Study Guide Menachot 20. What types of offerings need salt? How is this derived from the Torah?
Menachot 20
08.30.2018 | י״ט באלול תשע״ח
Share this shiur:
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
Want to dedicate learning? Get started here:
0:00
0:00
Today’s daily daf tools:
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
Menachot 20
בְּרִית אֲמוּרָה בְּמֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: נֶאֱמַר כָּאן ״בְּרִית מֶלַח עוֹלָם הִוא״, וְנֶאֱמַר לְהַלָּן ״בְּרִית כְּהֻנַּת עוֹלָם״ – כְּשֵׁם שֶׁאִי אֶפְשָׁר לְקׇרְבָּנוֹת בְּלֹא כְּהוּנָּה, כָּךְ אִי אֶפְשָׁר לְקׇרְבָּנוֹת בְּלֹא מֶלַח.
a covenant stated with regard to salt, ensuring that the offerings should always be salted; this is the statement of Rabbi Yehuda. Rabbi Shimon says: It is stated here: “It is an everlasting covenant of salt” (Numbers 18:19), and it is stated there, with regard to the reward given to Pinehas: “The covenant of an everlasting priesthood” (Numbers 25:13). This teaches that just as it is impossible for the offerings to be sacrificed without the involvement of the priesthood, so too, it is impossible for the offerings to be sacrificed without salt. The baraita demonstrates that the rite of salting is an indispensable requirement, despite the fact that the rite is not repeated in the verses.
אָמַר רַב יוֹסֵף: רַב כְּתַנָּא דִּידַן סְבִירָא לֵיהּ, דְּאָמַר: לֹא מָלַח – כָּשֵׁר. אֲמַר לֵיהּ אַבָּיֵי: אִי הָכִי, לֹא יָצַק נָמֵי – לֹא יָצַק כְּלָל? אֶלָּא: לֹא יָצַק כֹּהֵן אֶלָּא זָר, הָכָא נָמֵי: לֹא מָלַח כֹּהֵן אֶלָּא זָר.
Rav Yosef said: Rav, who holds that the only sacrificial rites that are indispensable are the ones repeated in the verses, holds in accordance with the tanna of our mishna, who says: If one did not add salt, the meal offering is still fit. According to this tanna, adding salt is not indispensable. Abaye said to him: If that is so and you understand the mishna to be referring to a case where no salt is added at all, then you should also understand the mishna’s statement: If one did not pour the oil, as referring to a case where he did not pour oil at all. This cannot be, as the rite of pouring oil is repeated in the verses and is clearly indispensable. Rather, the mishna must be referring to a case where a priest did not pour oil onto the meal offering, but a non-priest did pour the oil. Here too, the tanna of the mishna means only that a priest did not add salt, but a non-priest did add salt. If no salt is added, even this tanna holds that the meal offering is unfit.
אֲמַר לֵיהּ: וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁזָּר קָרֵב לְגַבֵּי מִזְבֵּחַ?
Rav Yosef said to Abaye: But could it enter your mind that a non-priest would approach the altar to salt the handful of the meal offering? A non-priest may not enter the area near the altar. Since it is not conceivable that this would take place, it must be that when ruling that the meal offering is fit, the tanna of the mishna is referring to a case where the salt was never added.
וְאִי בָּעֵית אֵימָא, כֵּיוָן דִּכְתִיבָא בֵּיהּ ״בְּרִית״, כְּמַאן דִּתְנָא בֵּיהּ קְרָא דָּמְיָא.
And if you wish, say instead that Rav holds that since with regard to the application of salt, the term “covenant” is written about it, it is considered as though it were repeated in another verse, as the term “covenant” teaches that it is an indispensable rite.
וְלָא תְּנָא בֵּיהּ קְרָא? וְהָכְתִיב: ״וְכׇל קׇרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָח״! הָהוּא מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: אִילּוּ נֶאֱמַר ״קׇרְבָּן בַּמֶּלַח״, שׁוֹמֵעַ אֲנִי אֲפִילּוּ עֵצִים וָדָם שֶׁנִּקְרְאוּ קׇרְבָּן.
With regard to the question that was raised to challenge the statement of Rav, the Gemara asks: And is it correct that the application of salt is not repeated in the verse? But isn’t it written: “And every meal offering of yours you shall season with salt” (Leviticus 2:13)? The Gemara answers: That verse does not function as a repetition, since it is necessary for that which is taught in a baraita: Had the verse stated only: And every offering you shall season with salt, I would derive that this applies to even the wood and the blood, which are also termed: An offering.
תַּלְמוּד לוֹמַר: ״מִנְחָה״, מָה מִנְחָה מְיוּחֶדֶת שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ, אַף כֹּל שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ.
To counter this, the verse states: “And every meal offering of yours,” to teach that just as the meal offering is unique in that other items come as a requirement for it, as the wood is required for the burning of the handful of the meal offering, so too any item that is unique in that other items come as a requirement for it requires the application of salt. By contrast, the wood and the blood do not require salting, as the wood itself requires no wood, and the blood is presented on the altar and does not require wood.
אִי מָה מִנְחָה מְיוּחֶדֶת שֶׁמַּתֶּרֶת, אַף כֹּל שֶׁמַּתִּיר, אָבִיא דָּם שֶׁמַּתִּיר – תַּלְמוּד לוֹמַר ״מֵעַל מִנְחָתֶךָ״, וְלֹא מֵעַל דָּמֶךָ.
The baraita continues: If that logic is employed, one could say: Just as the handful of the meal offering that is burned is unique in that it permits the remainder of the meal offering to be eaten by the priests, and it requires salting, so too, any item that is unique in that it permits other items requires the application of salt. Accordingly, I will include blood in the obligation to be salted, as its presentation permits the offering to be sacrificed and eaten. To counter this, the continuation of the verse states: “Neither shall you suffer the salt of the covenant of your God to be lacking from your meal offering,” demonstrating that it cannot be lacking from the meal offering, but not from your blood.
