜诪专 诇讱 讗讞讚 讛诪专讘讛 讜讗讞讚 讛诪诪注讬讟 讜讘诇讘讚 砖讬讻讜讬谉 诇讘讜 诇砖诪讬诐

MISHNA: It is stated with regard to an animal burnt offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:9), and with regard to a bird burnt offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:17), and with regard to a meal offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (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.

讙诪壮 讗诪专 专讘讬 讝讬专讗 诪讗讬 拽专讗讛 诪转讜拽讛 砖谞转 讛注讘讚 讗诐 诪注讟 讜讗诐 讛专讘讛 讬讗讻诇

GEMARA: Rabbi Zeira said: What is the verse from which this principle is derived? 鈥淪weet is the sleep of a laboring man, whether he consumes little or much鈥(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.

专讘 讗讚讗 讘专 讗讛讘讛 讗诪专 诪讛讻讗 讘专讘讜转 讛讟讜讘讛 专讘讜 讗讜讻诇讬讛 讜诪讛 讻砖专讜谉 诇讘注诇讬讜

Rav Adda bar Ahava said that the source is from here: 鈥淲hen goods increase, those who consume them increase; and what advantage is there to the owner, except seeing them with his eyes?鈥 (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., 鈥渟eeing them with His eyes,鈥 that its owner has the proper intent.

转谞讬讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 注讝讗讬 讘讜讗 讜专讗讛 诪讛 讻转讬讘 讘驻专砖转 拽专讘谞讜转 砖诇讗 谞讗诪专 讘讛谉 诇讗 讗诇 讜诇讗 讗诇讛讬诐 讗诇讗 讛壮 砖诇讗 诇讬转谉 驻转讞讜谉 驻讛 诇讘注诇 讚讬谉 诇讞诇讜拽

The Gemara addresses the expression 鈥渁n aroma pleasing to the Lord鈥 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 鈥渢he Lord.鈥 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.

讜谞讗诪专 讘砖讜专 讛讙住 讗砖讛 专讬讞 谞讬讞讜讞 讜讘注讜祝 讛讚拽 讗砖讛 专讬讞 谞讬讞讜讞 讜讘诪谞讞讛 讗砖讛 专讬讞 谞讬讞讜讞 诇讜诪专 诇讱 讗讞讚 讛诪专讘讛 讜讗讞讚 讛诪诪注讬讟 讜讘诇讘讚 砖讬讻讜讬谉 讗转 诇讘讜 诇砖诪讬诐

And it is stated with regard to a large bull offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:9), and with regard to a small bird offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (Leviticus 1:17), and with regard to a meal offering: 鈥淎 fire offering, an aroma pleasing to the Lord鈥 (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.

讜砖诪讗 转讗诪专 诇讗讻讬诇讛 讛讜讗 爪专讬讱 转诇诪讜讚 诇讜诪专 讗诐 讗专注讘 诇讗 讗诪专 诇讱 讻讬 诇讬 转讘诇 讜诪诇讗讛 讜谞讗诪专 讻讬 诇讬 讻诇 讞讬转讜 讬注专 讘讛诪讜转 讘讛专专讬 讗诇祝 讬讚注转讬 讻诇 注讜祝 讛专讬诐 讜讝讬讝 砖讚讬 注诪讚讬 讛讗讜讻诇 讘砖专 讗讘讬专讬诐 讜讚诐 注转讜讚讬诐 讗砖转讛

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: 鈥淚f I were hungry, I would not tell you; for the world is Mine, and everything within it鈥 (Psalms 50:12). And it is stated: 鈥淔or 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鈥 (Psalms 50:10鈥11). Similarly, it is stated in the following verse: 鈥淒o I eat the flesh of bulls, or drink the blood of goats?鈥 (Psalms 50:13).

诇讗 讗诪专转讬 讗诇讬讻诐 讝讘讞讜 讻讚讬 砖转讗诪专 讗注砖讛 专爪讜谞讜 讜讬注砖讛 专爪讜谞讬 诇讗 诇专爪讜谞讬 讗转诐 讝讜讘讞讬诐 讗诇讗 诇专爪讜谞讻诐 讗转诐 讝讜讘讞讬诐 砖谞讗诪专 诇专爪谞讻诐 转讝讘讞讛讜

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: 鈥淎nd when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted鈥 (Leviticus 19:5).

讚讘专 讗讞专 诇专爪谞讻诐 转讝讘讞讛讜 诇专爪讜谞讻诐 讝讘讞讜 诇讚注转讻诐 讝讘讞讜

Alternatively, the verse: 鈥淎nd when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted [lirtzonkhem]鈥 (Leviticus 19:5), can be interpreted differently: Sacrifice willingly [lirtzonkhem]; sacrifice intentionally.

讻讚讘注讗 诪讬谞讬讛 砖诪讜讗诇 诪专讘 讛讜谞讗 诪谞讬谉 诇诪转注住拽 讘拽讚砖讬诐 砖讛讜讗 驻住讜诇 砖谞讗诪专 讜砖讞讟 讗转 讘谉 讛讘拽专 砖转讛讗 砖讞讬讟讛 诇砖诐 讘谉 讘拽专

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: 鈥淎nd he shall slaughter the young bull before the Lord鈥 (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.

讗诪专 诇讜 讝讜 讘讬讚讬谞讜 讛讜讗 诇注讻讘 诪谞讬谉 转诇诪讜讚 诇讜诪专 诇专爪谞讻诐 转讝讘讞讛讜 诇讚注转讻诐 讝讘讞讜

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: 鈥淲ith your will you shall slaughter it鈥 (Leviticus 19:5), i.e., sacrifice intentionally, in the form of a purposeful action.

讛讚专谉 注诇讱 讛专讬 注诇讬 注砖专讜谉 讜住诇讬拽讗 诇讛 诪住讻转 诪谞讞讜转

…Y

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