Study Guide Menachot 28. Other laws that must be done in a particular manner are discussed in the mishna. The gemara delves into details regarding the Menora.
Menachot 28
09.07.2018 | כ״ז באלול תשע״ח
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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.
This week’s learning is sponsored by Pnina Lipskier in loving memory of Major Yaniv Kula and Staff-Sgt. Itay Yavetz, both from Modi’in, who were killed in Gaza. “Yaniv brought light, wisdom, and values wherever he went. Throughout his life, he acted to make the country better—and out of a deep sense of mission, he said: ‘Now it is my turn.’ Itay, charismatic and full of strength, left behind words of depth and significance, writing that the world is full of infinite meaning. May their memory be a blessing.”
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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.
This week’s learning is sponsored by Pnina Lipskier in loving memory of Major Yaniv Kula and Staff-Sgt. Itay Yavetz, both from Modi’in, who were killed in Gaza. “Yaniv brought light, wisdom, and values wherever he went. Throughout his life, he acted to make the country better—and out of a deep sense of mission, he said: ‘Now it is my turn.’ Itay, charismatic and full of strength, left behind words of depth and significance, writing that the world is full of infinite meaning. May their memory be a blessing.”
Menachot 28
הָא דְּקָאֵי מִזְרָח וּמַעֲרָב וְאַדִּי, הָא דְּקָאֵי צָפוֹן וְדָרוֹם וְאַדִּי.
This baraita, which teaches that the sprinklings are valid only when performed precisely toward the entran ce of the Tent of Meeting, is referring to a case where the priest is standing with his back to the east and his front facing west and he sprinkles the blood. In this case, although the priest does not direct the sprinklings precisely toward the entrance of the Sanctuary, they are valid since he himself is facing the Sanctuary. That baraita, which teaches that the sprinklings are not valid when performed not precisely toward the entrance of the Tent of Meeting, is referring to a case where the priest is standing facing north or south and he sprinkles the blood. In this case, since he is facing the wrong direction they are not valid.
אָמַר מָר: וְשֶׁבִּפְנִים וְשֶׁבִּמְצוֹרָע, שֶׁלֹּא לִשְׁמָן – פְּסוּלוֹת, שֶׁלֹּא מְכוָּּונוֹת – כְּשֵׁרוֹת. וְהָתַנְיָא: בֵּין שֶׁלֹּא לִשְׁמָן בֵּין שֶׁלֹּא מְכוָּּונוֹת – כְּשֵׁרוֹת!
§ The Master says in the baraita: But with regard to the sprinkling of the blood that takes place inside the Sanctuary and the sprinkling of the oil that takes place during the purification of the leper, if these are performed not for their own sake, then they are not valid. But if they were performed not precisely toward the Holy of Holies, they are valid. The Gemara asks: But isn’t it taught in a baraita that with regard to the sprinklings of oil during the purification of the leper, whether they were performed not for their own sake or whether they were performed not precisely toward the Holy of Holies, they are valid?
אָמַר רַב יוֹסֵף: לָא קַשְׁיָא, הָא רַבִּי אֱלִיעֶזֶר וְהָא רַבָּנַן. רַבִּי אֱלִיעֶזֶר דְּמַקֵּישׁ אָשָׁם לְחַטָּאת – מַקֵּישׁ נָמֵי לוֹג לְאָשָׁם, רַבָּנַן לָא מַקְּשִׁי.
Rav Yosef said: This is not difficult. This first baraita is in accordance with the opinion of Rabbi Eliezer, and that second baraita is in accordance with the opinion of the Rabbis. He explains: Rabbi Eliezer is the tanna who juxtaposes the guilt offering to a sin offering, teaching that just as a sin offering is disqualified when sacrificed not for its sake, so too, the guilt offering, such as the leper’s guilt offering, is disqualified when sacrificed not for its sake, as it is written: “As is the sin offering, so is the guilt offering; there is one law for them” (Leviticus 7:7). He also juxtaposes the log of oil of the leper to the guilt offering of the leper in the same verse, teaching that if the sprinkling from the log of oil was performed not for its own sake, it is not valid. In contrast, the Rabbis do not juxtapose the guilt offering to the sin offering, and therefore they have no reason to invalidate the sprinkling from the leper’s log of oil that is performed not for its own sake.
וּלְרַבִּי אֱלִיעֶזֶר, וְכִי דָּבָר הַלָּמֵד בְּהֶיקֵּשׁ חוֹזֵר וּמְלַמֵּד בְּהֶיקֵּשׁ?
The Gemara asks: But according to Rabbi Eliezer, is it so that a matter derived via juxtaposition then teaches a halakha to another case via juxtaposition? There is a principle that with regard to consecrated matters, a halakha derived via juxtaposition cannot subsequently teach a halakha via juxtaposition. Therefore, the necessity for the sprinklings of the log of oil to be performed for its own sake cannot be derived from juxtaposition between the guilt offering of the leper and the sprinkling of the oil.
אֶלָּא אָמַר רָבָא: הָא וְהָא רַבָּנַן, כָּאן לְהַכְשִׁיר הַקׇּרְבָּן, כָּאן לְהַרְצוֹת, שֶׁלֹּא עָלוּ לַבְּעָלִים לְשׁוּם חוֹבָה.
Rather, Rava said: Both this baraita and that baraita are in accordance with the opinion of the Rabbis. Here, where the baraita teaches that the sprinklings are valid, it means that they were effective in rendering the offering valid and allowing the priests to partake of the remainder of the log, whereas there, where the baraita teaches that the sprinklings are not valid, it means that they do not effect acceptance, as they do not satisfy the obligation of the owner, and therefore the leper is still prohibited from partaking of sacrificial meat.
מַתְנִי׳ שִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה, שִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה, שְׁתֵּי פָּרָשִׁיּוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ, אֲפִילּוּ כְּתָב אֶחָד מְעַכְּבָן.
MISHNA: With regard to the seven branches of the Candelabrum (see Exodus 25:32), the absence of each prevents fulfillment of the mitzva with the others. With regard to its seven lamps atop the branches, the absence of each prevents fulfillment of the mitzva with the others. With regard to the two passages that are in the mezuza, which are the first (Deuteronomy 6:1–9) and second (Deuteronomy 11:13–21) paragraphs of Shema, the absence of each prevents fulfillment of the mitzva with the other. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them.
אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִילִּין מְעַכְּבִין זוֹ אֶת זוֹ, אֲפִילּוּ כְּתָב אֶחָד מְעַכְּבָן. אַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, שֶׁאַרְבַּעְתָּן מִצְוָה אַחַת. רַבִּי יִשְׁמָעֵאל אוֹמֵר: אַרְבַּעְתָּן אַרְבַּע מִצְוֹת.
With regard to the four passages that are in the phylacteries, which are the two passages in the mezuza and two additional passages (Exodus 13:1–10, 11–16), the absence of each prevents fulfillment of the mitzva with the others. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them. With regard to the four ritual fringes on a garment, the absence of each prevents fulfillment of the mitzva with the others, as the four of them constitute one mitzva. Rabbi Yishmael says: The four of them are four discrete mitzvot, and the absence of one does not prevent fulfillment of the mitzva with the rest.
גְּמָ׳ מַאי טַעְמָא? הֲוָיָה כְּתִיב בְּהוּ.
GEMARA: What is the reason that the absence of any of the seven branches of the Candelabrum prevents fulfillment of the mitzva with the others? The Gemara answers: It is written concerning them a term of being: “Their knobs and their branches shall be of one piece with it” (Exodus 25:36), and a term of being indicates an indispensable requirement.
תָּנוּ רַבָּנַן: מְנוֹרָה הָיְתָה בָּאָה מִן הָעֶשֶׁת וּמִן הַזָּהָב. עֲשָׂאָהּ מִן הַגְּרוּטָאוֹת – פְּסוּלָה, מִשְּׁאָר מִינֵי מַתָּכוֹת – כְּשֵׁרָה. מַאי שְׁנָא מִן הַגְּרוּטָאוֹת פְּסוּלָה? דִּכְתִיב ״מִקְשָׁה״ וַהֲוָיָה, שְׁאָר מִינֵי מַתָּכוֹת נָמֵי זָהָב וַהֲוָיָה!
