This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
Want to dedicate learning? Get started here:
Summary
Rav Huna differentiates between those living in exile in Babylonia and those living in other places regarding their nature.
Rav Chisda (or Rav) is quoted as making a statement differentiating between gentiles who live in different places in the world, specifically in reference to whether or not they recognize God and the place of the Jewish people. However, after raising a difficulty, this statement is emended.
A number of Sages extrapolate different verses to highlight the importance of Torah study by comparing it to sacrifices. One view explains that God treats those who study Torah as if they have physically offered sacrifices in the Temple. Another view goes further, suggesting that one who studies Torah has no need for sacrifices at all, effectively idealizing Torah study as a superior form of divine service.
The Mishna compares one who sacrifices animals to one who sacrifices birds and to one who sacrifices mincha offerings, stressing that all sacrifices are equal before God—those of the wealthy and those of the poor—as the most important element in sacrifices is the intent.
Sacrifices are offered to God and are not intended for God’s benefit, but for the person bringing the sacrifice, which further highlights the importance of the person’s intention rather than the outward action.
- For more information about What is a Siyum, click here
- For the text of the Hadran ceremony, click here.
Today’s daily daf tools:
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
Siyum Menachot is sponsored by the Shuster family in loving memory of Randi Shuster’s father, Dr. Elliot Shimoff, Eliyahu Chaim ben haRav Ephraim. “He attended daf yomi for several years and his shul Congregation Shomrei Emunah of Baltimore made a siyum on Menachot for his shloshim seuda. It will be a great elevation of his neshama for him that his children Danny Shimoff and Randi Shuster now complete the very same masechet in his honor.”
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.
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Menahot 110: Is Torah Study More Valuable Than Temple Sacrifice?
Menachot Daf 102-110- Daf Yomi: One Week at a Time
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
Mamaroneck, NY, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
Richmond, CA, United States
See video
Raanana, Israel
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, Israel
Raanana, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Jerusalem, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, 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!
Borehamwood, United Kingdom
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Brentwood, California, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Teaneck, United States
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.
Phoenix, Arizona, 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!
Modi’in, Israel
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, 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.