יָכוֹל תְּהֵא מִנְחָה כּוּלָּהּ טְעוּנָה מֶלַח? תַּלְמוּד לוֹמַר: ״קׇרְבַּן״, קׇרְבָּן טָעוּן מֶלַח, וְאֵין מִנְחָה כּוּלָּהּ טְעוּנָה מֶלַח.
The baraita continues: One might have thought that the entire meal offering requires salting, including the remainder of the offering that is eaten by the priests. To counter this, the verse states: “And every meal offering [korban] of yours you shall season with salt” (Leviticus 2:13), teaching that the handful, which is burned as an offering [korban] on the altar, requires salting, but the entire meal offering [minḥa] does not require salting.
וְאֵין לִי אֶלָּא קוֹמֶץ מִנְחָה, מִנַּיִן לְרַבּוֹת אֶת הַלְּבוֹנָה? מְרַבֶּה אֲנִי אֶת הַלְּבוֹנָה, שֶׁכֵּן בָּאָה עִמָּהּ בִּכְלִי אֶחָד.
And I have derived only that the handful of a meal offering requires salting. From where is it derived to include the frankincense, which is also burned on the altar, in the requirement to be salted? I include the frankincense due to the fact that it comes along with the handful in one vessel and is therefore included in the expression “offering.”
מִנַּיִן לְרַבּוֹת אֶת הַלְּבוֹנָה הַבָּאָה בִּפְנֵי עַצְמָהּ, וּלְבוֹנָה הַבָּאָה בְּבָזִיכִין, וְהַקְּטֹרֶת,
From where is it derived to include in the requirement to be salted the frankincense that comes by itself as a separate offering? One may accept the obligation to bring an offering of frankincense to be burned on the altar. From where is it derived that this frankincense requires salting? Moreover, from where is it derived to include in the requirement to be salted the frankincense that comes in bowls together with the shewbread, and the incense?
מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִים, אֵימוּרֵי חַטָּאת, וְאֵימוּרֵי אָשָׁם, וְאֵימוּרֵי קׇדְשֵׁי קָדָשִׁים, וְאֵימוּרֵי קָדָשִׁים קַלִּים, וְאֵבְרֵי עוֹלָה, וְעוֹלַת הָעוֹף – מִנַּיִן?
Moreover, from where is it derived in the requirement of salting in the case of the meal offerings from which a handful is not removed, i.e., the meal offering of priests, and the meal offering of the anointed priest that is brought every day by the High Priest, and the meal offering that accompanies the libations brought with burnt offerings and peace offerings? From where is it derived in the requirement of salting with regard to the sacrificial portions of the sin offering consumed on the altar, and the sacrificial portions of the guilt offering, and the sacrificial portions of the offerings of the most sacred order, and the sacrificial portions of the offerings of lesser sanctity, and the limbs of the burnt offering, and the bird burnt offering? From where is it derived that all these require salting?
תַּלְמוּד לוֹמַר: ״עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח״.
The baraita continues: Therefore, the verse states: “You shall sacrifice salt with all your offerings” (Leviticus 2:13), demonstrating that everything burned on the altar requires salting. From this baraita, it is apparent that the mitzva to apply salt is necessary in order to teach about the circumstances where salt is added, and therefore it cannot be used as an instance where the mitzva is repeated in order to teach that the rite is indispensable.
אָמַר מָר: אֵין לִי אֶלָּא קוֹמֶץ (מִנְחָה), מִנַּיִן לְרַבּוֹת אֶת הַלְּבוֹנָה? מְרַבֶּה אֲנִי אֶת הַלְּבוֹנָה, שֶׁכֵּן בָּאָה עִמָּהּ בִּכְלִי אֶחָד. וְהָא אָמְרַתְּ: מָה מִנְחָה מְיוּחֶדֶת שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ?
§ The Gemara discusses the baraita cited above: The Master said: I have derived only that the handful of a meal offering requires salting. From where is it derived to include the frankincense, which is also burned on the altar, in the requirement to be salted? I include the frankincense, due to the fact that it comes along with the handful in one vessel and therefore is included in the expression “offering.” The Gemara asks: Why is this verse needed? But didn’t you state earlier that just as a meal offering is unique in that other items come as a requirement for it, as the wood is required for the burning of the handful of the meal offering, so too, anything that is unique in that other items come as a requirement requires the application of salt? Therefore, it is already known that the frankincense and all the other items require salting, since wood is required for their burning.
הָכִי קָאָמַר: אֵימָא ״קׇרְבַּן״ – כָּלַל, וּ״מִנְחָה״ – פָּרַט, כְּלָל וּפְרָט – אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט, מִנְחָה – אִין, מִידֵּי אַחֲרִינָא – לָא.
The Gemara answers: When the tanna says: I have derived only that the handful of the meal offering requires salting, this is what he is saying: One might understand the verse “And every meal offering of yours you shall season with salt” (Leviticus 2:13) differently and say the following exposition: The term “offering” that appears here is a generalization, while “meal offering” is a detail. According to the hermeneutical principles, in the case of a generalization and a detail, there is nothing in the generalization other than what is in the detail. Therefore, in the case of a meal offering, yes, it requires salting, but anything else does not require salting. From where, then, is the halakha of salting in all other cases derived?
הֲדַר אָמַר: ״עַל כׇּל קׇרְבָּנְךָ״, חָזַר וְכָלַל, כְּלָל וּפְרָט וּכְלָל – אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט, מָה הַפְּרָט מְפוֹרָשׁ שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ, אַף כֹּל שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ.
