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Today's Daf Yomi

September 23, 2018 | ื™ืดื“ ื‘ืชืฉืจื™ ืชืฉืขืดื˜

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

Menachot 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 gemaraย gets back to issues relating to meal offerings and sacrifices and discusses that if certain items are lacking, it doesn’tย 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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ื–ื™ืœ ื˜ืคื™

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

ืชื ื• ืจื‘ื ืŸ ื—ืœื–ื•ืŸ ื–ื”ื• ื’ื•ืคื• ื“ื•ืžื” ืœื™ื ื•ื‘ืจื™ื™ืชื• ื“ื•ืžื” ืœื“ื’ ื•ืขื•ืœื” ืื—ื“ ืœืฉื‘ืขื™ื ืฉื ื” ื•ื‘ื“ืžื• ืฆื•ื‘ืขื™ืŸ ืชื›ืœืช ืœืคื™ื›ืš ื“ืžื™ื• ื™ืงืจื™ื

ยง The Sages taught: This แธฅilazon, 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.

ืชื ื™ื ืืžืจ ืจื‘ื™ ื ืชืŸ ืื™ืŸ ืœืš ื›ืœ ืžืฆื•ื” ืงืœื” ืฉื›ืชื•ื‘ื” ื‘ืชื•ืจื” ืฉืื™ืŸ ืžืชืŸ ืฉื›ืจื” ื‘ืขื•ืœื ื”ื–ื” ื•ืœืขื•ืœื ื”ื‘ื ืื™ื ื™ ื™ื•ื“ืข ื›ืžื” ืฆื ื•ืœืžื“ ืžืžืฆื•ืช ืฆื™ืฆื™ืช

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.

ืžืขืฉื” ื‘ืื“ื ืื—ื“ ืฉื”ื™ื” ื–ื”ื™ืจ ื‘ืžืฆื•ืช ืฆื™ืฆื™ืช ืฉืžืข ืฉื™ืฉ ื–ื•ื ื” ื‘ื›ืจื›ื™ ื”ื™ื ืฉื ื•ื˜ืœืช ืืจื‘ืข ืžืื•ืช ื–ื”ื•ื‘ื™ื ื‘ืฉื›ืจื” ืฉื™ื’ืจ ืœื” ืืจื‘ืข ืžืื•ืช ื–ื”ื•ื‘ื™ื ื•ืงื‘ืข ืœื” ื–ืžืŸ ื›ืฉื”ื’ื™ืข ื–ืžื ื• ื‘ื ื•ื™ืฉื‘ ืขืœ ื”ืคืชื—

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.

ื ื›ื ืกื” ืฉืคื—ืชื” ื•ืืžืจื” ืœื” ืื•ืชื• ืื“ื ืฉืฉื™ื’ืจ ืœื™ืš ืืจื‘ืข ืžืื•ืช ื–ื”ื•ื‘ื™ื ื‘ื ื•ื™ืฉื‘ ืขืœ ื”ืคืชื— ืืžืจื” ื”ื™ื ื™ื›ื ืก ื ื›ื ืก ื”ืฆื™ืขื” ืœื• ืฉื‘ืข ืžื˜ื•ืช ืฉืฉ ืฉืœ ื›ืกืฃ ื•ืื—ืช ืฉืœ ื–ื”ื‘ ื•ื‘ื™ืŸ ื›ืœ ืื—ืช ื•ืื—ืช ืกื•ืœื ืฉืœ ื›ืกืฃ ื•ืขืœื™ื•ื ื” ืฉืœ ื–ื”ื‘

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.