The Sages taught (Tosefta, Ḥullin 1:18): The Candelabrum was fashioned from a complete block [ha’eshet] and from gold. If they fashioned it from fragments [hagerutaot] of gold then it is unfit, but if they fashioned it from other types of metal rather than gold, it is fit. The Gemara asks: What is different about a Candelabrum made from fragments of gold, that it is rendered unfit? As it is written with regard to it: “Their knobs and their branches shall be of one piece with it, the whole of it one beaten work of pure gold” (Exodus 25:36), employing the term “beaten [miksha]” and a term of being, indicating that it is an indispensable requirement. But accordingly, a Candelabrum fashioned from other types of metal should be rendered unfit as well, since the verse states that it is made from gold and uses a term of being.
אָמַר קְרָא ״תֵּיעָשֶׂה״, לְרַבּוֹת שְׁאָר מִינֵי מַתָּכוֹת. וְאֵימָא לְרַבּוֹת גְּרוּטָאוֹת? לָא סָלְקָא דַּעְתָּךְ, דְּאַ״מִּקְשָׁה״ כְּתִיבָה הֲוָיָה.
The Gemara answers: The verse states: “And you shall make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), to include other types of metal. The Gemara asks: But why not say that the expression “will be made” serves to include a Candelabrum fashioned from fragments of gold? The Gemara answers: It cannot enter your mind to say this, as the term of being, which indicates an indispensable requirement, is written with regard to the command that the Candelabrum be a beaten work, i.e., fashioned from a single block and not from different fragments, as it is stated: “Shall be of one beaten work” (Exodus 25:36).
״תֵּיעָשֶׂה״ נָמֵי אַ״מִּקְשָׁה״ כְּתִיב, ״מִקְשָׁה״ ״מִקְשָׁה״ לְעַכֵּב.
The Gemara challenges: But the term “will be made” is also written with regard to the command that the Candelabrum be a beaten work, as it is written: “Of beaten work will the Candelabrum be made” (Exodus 25:31). The Gemara answers: The term “beaten work” appears in Exodus 25:31, and the term “beaten work” appears again in Exodus 25:36, to demonstrate that this requirement is indispensable.
״זָהָב״ ״זָהָב״ נָמֵי לְעַכֵּב!
The Gemara challenges: But the term “gold” appears in Exodus 25:31, and the term “gold” appears again in Exodus 25:36. Why not also say that this as well is to demonstrate that this requirement is indispensable?
הַאי מַאי? אִי אָמְרַתְּ בִּשְׁלָמָא מִן הַגְּרוּטָאוֹת פְּסוּלָה, מִשְּׁאָר מִינֵי מַתָּכוֹת כְּשֵׁרָה – הַיְינוּ ״זָהָב״ ״זָהָב״ ״מִקְשָׁה״ ״מִקְשָׁה״ לִדְרָשָׁא. אֶלָּא אִי אָמְרַתְּ מִן הַגְּרוּטָאוֹת כְּשֵׁרָה, מִשְּׁאָר מִינֵי מַתָּכוֹת פְּסוּלָה – ״זָהָב״ ״זָהָב״ ״מִקְשָׁה״ ״מִקְשָׁה״ מַאי דָּרְשַׁתְּ בֵּיהּ?
The Gemara answers: What is this comparison? Granted, if you say that when the Candelabrum is fashioned from fragments of gold it is unfit but when fashioned from other types of metal it is fit, then this is the reason that it was necessary for the verse to state “gold,” “gold” twice, and “a beaten work,” “a beaten work” twice, to teach an interpretation, which is explained shortly. But if you say that when the Candelabrum is fashioned from fragments of gold it is fit but when fashioned from other types of metal it is unfit, what do you interpret from the repeated terms “gold,” “gold” and “a beaten work,” “a beaten work”?
מַאי דְּרָשָׁא? דְּתַנְיָא: ״כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כׇּל הַכֵּלִים הָאֵלֶּה״ – בָּאָה זָהָב, בָּאָה כִּכָּר; אֵינָהּ בָּאָה זָהָב, אֵינָהּ בָּאָה כִּכָּר. ״גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ״ – בָּאָה זָהָב, בָּאָה גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים; אֵינָהּ בָּאָה זָהָב, אֵינָהּ בָּאָה גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים.
The Gemara elaborates: What interpretation is referenced above? As it is taught in a baraita: The verse states: “Of a talent of pure gold will it be made, with all these vessels” (Exodus 25:39); this verse teaches that if the Candelabrum is fashioned of gold, it must be fashioned with the precise weight of a talent; and if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned with the precise weight of a talent. Similarly, the verse: “And you will make a Candelabrum of pure gold; of beaten work shall the Candelabrum be made, even its base, its shaft, its goblets, its knobs, and its flowers” (Exodus 25:31), teaches that if the Candelabrum is fashioned of gold it must be fashioned with goblets, knobs, and flowers, and if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned with goblets, knobs, and flowers.
וְאֵימָא נָמֵי: בָּאָה זָהָב – בָּאָה קָנִים, אֵינָהּ בָּאָה זָהָב – אֵינָהּ בָּאָה קָנִים? הָהוּא פָּמוֹט מִיקְּרֵי.
The Gemara asks: But then why not also say with regard to the branches of the Candelabrum, which are described in Exodus 25:31 along with the term “gold,” that if the Candelabrum is fashioned of gold it must be fashioned with branches, but if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned with branches? The Gemara answers: A vessel like that is called a candlestick [pamot], not a candelabrum.
״וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב״ – בָּאָה זָהָב, בָּאָה מִקְשָׁה; אֵינָהּ בָּאָה זָהָב, אֵינָהּ בָּאָה מִקְשָׁה.
With regard to the second derivation mentioned, the Gemara elaborates: The verse states: “And this was the work of the Candelabrum, beaten work of gold, to the base thereof, and to the flowers thereof, it was beaten work” (Numbers 8:4). This teaches that if the Candelabrum is fashioned of gold it must be fashioned as a beaten work, but if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned as a beaten work and may be made from fragments.
״מִקְשָׁה״ דְּסֵיפָא לְמַאי אֲתָא? לְמַעוֹטֵי חֲצוֹצְרוֹת, דְּתַנְיָא: חֲצוֹצְרוֹת הָיוּ בָּאִים מִן הָעֶשֶׁת, מִן הַכֶּסֶף. עֲשָׂאָם מִן הַגְּרוּטָאוֹת – כְּשֵׁרִים, מִשְּׁאָר מִינֵי מַתָּכוֹת – פְּסוּלִים.
The Gemara asks: For what purpose does the term “beaten work” that is repeated again in the latter clause of the verse come? The Gemara answers: It comes to exclude the trumpets, teaching that they are fit even if they were not fashioned from a single block. As it is taught in a baraita: The silver trumpets that Moses was commanded to fashion in the wilderness were to be fashioned from a complete block and from silver. If one fashioned them from fragments they are fit, but if he fashioned them from other types of metal then they are unfit.
וּמַאי שְׁנָא מִשְּׁאָר מִינֵי מַתָּכוֹת פְּסוּלִים, דִּכְתִיב ״כֶּסֶף״ וַהֲוָיָה, מִן הַגְּרוּטָאוֹת נָמֵי ״מִקְשָׁה״ וַהֲוָיָה? מִיעֵט רַחֲמָנָא גַּבֵּי מְנוֹרָה ״מִקְשָׁה הִיא״ – ״הִיא״, וְלָא חֲצוֹצְרוֹת.
The Gemara asks: And what is different about trumpets made from other types of metal that they are rendered unfit? As it is written with regard to the trumpets: “Make for yourself two trumpets of silver; of beaten work you shall make them; and they shall be for you for the calling of the congregation” (Numbers 10:2). The verse employs the terms silver and being, indicating that it is an indispensable requirement. But accordingly, trumpets fashioned from fragments should be rendered unfit as well, since the verse employs the terms beaten work and being. The Gemara answers: The Merciful One excludes the trumpets when it states with regard to the Candelabrum: “It was beaten work” (Numbers 8:4), indicating that it alone, but not the trumpets, was beaten work.
תָּנוּ רַבָּנַן: כׇּל הַכֵּלִים
§ The Sages taught in a baraita: All of the vessels
שֶׁעָשָׂה מֹשֶׁה, כְּשֵׁרִים לוֹ וּכְשֵׁרִים לְדוֹרוֹת. חֲצוֹצְרוֹת, כְּשֵׁרוֹת לוֹ וּפְסוּלוֹת לְדוֹרוֹת.
that Moses fashioned were fit for his generation and were fit for future generations. Yet the trumpets that Moses fashioned were fit for his generation but were unfit for future generations.
