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Today's Daf Yomi

September 23, 2018 | 讬状讚 讘转砖专讬 转砖注状讟

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Menachot 44

A story is told about the reward a man received for keeping the mitzva of tzitzit as it prevented him from sleeping with a prostitute. The gemara聽gets back to issues relating to meal offerings and sacrifices and discusses that if certain items are lacking, it doesn’t聽prevent the fulfillment of other items. The issue is also raised with regarding to tefillin (on the arm and on the head).


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讝讬诇 讟驻讬

is more lowly than a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.

转谞讜 专讘谞谉 讞诇讝讜谉 讝讛讜 讙讜驻讜 讚讜诪讛 诇讬诐 讜讘专讬讬转讜 讚讜诪讛 诇讚讙 讜注讜诇讛 讗讞讚 诇砖讘注讬诐 砖谞讛 讜讘讚诪讜 爪讜讘注讬谉 转讻诇转 诇驻讬讻讱 讚诪讬讜 讬拽专讬诐

The Sages taught: This 岣lazon, which is the source of the sky-blue dye used in ritual fringes, has the following characteristics: Its body resembles the sea, its form resembles that of a fish, it emerges once in seventy years, and with its blood one dyes wool sky-blue for ritual fringes. It is scarce, and therefore it is expensive.

转谞讬讗 讗诪专 专讘讬 谞转谉 讗讬谉 诇讱 讻诇 诪爪讜讛 拽诇讛 砖讻转讜讘讛 讘转讜专讛 砖讗讬谉 诪转谉 砖讻专讛 讘注讜诇诐 讛讝讛 讜诇注讜诇诐 讛讘讗 讗讬谞讬 讬讜讚注 讻诪讛 爪讗 讜诇诪讚 诪诪爪讜转 爪讬爪讬转

It is taught in a baraita that Rabbi Natan says: There is no mitzva, however minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much reward is given. Go and learn from the following incident concerning the mitzva of ritual fringes.

诪注砖讛 讘讗讚诐 讗讞讚 砖讛讬讛 讝讛讬专 讘诪爪讜转 爪讬爪讬转 砖诪注 砖讬砖 讝讜谞讛 讘讻专讻讬 讛讬诐 砖谞讜讟诇转 讗专讘注 诪讗讜转 讝讛讜讘讬诐 讘砖讻专讛 砖讬讙专 诇讛 讗专讘注 诪讗讜转 讝讛讜讘讬诐 讜拽讘注 诇讛 讝诪谉 讻砖讛讙讬注 讝诪谞讜 讘讗 讜讬砖讘 注诇 讛驻转讞

There was an incident involving a certain man who was diligent about the mitzva of ritual fringes. This man heard that there was a prostitute in one of the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to meet with her. When his time came, he came and sat at the entrance to her house.

谞讻谞住讛 砖驻讞转讛 讜讗诪专讛 诇讛 讗讜转讜 讗讚诐 砖砖讬讙专 诇讬讱 讗专讘注 诪讗讜转 讝讛讜讘讬诐 讘讗 讜讬砖讘 注诇 讛驻转讞 讗诪专讛 讛讬讗 讬讻谞住 谞讻谞住 讛爪讬注讛 诇讜 砖讘注 诪讟讜转 砖砖 砖诇 讻住祝 讜讗讞转 砖诇 讝讛讘 讜讘讬谉 讻诇 讗讞转 讜讗讞转 住讜诇诐 砖诇 讻住祝 讜注诇讬讜谞讛 砖诇 讝讛讘

The maidservant of that prostitute entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one of them there was a ladder made of silver, and the top bed was the one that was made of gold.

注诇转讛 讜讬砖讘讛 注诇 讙讘讬 注诇讬讜谞讛 讻砖讛讬讗 注专讜诪讛 讜讗祝 讛讜讗 注诇讛 诇讬砖讘 注专讜诐 讻谞讙讚讛 讘讗讜 讗专讘注 爪讬爪讬讜转讬讜 讜讟驻讞讜 诇讜 注诇 驻谞讬讜 谞砖诪讟 讜讬砖讘 诇讜 注诇 讙讘讬 拽专拽注 讜讗祝 讛讬讗 谞砖诪讟讛 讜讬砖讘讛 注诇 讙讘讬 拽专拽注 讗诪专讛 诇讜 讙驻讛 砖诇 专讜诪讬 砖讗讬谞讬 诪谞讬讞转讱 注讚 砖转讗诪专 诇讬 诪讛 诪讜诐 专讗讬转 讘讬

She went up and sat naked on the top bed, and he too went up in order to sit naked facing her. In the meantime, his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: I take an oath by the gappa of Rome that I will not allow you to go until you tell me what defect you saw in me.

讗诪专 诇讛 讛注讘讜讚讛 砖诇讗 专讗讬转讬 讗砖讛 讬驻讛 讻诪讜转讱 讗诇讗 诪爪讜讛 讗讞转 爪讬讜谞讜 讛壮 讗诇讛讬谞讜 讜爪讬爪讬转 砖诪讛 讜讻转讬讘 讘讛 讗谞讬 讛壮 讗诇讛讬讻诐 砖转讬 驻注诪讬诐 讗谞讬 讛讜讗 砖注转讬讚 诇讬驻专注 讜讗谞讬 讛讜讗 砖注转讬讚 诇砖诇诐 砖讻专 注讻砖讬讜 谞讚诪讜 注诇讬 讻讗专讘注讛 注讚讬诐

He said to her: I take an oath by the Temple service that I never saw a woman as beautiful as you. But there is one mitzva that the Lord, our God, commanded us, and its name is ritual fringes, and in the passage where it is commanded, it is written twice: 鈥淚 am the Lord your God鈥 (Numbers 15:41). The doubling of this phrase indicates: I am the one who will punish those who transgress My mitzvot, and I am the one who will reward those who fulfill them. Now, said the man, the four sets of ritual fringes appeared to me as if they were four witnesses who will testify against me.