ืขืœืชื” ื•ื™ืฉื‘ื” ืขืœ ื’ื‘ื™ ืขืœื™ื•ื ื” ื›ืฉื”ื™ื ืขืจื•ืžื” ื•ืืฃ ื”ื•ื ืขืœื” ืœื™ืฉื‘ ืขืจื•ื ื›ื ื’ื“ื” ื‘ืื• ืืจื‘ืข ืฆื™ืฆื™ื•ืชื™ื• ื•ื˜ืคื—ื• ืœื• ืขืœ ืคื ื™ื• ื ืฉืžื˜ ื•ื™ืฉื‘ ืœื• ืขืœ ื’ื‘ื™ ืงืจืงืข ื•ืืฃ ื”ื™ื ื ืฉืžื˜ื” ื•ื™ืฉื‘ื” ืขืœ ื’ื‘ื™ ืงืจืงืข ืืžืจื” ืœื• ื’ืคื” ืฉืœ ืจื•ืžื™ ืฉืื™ื ื™ ืžื ื™ื—ืชืš ืขื“ ืฉืชืืžืจ ืœื™ ืžื” ืžื•ื ืจืื™ืช ื‘ื™

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.

ืืžืจ ืœื” ื”ืขื‘ื•ื“ื” ืฉืœื ืจืื™ืชื™ ืืฉื” ื™ืคื” ื›ืžื•ืชืš ืืœื ืžืฆื•ื” ืื—ืช ืฆื™ื•ื ื• ื”ืณ ืืœื”ื™ื ื• ื•ืฆื™ืฆื™ืช ืฉืžื” ื•ื›ืชื™ื‘ ื‘ื” ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืฉืชื™ ืคืขืžื™ื ืื ื™ ื”ื•ื ืฉืขืชื™ื“ ืœื™ืคืจืข ื•ืื ื™ ื”ื•ื ืฉืขืชื™ื“ ืœืฉืœื ืฉื›ืจ ืขื›ืฉื™ื• ื ื“ืžื• ืขืœื™ ื›ืืจื‘ืขื” ืขื“ื™ื

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: โ€œI am the Lord your Godโ€ (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.

ืืžืจื” ืœื• ืื™ื ื™ ืžื ื™ื—ืš ืขื“ ืฉืชืืžืจ ืœื™ ืžื” ืฉืžืš ื•ืžื” ืฉื ืขื™ืจืš ื•ืžื” ืฉื ืจื‘ืš ื•ืžื” ืฉื ืžื“ืจืฉืš ืฉืืชื” ืœืžื“ ื‘ื• ืชื•ืจื” ื›ืชื‘ ื•ื ืชืŸ ื‘ื™ื“ื”

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.

ืขืžื“ื” ื•ื—ื™ืœืงื” ื›ืœ ื ื›ืกื™ื” ืฉืœื™ืฉ ืœืžืœื›ื•ืช ื•ืฉืœื™ืฉ ืœืขื ื™ื™ื ื•ืฉืœื™ืฉ ื ื˜ืœื” ื‘ื™ื“ื” ื—ื•ืฅ ืžืื•ืชืŸ ืžืฆืขื•ืช

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.

ื•ื‘ืืช ืœื‘ื™ืช ืžื“ืจืฉื• ืฉืœ ืจื‘ื™ ื—ื™ื™ื ืืžืจื” ืœื• ืจื‘ื™ ืฆื•ื” ืขืœื™ ื•ื™ืขืฉื•ื ื™ ื’ื™ื•ืจืช ืืžืจ ืœื” ื‘ืชื™ ืฉืžื ืขื™ื ื™ืš ื ืชืช ื‘ืื—ื“ ืžืŸ ื”ืชืœืžื™ื“ื™ื ื”ื•ืฆื™ืื” ื›ืชื‘ ืžื™ื“ื” ื•ื ืชื ื” ืœื• ืืžืจ ืœื” ืœื›ื™ ื–ื›ื™ ื‘ืžืงื—ืš

She came to the study hall of Rabbi แธคiyya and said to him: My teacher, instruct your students concerning me and have them make me a convert. Rabbi แธคiyya 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 แธคiyya. He said to her: Go take possession of your purchase.