Therefore, the verse then states: “You shall sacrifice salt with all your offerings” (Leviticus 2:13), and it then generalized again, so that the verse includes a generalization, and a detail, and a generalization, in which case according to the hermeneutical principles you may deduce that the verse is referring only to items similar to the detail. Just as the specified detail, i.e., the meal offering, is unique in that other items come as a requirement for it, so too, anything that is unique in that other items come as a requirement for it requires the application of salt. That is why the latter part of the verse is needed.
אֲחֵרִים דְּבָאִין חוֹבָה לָהּ, מַאי נִיהוּ – עֵצִים, אַף כֹּל עֵצִים.
The Gemara elaborates: What are the other items that come as a requirement for the meal offering? This is referring to the wood, as the wood is required for the burning of the handful of the meal offering. So too, the expression: Anything that is unique in that other items come as a requirement for it, is referring to anything that requires wood so that it may be burned on the altar.
אֵימָא (אֲחֵרִים דְּבָאִין חוֹבָה לָהּ נִיהוּ) – לְבוֹנָה, וְאַיְיתִי דָּם, דְּאִיכָּא נְסָכִים! נְסָכִים בַּהֲדֵי אֵימוּרִין הוּא דְּאָתוּ, מַאי טַעְמָא? אֲכִילָה וּשְׁתִיָּה. אַדְּרַבָּה – כַּפָּרָה וְשִׂמְחָה!
The Gemara asks: Why not say that the other items that come as a requirement for the meal offering is referring to the frankincense, which accompanies the meal offering, and therefore by means of the hermeneutical principle applying to a generalization, and a detail, and a generalization, include blood, which is accompanied by libations? The Gemara answers: The libations are not considered to accompany the sprinkling of the blood; rather, they accompany the sacrificial portions that are burned on the altar. What is the reason? It is because the burning of the sacrificial parts and the pouring of the libations are the eating and drinking of the altar. The Gemara counters: On the contrary, the libations are considered to accompany the blood, since the atonement that is effected by the presentation of the blood is followed by the joy that is displayed in the libation of wine.
אֶלָּא, לְבוֹנָה בָּאָה עִמָּהּ בִּכְלִי אֶחָד, אֲבָל עֵצִים, כִּי הֵיכִי דְּמִתַּכְשְׁרָא בְּהוּ מִנְחָה, הָכִי (מִתַּכְשְׁרָא) [מִתַּכְשְׁרִי] בְּהוּ כּוּלְּהוּ קׇרְבָּנוֹת.
Rather, one must say that since the frankincense comes together with the meal offering in one vessel, while the blood is not brought together with the libations in one vessel, the blood is not comparable to the meal offering. But when it is explained that the expression: The other items that come as a requirement for the meal offering, is referring to the wood, this means that just as the meal offering is rendered fit by means of the wood, so too, all offerings are rendered fit by means of the wood.
וְאֵימָא: מָה הַפְּרָט מְפוֹרָשׁ, שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ וּמַתֶּרֶת – אַף כֹּל שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ וּמַתֶּרֶת, וּמַאי נִיהוּ? לְבוֹנָה הַבָּאָה בְּבָזִיכִין, דְּשָׁרְיָא לֶחֶם, אֲבָל מִידֵּי אַחֲרִינָא – לָא.
The Gemara asks: But why not say: Just as the item mentioned in the detail, i.e., the handful of the meal offering, is clearly defined as an item for which other items come as a requirement, and in addition it renders other items permitted, so too, anything that is unique in that other items come as a requirement for it and renders other items permitted requires the application of salt. And what is included due to this derivation? Frankincense that comes in the bowls that are placed upon the shewbread, as it renders the bread permitted to be eaten. But every other item should not be included.
מִדְּאִיצְטְרִיךְ ״מֵעַל מִנְחָתֶךָ״ וְלֹא מֵעַל דָּמֶךָ, מִכְּלָל דְּהָנָךְ כּוּלְּהוּ אָתוּ בְּחַד צַד.
The Gemara answers: It is apparent that all other items require only the factor of having other items come as a requirement for them to be considered similar to the meal offering. This is clear from the fact that in the case of blood, which is similar to the meal offering only in that it renders the offering permitted, it was necessary to teach that salt is not placed on blood, by means of the phrase: “Neither shall you suffer the salt of the covenant of your God to be lacking from your meal offering,” from which it is derived: But not from your blood. Had it been necessary for all items to have both aspects in common with the meal offering, there would be no need for a derivation to exclude blood. By inference, these other items derived from a meal offering are similar to it in one respect.
אָמַר מָר: ״מֵעַל מִנְחָתֶךָ״ וְלֹא מֵעַל דָּמֶךָ, וְאֵימָא: ״מֵעַל מִנְחָתֶךָ״ וְלֹא מֵעַל אֵיבָרֶיךָ?
§ The Gemara continues its discussion of the baraita: The Master said above: The verse states: “Neither shall you suffer the salt of the covenant of your God to be lacking from your meal offering,” demonstrating that salt cannot be lacking from the meal offering, but not from your blood. The Gemara asks: But since the verse does not allude to blood explicitly, why not say that the verse teaches that salt cannot be lacking from your meal offering, but not from your limbs of the burnt offering that are sacrificed on the altar?
מִסְתַּבְּרָא, אֵבָרִים הֲוָה לֵיהּ לְרַבּוֹיֵי, שֶׁכֵּן (א״ש בנטמ״א סִימָן)
The Gemara answers: It stands to reason that the limbs of a burnt offering should be included in the requirement to have salt applied, since they share many characteristics with a meal offering that blood does not. The Gemara presents a mnemonic for the characteristics that they share: Alef, shin, beit, nun; tet, mem, alef. These are a reference to others [aḥerim], fire [ishim], external [baḥutz], notar; ritual impurity [tuma], and misuse of consecrated property [me’ila].