讗诪专讛 诇讜 讗讬谞讬 诪谞讬讞讱 注讚 砖转讗诪专 诇讬 诪讛 砖诪讱 讜诪讛 砖诐 注讬专讱 讜诪讛 砖诐 专讘讱 讜诪讛 砖诐 诪讚专砖讱 砖讗转讛 诇诪讚 讘讜 转讜专讛 讻转讘 讜谞转谉 讘讬讚讛

She said to him: I will not allow you to go until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote the information and placed it in her hand.

注诪讚讛 讜讞讬诇拽讛 讻诇 谞讻住讬讛 砖诇讬砖 诇诪诇讻讜转 讜砖诇讬砖 诇注谞讬讬诐 讜砖诇讬砖 谞讟诇讛 讘讬讚讛 讞讜抓 诪讗讜转谉 诪爪注讜转

She arose and divided all of her property, giving one-third as a bribe to the government, one-third to the poor, and she took one-third with her in her possession, in addition to those beds of gold and silver.

讜讘讗转 诇讘讬转 诪讚专砖讜 砖诇 专讘讬 讞讬讬讗 讗诪专讛 诇讜 专讘讬 爪讜讛 注诇讬 讜讬注砖讜谞讬 讙讬讜专转 讗诪专 诇讛 讘转讬 砖诪讗 注讬谞讬讱 谞转转 讘讗讞讚 诪谉 讛转诇诪讬讚讬诐 讛讜爪讬讗讛 讻转讘 诪讬讚讛 讜谞转谞讛 诇讜 讗诪专 诇讛 诇讻讬 讝讻讬 讘诪拽讞讱

She came to the study hall of Rabbi 岣yya and said to him: My teacher, instruct your students concerning me and have them make me a convert. Rabbi 岣yya said to her: My daughter, perhaps you set your sights on one of the students and that is why you want to convert? She took the note the student had given her from her hand and gave it to Rabbi 岣yya. He said to her: Go take possession of your purchase.

讗讜转谉 诪爪注讜转 砖讛爪讬注讛 诇讜 讘讗讬住讜专 讛爪讬注讛 诇讜 讘讛讬转专 讝讛 诪转谉 砖讻专讜 讘注讜诇诐 讛讝讛 讜诇注讜诇诐 讛讘讗 讗讬谞讬 讬讜讚注 讻诪讛

Those beds that she had arranged for him in a prohibited fashion, she now arranged for him in a permitted fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: This is the reward given to him in this world, and with regard to the World-to-Come, I do not know how much reward he will be given.

讗诪专 专讘 讬讛讜讚讛 讟诇讬转 砖讗讜诇讛 讻诇 砖诇砖讬诐 讬讜诐 驻讟讜专讛 诪谉 讛爪讬爪讬转 诪讬讻谉 讜讗讬诇讱 讞讬讬讘转

Rav Yehuda says: In the case of a borrowed cloak, for the first thirty days it is exempt from ritual fringes; from then on it is obligated.

转谞讬讗 谞诪讬 讛讻讬 讛讚专 讘驻讜谞讚拽讬 讘讗专抓 讬砖专讗诇 讜讛砖讜讻专 讘讬转 讘讞讜抓 诇讗专抓 讻诇 砖诇砖讬诐 讬讜诐 驻讟讜专 诪谉 讛诪讝讜讝讛 诪讬讻谉 讜讗讬诇讱 讞讬讬讘 讗讘诇 讛砖讜讻专 讘讬转 讘讗专抓 讬砖专讗诇 注讜砖讛 诪讝讜讝讛 诇讗诇转专 诪砖讜诐 讬讬砖讜讘 讚讗专抓 讬砖专讗诇

The Gemara notes: That distinction is also taught in a baraita: In the case of one who resides in a guesthouse [pundaki] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, for the first thirty days he is exempt from the mitzva of mezuza; from then on he is obligated. But one who rents a house in Eretz Yisrael must affix a mezuza immediately, due to the settlement of Eretz Yisrael.

转驻诇讛 砖诇 讬讚 讗讬谞讛 诪注讻讘转 讗诪专 专讘 讞住讚讗 诇讗 砖谞讜 讗诇讗 砖讬砖 诇讜 讗讘诇 讗讬谉 诇讜 诪注讻讘转

搂 The mishna teaches: Absence of the phylacteries of the arm does not prevent fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. Rav 岣sda said: They taught this only in a case where one has the other phylacteries, but they are not with him or he is unable to wear them for some reason. But if he does not have the other phylacteries at all, then their absence does prevent the fulfillment of the mitzva to don the phylacteries that he has.

讗诪专讜 诇讜 讗诪专转 讗诪专 诇讛讜 诇讗 讗诇讗 诪讗谉 讚诇讬转 诇讬讛 转专讬 诪爪讜转 讞讚 诪爪讜讛 谞诪讬 诇讗 诇讬注讘讬讚 讜诪注讬拽专讗 诪讗讬 住讘专 讙讝讬专讛 砖诪讗 讬驻砖注

Later on, the students said to him: Do you still say that? Rav 岣sda said to them: No, rather I would say the opposite: Concerning one who does not have the ability to fulfill two mitzvot, should he also not perform the one mitzva that he does have the ability to fulfill? The Gemara asks: And what did he hold initially when he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic decree, lest he be negligent and not try to acquire the phylacteries that he lacks.

讗诪专 专讘 砖砖转 讻诇 砖讗讬谞讜 诪谞讬讞 转驻讬诇讬谉 注讜讘专 讘砖诪讜谞讛 注砖讛

Rav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot. This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18).

讜讻诇 砖讗讬谉 诇讜 爪讬爪讬转 讘讘讙讚讜 注讜讘专 讘讞诪砖讛 注砖讛

And anyone who does not have ritual fringes on his garments violates five positive mitzvot. This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: 鈥淭hat they prepare for themselves strings鈥nd they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord鈥 (Numbers 15:38鈥39). An additional command appears in the verse: 鈥淵ou shall prepare yourself twisted cords鈥 (Deuteronomy 22:12).