ืื•ืชืŸ ืžืฆืขื•ืช ืฉื”ืฆื™ืขื” ืœื• ื‘ืื™ืกื•ืจ ื”ืฆื™ืขื” ืœื• ื‘ื”ื™ืชืจ ื–ื” ืžืชืŸ ืฉื›ืจื• ื‘ืขื•ืœื ื”ื–ื” ื•ืœืขื•ืœื ื”ื‘ื ืื™ื ื™ ื™ื•ื“ืข ื›ืžื”

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.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื˜ืœื™ืช ืฉืื•ืœื” ื›ืœ ืฉืœืฉื™ื ื™ื•ื ืคื˜ื•ืจื” ืžืŸ ื”ืฆื™ืฆื™ืช ืžื™ื›ืŸ ื•ืื™ืœืš ื—ื™ื™ื‘ืช

ยง 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.

ืชื ื™ื ื ืžื™ ื”ื›ื™ ื”ื“ืจ ื‘ืคื•ื ื“ืงื™ ื‘ืืจืฅ ื™ืฉืจืืœ ื•ื”ืฉื•ื›ืจ ื‘ื™ืช ื‘ื—ื•ืฅ ืœืืจืฅ ื›ืœ ืฉืœืฉื™ื ื™ื•ื ืคื˜ื•ืจ ืžืŸ ื”ืžื–ื•ื–ื” ืžื™ื›ืŸ ื•ืื™ืœืš ื—ื™ื™ื‘ ืื‘ืœ ื”ืฉื•ื›ืจ ื‘ื™ืช ื‘ืืจืฅ ื™ืฉืจืืœ ืขื•ืฉื” ืžื–ื•ื–ื” ืœืืœืชืจ ืžืฉื•ื ื™ื™ืฉื•ื‘ ื“ืืจืฅ ื™ืฉืจืืœ

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.

ืชืคืœื” ืฉืœ ื™ื“ ืื™ื ื” ืžืขื›ื‘ืช ืืžืจ ืจื‘ ื—ืกื“ื ืœื ืฉื ื• ืืœื ืฉื™ืฉ ืœื• ืื‘ืœ ืื™ืŸ ืœื• ืžืขื›ื‘ืช

ยง 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 แธคisda 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.

ืืžืจื• ืœื• ืืžืจืช ืืžืจ ืœื”ื• ืœื ืืœื ืžืืŸ ื“ืœื™ืช ืœื™ื” ืชืจื™ ืžืฆื•ืช ื—ื“ ืžืฆื•ื” ื ืžื™ ืœื ืœื™ืขื‘ื™ื“ ื•ืžืขื™ืงืจื ืžืื™ ืกื‘ืจ ื’ื–ื™ืจื” ืฉืžื ื™ืคืฉืข

Later on, the students said to him: Do you still say that? Rav แธคisda 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.

ืืžืจ ืจื‘ ืฉืฉืช ื›ืœ ืฉืื™ื ื• ืžื ื™ื— ืชืคื™ืœื™ืŸ ืขื•ื‘ืจ ื‘ืฉืžื•ื ื” ืขืฉื”

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).

ื•ื›ืœ ืฉืื™ืŸ ืœื• ืฆื™ืฆื™ืช ื‘ื‘ื’ื“ื• ืขื•ื‘ืจ ื‘ื—ืžืฉื” ืขืฉื”

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: โ€œThat they prepare for themselves stringsโ€ฆand 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 Lordโ€ (Numbers 15:38โ€“39). An additional command appears in the verse: โ€œYou shall prepare yourself twisted cordsโ€ (Deuteronomy 22:12).

ื•ื›ืœ ื›ื”ืŸ ืฉืื™ื ื• ืขื•ืœื” ืœื“ื•ื›ืŸ ืขื•ื‘ืจ ื‘ืฉืœืฉื” ืขืฉื”

And any priest who does not ascend the platform to recite the Priestly Benediction violates three positive mitzvot expressed in the verses: โ€œSo you shall bless the children of Israel; you shall say to themโ€ (Numbers 6:23), and: โ€œAnd they shall put My name upon the children of Israelโ€ (Numbers 6:27).