חֲצוֹצְרוֹת מַאי טַעְמָא? אִילֵימָא דְּאָמַר קְרָא ״עֲשֵׂה לְךָ״, לְךָ וְלֹא לְדוֹרוֹת, אֶלָּא מֵעַתָּה ״וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ״, הָכִי נָמֵי דִּלְךָ וְלֹא לְדוֹרוֹת?
The Gemara asks: What is the reason that the trumpets were unfit for future generations? If we say that it is because the verse states: “Make for you two silver trumpets” (Numbers 10:2), meaning that they are fit for you, but not for future generations, that is difficult; if that is so, then the verse: “Make for you an Ark of wood” (Deuteronomy 10:1), should also teach that the Ark is fit only for you, but not for future generations. This cannot be the halakha, as the baraita stated explicitly that all vessels, other than the trumpets, that were fashioned by Moses were fit for future generations.
אֶלָּא, אִי לְמַאן דְּאָמַר: ״לְךָ״ – מִשֶּׁלְּךָ, אִי לְמַאן דְּאָמַר: כִּבְיָכוֹל בְּשֶׁלְּךָ אֲנִי רוֹצֶה יוֹתֵר מִשֶּׁלָּהֶם, הַאי נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי. שָׁאנֵי הָתָם, דְּאָמַר קְרָא ״לְךָ״ ״לְךָ״ תְּרֵי זִימְנֵי: ״עֲשֵׂה לְךָ״ ״וְהָיוּ לְךָ״.
Rather, the term “for you” that is written with regard to the fashioning of the Ark should be understood either according to the one who says that “for you” means from your own property, or according to the one who says that God said to Moses: I desire, as it were, that the Ark be fashioned from your property more than I desire that it be fashioned from the property of the rest of the nation (see Yoma 3b). Accordingly, here too, with regard to the trumpets, the term “for you” should be understood in this manner. The Gemara responds: There, with regard to the trumpets, it is different, as the verse states “for you” twice: “Make for you two trumpets of silver, of beaten work you shall make them, and they shall be for you for the calling of the congregation” (Numbers 10:2).
תָּנֵי רַב פָּפָּא בְּרֵיהּ דְּרַב חָנִין קַמֵּיהּ דְּרַב יוֹסֵף: מְנוֹרָה הָיְתָה בָּאָה מִן הָעֶשֶׁת מִן הַזָּהָב, עֲשָׂאָהּ שֶׁל כֶּסֶף – כְּשֵׁרָה, שֶׁל בַּעַץ וְשֶׁל אֲבָר וְשֶׁל גִּיסְטְרוֹן – רַבִּי פּוֹסֵל וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מַכְשִׁיר, שֶׁל עֵץ וְשֶׁל עֶצֶם וְשֶׁל זְכוּכִית – דִּבְרֵי הַכֹּל פְּסוּלָה.
§ The Gemara relates: Rav Pappa, son of Rav Ḥanin, taught a baraita before Rav Yosef: The Candelabrum could be fashioned from a complete block and from gold. If one fashioned it from silver, it is fit. If one fashioned it from tin, or from lead, or from other types of metal [gisteron], Rabbi Yehuda HaNasi deems it unfit, and Rabbi Yosei, son of Rabbi Yehuda, deems it fit. If one fashioned it from wood, or from bone, or from glass, everyone agrees that it is unfit.
אֲמַר לֵיהּ: מַאי דַּעְתָּךְ? אֲמַר לֵיהּ: בֵּין מָר וּבֵין מָר כְּלָלֵי וּפְרָטֵי דָּרְשִׁי.
Rav Yosef said to him: What, in your opinion, is the explanation of the dispute between Rabbi Yehuda HaNasi and Rabbi Yosei, son of Rabbi Yehuda? Rav Pappa, son of Rav Ḥanin, said to him: Both this Sage and that Sage interpret the verse: “And you will make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), by means of the principle of generalizations and details. The verse begins with a generalization: “And you will make a Candelabrum,” followed by a detail: “Of pure gold,” which is then followed by a generalization: “Will the Candelabrum be made.” According to the hermeneutic principle of generalizations and details, this teaches that any item that is similar to the detail is also deemed fit.
מִיהוּ, מָר סָבַר: מָה הַפְּרָט מְפוֹרָשׁ שֶׁל מַתֶּכֶת – אַף כֹּל שֶׁל מַתֶּכֶת, וּמָר סָבַר: מָה הַפְּרָט מְפוֹרָשׁ דָּבָר חָשׁוּב – אַף כׇּל דָּבָר חָשׁוּב. אֲמַר לֵיהּ: סְמִי דִּידָךְ מִקַּמֵּי דִּידִי.
But one Sage, Rabbi Yosei, son of Rabbi Yehuda, holds that just as the item mentioned in the detail is clearly defined as a type of metal, so too, all other types of metal may be used in fashioning the Candelabrum. And one Sage, Rabbi Yehuda HaNasi, holds that just as the item mentioned in the detail is clearly defined as an item of substantial value, so too, all items of substantial value may be used in fashioning the Candelabrum. Rav Yosef said to him: Remove your baraita in light of my baraita.
דְּתַנְיָא: כְּלֵי שָׁרֵת שֶׁעֲשָׂאָן שֶׁל עֵץ, רַבִּי פּוֹסֵל, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מַכְשִׁיר. בְּמַאי קָא מִיפַּלְגִי? רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי.
Rav Yosef continued: As it is taught in a baraita: With regard to Temple service vessels that one fashioned from wood, Rabbi Yehuda HaNasi deems them unfit and Rabbi Yosei, son of Rabbi Yehuda, deems them fit. According to this baraita, their dispute was with regard to a Candelabrum fashioned from wood, not from metal. Rav Yosef explains: With regard to what principle do they disagree? Rabbi Yehuda HaNasi interprets verses by means of the principle of generalizations and details, and Rabbi Yosei, son of Rabbi Yehuda, interprets verses by means of the principle of amplifications and restrictions.
רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי, ״וְעָשִׂיתָ מְנֹרַת״ – כָּלַל, ״זָהָב טָהוֹר״ – פָּרַט, ״מִקְשָׁה תֵּיעָשֶׂה הַמְּנוֹרָה״ – חָזַר וְכָלַל, כְּלָל וּפְרָט וּכְלָל, אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט: מָה הַפְּרָט מְפוֹרָשׁ שֶׁל מַתֶּכֶת, אַף כֹּל שֶׁל מַתֶּכֶת.
Rabbi Yehuda HaNasi interprets the verse: “And you will make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), by means of the principle of generalizations and details. “And you will make a Candelabrum of” is a generalization, as the material of the Candelabrum is not specified; “pure gold” is a detail, limiting the material exclusively to gold; and by then stating: “Of beaten work will the Candelabrum be made,” the verse then makes a generalization. The result is a generalization and a detail and a generalization, from which you may deduce that the verse is referring only to items similar to the detail, leading to this conclusion: Just as the item mentioned in the detail is clearly defined as a type of metal, so too, all other types of metal may be used in fashioning the Candelabrum.
רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי: ״וְעָשִׂיתָ מְנוֹרַת״ – רִיבָּה, ״זָהָב טָהוֹר״ – מִיעֵט, ״מִקְשָׁה תֵּיעָשֶׂה הַמְּנוֹרָה״ – חָזַר וְרִיבָּה. רִיבָּה וּמִיעֵט וְרִיבָּה – רִיבָּה הַכֹּל, וּמַאי רַבִּי? רַבִּי כֹּל מִילֵּי, וּמַאי מַיעֵט? מַיעֵט שֶׁל חֶרֶס.
By contrast, Rabbi Yosei, son of Rabbi Yehuda, interprets the verse by means of the principle of amplifications and restrictions. “And you will make a Candelabrum of” is an amplification, as the material of the Candelabrum is not specified; “pure gold” is a restriction, limiting the material exclusively to gold; and by then stating: “Of beaten work will the Candelabrum be made,” the verse repeated and amplified. There is a hermeneutical principle that when a verse amplified and then restricted and then amplified, it amplified the relevant category to include everything except the specific matter excluded in the restriction. And what did the verse include? It includes all materials, even wood. And what did the verse exclude with this restriction? It excluded a Candelabrum fashioned from earthenware, which is furthest in quality from gold.
אַדְּרַבָּה, סְמִי דִּידָךְ מִקַּמֵּי דִּידִי! לָא סָלְקָא דַּעְתָּךְ, דְּתַנְיָא: אֵין לוֹ זָהָב מֵבִיא אַף שֶׁל כֶּסֶף, שֶׁל נְחֹשֶׁת, שֶׁל בַּרְזֶל, וְשֶׁל בְּדִיל, וְשֶׁל עוֹפֶרֶת. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מַכְשִׁיר אַף בְּשֶׁל עֵץ.