讜讻诇 讻讛谉 砖讗讬谞讜 注讜诇讛 诇讚讜讻谉 注讜讘专 讘砖诇砖讛 注砖讛

And any priest who does not ascend the platform to recite the Priestly Benediction violates three positive mitzvot expressed in the verses: 鈥淪o you shall bless the children of Israel; you shall say to them鈥 (Numbers 6:23), and: 鈥淎nd they shall put My name upon the children of Israel鈥 (Numbers 6:27).

讻诇 砖讗讬谉 诇讜 诪讝讜讝讛 讘驻转讞讜 注讜讘专 讘砖谞讬 注砖讛 讜讻转讘转诐 讜讻转讘转诐

Anyone who does not have a mezuza in his doorway violates two positive mitzvot, stated in the verses: 鈥淎nd you shall write them on the doorposts of your house鈥 (Deuteronomy 6:9), and: 鈥淎nd you shall write them on the doorposts of your house鈥 (Deuteronomy 11:20).

讜讗诪专 专讬砖 诇拽讬砖 讻诇 讛诪谞讬讞 转驻讬诇讬谉 诪讗专讬讱 讬诪讬诐 砖谞讗诪专

And Reish Lakish says: Anyone who dons phylacteries lives a long life, as it is stated:

讛壮 注诇讬讛诐 讬讞讬讜 讜诇讻诇 讘讛谉 讞讬讬 专讜讞讬 讜转讞诇讬诪谞讬 讜讛讞讬谞讬

鈥淭he Lord is upon them, they will live, and altogether therein is the life of my spirit; and have me recover, and make me to live鈥 (Isaiah 38:16). This is interpreted as referring to those who don phylacteries, which contain the name of the Lord, on their heads; as a result, they will live, be healed and merit long life.

诪转谞讬壮 讛住讜诇转 讜讛砖诪谉 讗讬谉 诪注讻讘讬谉 讗转 讛讬讬谉 讜诇讗 讛讬讬谉 诪注讻讘谉 讛诪转谞讜转 砖注诇 讛诪讝讘讞 讛讞讬爪讜谉 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜

MISHNA: The mishna returns to discussing the halakhot of meal offerings, which are the central theme of this tractate. The absence of the fine flour and the oil for the meal offering accompanying burnt offerings and peace offerings does not prevent libation of the wine, and the absence of the wine for libation does not prevent sacrifice of the flour and the oil. Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement of blood, the offering effects atonement after the fact.

讙诪壮 转谞讜 专讘谞谉 讜诪谞讞转诐 讜谞住讻讬讛诐 讛讘讗 诪谞讞讛 讜讗讞专 讻讱 讛讘讗 谞住讻讬诐 专讘讬 讗讜诪专 讝讘讞 讜谞住讻讬诐 讛讘讗 讝讘讞 讜讗讞专 讻讱 讛讘讗 谞住讻讬诐

GEMARA: The Sages taught in a baraita: The verse concerning the additional offerings sacrificed on Sukkot and the Eighth Day of Assembly states: 鈥淎nd their meal offering and their libations for the bulls, for the rams and for the lambs鈥 (Numbers 29:18). This indicates that after the animal is sacrificed, one must bring the meal offering and then bring the libations. Rabbi Yehuda HaNasi says that since the verse states: 鈥淭o bring an offering made by fire to the Lord, a burnt offering, and a meal offering, an animal offering, and libations, each on its own day鈥 (Leviticus 23:37), one must bring the animal offering and then bring the libations, and only then bring the meal offering.

讜专讘讬 谞诪讬 讛讻转讬讘 讜诪谞讞转诐 讜谞住讻讬讛诐 讛讛讜讗 诪讬讘注讬 诇诪谞讞转诐 讜谞住讻讬讛诐 讘诇讬诇讛 讜诪谞讞转诐 讜谞住讻讬讛诐 讗驻讬诇讜 诇诪讞专

The Gemara asks: But according to Rabbi Yehuda HaNasi also, isn鈥檛 it written: 鈥淎nd their meal offering and their libations,鈥 indicating that the meal offering precedes the libations? The Gemara answers: That verse is necessary in order to teach that once the animals have been sacrificed during the day, their meal offering and their libations may be offered even at night, and similarly, their meal offering and their libations may be offered even the next day.

讜专讘谞谉 谞诪讬 讛讻转讬讘 讝讘讞 讜谞住讻讬诐 讛讛讜讗 诪讬讘注讬 诇讬讛 诇讻讚讝注讬专讬 讚讗诪专 讝注讬专讬 讗讬谉 谞住讻讬诐 诪转拽讚砖讬谉 讗诇讗 讘砖讞讬讟转 讛讝讘讞

The Gemara asks: But according to the Rabbis also, isn鈥檛 it written: 鈥淎n animal offering, and libations,鈥 indicating that the libations immediately follow the animal offering and precede the meal offering? The Gemara answers: That verse is necessary to teach that the halakha is in accordance with the statement of Ze鈥檈iri, as Ze鈥檈iri says: The libations that accompany animal offerings are consecrated only through the slaughter of the animal offering. This means that once the animal is slaughtered, the libations that were set aside to be brought with that animal offering cannot be diverted to accompany a different animal offering.

讜专讘讬 谞诪讬 诪讬讘注讬 诇讬讛 诇讻讚讝注讬专讬 讜专讘谞谉 谞诪讬 诪讬讘注讬 诇讛讜 诇诪谞讞转诐 讜谞住讻讬讛诐 讘诇讬诇讛 讜诪谞讞转诐 讜谞住讻讬讛诐 讗驻讬诇讜 诇诪讞专

The Gemara points out that both opinions remain difficult: But Rabbi Yehuda HaNasi should also require the phrase 鈥渁n animal offering, and libations鈥 to teach that the halakha is in accordance with the statement of Ze鈥檈iri. And the Rabbis should also require the phrase 鈥渁nd their meal offering and their libations鈥 to indicate that their meal offering and their libations may be offered even at night, and their meal offering and their libations may be offered even the next day.