ื›ืœ ืฉืื™ืŸ ืœื• ืžื–ื•ื–ื” ื‘ืคืชื—ื• ืขื•ื‘ืจ ื‘ืฉื ื™ ืขืฉื” ื•ื›ืชื‘ืชื ื•ื›ืชื‘ืชื

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

ื•ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื›ืœ ื”ืžื ื™ื— ืชืคื™ืœื™ืŸ ืžืืจื™ืš ื™ืžื™ื ืฉื ืืžืจ

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

ื”ืณ ืขืœื™ื”ื ื™ื—ื™ื• ื•ืœื›ืœ ื‘ื”ืŸ ื—ื™ื™ ืจื•ื—ื™ ื•ืชื—ืœื™ืžื ื™ ื•ื”ื—ื™ื ื™

โ€œThe Lord is upon them, they will live, and altogether therein is the life of my spirit; and have me recover, and make me to liveโ€ (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.

ืžืชื ื™ืณ ื”ืกื•ืœืช ื•ื”ืฉืžืŸ ืื™ืŸ ืžืขื›ื‘ื™ืŸ ืืช ื”ื™ื™ืŸ ื•ืœื ื”ื™ื™ืŸ ืžืขื›ื‘ืŸ ื”ืžืชื ื•ืช ืฉืขืœ ื”ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืื™ืŸ ืžืขื›ื‘ื•ืช ื–ื• ืืช ื–ื•

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.

ื’ืžืณ ืชื ื• ืจื‘ื ืŸ ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื”ื‘ื ืžื ื—ื” ื•ืื—ืจ ื›ืš ื”ื‘ื ื ืกื›ื™ื ืจื‘ื™ ืื•ืžืจ ื–ื‘ื— ื•ื ืกื›ื™ื ื”ื‘ื ื–ื‘ื— ื•ืื—ืจ ื›ืš ื”ื‘ื ื ืกื›ื™ื

GEMARA: The Sages taught in a baraita: The verse concerning the additional offerings sacrificed on Sukkot and the Eighth Day of Assembly states: โ€œAnd their meal offering and their libations for the bulls, for the rams and for the lambsโ€ (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: โ€œTo 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 dayโ€ (Leviticus 23:37), one must bring the animal offering and then bring the libations, and only then bring the meal offering.

ื•ืจื‘ื™ ื ืžื™ ื”ื›ืชื™ื‘ ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื”ื”ื•ื ืžื™ื‘ืขื™ ืœืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื‘ืœื™ืœื” ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ืืคื™ืœื• ืœืžื—ืจ

The Gemara asks: But according to Rabbi Yehuda HaNasi also, isnโ€™t it written: โ€œAnd their meal offering and their libations,โ€ 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.

ื•ืจื‘ื ืŸ ื ืžื™ ื”ื›ืชื™ื‘ ื–ื‘ื— ื•ื ืกื›ื™ื ื”ื”ื•ื ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ื–ืขื™ืจื™ ื“ืืžืจ ื–ืขื™ืจื™ ืื™ืŸ ื ืกื›ื™ื ืžืชืงื“ืฉื™ืŸ ืืœื ื‘ืฉื—ื™ื˜ืช ื”ื–ื‘ื—

The Gemara asks: But according to the Rabbis also, isnโ€™t it written: โ€œAn animal offering, and libations,โ€ 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 Zeโ€™eiri, as Zeโ€™eiri 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.