אֲחֵרִים בָּאִין חוֹבָה לָהּ כְּמוֹתָהּ, אִישִּׁים כְּמוֹתָהּ, בַּחוּץ כְּמוֹתָהּ, נוֹתָר כְּמוֹתָהּ,
In the case of the limbs of a burnt offering, other items come as a requirement for it, as is the halakha with regard to a meal offering. The burnt offering requires wood in order to be burned on the altar, which is not the case with regard to the blood. The limbs of the burnt offering are burned in the fire of the altar, as is the halakha with regard to a meal offering, whereas the blood is presented on the corners of the altar. The burnt offering is sacrificed on the external altar, as is the halakha with regard to a meal offering, as opposed to the blood, which is presented inside the Sanctuary in the cases of the bull and goat of Yom Kippur. It is prohibited to partake of its leftover [notar] parts, as is the halakha with regard to a meal offering, which is not relevant to blood.
טוּמְאָה כְּמוֹתָהּ, מְעִילָה כְּמוֹתָהּ.
It is prohibited to partake of a burnt offering while in a state of ritual impurity, as is the halakha with regard to a meal offering, which is not relevant to blood. It is subject to the halakhot of misuse of consecrated property, as is the halakha with regard to a meal offering, which is not so with regard to the blood.
אַדְּרַבָּה: דָּם הֲוָה לֵיהּ לְרַבּוֹיֵי, שֶׁכֵּן מַתִּיר כְּמוֹתָהּ, נִפְסָל בִּשְׁקִיעַת הַחַמָּה כְּמוֹתָהּ! הָנָךְ נְפִישָׁן.
The Gemara rejects this proof: On the contrary, blood should be included in the requirement to have salt applied, since it renders the offering permitted to be sacrificed and eaten, as is so with regard to the handful, which renders the remainder of the meal offering permitted to be eaten. In addition, blood becomes invalid at sunset and can no longer be sprinkled on the altar, as is the halakha with regard to the handful of a meal offering, whereas the limbs of the burnt offering may be sacrificed at any point during the night. The Gemara responds: These characteristics shared by the meal offering and the limbs of the burnt offering are more than those shared by the blood and the meal offering.
אָמַר מָר: שׁוֹמֵעַ אֲנִי אֲפִילּוּ עֵצִים וָדָם שֶׁנִּקְרְאוּ קׇרְבָּן. מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר עֵצִים אִיקְּרוֹ קׇרְבָּן? רַבִּי! לְרַבִּי מִבַּעְיָא בָּעוּ מֶלַח!
§ The Gemara continues discussing the baraita: The Master said above: Had the verse stated only: And every offering you shall season with salt, I would derive that this applies to even the wood and the blood, which are also termed: An offering. Therefore, the verse states “and every meal offering of yours” (Leviticus 2:13), to teach that just as the meal offering is unique in that other items come as a requirement for it, so too, anything that is unique in that other items come as a requirement for it requires the application of salt. Therefore, the wood and the blood do not require salting, as in their case no other item is needed. The Gemara asks: Whom did you hear who says that the wood is termed an offering? It is Rabbi Yehuda HaNasi. But according to Rabbi Yehuda HaNasi, doesn’t the wood in fact require salting?
דְּתַנְיָא: ״קׇרְבַּן מִנְחָה״ – מְלַמֵּד שֶׁמִּתְנַדְּבִין עֵצִים, וְכַמָּה? שְׁנֵי גְּזִרִין, וְכֵן הוּא אוֹמֵר: ״וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל קֻרְבַּן הָעֵצִים״, רַבִּי אָמַר: עֵצִים קׇרְבַּן מִנְחָה הֵן, וּטְעוּנִין מֶלַח, וּטְעוּנִין הַגָּשָׁה.
This is as it is taught in a baraita: The verse states: “And when one brings a meal offering [korban minḥa]” (Leviticus 2:1). The superfluous word korban teaches that one can voluntarily give wood as an offering for the altar. And how much wood must one bring if he does not specify an amount? Two logs. And the support for the fact that wood can be brought as a voluntary offering is from a verse, as the verse states: “And we cast lots for the wood offering” (Nehemiah 10:35). Rabbi Yehuda HaNasi says: This voluntary donation of wood is an offering like a meal offering, and therefore it requires salt and requires bringing to the corner of the altar, like a meal offering.
וְאָמַר רָבָא: לְדִבְרֵי רַבִּי, עֵצִים טְעוּנִין קְמִיצָה. וְאָמַר רַב פָּפָּא: לְדִבְרֵי רַבִּי, עֵצִים צְרִיכִין עֵצִים.
And Rava says: According to the statement of Rabbi Yehuda HaNasi, wood donated in this manner requires the removal of a handful, just as in the case of a meal offering, a portion of the wood must be removed and sacrificed separately. And Rav Pappa says that according to the statement of Rabbi Yehuda HaNasi, since it is an offering for the altar, the wood that is brought as an offering needs to be placed on other wood to burn, like any other offering that is burned on wood on the altar. Apparently, this means that Rabbi Yehuda HaNasi, who holds that the wood is termed an offering, also holds that it requires the application of salt, in contrast to the ruling in the baraita.
סְמִי מִיכָּן עֵצִים, וְאֶלָּא קְרָא לְמַעוֹטֵי מַאי? אִי לְמַעוֹטֵי דָּם – מֵ״עַל מִנְחָתֶךָ״ נָפְקָא!
The Gemara responds: Remove wood from the baraita here, as it is not excluded by the term “and every meal offering of yours.” The Gemara asks: But then, the phrase in the verse “and every meal offering of yours” is to exclude what? If it serves to exclude blood, this is derived from the continuation of the verse, which states: “From your meal offering,” as explained in the continuation of the baraita.
Follow
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 4: Grain-Offerings That Pave the Way for Other Things
01.15.2026 | כ״ו בטבת תשפ״ו
Menahot 3: Torat Ha-Minhah, the Law of the Grain-Offering
01.14.2026 | כ״ה בטבת תשפ״ו
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.