讗诇讗 讛讬讬谞讜 讟注诪讬讬讛讜 讚专讘谞谉 讚讻转讬讘 注诇讛 讜诪谞讞讛 讜专讘讬 谞诪讬 讛讻转讬讘 注诇讛 讜诪谞讞讛

The Gemara offers a different explanation of the dispute in the baraita: Rather, this is the reasoning of the Rabbis, as it is written in the verse: 鈥淭o bring an offering made by fire to the Lord, a burnt offering, and a meal offering, an animal offering, and libations, each on its own day.鈥 The Rabbis derive from this that the meal offering should be offered immediately following the animal burnt offering. The Gemara asks: But according to Rabbi Yehuda HaNasi also, isn鈥檛 it written: 鈥淎 burnt offering, and a meal offering鈥?

讗诇讗 讘讘讗讬诐 注诐 讛讝讘讞 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诪谞讞讛 讜讗讞专 讻讱 谞住讻讬诐 讚讛讻转讬讘 注诇讛 讜诪谞讞讛 讻讬 驻诇讬讙讬 讘讘讗讬谉 讘驻谞讬 注爪诪谉 专讘谞谉 住讘专讬 诪讚讘讗讬谉 注诐 讛讝讘讞 诪谞讞讛 讜讗讞专 讻讱 谞住讻讬诐 讘驻谞讬 注爪诪谉 谞诪讬 诪谞讞讛 讜讗讞专 讻讱 谞住讻讬诐

Rather, with regard to libations that accompany an animal offering, everyone agrees that the meal offering should be brought and afterward the libations should be brought, as it is written: 鈥淎 burnt offering, and a meal offering.鈥 When they disagree it is with regard to meal offerings and libations that are brought by themselves. The Rabbis hold that from the fact that when meal offerings and libations accompany offerings, the meal offerings are brought and then the libations are brought, it can be derived that when they are brought by themselves also, first the meal offering is brought and then the libations are brought.

讜专讘讬 讛转诐 讛讜讗 讚讗讬讬讚讬 讚讗转讞讬诇 讘讗讻讬诇讛 讙诪专 诇讛 诇讻讜诇讗 诪讬诇转讗 讚讗讻讬诇讛 讗讘诇 讘驻谞讬 注爪诪谉 谞住讻讬诐 注讚讬驻讬 讛讜讗讬诇 讚诪讬转讗诪专讗 砖讬专讛 注诇讬讬讛讜

And Rabbi Yehuda HaNasi holds that it is specifically there, in the case of meal offerings and libations that accompany an animal offering, that the meal offering is burned on the altar before the wine libation is poured on the altar. This is because since the altar has started to eat, i.e., consume, the animal offering, one must first complete the entire matter of the altar鈥檚 eating, including the meal offering. The pouring of the wine on the altar is likened more to drinking than to eating. But when the meal offering and the libations are brought by themselves, the libations are considered preferable, because the song of the Levites is recited over them. Consequently, the pouring of the libations precedes the burning of the meal offering on the altar.

讛诪转谞讜转 砖注诇 诪讝讘讞 讛讞讬爪讜谉 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜

搂 The mishna teaches: Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement, the offering effects atonement after the fact.

转谞讜 专讘谞谉 诪谞讬谉 诇讻诇 讛谞讬转谞讬谉 注诇 诪讝讘讞 讛讞讬爪讜谉 砖谞转谞谉 讘诪转谞讛 讗讞转 砖讻讬驻专 砖谞讗诪专 讜讚诐 讝讘讞讬讱 讬砖驻讱 注诇 诪讝讘讞 讛壮 讗诇讛讬讱

Apropos this statement, the Sages taught in a baraita: From where is it derived with regard to all offerings whose blood is to be placed on the external altar that if one placed their blood with one act of placement, as opposed to the two or four that are required depending upon the offering, that the offering has nevertheless effected atonement after the fact, i.e., one has fulfilled his obligation to bring the offering? As it is stated: 鈥淎nd the blood of your offerings shall be poured out against the altar of the Lord your God鈥 (Deuteronomy 12:27).

诪转谞讬壮 讛驻专讬诐 讜讛讗讬诇讬诐 讜讛讻讘砖讬诐 讜讛砖注讬专讬诐 讗讬谞谉 诪注讻讘讬谉 讝讛 讗转 讝讛 专讘讬 砖诪注讜谉 讗讜诪专 讗诐 讛讬讜 诇讛诐 驻专讬诐 诪专讜讘讬诐 讜诇讗 讛讬讜 诇讛诐 谞住讻讬诐 讬讘讬讗 驻专 讗讞讚 讜谞住讻讬诐 讜诇讗 讬拽专讬讘讜 讻讜诇诐 讘诇讗 谞住讻讬诐

MISHNA: Failure to sacrifice one of the bulls, the rams, the sheep, or the goats of the additional offerings brought on Festivals does not prevent the sacrifice of the others. Rabbi Shimon says: If the Temple treasurers had sufficient funds for the numerous bulls that are required to be sacrificed on that day but they did not also have sufficient funds for the accompanying libations, they should rather bring one bull and its libations, and they should not sacrifice all of them without libations.

讙诪壮 讛谞讬 驻专讬诐 讜讻讘砖讬诐 讚讛讬讻讗 讗讬诇讬诪讗 讚讞讙 讻诪砖驻讟 讻诪砖驻讟诐 讻转讬讘 讘讛讜

GEMARA: The Gemara asks: With regard to these bulls, rams, and sheep mentioned in the mishna, on which festival are they offered? If we say that these are the offerings of the festival of Sukkot, this is difficult: It is written with regard to those days that their offerings must be brought: 鈥淎ccording to the ordinance鈥 (see, e.g., Numbers 29:18), and: 鈥淎ccording to their ordinance鈥 (Numbers 29:33). This indicates that no deviation from the Torah鈥檚 prescription is possible.