Rav Pappa, son of Rav Ḥanin, said to him: On the contrary, remove your baraita in light of my baraita. Rav Yosef responded: That cannot enter your mind, as it is taught in another baraita: If the one who is fashioning the Candelabrum has no gold, he may bring even a Candelabrum made of silver, of copper, of iron, of tin, or of lead. Rabbi Yosei, son of Rabbi Yehuda, deems it fit even if it was fashioned from wood. It is evident from this baraita that the dispute pertains only to a Candelabrum fashioned from wood, and Rabbi Yehuda HaNasi agrees that it may be fashioned from other types of metal.
וְתַנְיָא אִידַּךְ: לֹא יַעֲשֶׂה אָדָם בַּיִת תַּבְנִית הֵיכָל, אַכְסַדְרָה כְּנֶגֶד אוּלָם, חָצֵר כְּנֶגֶד עֲזָרָה, שֻׁלְחָן כְּנֶגֶד שֻׁלְחָן, מְנוֹרָה כְּנֶגֶד מְנוֹרָה, אֲבָל עוֹשֶׂה הוּא שֶׁל חֲמִשָּׁה וְשֶׁל שִׁשָּׁה וְשֶׁל שְׁמֹנָה, וְשֶׁל שִׁבְעָה לֹא יַעֲשֶׂה, וַאֲפִילּוּ מִשְּׁאָר מִינֵי מַתָּכוֹת.
And it is taught in another baraita: A person may not construct a house in the exact form of the Sanctuary, nor a portico [akhsadra] corresponding to the Entrance Hall of the Sanctuary, nor a courtyard corresponding to the Temple courtyard, nor a table corresponding to the Table in the Temple, nor a candelabrum corresponding to the Candelabrum in the Temple. But one may fashion a candelabrum of five or of six or of eight branches. And one may not fashion a candelabrum of seven branches, and this is the halakha even if he constructs it from other kinds of metal rather than gold, since the Candelabrum used in the Temple may be fashioned from other metals.
רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אוֹמֵר: אַף שֶׁל עֵץ לֹא יַעֲשֶׂה, כְּדֶרֶךְ שֶׁעָשׂוּ מַלְכֵי בֵּית חַשְׁמוֹנַאי. אָמְרוּ לוֹ: מִשָּׁם רְאָיָה? שַׁפּוּדִים שֶׁל בַּרְזֶל הָיוּ, וְחִיפּוּם בְּבַעַץ. הֶעֱשִׁירוּ – עֲשָׂאוּם שֶׁל כֶּסֶף, חָזְרוּ וְהֶעֱשִׁירוּ – עֲשָׂאוּם שֶׁל זָהָב.
The baraita continues: Rabbi Yosei, son of Rabbi Yehuda, says: One may not even fashion a candelabrum from wood, in the manner that the kings of the Hasmonean monarchy did in the Temple. The Candelabrum used in the Temple in the time of the Hasmonean kings was fashioned from wood. The Rabbis said to Rabbi Yosei, son of Rabbi Yehuda: You seek to bring a proof from there? In the time of the Hasmoneans the Candelabrum was not fashioned from wood but from spits [shappudim] of iron, and they covered them with tin. Later, when they grew richer and could afford to fashion a Candelabrum of higher-quality material, they fashioned the Candelabrum from silver. When they again grew richer, they fashioned the Candelabrum from gold.
אָמַר שְׁמוּאֵל מִשְּׁמֵיהּ דְּסָבָא: גּוֹבְהָהּ שֶׁל מְנוֹרָה שְׁמֹנָה עָשָׂר טְפָחִים, הָרַגְלַיִם וְהַפֶּרַח שְׁלֹשָׁה טְפָחִים, וְטִפְחַיִים חָלָק, וְטֶפַח שֶׁבּוֹ גְּבִיעַ וְכַפְתּוֹר וָפֶרַח, וְטִפְחַיִים חָלָק, וְטֶפַח כַּפְתּוֹר.
§ Shmuel says in the name of a certain elder: The height of the Candelabrum was eighteen handbreadths. The base and the flower that was upon the base were a height of three handbreadths; and two handbreadths above that were bare; and there was above that one handbreadth, which had a goblet, knob, and flower on it. And two handbreadths above that were bare, and there was above that one handbreadth that had a knob.
וּשְׁנֵי קָנִים יוֹצְאִין מִמֶּנּוּ, אֶחָד אֵילָךְ וְאֶחָד אֵילָךְ, וְנִמְשָׁכִין וְעוֹלִין כְּנֶגֶד גּוֹבְהָהּ שֶׁל מְנוֹרָה, וְטֶפַח חָלָק, וְטֶפַח כַּפְתּוֹר וּשְׁנֵי קָנִים יוֹצְאִין מִמֶּנּוּ, אֶחָד אֵילָךְ וְאֶחָד אֵילָךְ, נִמְשָׁכִין וְעוֹלִין כְּנֶגֶד גּוֹבְהָהּ שֶׁל מְנוֹרָה, וְטֶפַח חָלָק, וְטֶפַח כַּפְתּוֹר וּשְׁנֵי קָנִים יוֹצְאִין מִמֶּנּוּ, אֶחָד אֵילָךְ וְאֶחָד אֵילָךְ, וְנִמְשָׁכִין וְעוֹלִין כְּנֶגֶד גּוֹבְהָהּ שֶׁל מְנוֹרָה, וְטִפְחַיִים חָלָק, נִשְׁתַּיְּירוּ שָׁם שְׁלֹשָׁה טְפָחִים שֶׁבָּהֶן שְׁלֹשָׁה גְּבִיעִין וְכַפְתּוֹר וָפֶרַח.
And two branches emerge from the knob, one toward this direction and one toward that direction, and they extend and rise up to the height of the Candelabrum. And one handbreadth above that was bare, and there was above that one handbreadth that had a knob. And two branches emerge from the knob, one toward this direction and one toward that direction, and they extend and rise up to the height of the Candelabrum. And one handbreadth above that was bare, and there was above that one handbreadth that had a knob. And two branches emerge from the knob, one toward this direction and one toward that direction, and they extend and rise up to the height of the Candelabrum. And two handbreadths above that were bare. There then remained there three handbreadths in which there were three goblets, and a knob, and a flower.
וּגְבִיעִין לְמָה הֵן דּוֹמִין? כְּמִין כּוֹסוֹת אֲלֶכְּסַנְדְּרִיִּים, כַּפְתּוֹרִים לְמָה הֵן דּוֹמִין? כְּמִין תַּפּוּחֵי הַכְּרֵתִיִּים, פְּרָחִים לְמָה הֵן דּוֹמִין? כְּמִין פִּרְחֵי הָעַמּוּדִין, וְנִמְצְאוּ גְּבִיעִין עֶשְׂרִים וּשְׁנַיִם, כַּפְתּוֹרִים אַחַד עָשָׂר, פְּרָחִים תִּשְׁעָה.
And the goblets of the Candelabrum, to what are they similar? They were like Alexandrian goblets, which are long and narrow. The knobs, to what are they similar? They were like the shape of the apples of the Cherethites. The flowers, to what are they similar? They were like the ornaments that are etched in columns. And there are found to be a total of twenty-two goblets, eleven knobs, and nine flowers on the Candelabrum.
גְּבִיעִים מְעַכְּבִין זֶה אֶת זֶה, כַּפְתּוֹרִים מְעַכְּבִין זֶה אֶת זֶה, פְּרָחִים מְעַכְּבִין זֶה אֶת זֶה, גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים מְעַכְּבִין זֶה אֶת זֶה.
With regard to the goblets, the absence of each prevents fulfillment of the mitzva with the others; with regard to the knobs, the absence of each prevents fulfillment of the mitzva with the others; with regard to the flowers, the absence of each prevents fulfillment of the mitzva with the others. With regard to the goblets, knobs, and flowers, the absence of each prevents fulfillment of the mitzva with the others.