ื•ืจื‘ื™ ื ืžื™ ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ื–ืขื™ืจื™ ื•ืจื‘ื ืŸ ื ืžื™ ืžื™ื‘ืขื™ ืœื”ื• ืœืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื‘ืœื™ืœื” ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ืืคื™ืœื• ืœืžื—ืจ

The Gemara points out that both opinions remain difficult: But Rabbi Yehuda HaNasi should also require the phrase โ€œan animal offering, and libationsโ€ to teach that the halakha is in accordance with the statement of Zeโ€™eiri. And the Rabbis should also require the phrase โ€œand their meal offering and their libationsโ€ 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.

ืืœื ื”ื™ื™ื ื• ื˜ืขืžื™ื™ื”ื• ื“ืจื‘ื ืŸ ื“ื›ืชื™ื‘ ืขืœื” ื•ืžื ื—ื” ื•ืจื‘ื™ ื ืžื™ ื”ื›ืชื™ื‘ ืขืœื” ื•ืžื ื—ื”

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: โ€œTo 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.โ€ 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, isnโ€™t it written: โ€œA burnt offering, and a meal offeringโ€?

ืืœื ื‘ื‘ืื™ื ืขื ื”ื–ื‘ื— ื“ื›ื•ืœื™ ืขืœืžื ืœื ืคืœื™ื’ื™ ื“ืžื ื—ื” ื•ืื—ืจ ื›ืš ื ืกื›ื™ื ื“ื”ื›ืชื™ื‘ ืขืœื” ื•ืžื ื—ื” ื›ื™ ืคืœื™ื’ื™ ื‘ื‘ืื™ืŸ ื‘ืคื ื™ ืขืฆืžืŸ ืจื‘ื ืŸ ืกื‘ืจื™ ืžื“ื‘ืื™ืŸ ืขื ื”ื–ื‘ื— ืžื ื—ื” ื•ืื—ืจ ื›ืš ื ืกื›ื™ื ื‘ืคื ื™ ืขืฆืžืŸ ื ืžื™ ืžื ื—ื” ื•ืื—ืจ ื›ืš ื ืกื›ื™ื

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: โ€œA burnt offering, and a meal offering.โ€ 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.

ื•ืจื‘ื™ ื”ืชื ื”ื•ื ื“ืื™ื™ื“ื™ ื“ืืชื—ื™ืœ ื‘ืื›ื™ืœื” ื’ืžืจ ืœื” ืœื›ื•ืœื ืžื™ืœืชื ื“ืื›ื™ืœื” ืื‘ืœ ื‘ืคื ื™ ืขืฆืžืŸ ื ืกื›ื™ื ืขื“ื™ืคื™ ื”ื•ืื™ืœ ื“ืžื™ืชืืžืจื ืฉื™ืจื” ืขืœื™ื™ื”ื•

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 altarโ€™s 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.

ื”ืžืชื ื•ืช ืฉืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืื™ืŸ ืžืขื›ื‘ื•ืช ื–ื• ืืช ื–ื•

ยง 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.

ืชื ื• ืจื‘ื ืŸ ืžื ื™ืŸ ืœื›ืœ ื”ื ื™ืชื ื™ืŸ ืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืฉื ืชื ืŸ ื‘ืžืชื ื” ืื—ืช ืฉื›ื™ืคืจ ืฉื ืืžืจ ื•ื“ื ื–ื‘ื—ื™ืš ื™ืฉืคืš ืขืœ ืžื–ื‘ื— ื”ืณ ืืœื”ื™ืš

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: โ€œAnd the blood of your offerings shall be poured out against the altar of the Lord your Godโ€ (Deuteronomy 12:27).

ืžืชื ื™ืณ ื”ืคืจื™ื ื•ื”ืื™ืœื™ื ื•ื”ื›ื‘ืฉื™ื ื•ื”ืฉืขื™ืจื™ื ืื™ื ืŸ ืžืขื›ื‘ื™ืŸ ื–ื” ืืช ื–ื” ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืื ื”ื™ื• ืœื”ื ืคืจื™ื ืžืจื•ื‘ื™ื ื•ืœื ื”ื™ื• ืœื”ื ื ืกื›ื™ื ื™ื‘ื™ื ืคืจ ืื—ื“ ื•ื ืกื›ื™ื ื•ืœื ื™ืงืจื™ื‘ื• ื›ื•ืœื ื‘ืœื ื ืกื›ื™ื

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.