讗诇讗 讚专讗砖 讞讚砖 讜注爪专转 讚讞讜诪砖 讛驻拽讜讚讬诐

Rather, the mishna must be referring to the two bulls, one ram, and seven sheep of the New Moon and Shavuot, as mentioned in the book of Numbers (28:11, 27).

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Menachot 44

The William Davidson Talmud | Powered by Sefaria

Menachot 44

讝讬诇 讟驻讬

is more lowly than a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.

转谞讜 专讘谞谉 讞诇讝讜谉 讝讛讜 讙讜驻讜 讚讜诪讛 诇讬诐 讜讘专讬讬转讜 讚讜诪讛 诇讚讙 讜注讜诇讛 讗讞讚 诇砖讘注讬诐 砖谞讛 讜讘讚诪讜 爪讜讘注讬谉 转讻诇转 诇驻讬讻讱 讚诪讬讜 讬拽专讬诐

The Sages taught: This 岣lazon, which is the source of the sky-blue dye used in ritual fringes, has the following characteristics: Its body resembles the sea, its form resembles that of a fish, it emerges once in seventy years, and with its blood one dyes wool sky-blue for ritual fringes. It is scarce, and therefore it is expensive.

转谞讬讗 讗诪专 专讘讬 谞转谉 讗讬谉 诇讱 讻诇 诪爪讜讛 拽诇讛 砖讻转讜讘讛 讘转讜专讛 砖讗讬谉 诪转谉 砖讻专讛 讘注讜诇诐 讛讝讛 讜诇注讜诇诐 讛讘讗 讗讬谞讬 讬讜讚注 讻诪讛 爪讗 讜诇诪讚 诪诪爪讜转 爪讬爪讬转

It is taught in a baraita that Rabbi Natan says: There is no mitzva, however minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much reward is given. Go and learn from the following incident concerning the mitzva of ritual fringes.

诪注砖讛 讘讗讚诐 讗讞讚 砖讛讬讛 讝讛讬专 讘诪爪讜转 爪讬爪讬转 砖诪注 砖讬砖 讝讜谞讛 讘讻专讻讬 讛讬诐 砖谞讜讟诇转 讗专讘注 诪讗讜转 讝讛讜讘讬诐 讘砖讻专讛 砖讬讙专 诇讛 讗专讘注 诪讗讜转 讝讛讜讘讬诐 讜拽讘注 诇讛 讝诪谉 讻砖讛讙讬注 讝诪谞讜 讘讗 讜讬砖讘 注诇 讛驻转讞

There was an incident involving a certain man who was diligent about the mitzva of ritual fringes. This man heard that there was a prostitute in one of the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to meet with her. When his time came, he came and sat at the entrance to her house.

谞讻谞住讛 砖驻讞转讛 讜讗诪专讛 诇讛 讗讜转讜 讗讚诐 砖砖讬讙专 诇讬讱 讗专讘注 诪讗讜转 讝讛讜讘讬诐 讘讗 讜讬砖讘 注诇 讛驻转讞 讗诪专讛 讛讬讗 讬讻谞住 谞讻谞住 讛爪讬注讛 诇讜 砖讘注 诪讟讜转 砖砖 砖诇 讻住祝 讜讗讞转 砖诇 讝讛讘 讜讘讬谉 讻诇 讗讞转 讜讗讞转 住讜诇诐 砖诇 讻住祝 讜注诇讬讜谞讛 砖诇 讝讛讘

The maidservant of that prostitute entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one of them there was a ladder made of silver, and the top bed was the one that was made of gold.

注诇转讛 讜讬砖讘讛 注诇 讙讘讬 注诇讬讜谞讛 讻砖讛讬讗 注专讜诪讛 讜讗祝 讛讜讗 注诇讛 诇讬砖讘 注专讜诐 讻谞讙讚讛 讘讗讜 讗专讘注 爪讬爪讬讜转讬讜 讜讟驻讞讜 诇讜 注诇 驻谞讬讜 谞砖诪讟 讜讬砖讘 诇讜 注诇 讙讘讬 拽专拽注 讜讗祝 讛讬讗 谞砖诪讟讛 讜讬砖讘讛 注诇 讙讘讬 拽专拽注 讗诪专讛 诇讜 讙驻讛 砖诇 专讜诪讬 砖讗讬谞讬 诪谞讬讞转讱 注讚 砖转讗诪专 诇讬 诪讛 诪讜诐 专讗讬转 讘讬

She went up and sat naked on the top bed, and he too went up in order to sit naked facing her. In the meantime, his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: I take an oath by the gappa of Rome that I will not allow you to go until you tell me what defect you saw in me.

讗诪专 诇讛 讛注讘讜讚讛 砖诇讗 专讗讬转讬 讗砖讛 讬驻讛 讻诪讜转讱 讗诇讗 诪爪讜讛 讗讞转 爪讬讜谞讜 讛壮 讗诇讛讬谞讜 讜爪讬爪讬转 砖诪讛 讜讻转讬讘 讘讛 讗谞讬 讛壮 讗诇讛讬讻诐 砖转讬 驻注诪讬诐 讗谞讬 讛讜讗 砖注转讬讚 诇讬驻专注 讜讗谞讬 讛讜讗 砖注转讬讚 诇砖诇诐 砖讻专 注讻砖讬讜 谞讚诪讜 注诇讬 讻讗专讘注讛 注讚讬诐

He said to her: I take an oath by the Temple service that I never saw a woman as beautiful as you. But there is one mitzva that the Lord, our God, commanded us, and its name is ritual fringes, and in the passage where it is commanded, it is written twice: 鈥淚 am the Lord your God鈥 (Numbers 15:41). The doubling of this phrase indicates: I am the one who will punish those who transgress My mitzvot, and I am the one who will reward those who fulfill them. Now, said the man, the four sets of ritual fringes appeared to me as if they were four witnesses who will testify against me.