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
Dena Heller
New Jersey, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
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
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Shira Krebs
Minnesota, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Hannah Lee
Pennsylvania, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
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
See video
Susan Fisher
Raanana, 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
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Rhondda May
Atlanta, Georgia, United States
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot!
Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
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!
Elisheva Brauner
Jerusalem, 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
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
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
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
Menachot 20
בְּרִית אֲמוּרָה בְּמֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: נֶאֱמַר כָּאן ״בְּרִית מֶלַח עוֹלָם הִוא״, וְנֶאֱמַר לְהַלָּן ״בְּרִית כְּהֻנַּת עוֹלָם״ – כְּשֵׁם שֶׁאִי אֶפְשָׁר לְקׇרְבָּנוֹת בְּלֹא כְּהוּנָּה, כָּךְ אִי אֶפְשָׁר לְקׇרְבָּנוֹת בְּלֹא מֶלַח.
a covenant stated with regard to salt, ensuring that the offerings should always be salted; this is the statement of Rabbi Yehuda. Rabbi Shimon says: It is stated here: “It is an everlasting covenant of salt” (Numbers 18:19), and it is stated there, with regard to the reward given to Pinehas: “The covenant of an everlasting priesthood” (Numbers 25:13). This teaches that just as it is impossible for the offerings to be sacrificed without the involvement of the priesthood, so too, it is impossible for the offerings to be sacrificed without salt. The baraita demonstrates that the rite of salting is an indispensable requirement, despite the fact that the rite is not repeated in the verses.
אָמַר רַב יוֹסֵף: רַב כְּתַנָּא דִּידַן סְבִירָא לֵיהּ, דְּאָמַר: לֹא מָלַח – כָּשֵׁר. אֲמַר לֵיהּ אַבָּיֵי: אִי הָכִי, לֹא יָצַק נָמֵי – לֹא יָצַק כְּלָל? אֶלָּא: לֹא יָצַק כֹּהֵן אֶלָּא זָר, הָכָא נָמֵי: לֹא מָלַח כֹּהֵן אֶלָּא זָר.
Rav Yosef said: Rav, who holds that the only sacrificial rites that are indispensable are the ones repeated in the verses, holds in accordance with the tanna of our mishna, who says: If one did not add salt, the meal offering is still fit. According to this tanna, adding salt is not indispensable. Abaye said to him: If that is so and you understand the mishna to be referring to a case where no salt is added at all, then you should also understand the mishna’s statement: If one did not pour the oil, as referring to a case where he did not pour oil at all. This cannot be, as the rite of pouring oil is repeated in the verses and is clearly indispensable. Rather, the mishna must be referring to a case where a priest did not pour oil onto the meal offering, but a non-priest did pour the oil. Here too, the tanna of the mishna means only that a priest did not add salt, but a non-priest did add salt. If no salt is added, even this tanna holds that the meal offering is unfit.
אֲמַר לֵיהּ: וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁזָּר קָרֵב לְגַבֵּי מִזְבֵּחַ?
Rav Yosef said to Abaye: But could it enter your mind that a non-priest would approach the altar to salt the handful of the meal offering? A non-priest may not enter the area near the altar. Since it is not conceivable that this would take place, it must be that when ruling that the meal offering is fit, the tanna of the mishna is referring to a case where the salt was never added.
וְאִי בָּעֵית אֵימָא, כֵּיוָן דִּכְתִיבָא בֵּיהּ ״בְּרִית״, כְּמַאן דִּתְנָא בֵּיהּ קְרָא דָּמְיָא.
And if you wish, say instead that Rav holds that since with regard to the application of salt, the term “covenant” is written about it, it is considered as though it were repeated in another verse, as the term “covenant” teaches that it is an indispensable rite.
וְלָא תְּנָא בֵּיהּ קְרָא? וְהָכְתִיב: ״וְכׇל קׇרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָח״! הָהוּא מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: אִילּוּ נֶאֱמַר ״קׇרְבָּן בַּמֶּלַח״, שׁוֹמֵעַ אֲנִי אֲפִילּוּ עֵצִים וָדָם שֶׁנִּקְרְאוּ קׇרְבָּן.
With regard to the question that was raised to challenge the statement of Rav, the Gemara asks: And is it correct that the application of salt is not repeated in the verse? But isn’t it written: “And every meal offering of yours you shall season with salt” (Leviticus 2:13)? The Gemara answers: That verse does not function as a repetition, since it is necessary for that which is taught in a baraita: Had the verse stated only: And every offering you shall season with salt, I would derive that this applies to even the wood and the blood, which are also termed: An offering.
תַּלְמוּד לוֹמַר: ״מִנְחָה״, מָה מִנְחָה מְיוּחֶדֶת שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ, אַף כֹּל שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ.
To counter this, the verse states: “And every meal offering of yours,” to teach that just as the meal offering is unique in that other items come as a requirement for it, as the wood is required for the burning of the handful of the meal offering, so too any item that is unique in that other items come as a requirement for it requires the application of salt. By contrast, the wood and the blood do not require salting, as the wood itself requires no wood, and the blood is presented on the altar and does not require wood.
אִי מָה מִנְחָה מְיוּחֶדֶת שֶׁמַּתֶּרֶת, אַף כֹּל שֶׁמַּתִּיר, אָבִיא דָּם שֶׁמַּתִּיר – תַּלְמוּד לוֹמַר ״מֵעַל מִנְחָתֶךָ״, וְלֹא מֵעַל דָּמֶךָ.
The baraita continues: If that logic is employed, one could say: Just as the handful of the meal offering that is burned is unique in that it permits the remainder of the meal offering to be eaten by the priests, and it requires salting, so too, any item that is unique in that it permits other items requires the application of salt. Accordingly, I will include blood in the obligation to be salted, as its presentation permits the offering to be sacrificed and eaten. To counter this, the continuation of the verse states: “Neither shall you suffer the salt of the covenant of your God to be lacking from your meal offering,” demonstrating that it cannot be lacking from the meal offering, but not from your blood.