בִּשְׁלָמָא גְּבִיעִים עֶשְׂרִים וּשְׁנַיִם, דִּכְתִיב: ״וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים וְגוֹ׳״, וּכְתִיב: ״שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתּוֹר וָפֶרַח וְגוֹ׳״, אַרְבְּעָה דִּידַהּ
The Gemara asks: Granted, there were twenty-two goblets on the Candelabrum, as it is written: “And in the Candelabrum four goblets made like almond blossoms” (Exodus 25:34), and it is written: “Three goblets made like almond blossoms in one branch, a knob, and a flower; and three goblets made like almond blossoms in the other branch, a knob, and a flower; so for the six branches going out of the Candelabrum” (Exodus 25:33). Therefore, the Candelabrum contains the four goblets of its main shaft,
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Lisa Kolodny
Raanana, 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
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 got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Lisa Lawrence
Neve Daniel, Israel
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
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!
Rhona Fink
San Diego, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Sheila Hauser
Jerusalem, Israel
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.
Laura Major
Yad Binyamin, Israel
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Laura Warshawsky
Silver Spring, Maryland, United States
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot! Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Emma Rinberg
Raanana, Israel
Menachot 28
הָא דְּקָאֵי מִזְרָח וּמַעֲרָב וְאַדִּי, הָא דְּקָאֵי צָפוֹן וְדָרוֹם וְאַדִּי.
This baraita, which teaches that the sprinklings are valid only when performed precisely toward the entran ce of the Tent of Meeting, is referring to a case where the priest is standing with his back to the east and his front facing west and he sprinkles the blood. In this case, although the priest does not direct the sprinklings precisely toward the entrance of the Sanctuary, they are valid since he himself is facing the Sanctuary. That baraita, which teaches that the sprinklings are not valid when performed not precisely toward the entrance of the Tent of Meeting, is referring to a case where the priest is standing facing north or south and he sprinkles the blood. In this case, since he is facing the wrong direction they are not valid.
אָמַר מָר: וְשֶׁבִּפְנִים וְשֶׁבִּמְצוֹרָע, שֶׁלֹּא לִשְׁמָן – פְּסוּלוֹת, שֶׁלֹּא מְכוָּּונוֹת – כְּשֵׁרוֹת. וְהָתַנְיָא: בֵּין שֶׁלֹּא לִשְׁמָן בֵּין שֶׁלֹּא מְכוָּּונוֹת – כְּשֵׁרוֹת!
§ The Master says in the baraita: But with regard to the sprinkling of the blood that takes place inside the Sanctuary and the sprinkling of the oil that takes place during the purification of the leper, if these are performed not for their own sake, then they are not valid. But if they were performed not precisely toward the Holy of Holies, they are valid. The Gemara asks: But isn’t it taught in a baraita that with regard to the sprinklings of oil during the purification of the leper, whether they were performed not for their own sake or whether they were performed not precisely toward the Holy of Holies, they are valid?
אָמַר רַב יוֹסֵף: לָא קַשְׁיָא, הָא רַבִּי אֱלִיעֶזֶר וְהָא רַבָּנַן. רַבִּי אֱלִיעֶזֶר דְּמַקֵּישׁ אָשָׁם לְחַטָּאת – מַקֵּישׁ נָמֵי לוֹג לְאָשָׁם, רַבָּנַן לָא מַקְּשִׁי.
Rav Yosef said: This is not difficult. This first baraita is in accordance with the opinion of Rabbi Eliezer, and that second baraita is in accordance with the opinion of the Rabbis. He explains: Rabbi Eliezer is the tanna who juxtaposes the guilt offering to a sin offering, teaching that just as a sin offering is disqualified when sacrificed not for its sake, so too, the guilt offering, such as the leper’s guilt offering, is disqualified when sacrificed not for its sake, as it is written: “As is the sin offering, so is the guilt offering; there is one law for them” (Leviticus 7:7). He also juxtaposes the log of oil of the leper to the guilt offering of the leper in the same verse, teaching that if the sprinkling from the log of oil was performed not for its own sake, it is not valid. In contrast, the Rabbis do not juxtapose the guilt offering to the sin offering, and therefore they have no reason to invalidate the sprinkling from the leper’s log of oil that is performed not for its own sake.
וּלְרַבִּי אֱלִיעֶזֶר, וְכִי דָּבָר הַלָּמֵד בְּהֶיקֵּשׁ חוֹזֵר וּמְלַמֵּד בְּהֶיקֵּשׁ?
The Gemara asks: But according to Rabbi Eliezer, is it so that a matter derived via juxtaposition then teaches a halakha to another case via juxtaposition? There is a principle that with regard to consecrated matters, a halakha derived via juxtaposition cannot subsequently teach a halakha via juxtaposition. Therefore, the necessity for the sprinklings of the log of oil to be performed for its own sake cannot be derived from juxtaposition between the guilt offering of the leper and the sprinkling of the oil.
אֶלָּא אָמַר רָבָא: הָא וְהָא רַבָּנַן, כָּאן לְהַכְשִׁיר הַקׇּרְבָּן, כָּאן לְהַרְצוֹת, שֶׁלֹּא עָלוּ לַבְּעָלִים לְשׁוּם חוֹבָה.
Rather, Rava said: Both this baraita and that baraita are in accordance with the opinion of the Rabbis. Here, where the baraita teaches that the sprinklings are valid, it means that they were effective in rendering the offering valid and allowing the priests to partake of the remainder of the log, whereas there, where the baraita teaches that the sprinklings are not valid, it means that they do not effect acceptance, as they do not satisfy the obligation of the owner, and therefore the leper is still prohibited from partaking of sacrificial meat.
מַתְנִי׳ שִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה, שִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה, שְׁתֵּי פָּרָשִׁיּוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ, אֲפִילּוּ כְּתָב אֶחָד מְעַכְּבָן.
MISHNA: With regard to the seven branches of the Candelabrum (see Exodus 25:32), the absence of each prevents fulfillment of the mitzva with the others. With regard to its seven lamps atop the branches, the absence of each prevents fulfillment of the mitzva with the others. With regard to the two passages that are in the mezuza, which are the first (Deuteronomy 6:1–9) and second (Deuteronomy 11:13–21) paragraphs of Shema, the absence of each prevents fulfillment of the mitzva with the other. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them.
אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִילִּין מְעַכְּבִין זוֹ אֶת זוֹ, אֲפִילּוּ כְּתָב אֶחָד מְעַכְּבָן. אַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, שֶׁאַרְבַּעְתָּן מִצְוָה אַחַת. רַבִּי יִשְׁמָעֵאל אוֹמֵר: אַרְבַּעְתָּן אַרְבַּע מִצְוֹת.
With regard to the four passages that are in the phylacteries, which are the two passages in the mezuza and two additional passages (Exodus 13:1–10, 11–16), the absence of each prevents fulfillment of the mitzva with the others. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them. With regard to the four ritual fringes on a garment, the absence of each prevents fulfillment of the mitzva with the others, as the four of them constitute one mitzva. Rabbi Yishmael says: The four of them are four discrete mitzvot, and the absence of one does not prevent fulfillment of the mitzva with the rest.
גְּמָ׳ מַאי טַעְמָא? הֲוָיָה כְּתִיב בְּהוּ.
GEMARA: What is the reason that the absence of any of the seven branches of the Candelabrum prevents fulfillment of the mitzva with the others? The Gemara answers: It is written concerning them a term of being: “Their knobs and their branches shall be of one piece with it” (Exodus 25:36), and a term of being indicates an indispensable requirement.
תָּנוּ רַבָּנַן: מְנוֹרָה הָיְתָה בָּאָה מִן הָעֶשֶׁת וּמִן הַזָּהָב. עֲשָׂאָהּ מִן הַגְּרוּטָאוֹת – פְּסוּלָה, מִשְּׁאָר מִינֵי מַתָּכוֹת – כְּשֵׁרָה. מַאי שְׁנָא מִן הַגְּרוּטָאוֹת פְּסוּלָה? דִּכְתִיב ״מִקְשָׁה״ וַהֲוָיָה, שְׁאָר מִינֵי מַתָּכוֹת נָמֵי זָהָב וַהֲוָיָה!
The Sages taught (Tosefta, Ḥullin 1:18): The Candelabrum was fashioned from a complete block [ha’eshet] and from gold. If they fashioned it from fragments [hagerutaot] of gold then it is unfit, but if they fashioned it from other types of metal rather than gold, it is fit. The Gemara asks: What is different about a Candelabrum made from fragments of gold, that it is rendered unfit? As it is written with regard to it: “Their knobs and their branches shall be of one piece with it, the whole of it one beaten work of pure gold” (Exodus 25:36), employing the term “beaten [miksha]” and a term of being, indicating that it is an indispensable requirement. But accordingly, a Candelabrum fashioned from other types of metal should be rendered unfit as well, since the verse states that it is made from gold and uses a term of being.