ื’ืžืณ ื”ื ื™ ืคืจื™ื ื•ื›ื‘ืฉื™ื ื“ื”ื™ื›ื ืื™ืœื™ืžื ื“ื—ื’ ื›ืžืฉืคื˜ ื›ืžืฉืคื˜ื ื›ืชื™ื‘ ื‘ื”ื•

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: โ€œAccording to the ordinanceโ€ (see, e.g., Numbers 29:18), and: โ€œAccording to their ordinanceโ€ (Numbers 29:33). This indicates that no deviation from the Torahโ€™s prescription is possible.

ืืœื ื“ืจืืฉ ื—ื“ืฉ ื•ืขืฆืจืช ื“ื—ื•ืžืฉ ื”ืคืงื•ื“ื™ื

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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Menachot 44

The William Davidson Talmud | Powered by Sefaria

Menachot 44

ื–ื™ืœ ื˜ืคื™

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

ืชื ื• ืจื‘ื ืŸ ื—ืœื–ื•ืŸ ื–ื”ื• ื’ื•ืคื• ื“ื•ืžื” ืœื™ื ื•ื‘ืจื™ื™ืชื• ื“ื•ืžื” ืœื“ื’ ื•ืขื•ืœื” ืื—ื“ ืœืฉื‘ืขื™ื ืฉื ื” ื•ื‘ื“ืžื• ืฆื•ื‘ืขื™ืŸ ืชื›ืœืช ืœืคื™ื›ืš ื“ืžื™ื• ื™ืงืจื™ื

ยง The Sages taught: This แธฅilazon, 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.

ืชื ื™ื ืืžืจ ืจื‘ื™ ื ืชืŸ ืื™ืŸ ืœืš ื›ืœ ืžืฆื•ื” ืงืœื” ืฉื›ืชื•ื‘ื” ื‘ืชื•ืจื” ืฉืื™ืŸ ืžืชืŸ ืฉื›ืจื” ื‘ืขื•ืœื ื”ื–ื” ื•ืœืขื•ืœื ื”ื‘ื ืื™ื ื™ ื™ื•ื“ืข ื›ืžื” ืฆื ื•ืœืžื“ ืžืžืฆื•ืช ืฆื™ืฆื™ืช

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.

ืžืขืฉื” ื‘ืื“ื ืื—ื“ ืฉื”ื™ื” ื–ื”ื™ืจ ื‘ืžืฆื•ืช ืฆื™ืฆื™ืช ืฉืžืข ืฉื™ืฉ ื–ื•ื ื” ื‘ื›ืจื›ื™ ื”ื™ื ืฉื ื•ื˜ืœืช ืืจื‘ืข ืžืื•ืช ื–ื”ื•ื‘ื™ื ื‘ืฉื›ืจื” ืฉื™ื’ืจ ืœื” ืืจื‘ืข ืžืื•ืช ื–ื”ื•ื‘ื™ื ื•ืงื‘ืข ืœื” ื–ืžืŸ ื›ืฉื”ื’ื™ืข ื–ืžื ื• ื‘ื ื•ื™ืฉื‘ ืขืœ ื”ืคืชื—

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.