יָכוֹל תְּהֵא מִנְחָה כּוּלָּהּ טְעוּנָה מֶלַח? תַּלְמוּד לוֹמַר: ״קׇרְבַּן״, קׇרְבָּן טָעוּן מֶלַח, וְאֵין מִנְחָה כּוּלָּהּ טְעוּנָה מֶלַח.
The baraita continues: One might have thought that the entire meal offering requires salting, including the remainder of the offering that is eaten by the priests. To counter this, the verse states: “And every meal offering [korban] of yours you shall season with salt” (Leviticus 2:13), teaching that the handful, which is burned as an offering [korban] on the altar, requires salting, but the entire meal offering [minḥa] does not require salting.
וְאֵין לִי אֶלָּא קוֹמֶץ מִנְחָה, מִנַּיִן לְרַבּוֹת אֶת הַלְּבוֹנָה? מְרַבֶּה אֲנִי אֶת הַלְּבוֹנָה, שֶׁכֵּן בָּאָה עִמָּהּ בִּכְלִי אֶחָד.
And I have derived only that the handful of a meal offering requires salting. From where is it derived to include the frankincense, which is also burned on the altar, in the requirement to be salted? I include the frankincense due to the fact that it comes along with the handful in one vessel and is therefore included in the expression “offering.”
מִנַּיִן לְרַבּוֹת אֶת הַלְּבוֹנָה הַבָּאָה בִּפְנֵי עַצְמָהּ, וּלְבוֹנָה הַבָּאָה בְּבָזִיכִין, וְהַקְּטֹרֶת,
From where is it derived to include in the requirement to be salted the frankincense that comes by itself as a separate offering? One may accept the obligation to bring an offering of frankincense to be burned on the altar. From where is it derived that this frankincense requires salting? Moreover, from where is it derived to include in the requirement to be salted the frankincense that comes in bowls together with the shewbread, and the incense?
מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִים, אֵימוּרֵי חַטָּאת, וְאֵימוּרֵי אָשָׁם, וְאֵימוּרֵי קׇדְשֵׁי קָדָשִׁים, וְאֵימוּרֵי קָדָשִׁים קַלִּים, וְאֵבְרֵי עוֹלָה, וְעוֹלַת הָעוֹף – מִנַּיִן?
Moreover, from where is it derived in the requirement of salting in the case of the meal offerings from which a handful is not removed, i.e., the meal offering of priests, and the meal offering of the anointed priest that is brought every day by the High Priest, and the meal offering that accompanies the libations brought with burnt offerings and peace offerings? From where is it derived in the requirement of salting with regard to the sacrificial portions of the sin offering consumed on the altar, and the sacrificial portions of the guilt offering, and the sacrificial portions of the offerings of the most sacred order, and the sacrificial portions of the offerings of lesser sanctity, and the limbs of the burnt offering, and the bird burnt offering? From where is it derived that all these require salting?
תַּלְמוּד לוֹמַר: ״עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח״.
The baraita continues: Therefore, the verse states: “You shall sacrifice salt with all your offerings” (Leviticus 2:13), demonstrating that everything burned on the altar requires salting. From this baraita, it is apparent that the mitzva to apply salt is necessary in order to teach about the circumstances where salt is added, and therefore it cannot be used as an instance where the mitzva is repeated in order to teach that the rite is indispensable.
אָמַר מָר: אֵין לִי אֶלָּא קוֹמֶץ (מִנְחָה), מִנַּיִן לְרַבּוֹת אֶת הַלְּבוֹנָה? מְרַבֶּה אֲנִי אֶת הַלְּבוֹנָה, שֶׁכֵּן בָּאָה עִמָּהּ בִּכְלִי אֶחָד. וְהָא אָמְרַתְּ: מָה מִנְחָה מְיוּחֶדֶת שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ?
§ The Gemara discusses the baraita cited above: The Master said: I have derived only that the handful of a meal offering requires salting. From where is it derived to include the frankincense, which is also burned on the altar, in the requirement to be salted? I include the frankincense, due to the fact that it comes along with the handful in one vessel and therefore is included in the expression “offering.” The Gemara asks: Why is this verse needed? But didn’t you state earlier that just as a meal offering is unique in that other items come as a requirement for it, as the wood is required for the burning of the handful of the meal offering, so too, anything that is unique in that other items come as a requirement requires the application of salt? Therefore, it is already known that the frankincense and all the other items require salting, since wood is required for their burning.
הָכִי קָאָמַר: אֵימָא ״קׇרְבַּן״ – כָּלַל, וּ״מִנְחָה״ – פָּרַט, כְּלָל וּפְרָט – אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט, מִנְחָה – אִין, מִידֵּי אַחֲרִינָא – לָא.
The Gemara answers: When the tanna says: I have derived only that the handful of the meal offering requires salting, this is what he is saying: One might understand the verse “And every meal offering of yours you shall season with salt” (Leviticus 2:13) differently and say the following exposition: The term “offering” that appears here is a generalization, while “meal offering” is a detail. According to the hermeneutical principles, in the case of a generalization and a detail, there is nothing in the generalization other than what is in the detail. Therefore, in the case of a meal offering, yes, it requires salting, but anything else does not require salting. From where, then, is the halakha of salting in all other cases derived?
הֲדַר אָמַר: ״עַל כׇּל קׇרְבָּנְךָ״, חָזַר וְכָלַל, כְּלָל וּפְרָט וּכְלָל – אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט, מָה הַפְּרָט מְפוֹרָשׁ שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ, אַף כֹּל שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ.