אָמַר קְרָא ״תֵּיעָשֶׂה״, לְרַבּוֹת שְׁאָר מִינֵי מַתָּכוֹת. וְאֵימָא לְרַבּוֹת גְּרוּטָאוֹת? לָא סָלְקָא דַּעְתָּךְ, דְּאַ״מִּקְשָׁה״ כְּתִיבָה הֲוָיָה.
The Gemara answers: The verse states: “And you shall make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), to include other types of metal. The Gemara asks: But why not say that the expression “will be made” serves to include a Candelabrum fashioned from fragments of gold? The Gemara answers: It cannot enter your mind to say this, as the term of being, which indicates an indispensable requirement, is written with regard to the command that the Candelabrum be a beaten work, i.e., fashioned from a single block and not from different fragments, as it is stated: “Shall be of one beaten work” (Exodus 25:36).
״תֵּיעָשֶׂה״ נָמֵי אַ״מִּקְשָׁה״ כְּתִיב, ״מִקְשָׁה״ ״מִקְשָׁה״ לְעַכֵּב.
The Gemara challenges: But the term “will be made” is also written with regard to the command that the Candelabrum be a beaten work, as it is written: “Of beaten work will the Candelabrum be made” (Exodus 25:31). The Gemara answers: The term “beaten work” appears in Exodus 25:31, and the term “beaten work” appears again in Exodus 25:36, to demonstrate that this requirement is indispensable.
״זָהָב״ ״זָהָב״ נָמֵי לְעַכֵּב!
The Gemara challenges: But the term “gold” appears in Exodus 25:31, and the term “gold” appears again in Exodus 25:36. Why not also say that this as well is to demonstrate that this requirement is indispensable?
הַאי מַאי? אִי אָמְרַתְּ בִּשְׁלָמָא מִן הַגְּרוּטָאוֹת פְּסוּלָה, מִשְּׁאָר מִינֵי מַתָּכוֹת כְּשֵׁרָה – הַיְינוּ ״זָהָב״ ״זָהָב״ ״מִקְשָׁה״ ״מִקְשָׁה״ לִדְרָשָׁא. אֶלָּא אִי אָמְרַתְּ מִן הַגְּרוּטָאוֹת כְּשֵׁרָה, מִשְּׁאָר מִינֵי מַתָּכוֹת פְּסוּלָה – ״זָהָב״ ״זָהָב״ ״מִקְשָׁה״ ״מִקְשָׁה״ מַאי דָּרְשַׁתְּ בֵּיהּ?
The Gemara answers: What is this comparison? Granted, if you say that when the Candelabrum is fashioned from fragments of gold it is unfit but when fashioned from other types of metal it is fit, then this is the reason that it was necessary for the verse to state “gold,” “gold” twice, and “a beaten work,” “a beaten work” twice, to teach an interpretation, which is explained shortly. But if you say that when the Candelabrum is fashioned from fragments of gold it is fit but when fashioned from other types of metal it is unfit, what do you interpret from the repeated terms “gold,” “gold” and “a beaten work,” “a beaten work”?
מַאי דְּרָשָׁא? דְּתַנְיָא: ״כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כׇּל הַכֵּלִים הָאֵלֶּה״ – בָּאָה זָהָב, בָּאָה כִּכָּר; אֵינָהּ בָּאָה זָהָב, אֵינָהּ בָּאָה כִּכָּר. ״גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ״ – בָּאָה זָהָב, בָּאָה גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים; אֵינָהּ בָּאָה זָהָב, אֵינָהּ בָּאָה גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים.
The Gemara elaborates: What interpretation is referenced above? As it is taught in a baraita: The verse states: “Of a talent of pure gold will it be made, with all these vessels” (Exodus 25:39); this verse teaches that if the Candelabrum is fashioned of gold, it must be fashioned with the precise weight of a talent; and if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned with the precise weight of a talent. Similarly, the verse: “And you will make a Candelabrum of pure gold; of beaten work shall the Candelabrum be made, even its base, its shaft, its goblets, its knobs, and its flowers” (Exodus 25:31), teaches that if the Candelabrum is fashioned of gold it must be fashioned with goblets, knobs, and flowers, and if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned with goblets, knobs, and flowers.
וְאֵימָא נָמֵי: בָּאָה זָהָב – בָּאָה קָנִים, אֵינָהּ בָּאָה זָהָב – אֵינָהּ בָּאָה קָנִים? הָהוּא פָּמוֹט מִיקְּרֵי.
The Gemara asks: But then why not also say with regard to the branches of the Candelabrum, which are described in Exodus 25:31 along with the term “gold,” that if the Candelabrum is fashioned of gold it must be fashioned with branches, but if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned with branches? The Gemara answers: A vessel like that is called a candlestick [pamot], not a candelabrum.
״וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב״ – בָּאָה זָהָב, בָּאָה מִקְשָׁה; אֵינָהּ בָּאָה זָהָב, אֵינָהּ בָּאָה מִקְשָׁה.
With regard to the second derivation mentioned, the Gemara elaborates: The verse states: “And this was the work of the Candelabrum, beaten work of gold, to the base thereof, and to the flowers thereof, it was beaten work” (Numbers 8:4). This teaches that if the Candelabrum is fashioned of gold it must be fashioned as a beaten work, but if it is not fashioned of gold but of other types of metal, then it does not need to be fashioned as a beaten work and may be made from fragments.
״מִקְשָׁה״ דְּסֵיפָא לְמַאי אֲתָא? לְמַעוֹטֵי חֲצוֹצְרוֹת, דְּתַנְיָא: חֲצוֹצְרוֹת הָיוּ בָּאִים מִן הָעֶשֶׁת, מִן הַכֶּסֶף. עֲשָׂאָם מִן הַגְּרוּטָאוֹת – כְּשֵׁרִים, מִשְּׁאָר מִינֵי מַתָּכוֹת – פְּסוּלִים.
The Gemara asks: For what purpose does the term “beaten work” that is repeated again in the latter clause of the verse come? The Gemara answers: It comes to exclude the trumpets, teaching that they are fit even if they were not fashioned from a single block. As it is taught in a baraita: The silver trumpets that Moses was commanded to fashion in the wilderness were to be fashioned from a complete block and from silver. If one fashioned them from fragments they are fit, but if he fashioned them from other types of metal then they are unfit.
וּמַאי שְׁנָא מִשְּׁאָר מִינֵי מַתָּכוֹת פְּסוּלִים, דִּכְתִיב ״כֶּסֶף״ וַהֲוָיָה, מִן הַגְּרוּטָאוֹת נָמֵי ״מִקְשָׁה״ וַהֲוָיָה? מִיעֵט רַחֲמָנָא גַּבֵּי מְנוֹרָה ״מִקְשָׁה הִיא״ – ״הִיא״, וְלָא חֲצוֹצְרוֹת.
The Gemara asks: And what is different about trumpets made from other types of metal that they are rendered unfit? As it is written with regard to the trumpets: “Make for yourself two trumpets of silver; of beaten work you shall make them; and they shall be for you for the calling of the congregation” (Numbers 10:2). The verse employs the terms silver and being, indicating that it is an indispensable requirement. But accordingly, trumpets fashioned from fragments should be rendered unfit as well, since the verse employs the terms beaten work and being. The Gemara answers: The Merciful One excludes the trumpets when it states with regard to the Candelabrum: “It was beaten work” (Numbers 8:4), indicating that it alone, but not the trumpets, was beaten work.
תָּנוּ רַבָּנַן: כׇּל הַכֵּלִים
§ The Sages taught in a baraita: All of the vessels
שֶׁעָשָׂה מֹשֶׁה, כְּשֵׁרִים לוֹ וּכְשֵׁרִים לְדוֹרוֹת. חֲצוֹצְרוֹת, כְּשֵׁרוֹת לוֹ וּפְסוּלוֹת לְדוֹרוֹת.
that Moses fashioned were fit for his generation and were fit for future generations. Yet the trumpets that Moses fashioned were fit for his generation but were unfit for future generations.
חֲצוֹצְרוֹת מַאי טַעְמָא? אִילֵימָא דְּאָמַר קְרָא ״עֲשֵׂה לְךָ״, לְךָ וְלֹא לְדוֹרוֹת, אֶלָּא מֵעַתָּה ״וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ״, הָכִי נָמֵי דִּלְךָ וְלֹא לְדוֹרוֹת?