讗诪专讛 诇讜 讗讬谞讬 诪谞讬讞讱 注讚 砖转讗诪专 诇讬 诪讛 砖诪讱 讜诪讛 砖诐 注讬专讱 讜诪讛 砖诐 专讘讱 讜诪讛 砖诐 诪讚专砖讱 砖讗转讛 诇诪讚 讘讜 转讜专讛 讻转讘 讜谞转谉 讘讬讚讛

She said to him: I will not allow you to go until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote the information and placed it in her hand.

注诪讚讛 讜讞讬诇拽讛 讻诇 谞讻住讬讛 砖诇讬砖 诇诪诇讻讜转 讜砖诇讬砖 诇注谞讬讬诐 讜砖诇讬砖 谞讟诇讛 讘讬讚讛 讞讜抓 诪讗讜转谉 诪爪注讜转

She arose and divided all of her property, giving one-third as a bribe to the government, one-third to the poor, and she took one-third with her in her possession, in addition to those beds of gold and silver.

讜讘讗转 诇讘讬转 诪讚专砖讜 砖诇 专讘讬 讞讬讬讗 讗诪专讛 诇讜 专讘讬 爪讜讛 注诇讬 讜讬注砖讜谞讬 讙讬讜专转 讗诪专 诇讛 讘转讬 砖诪讗 注讬谞讬讱 谞转转 讘讗讞讚 诪谉 讛转诇诪讬讚讬诐 讛讜爪讬讗讛 讻转讘 诪讬讚讛 讜谞转谞讛 诇讜 讗诪专 诇讛 诇讻讬 讝讻讬 讘诪拽讞讱

She came to the study hall of Rabbi 岣yya and said to him: My teacher, instruct your students concerning me and have them make me a convert. Rabbi 岣yya said to her: My daughter, perhaps you set your sights on one of the students and that is why you want to convert? She took the note the student had given her from her hand and gave it to Rabbi 岣yya. He said to her: Go take possession of your purchase.

讗讜转谉 诪爪注讜转 砖讛爪讬注讛 诇讜 讘讗讬住讜专 讛爪讬注讛 诇讜 讘讛讬转专 讝讛 诪转谉 砖讻专讜 讘注讜诇诐 讛讝讛 讜诇注讜诇诐 讛讘讗 讗讬谞讬 讬讜讚注 讻诪讛

Those beds that she had arranged for him in a prohibited fashion, she now arranged for him in a permitted fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: This is the reward given to him in this world, and with regard to the World-to-Come, I do not know how much reward he will be given.

讗诪专 专讘 讬讛讜讚讛 讟诇讬转 砖讗讜诇讛 讻诇 砖诇砖讬诐 讬讜诐 驻讟讜专讛 诪谉 讛爪讬爪讬转 诪讬讻谉 讜讗讬诇讱 讞讬讬讘转

Rav Yehuda says: In the case of a borrowed cloak, for the first thirty days it is exempt from ritual fringes; from then on it is obligated.

转谞讬讗 谞诪讬 讛讻讬 讛讚专 讘驻讜谞讚拽讬 讘讗专抓 讬砖专讗诇 讜讛砖讜讻专 讘讬转 讘讞讜抓 诇讗专抓 讻诇 砖诇砖讬诐 讬讜诐 驻讟讜专 诪谉 讛诪讝讜讝讛 诪讬讻谉 讜讗讬诇讱 讞讬讬讘 讗讘诇 讛砖讜讻专 讘讬转 讘讗专抓 讬砖专讗诇 注讜砖讛 诪讝讜讝讛 诇讗诇转专 诪砖讜诐 讬讬砖讜讘 讚讗专抓 讬砖专讗诇

The Gemara notes: That distinction is also taught in a baraita: In the case of one who resides in a guesthouse [pundaki] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, for the first thirty days he is exempt from the mitzva of mezuza; from then on he is obligated. But one who rents a house in Eretz Yisrael must affix a mezuza immediately, due to the settlement of Eretz Yisrael.

转驻诇讛 砖诇 讬讚 讗讬谞讛 诪注讻讘转 讗诪专 专讘 讞住讚讗 诇讗 砖谞讜 讗诇讗 砖讬砖 诇讜 讗讘诇 讗讬谉 诇讜 诪注讻讘转

搂 The mishna teaches: Absence of the phylacteries of the arm does not prevent fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. Rav 岣sda said: They taught this only in a case where one has the other phylacteries, but they are not with him or he is unable to wear them for some reason. But if he does not have the other phylacteries at all, then their absence does prevent the fulfillment of the mitzva to don the phylacteries that he has.

讗诪专讜 诇讜 讗诪专转 讗诪专 诇讛讜 诇讗 讗诇讗 诪讗谉 讚诇讬转 诇讬讛 转专讬 诪爪讜转 讞讚 诪爪讜讛 谞诪讬 诇讗 诇讬注讘讬讚 讜诪注讬拽专讗 诪讗讬 住讘专 讙讝讬专讛 砖诪讗 讬驻砖注

Later on, the students said to him: Do you still say that? Rav 岣sda said to them: No, rather I would say the opposite: Concerning one who does not have the ability to fulfill two mitzvot, should he also not perform the one mitzva that he does have the ability to fulfill? The Gemara asks: And what did he hold initially when he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic decree, lest he be negligent and not try to acquire the phylacteries that he lacks.

讗诪专 专讘 砖砖转 讻诇 砖讗讬谞讜 诪谞讬讞 转驻讬诇讬谉 注讜讘专 讘砖诪讜谞讛 注砖讛

Rav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot. This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18).

讜讻诇 砖讗讬谉 诇讜 爪讬爪讬转 讘讘讙讚讜 注讜讘专 讘讞诪砖讛 注砖讛

And anyone who does not have ritual fringes on his garments violates five positive mitzvot. This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: 鈥淭hat they prepare for themselves strings鈥nd they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord鈥 (Numbers 15:38鈥39). An additional command appears in the verse: 鈥淵ou shall prepare yourself twisted cords鈥 (Deuteronomy 22:12).