ื ื›ื ืกื” ืฉืคื—ืชื” ื•ืืžืจื” ืœื” ืื•ืชื• ืื“ื ืฉืฉื™ื’ืจ ืœื™ืš ืืจื‘ืข ืžืื•ืช ื–ื”ื•ื‘ื™ื ื‘ื ื•ื™ืฉื‘ ืขืœ ื”ืคืชื— ืืžืจื” ื”ื™ื ื™ื›ื ืก ื ื›ื ืก ื”ืฆื™ืขื” ืœื• ืฉื‘ืข ืžื˜ื•ืช ืฉืฉ ืฉืœ ื›ืกืฃ ื•ืื—ืช ืฉืœ ื–ื”ื‘ ื•ื‘ื™ืŸ ื›ืœ ืื—ืช ื•ืื—ืช ืกื•ืœื ืฉืœ ื›ืกืฃ ื•ืขืœื™ื•ื ื” ืฉืœ ื–ื”ื‘

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.

ืขืœืชื” ื•ื™ืฉื‘ื” ืขืœ ื’ื‘ื™ ืขืœื™ื•ื ื” ื›ืฉื”ื™ื ืขืจื•ืžื” ื•ืืฃ ื”ื•ื ืขืœื” ืœื™ืฉื‘ ืขืจื•ื ื›ื ื’ื“ื” ื‘ืื• ืืจื‘ืข ืฆื™ืฆื™ื•ืชื™ื• ื•ื˜ืคื—ื• ืœื• ืขืœ ืคื ื™ื• ื ืฉืžื˜ ื•ื™ืฉื‘ ืœื• ืขืœ ื’ื‘ื™ ืงืจืงืข ื•ืืฃ ื”ื™ื ื ืฉืžื˜ื” ื•ื™ืฉื‘ื” ืขืœ ื’ื‘ื™ ืงืจืงืข ืืžืจื” ืœื• ื’ืคื” ืฉืœ ืจื•ืžื™ ืฉืื™ื ื™ ืžื ื™ื—ืชืš ืขื“ ืฉืชืืžืจ ืœื™ ืžื” ืžื•ื ืจืื™ืช ื‘ื™

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.

ืืžืจ ืœื” ื”ืขื‘ื•ื“ื” ืฉืœื ืจืื™ืชื™ ืืฉื” ื™ืคื” ื›ืžื•ืชืš ืืœื ืžืฆื•ื” ืื—ืช ืฆื™ื•ื ื• ื”ืณ ืืœื”ื™ื ื• ื•ืฆื™ืฆื™ืช ืฉืžื” ื•ื›ืชื™ื‘ ื‘ื” ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืฉืชื™ ืคืขืžื™ื ืื ื™ ื”ื•ื ืฉืขืชื™ื“ ืœื™ืคืจืข ื•ืื ื™ ื”ื•ื ืฉืขืชื™ื“ ืœืฉืœื ืฉื›ืจ ืขื›ืฉื™ื• ื ื“ืžื• ืขืœื™ ื›ืืจื‘ืขื” ืขื“ื™ื

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: โ€œI am the Lord your Godโ€ (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.

ืืžืจื” ืœื• ืื™ื ื™ ืžื ื™ื—ืš ืขื“ ืฉืชืืžืจ ืœื™ ืžื” ืฉืžืš ื•ืžื” ืฉื ืขื™ืจืš ื•ืžื” ืฉื ืจื‘ืš ื•ืžื” ืฉื ืžื“ืจืฉืš ืฉืืชื” ืœืžื“ ื‘ื• ืชื•ืจื” ื›ืชื‘ ื•ื ืชืŸ ื‘ื™ื“ื”

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.

ืขืžื“ื” ื•ื—ื™ืœืงื” ื›ืœ ื ื›ืกื™ื” ืฉืœื™ืฉ ืœืžืœื›ื•ืช ื•ืฉืœื™ืฉ ืœืขื ื™ื™ื ื•ืฉืœื™ืฉ ื ื˜ืœื” ื‘ื™ื“ื” ื—ื•ืฅ ืžืื•ืชืŸ ืžืฆืขื•ืช

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.