The Gemara asks: What is the reason that the trumpets were unfit for future generations? If we say that it is because the verse states: “Make for you two silver trumpets” (Numbers 10:2), meaning that they are fit for you, but not for future generations, that is difficult; if that is so, then the verse: “Make for you an Ark of wood” (Deuteronomy 10:1), should also teach that the Ark is fit only for you, but not for future generations. This cannot be the halakha, as the baraita stated explicitly that all vessels, other than the trumpets, that were fashioned by Moses were fit for future generations.
אֶלָּא, אִי לְמַאן דְּאָמַר: ״לְךָ״ – מִשֶּׁלְּךָ, אִי לְמַאן דְּאָמַר: כִּבְיָכוֹל בְּשֶׁלְּךָ אֲנִי רוֹצֶה יוֹתֵר מִשֶּׁלָּהֶם, הַאי נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי. שָׁאנֵי הָתָם, דְּאָמַר קְרָא ״לְךָ״ ״לְךָ״ תְּרֵי זִימְנֵי: ״עֲשֵׂה לְךָ״ ״וְהָיוּ לְךָ״.
Rather, the term “for you” that is written with regard to the fashioning of the Ark should be understood either according to the one who says that “for you” means from your own property, or according to the one who says that God said to Moses: I desire, as it were, that the Ark be fashioned from your property more than I desire that it be fashioned from the property of the rest of the nation (see Yoma 3b). Accordingly, here too, with regard to the trumpets, the term “for you” should be understood in this manner. The Gemara responds: There, with regard to the trumpets, it is different, as the verse states “for you” twice: “Make for you two trumpets of silver, of beaten work you shall make them, and they shall be for you for the calling of the congregation” (Numbers 10:2).
תָּנֵי רַב פָּפָּא בְּרֵיהּ דְּרַב חָנִין קַמֵּיהּ דְּרַב יוֹסֵף: מְנוֹרָה הָיְתָה בָּאָה מִן הָעֶשֶׁת מִן הַזָּהָב, עֲשָׂאָהּ שֶׁל כֶּסֶף – כְּשֵׁרָה, שֶׁל בַּעַץ וְשֶׁל אֲבָר וְשֶׁל גִּיסְטְרוֹן – רַבִּי פּוֹסֵל וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מַכְשִׁיר, שֶׁל עֵץ וְשֶׁל עֶצֶם וְשֶׁל זְכוּכִית – דִּבְרֵי הַכֹּל פְּסוּלָה.
§ The Gemara relates: Rav Pappa, son of Rav Ḥanin, taught a baraita before Rav Yosef: The Candelabrum could be fashioned from a complete block and from gold. If one fashioned it from silver, it is fit. If one fashioned it from tin, or from lead, or from other types of metal [gisteron], Rabbi Yehuda HaNasi deems it unfit, and Rabbi Yosei, son of Rabbi Yehuda, deems it fit. If one fashioned it from wood, or from bone, or from glass, everyone agrees that it is unfit.
אֲמַר לֵיהּ: מַאי דַּעְתָּךְ? אֲמַר לֵיהּ: בֵּין מָר וּבֵין מָר כְּלָלֵי וּפְרָטֵי דָּרְשִׁי.
Rav Yosef said to him: What, in your opinion, is the explanation of the dispute between Rabbi Yehuda HaNasi and Rabbi Yosei, son of Rabbi Yehuda? Rav Pappa, son of Rav Ḥanin, said to him: Both this Sage and that Sage interpret the verse: “And you will make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), by means of the principle of generalizations and details. The verse begins with a generalization: “And you will make a Candelabrum,” followed by a detail: “Of pure gold,” which is then followed by a generalization: “Will the Candelabrum be made.” According to the hermeneutic principle of generalizations and details, this teaches that any item that is similar to the detail is also deemed fit.
מִיהוּ, מָר סָבַר: מָה הַפְּרָט מְפוֹרָשׁ שֶׁל מַתֶּכֶת – אַף כֹּל שֶׁל מַתֶּכֶת, וּמָר סָבַר: מָה הַפְּרָט מְפוֹרָשׁ דָּבָר חָשׁוּב – אַף כׇּל דָּבָר חָשׁוּב. אֲמַר לֵיהּ: סְמִי דִּידָךְ מִקַּמֵּי דִּידִי.
But one Sage, Rabbi Yosei, son of Rabbi Yehuda, holds that just as the item mentioned in the detail is clearly defined as a type of metal, so too, all other types of metal may be used in fashioning the Candelabrum. And one Sage, Rabbi Yehuda HaNasi, holds that just as the item mentioned in the detail is clearly defined as an item of substantial value, so too, all items of substantial value may be used in fashioning the Candelabrum. Rav Yosef said to him: Remove your baraita in light of my baraita.
דְּתַנְיָא: כְּלֵי שָׁרֵת שֶׁעֲשָׂאָן שֶׁל עֵץ, רַבִּי פּוֹסֵל, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מַכְשִׁיר. בְּמַאי קָא מִיפַּלְגִי? רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי.
Rav Yosef continued: As it is taught in a baraita: With regard to Temple service vessels that one fashioned from wood, Rabbi Yehuda HaNasi deems them unfit and Rabbi Yosei, son of Rabbi Yehuda, deems them fit. According to this baraita, their dispute was with regard to a Candelabrum fashioned from wood, not from metal. Rav Yosef explains: With regard to what principle do they disagree? Rabbi Yehuda HaNasi interprets verses by means of the principle of generalizations and details, and Rabbi Yosei, son of Rabbi Yehuda, interprets verses by means of the principle of amplifications and restrictions.
רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי, ״וְעָשִׂיתָ מְנֹרַת״ – כָּלַל, ״זָהָב טָהוֹר״ – פָּרַט, ״מִקְשָׁה תֵּיעָשֶׂה הַמְּנוֹרָה״ – חָזַר וְכָלַל, כְּלָל וּפְרָט וּכְלָל, אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט: מָה הַפְּרָט מְפוֹרָשׁ שֶׁל מַתֶּכֶת, אַף כֹּל שֶׁל מַתֶּכֶת.
Rabbi Yehuda HaNasi interprets the verse: “And you will make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), by means of the principle of generalizations and details. “And you will make a Candelabrum of” is a generalization, as the material of the Candelabrum is not specified; “pure gold” is a detail, limiting the material exclusively to gold; and by then stating: “Of beaten work will the Candelabrum be made,” the verse then makes a generalization. The result is a generalization and a detail and a generalization, from which you may deduce that the verse is referring only to items similar to the detail, leading to this conclusion: Just as the item mentioned in the detail is clearly defined as a type of metal, so too, all other types of metal may be used in fashioning the Candelabrum.
רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי: ״וְעָשִׂיתָ מְנוֹרַת״ – רִיבָּה, ״זָהָב טָהוֹר״ – מִיעֵט, ״מִקְשָׁה תֵּיעָשֶׂה הַמְּנוֹרָה״ – חָזַר וְרִיבָּה. רִיבָּה וּמִיעֵט וְרִיבָּה – רִיבָּה הַכֹּל, וּמַאי רַבִּי? רַבִּי כֹּל מִילֵּי, וּמַאי מַיעֵט? מַיעֵט שֶׁל חֶרֶס.
By contrast, Rabbi Yosei, son of Rabbi Yehuda, interprets the verse by means of the principle of amplifications and restrictions. “And you will make a Candelabrum of” is an amplification, as the material of the Candelabrum is not specified; “pure gold” is a restriction, limiting the material exclusively to gold; and by then stating: “Of beaten work will the Candelabrum be made,” the verse repeated and amplified. There is a hermeneutical principle that when a verse amplified and then restricted and then amplified, it amplified the relevant category to include everything except the specific matter excluded in the restriction. And what did the verse include? It includes all materials, even wood. And what did the verse exclude with this restriction? It excluded a Candelabrum fashioned from earthenware, which is furthest in quality from gold.
אַדְּרַבָּה, סְמִי דִּידָךְ מִקַּמֵּי דִּידִי! לָא סָלְקָא דַּעְתָּךְ, דְּתַנְיָא: אֵין לוֹ זָהָב מֵבִיא אַף שֶׁל כֶּסֶף, שֶׁל נְחֹשֶׁת, שֶׁל בַּרְזֶל, וְשֶׁל בְּדִיל, וְשֶׁל עוֹפֶרֶת. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מַכְשִׁיר אַף בְּשֶׁל עֵץ.