Therefore, the verse then states: “You shall sacrifice salt with all your offerings” (Leviticus 2:13), and it then generalized again, so that the verse includes a generalization, and a detail, and a generalization, in which case according to the hermeneutical principles you may deduce that the verse is referring only to items similar to the detail. Just as the specified detail, i.e., the meal offering, is unique in that other items come as a requirement for it, so too, anything that is unique in that other items come as a requirement for it requires the application of salt. That is why the latter part of the verse is needed.
אֲחֵרִים דְּבָאִין חוֹבָה לָהּ, מַאי נִיהוּ – עֵצִים, אַף כֹּל עֵצִים.
The Gemara elaborates: What are the other items that come as a requirement for the meal offering? This is referring to the wood, as the wood is required for the burning of the handful of the meal offering. So too, the expression: Anything that is unique in that other items come as a requirement for it, is referring to anything that requires wood so that it may be burned on the altar.
אֵימָא (אֲחֵרִים דְּבָאִין חוֹבָה לָהּ נִיהוּ) – לְבוֹנָה, וְאַיְיתִי דָּם, דְּאִיכָּא נְסָכִים! נְסָכִים בַּהֲדֵי אֵימוּרִין הוּא דְּאָתוּ, מַאי טַעְמָא? אֲכִילָה וּשְׁתִיָּה. אַדְּרַבָּה – כַּפָּרָה וְשִׂמְחָה!
The Gemara asks: Why not say that the other items that come as a requirement for the meal offering is referring to the frankincense, which accompanies the meal offering, and therefore by means of the hermeneutical principle applying to a generalization, and a detail, and a generalization, include blood, which is accompanied by libations? The Gemara answers: The libations are not considered to accompany the sprinkling of the blood; rather, they accompany the sacrificial portions that are burned on the altar. What is the reason? It is because the burning of the sacrificial parts and the pouring of the libations are the eating and drinking of the altar. The Gemara counters: On the contrary, the libations are considered to accompany the blood, since the atonement that is effected by the presentation of the blood is followed by the joy that is displayed in the libation of wine.
אֶלָּא, לְבוֹנָה בָּאָה עִמָּהּ בִּכְלִי אֶחָד, אֲבָל עֵצִים, כִּי הֵיכִי דְּמִתַּכְשְׁרָא בְּהוּ מִנְחָה, הָכִי (מִתַּכְשְׁרָא) [מִתַּכְשְׁרִי] בְּהוּ כּוּלְּהוּ קׇרְבָּנוֹת.
Rather, one must say that since the frankincense comes together with the meal offering in one vessel, while the blood is not brought together with the libations in one vessel, the blood is not comparable to the meal offering. But when it is explained that the expression: The other items that come as a requirement for the meal offering, is referring to the wood, this means that just as the meal offering is rendered fit by means of the wood, so too, all offerings are rendered fit by means of the wood.
וְאֵימָא: מָה הַפְּרָט מְפוֹרָשׁ, שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ וּמַתֶּרֶת – אַף כֹּל שֶׁאֲחֵרִים בָּאִין חוֹבָה לָהּ וּמַתֶּרֶת, וּמַאי נִיהוּ? לְבוֹנָה הַבָּאָה בְּבָזִיכִין, דְּשָׁרְיָא לֶחֶם, אֲבָל מִידֵּי אַחֲרִינָא – לָא.
The Gemara asks: But why not say: Just as the item mentioned in the detail, i.e., the handful of the meal offering, is clearly defined as an item for which other items come as a requirement, and in addition it renders other items permitted, so too, anything that is unique in that other items come as a requirement for it and renders other items permitted requires the application of salt. And what is included due to this derivation? Frankincense that comes in the bowls that are placed upon the shewbread, as it renders the bread permitted to be eaten. But every other item should not be included.
מִדְּאִיצְטְרִיךְ ״מֵעַל מִנְחָתֶךָ״ וְלֹא מֵעַל דָּמֶךָ, מִכְּלָל דְּהָנָךְ כּוּלְּהוּ אָתוּ בְּחַד צַד.
The Gemara answers: It is apparent that all other items require only the factor of having other items come as a requirement for them to be considered similar to the meal offering. This is clear from the fact that in the case of blood, which is similar to the meal offering only in that it renders the offering permitted, it was necessary to teach that salt is not placed on blood, by means of the phrase: “Neither shall you suffer the salt of the covenant of your God to be lacking from your meal offering,” from which it is derived: But not from your blood. Had it been necessary for all items to have both aspects in common with the meal offering, there would be no need for a derivation to exclude blood. By inference, these other items derived from a meal offering are similar to it in one respect.
אָמַר מָר: ״מֵעַל מִנְחָתֶךָ״ וְלֹא מֵעַל דָּמֶךָ, וְאֵימָא: ״מֵעַל מִנְחָתֶךָ״ וְלֹא מֵעַל אֵיבָרֶיךָ?
§ The Gemara continues its discussion of the baraita: The Master said above: The verse states: “Neither shall you suffer the salt of the covenant of your God to be lacking from your meal offering,” demonstrating that salt cannot be lacking from the meal offering, but not from your blood. The Gemara asks: But since the verse does not allude to blood explicitly, why not say that the verse teaches that salt cannot be lacking from your meal offering, but not from your limbs of the burnt offering that are sacrificed on the altar?
מִסְתַּבְּרָא, אֵבָרִים הֲוָה לֵיהּ לְרַבּוֹיֵי, שֶׁכֵּן (א״ש בנטמ״א סִימָן)
The Gemara answers: It stands to reason that the limbs of a burnt offering should be included in the requirement to have salt applied, since they share many characteristics with a meal offering that blood does not. The Gemara presents a mnemonic for the characteristics that they share: Alef, shin, beit, nun; tet, mem, alef. These are a reference to others [aḥerim], fire [ishim], external [baḥutz], notar; ritual impurity [tuma], and misuse of consecrated property [me’ila].