讜讻诇 讻讛谉 砖讗讬谞讜 注讜诇讛 诇讚讜讻谉 注讜讘专 讘砖诇砖讛 注砖讛

And any priest who does not ascend the platform to recite the Priestly Benediction violates three positive mitzvot expressed in the verses: 鈥淪o you shall bless the children of Israel; you shall say to them鈥 (Numbers 6:23), and: 鈥淎nd they shall put My name upon the children of Israel鈥 (Numbers 6:27).

讻诇 砖讗讬谉 诇讜 诪讝讜讝讛 讘驻转讞讜 注讜讘专 讘砖谞讬 注砖讛 讜讻转讘转诐 讜讻转讘转诐

Anyone who does not have a mezuza in his doorway violates two positive mitzvot, stated in the verses: 鈥淎nd you shall write them on the doorposts of your house鈥 (Deuteronomy 6:9), and: 鈥淎nd you shall write them on the doorposts of your house鈥 (Deuteronomy 11:20).

讜讗诪专 专讬砖 诇拽讬砖 讻诇 讛诪谞讬讞 转驻讬诇讬谉 诪讗专讬讱 讬诪讬诐 砖谞讗诪专

And Reish Lakish says: Anyone who dons phylacteries lives a long life, as it is stated:

讛壮 注诇讬讛诐 讬讞讬讜 讜诇讻诇 讘讛谉 讞讬讬 专讜讞讬 讜转讞诇讬诪谞讬 讜讛讞讬谞讬

鈥淭he Lord is upon them, they will live, and altogether therein is the life of my spirit; and have me recover, and make me to live鈥 (Isaiah 38:16). This is interpreted as referring to those who don phylacteries, which contain the name of the Lord, on their heads; as a result, they will live, be healed and merit long life.

诪转谞讬壮 讛住讜诇转 讜讛砖诪谉 讗讬谉 诪注讻讘讬谉 讗转 讛讬讬谉 讜诇讗 讛讬讬谉 诪注讻讘谉 讛诪转谞讜转 砖注诇 讛诪讝讘讞 讛讞讬爪讜谉 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜

MISHNA: The mishna returns to discussing the halakhot of meal offerings, which are the central theme of this tractate. The absence of the fine flour and the oil for the meal offering accompanying burnt offerings and peace offerings does not prevent libation of the wine, and the absence of the wine for libation does not prevent sacrifice of the flour and the oil. Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement of blood, the offering effects atonement after the fact.

讙诪壮 转谞讜 专讘谞谉 讜诪谞讞转诐 讜谞住讻讬讛诐 讛讘讗 诪谞讞讛 讜讗讞专 讻讱 讛讘讗 谞住讻讬诐 专讘讬 讗讜诪专 讝讘讞 讜谞住讻讬诐 讛讘讗 讝讘讞 讜讗讞专 讻讱 讛讘讗 谞住讻讬诐

GEMARA: The Sages taught in a baraita: The verse concerning the additional offerings sacrificed on Sukkot and the Eighth Day of Assembly states: 鈥淎nd their meal offering and their libations for the bulls, for the rams and for the lambs鈥 (Numbers 29:18). This indicates that after the animal is sacrificed, one must bring the meal offering and then bring the libations. Rabbi Yehuda HaNasi says that since the verse states: 鈥淭o bring an offering made by fire to the Lord, a burnt offering, and a meal offering, an animal offering, and libations, each on its own day鈥 (Leviticus 23:37), one must bring the animal offering and then bring the libations, and only then bring the meal offering.

讜专讘讬 谞诪讬 讛讻转讬讘 讜诪谞讞转诐 讜谞住讻讬讛诐 讛讛讜讗 诪讬讘注讬 诇诪谞讞转诐 讜谞住讻讬讛诐 讘诇讬诇讛 讜诪谞讞转诐 讜谞住讻讬讛诐 讗驻讬诇讜 诇诪讞专

The Gemara asks: But according to Rabbi Yehuda HaNasi also, isn鈥檛 it written: 鈥淎nd their meal offering and their libations,鈥 indicating that the meal offering precedes the libations? The Gemara answers: That verse is necessary in order to teach that once the animals have been sacrificed during the day, their meal offering and their libations may be offered even at night, and similarly, their meal offering and their libations may be offered even the next day.

讜专讘谞谉 谞诪讬 讛讻转讬讘 讝讘讞 讜谞住讻讬诐 讛讛讜讗 诪讬讘注讬 诇讬讛 诇讻讚讝注讬专讬 讚讗诪专 讝注讬专讬 讗讬谉 谞住讻讬诐 诪转拽讚砖讬谉 讗诇讗 讘砖讞讬讟转 讛讝讘讞

The Gemara asks: But according to the Rabbis also, isn鈥檛 it written: 鈥淎n animal offering, and libations,鈥 indicating that the libations immediately follow the animal offering and precede the meal offering? The Gemara answers: That verse is necessary to teach that the halakha is in accordance with the statement of Ze鈥檈iri, as Ze鈥檈iri says: The libations that accompany animal offerings are consecrated only through the slaughter of the animal offering. This means that once the animal is slaughtered, the libations that were set aside to be brought with that animal offering cannot be diverted to accompany a different animal offering.

讜专讘讬 谞诪讬 诪讬讘注讬 诇讬讛 诇讻讚讝注讬专讬 讜专讘谞谉 谞诪讬 诪讬讘注讬 诇讛讜 诇诪谞讞转诐 讜谞住讻讬讛诐 讘诇讬诇讛 讜诪谞讞转诐 讜谞住讻讬讛诐 讗驻讬诇讜 诇诪讞专

The Gemara points out that both opinions remain difficult: But Rabbi Yehuda HaNasi should also require the phrase 鈥渁n animal offering, and libations鈥 to teach that the halakha is in accordance with the statement of Ze鈥檈iri. And the Rabbis should also require the phrase 鈥渁nd their meal offering and their libations鈥 to indicate that their meal offering and their libations may be offered even at night, and their meal offering and their libations may be offered even the next day.