Rav Pappa, son of Rav Ḥanin, said to him: On the contrary, remove your baraita in light of my baraita. Rav Yosef responded: That cannot enter your mind, as it is taught in another baraita: If the one who is fashioning the Candelabrum has no gold, he may bring even a Candelabrum made of silver, of copper, of iron, of tin, or of lead. Rabbi Yosei, son of Rabbi Yehuda, deems it fit even if it was fashioned from wood. It is evident from this baraita that the dispute pertains only to a Candelabrum fashioned from wood, and Rabbi Yehuda HaNasi agrees that it may be fashioned from other types of metal.
וְתַנְיָא אִידַּךְ: לֹא יַעֲשֶׂה אָדָם בַּיִת תַּבְנִית הֵיכָל, אַכְסַדְרָה כְּנֶגֶד אוּלָם, חָצֵר כְּנֶגֶד עֲזָרָה, שֻׁלְחָן כְּנֶגֶד שֻׁלְחָן, מְנוֹרָה כְּנֶגֶד מְנוֹרָה, אֲבָל עוֹשֶׂה הוּא שֶׁל חֲמִשָּׁה וְשֶׁל שִׁשָּׁה וְשֶׁל שְׁמֹנָה, וְשֶׁל שִׁבְעָה לֹא יַעֲשֶׂה, וַאֲפִילּוּ מִשְּׁאָר מִינֵי מַתָּכוֹת.
And it is taught in another baraita: A person may not construct a house in the exact form of the Sanctuary, nor a portico [akhsadra] corresponding to the Entrance Hall of the Sanctuary, nor a courtyard corresponding to the Temple courtyard, nor a table corresponding to the Table in the Temple, nor a candelabrum corresponding to the Candelabrum in the Temple. But one may fashion a candelabrum of five or of six or of eight branches. And one may not fashion a candelabrum of seven branches, and this is the halakha even if he constructs it from other kinds of metal rather than gold, since the Candelabrum used in the Temple may be fashioned from other metals.
רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אוֹמֵר: אַף שֶׁל עֵץ לֹא יַעֲשֶׂה, כְּדֶרֶךְ שֶׁעָשׂוּ מַלְכֵי בֵּית חַשְׁמוֹנַאי. אָמְרוּ לוֹ: מִשָּׁם רְאָיָה? שַׁפּוּדִים שֶׁל בַּרְזֶל הָיוּ, וְחִיפּוּם בְּבַעַץ. הֶעֱשִׁירוּ – עֲשָׂאוּם שֶׁל כֶּסֶף, חָזְרוּ וְהֶעֱשִׁירוּ – עֲשָׂאוּם שֶׁל זָהָב.
The baraita continues: Rabbi Yosei, son of Rabbi Yehuda, says: One may not even fashion a candelabrum from wood, in the manner that the kings of the Hasmonean monarchy did in the Temple. The Candelabrum used in the Temple in the time of the Hasmonean kings was fashioned from wood. The Rabbis said to Rabbi Yosei, son of Rabbi Yehuda: You seek to bring a proof from there? In the time of the Hasmoneans the Candelabrum was not fashioned from wood but from spits [shappudim] of iron, and they covered them with tin. Later, when they grew richer and could afford to fashion a Candelabrum of higher-quality material, they fashioned the Candelabrum from silver. When they again grew richer, they fashioned the Candelabrum from gold.
אָמַר שְׁמוּאֵל מִשְּׁמֵיהּ דְּסָבָא: גּוֹבְהָהּ שֶׁל מְנוֹרָה שְׁמֹנָה עָשָׂר טְפָחִים, הָרַגְלַיִם וְהַפֶּרַח שְׁלֹשָׁה טְפָחִים, וְטִפְחַיִים חָלָק, וְטֶפַח שֶׁבּוֹ גְּבִיעַ וְכַפְתּוֹר וָפֶרַח, וְטִפְחַיִים חָלָק, וְטֶפַח כַּפְתּוֹר.
§ Shmuel says in the name of a certain elder: The height of the Candelabrum was eighteen handbreadths. The base and the flower that was upon the base were a height of three handbreadths; and two handbreadths above that were bare; and there was above that one handbreadth, which had a goblet, knob, and flower on it. And two handbreadths above that were bare, and there was above that one handbreadth that had a knob.
וּשְׁנֵי קָנִים יוֹצְאִין מִמֶּנּוּ, אֶחָד אֵילָךְ וְאֶחָד אֵילָךְ, וְנִמְשָׁכִין וְעוֹלִין כְּנֶגֶד גּוֹבְהָהּ שֶׁל מְנוֹרָה, וְטֶפַח חָלָק, וְטֶפַח כַּפְתּוֹר וּשְׁנֵי קָנִים יוֹצְאִין מִמֶּנּוּ, אֶחָד אֵילָךְ וְאֶחָד אֵילָךְ, נִמְשָׁכִין וְעוֹלִין כְּנֶגֶד גּוֹבְהָהּ שֶׁל מְנוֹרָה, וְטֶפַח חָלָק, וְטֶפַח כַּפְתּוֹר וּשְׁנֵי קָנִים יוֹצְאִין מִמֶּנּוּ, אֶחָד אֵילָךְ וְאֶחָד אֵילָךְ, וְנִמְשָׁכִין וְעוֹלִין כְּנֶגֶד גּוֹבְהָהּ שֶׁל מְנוֹרָה, וְטִפְחַיִים חָלָק, נִשְׁתַּיְּירוּ שָׁם שְׁלֹשָׁה טְפָחִים שֶׁבָּהֶן שְׁלֹשָׁה גְּבִיעִין וְכַפְתּוֹר וָפֶרַח.
And two branches emerge from the knob, one toward this direction and one toward that direction, and they extend and rise up to the height of the Candelabrum. And one handbreadth above that was bare, and there was above that one handbreadth that had a knob. And two branches emerge from the knob, one toward this direction and one toward that direction, and they extend and rise up to the height of the Candelabrum. And one handbreadth above that was bare, and there was above that one handbreadth that had a knob. And two branches emerge from the knob, one toward this direction and one toward that direction, and they extend and rise up to the height of the Candelabrum. And two handbreadths above that were bare. There then remained there three handbreadths in which there were three goblets, and a knob, and a flower.
וּגְבִיעִין לְמָה הֵן דּוֹמִין? כְּמִין כּוֹסוֹת אֲלֶכְּסַנְדְּרִיִּים, כַּפְתּוֹרִים לְמָה הֵן דּוֹמִין? כְּמִין תַּפּוּחֵי הַכְּרֵתִיִּים, פְּרָחִים לְמָה הֵן דּוֹמִין? כְּמִין פִּרְחֵי הָעַמּוּדִין, וְנִמְצְאוּ גְּבִיעִין עֶשְׂרִים וּשְׁנַיִם, כַּפְתּוֹרִים אַחַד עָשָׂר, פְּרָחִים תִּשְׁעָה.
And the goblets of the Candelabrum, to what are they similar? They were like Alexandrian goblets, which are long and narrow. The knobs, to what are they similar? They were like the shape of the apples of the Cherethites. The flowers, to what are they similar? They were like the ornaments that are etched in columns. And there are found to be a total of twenty-two goblets, eleven knobs, and nine flowers on the Candelabrum.
גְּבִיעִים מְעַכְּבִין זֶה אֶת זֶה, כַּפְתּוֹרִים מְעַכְּבִין זֶה אֶת זֶה, פְּרָחִים מְעַכְּבִין זֶה אֶת זֶה, גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים מְעַכְּבִין זֶה אֶת זֶה.
With regard to the goblets, the absence of each prevents fulfillment of the mitzva with the others; with regard to the knobs, the absence of each prevents fulfillment of the mitzva with the others; with regard to the flowers, the absence of each prevents fulfillment of the mitzva with the others. With regard to the goblets, knobs, and flowers, the absence of each prevents fulfillment of the mitzva with the others.
בִּשְׁלָמָא גְּבִיעִים עֶשְׂרִים וּשְׁנַיִם, דִּכְתִיב: ״וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים וְגוֹ׳״, וּכְתִיב: ״שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתּוֹר וָפֶרַח וְגוֹ׳״, אַרְבְּעָה דִּידַהּ
The Gemara asks: Granted, there were twenty-two goblets on the Candelabrum, as it is written: “And in the Candelabrum four goblets made like almond blossoms” (Exodus 25:34), and it is written: “Three goblets made like almond blossoms in one branch, a knob, and a flower; and three goblets made like almond blossoms in the other branch, a knob, and a flower; so for the six branches going out of the Candelabrum” (Exodus 25:33). Therefore, the Candelabrum contains the four goblets of its main shaft,
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