אֲחֵרִים בָּאִין חוֹבָה לָהּ כְּמוֹתָהּ, אִישִּׁים כְּמוֹתָהּ, בַּחוּץ כְּמוֹתָהּ, נוֹתָר כְּמוֹתָהּ,
In the case of the limbs of a burnt offering, other items come as a requirement for it, as is the halakha with regard to a meal offering. The burnt offering requires wood in order to be burned on the altar, which is not the case with regard to the blood. The limbs of the burnt offering are burned in the fire of the altar, as is the halakha with regard to a meal offering, whereas the blood is presented on the corners of the altar. The burnt offering is sacrificed on the external altar, as is the halakha with regard to a meal offering, as opposed to the blood, which is presented inside the Sanctuary in the cases of the bull and goat of Yom Kippur. It is prohibited to partake of its leftover [notar] parts, as is the halakha with regard to a meal offering, which is not relevant to blood.
טוּמְאָה כְּמוֹתָהּ, מְעִילָה כְּמוֹתָהּ.
It is prohibited to partake of a burnt offering while in a state of ritual impurity, as is the halakha with regard to a meal offering, which is not relevant to blood. It is subject to the halakhot of misuse of consecrated property, as is the halakha with regard to a meal offering, which is not so with regard to the blood.
אַדְּרַבָּה: דָּם הֲוָה לֵיהּ לְרַבּוֹיֵי, שֶׁכֵּן מַתִּיר כְּמוֹתָהּ, נִפְסָל בִּשְׁקִיעַת הַחַמָּה כְּמוֹתָהּ! הָנָךְ נְפִישָׁן.
The Gemara rejects this proof: On the contrary, blood should be included in the requirement to have salt applied, since it renders the offering permitted to be sacrificed and eaten, as is so with regard to the handful, which renders the remainder of the meal offering permitted to be eaten. In addition, blood becomes invalid at sunset and can no longer be sprinkled on the altar, as is the halakha with regard to the handful of a meal offering, whereas the limbs of the burnt offering may be sacrificed at any point during the night. The Gemara responds: These characteristics shared by the meal offering and the limbs of the burnt offering are more than those shared by the blood and the meal offering.
אָמַר מָר: שׁוֹמֵעַ אֲנִי אֲפִילּוּ עֵצִים וָדָם שֶׁנִּקְרְאוּ קׇרְבָּן. מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר עֵצִים אִיקְּרוֹ קׇרְבָּן? רַבִּי! לְרַבִּי מִבַּעְיָא בָּעוּ מֶלַח!
§ The Gemara continues discussing the baraita: The Master said above: Had the verse stated only: And every offering you shall season with salt, I would derive that this applies to even the wood and the blood, which are also termed: An offering. Therefore, the verse states “and every meal offering of yours” (Leviticus 2:13), to teach that just as the meal offering is unique in that other items come as a requirement for it, so too, anything that is unique in that other items come as a requirement for it requires the application of salt. Therefore, the wood and the blood do not require salting, as in their case no other item is needed. The Gemara asks: Whom did you hear who says that the wood is termed an offering? It is Rabbi Yehuda HaNasi. But according to Rabbi Yehuda HaNasi, doesn’t the wood in fact require salting?
דְּתַנְיָא: ״קׇרְבַּן מִנְחָה״ – מְלַמֵּד שֶׁמִּתְנַדְּבִין עֵצִים, וְכַמָּה? שְׁנֵי גְּזִרִין, וְכֵן הוּא אוֹמֵר: ״וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל קֻרְבַּן הָעֵצִים״, רַבִּי אָמַר: עֵצִים קׇרְבַּן מִנְחָה הֵן, וּטְעוּנִין מֶלַח, וּטְעוּנִין הַגָּשָׁה.
This is as it is taught in a baraita: The verse states: “And when one brings a meal offering [korban minḥa]” (Leviticus 2:1). The superfluous word korban teaches that one can voluntarily give wood as an offering for the altar. And how much wood must one bring if he does not specify an amount? Two logs. And the support for the fact that wood can be brought as a voluntary offering is from a verse, as the verse states: “And we cast lots for the wood offering” (Nehemiah 10:35). Rabbi Yehuda HaNasi says: This voluntary donation of wood is an offering like a meal offering, and therefore it requires salt and requires bringing to the corner of the altar, like a meal offering.
וְאָמַר רָבָא: לְדִבְרֵי רַבִּי, עֵצִים טְעוּנִין קְמִיצָה. וְאָמַר רַב פָּפָּא: לְדִבְרֵי רַבִּי, עֵצִים צְרִיכִין עֵצִים.
And Rava says: According to the statement of Rabbi Yehuda HaNasi, wood donated in this manner requires the removal of a handful, just as in the case of a meal offering, a portion of the wood must be removed and sacrificed separately. And Rav Pappa says that according to the statement of Rabbi Yehuda HaNasi, since it is an offering for the altar, the wood that is brought as an offering needs to be placed on other wood to burn, like any other offering that is burned on wood on the altar. Apparently, this means that Rabbi Yehuda HaNasi, who holds that the wood is termed an offering, also holds that it requires the application of salt, in contrast to the ruling in the baraita.
סְמִי מִיכָּן עֵצִים, וְאֶלָּא קְרָא לְמַעוֹטֵי מַאי? אִי לְמַעוֹטֵי דָּם – מֵ״עַל מִנְחָתֶךָ״ נָפְקָא!
The Gemara responds: Remove wood from the baraita here, as it is not excluded by the term “and every meal offering of yours.” The Gemara asks: But then, the phrase in the verse “and every meal offering of yours” is to exclude what? If it serves to exclude blood, this is derived from the continuation of the verse, which states: “From your meal offering,” as explained in the continuation of the baraita.
Follow