讗诇讗 讛讬讬谞讜 讟注诪讬讬讛讜 讚专讘谞谉 讚讻转讬讘 注诇讛 讜诪谞讞讛 讜专讘讬 谞诪讬 讛讻转讬讘 注诇讛 讜诪谞讞讛

The Gemara offers a different explanation of the dispute in the baraita: Rather, this is the reasoning of the Rabbis, as it is written in the verse: 鈥淭o bring an offering made by fire to the Lord, a burnt offering, and a meal offering, an animal offering, and libations, each on its own day.鈥 The Rabbis derive from this that the meal offering should be offered immediately following the animal burnt offering. The Gemara asks: But according to Rabbi Yehuda HaNasi also, isn鈥檛 it written: 鈥淎 burnt offering, and a meal offering鈥?

讗诇讗 讘讘讗讬诐 注诐 讛讝讘讞 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诪谞讞讛 讜讗讞专 讻讱 谞住讻讬诐 讚讛讻转讬讘 注诇讛 讜诪谞讞讛 讻讬 驻诇讬讙讬 讘讘讗讬谉 讘驻谞讬 注爪诪谉 专讘谞谉 住讘专讬 诪讚讘讗讬谉 注诐 讛讝讘讞 诪谞讞讛 讜讗讞专 讻讱 谞住讻讬诐 讘驻谞讬 注爪诪谉 谞诪讬 诪谞讞讛 讜讗讞专 讻讱 谞住讻讬诐

Rather, with regard to libations that accompany an animal offering, everyone agrees that the meal offering should be brought and afterward the libations should be brought, as it is written: 鈥淎 burnt offering, and a meal offering.鈥 When they disagree it is with regard to meal offerings and libations that are brought by themselves. The Rabbis hold that from the fact that when meal offerings and libations accompany offerings, the meal offerings are brought and then the libations are brought, it can be derived that when they are brought by themselves also, first the meal offering is brought and then the libations are brought.

讜专讘讬 讛转诐 讛讜讗 讚讗讬讬讚讬 讚讗转讞讬诇 讘讗讻讬诇讛 讙诪专 诇讛 诇讻讜诇讗 诪讬诇转讗 讚讗讻讬诇讛 讗讘诇 讘驻谞讬 注爪诪谉 谞住讻讬诐 注讚讬驻讬 讛讜讗讬诇 讚诪讬转讗诪专讗 砖讬专讛 注诇讬讬讛讜

And Rabbi Yehuda HaNasi holds that it is specifically there, in the case of meal offerings and libations that accompany an animal offering, that the meal offering is burned on the altar before the wine libation is poured on the altar. This is because since the altar has started to eat, i.e., consume, the animal offering, one must first complete the entire matter of the altar鈥檚 eating, including the meal offering. The pouring of the wine on the altar is likened more to drinking than to eating. But when the meal offering and the libations are brought by themselves, the libations are considered preferable, because the song of the Levites is recited over them. Consequently, the pouring of the libations precedes the burning of the meal offering on the altar.

讛诪转谞讜转 砖注诇 诪讝讘讞 讛讞讬爪讜谉 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜

搂 The mishna teaches: Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement, the offering effects atonement after the fact.

转谞讜 专讘谞谉 诪谞讬谉 诇讻诇 讛谞讬转谞讬谉 注诇 诪讝讘讞 讛讞讬爪讜谉 砖谞转谞谉 讘诪转谞讛 讗讞转 砖讻讬驻专 砖谞讗诪专 讜讚诐 讝讘讞讬讱 讬砖驻讱 注诇 诪讝讘讞 讛壮 讗诇讛讬讱

Apropos this statement, the Sages taught in a baraita: From where is it derived with regard to all offerings whose blood is to be placed on the external altar that if one placed their blood with one act of placement, as opposed to the two or four that are required depending upon the offering, that the offering has nevertheless effected atonement after the fact, i.e., one has fulfilled his obligation to bring the offering? As it is stated: 鈥淎nd the blood of your offerings shall be poured out against the altar of the Lord your God鈥 (Deuteronomy 12:27).

诪转谞讬壮 讛驻专讬诐 讜讛讗讬诇讬诐 讜讛讻讘砖讬诐 讜讛砖注讬专讬诐 讗讬谞谉 诪注讻讘讬谉 讝讛 讗转 讝讛 专讘讬 砖诪注讜谉 讗讜诪专 讗诐 讛讬讜 诇讛诐 驻专讬诐 诪专讜讘讬诐 讜诇讗 讛讬讜 诇讛诐 谞住讻讬诐 讬讘讬讗 驻专 讗讞讚 讜谞住讻讬诐 讜诇讗 讬拽专讬讘讜 讻讜诇诐 讘诇讗 谞住讻讬诐

MISHNA: Failure to sacrifice one of the bulls, the rams, the sheep, or the goats of the additional offerings brought on Festivals does not prevent the sacrifice of the others. Rabbi Shimon says: If the Temple treasurers had sufficient funds for the numerous bulls that are required to be sacrificed on that day but they did not also have sufficient funds for the accompanying libations, they should rather bring one bull and its libations, and they should not sacrifice all of them without libations.

讙诪壮 讛谞讬 驻专讬诐 讜讻讘砖讬诐 讚讛讬讻讗 讗讬诇讬诪讗 讚讞讙 讻诪砖驻讟 讻诪砖驻讟诐 讻转讬讘 讘讛讜

GEMARA: The Gemara asks: With regard to these bulls, rams, and sheep mentioned in the mishna, on which festival are they offered? If we say that these are the offerings of the festival of Sukkot, this is difficult: It is written with regard to those days that their offerings must be brought: 鈥淎ccording to the ordinance鈥 (see, e.g., Numbers 29:18), and: 鈥淎ccording to their ordinance鈥 (Numbers 29:33). This indicates that no deviation from the Torah鈥檚 prescription is possible.

讗诇讗 讚专讗砖 讞讚砖 讜注爪专转 讚讞讜诪砖 讛驻拽讜讚讬诐

Rather, the mishna must be referring to the two bulls, one ram, and seven sheep of the New Moon and Shavuot, as mentioned in the book of Numbers (28:11, 27).

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