ื•ื‘ืืช ืœื‘ื™ืช ืžื“ืจืฉื• ืฉืœ ืจื‘ื™ ื—ื™ื™ื ืืžืจื” ืœื• ืจื‘ื™ ืฆื•ื” ืขืœื™ ื•ื™ืขืฉื•ื ื™ ื’ื™ื•ืจืช ืืžืจ ืœื” ื‘ืชื™ ืฉืžื ืขื™ื ื™ืš ื ืชืช ื‘ืื—ื“ ืžืŸ ื”ืชืœืžื™ื“ื™ื ื”ื•ืฆื™ืื” ื›ืชื‘ ืžื™ื“ื” ื•ื ืชื ื” ืœื• ืืžืจ ืœื” ืœื›ื™ ื–ื›ื™ ื‘ืžืงื—ืš

She came to the study hall of Rabbi แธคiyya and said to him: My teacher, instruct your students concerning me and have them make me a convert. Rabbi แธคiyya 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 แธคiyya. He said to her: Go take possession of your purchase.

ืื•ืชืŸ ืžืฆืขื•ืช ืฉื”ืฆื™ืขื” ืœื• ื‘ืื™ืกื•ืจ ื”ืฆื™ืขื” ืœื• ื‘ื”ื™ืชืจ ื–ื” ืžืชืŸ ืฉื›ืจื• ื‘ืขื•ืœื ื”ื–ื” ื•ืœืขื•ืœื ื”ื‘ื ืื™ื ื™ ื™ื•ื“ืข ื›ืžื”

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.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื˜ืœื™ืช ืฉืื•ืœื” ื›ืœ ืฉืœืฉื™ื ื™ื•ื ืคื˜ื•ืจื” ืžืŸ ื”ืฆื™ืฆื™ืช ืžื™ื›ืŸ ื•ืื™ืœืš ื—ื™ื™ื‘ืช

ยง 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.

ืชื ื™ื ื ืžื™ ื”ื›ื™ ื”ื“ืจ ื‘ืคื•ื ื“ืงื™ ื‘ืืจืฅ ื™ืฉืจืืœ ื•ื”ืฉื•ื›ืจ ื‘ื™ืช ื‘ื—ื•ืฅ ืœืืจืฅ ื›ืœ ืฉืœืฉื™ื ื™ื•ื ืคื˜ื•ืจ ืžืŸ ื”ืžื–ื•ื–ื” ืžื™ื›ืŸ ื•ืื™ืœืš ื—ื™ื™ื‘ ืื‘ืœ ื”ืฉื•ื›ืจ ื‘ื™ืช ื‘ืืจืฅ ื™ืฉืจืืœ ืขื•ืฉื” ืžื–ื•ื–ื” ืœืืœืชืจ ืžืฉื•ื ื™ื™ืฉื•ื‘ ื“ืืจืฅ ื™ืฉืจืืœ

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.

ืชืคืœื” ืฉืœ ื™ื“ ืื™ื ื” ืžืขื›ื‘ืช ืืžืจ ืจื‘ ื—ืกื“ื ืœื ืฉื ื• ืืœื ืฉื™ืฉ ืœื• ืื‘ืœ ืื™ืŸ ืœื• ืžืขื›ื‘ืช

ยง 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 แธคisda 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.

ืืžืจื• ืœื• ืืžืจืช ืืžืจ ืœื”ื• ืœื ืืœื ืžืืŸ ื“ืœื™ืช ืœื™ื” ืชืจื™ ืžืฆื•ืช ื—ื“ ืžืฆื•ื” ื ืžื™ ืœื ืœื™ืขื‘ื™ื“ ื•ืžืขื™ืงืจื ืžืื™ ืกื‘ืจ ื’ื–ื™ืจื” ืฉืžื ื™ืคืฉืข

Later on, the students said to him: Do you still say that? Rav แธคisda 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.

ืืžืจ ืจื‘ ืฉืฉืช ื›ืœ ืฉืื™ื ื• ืžื ื™ื— ืชืคื™ืœื™ืŸ ืขื•ื‘ืจ ื‘ืฉืžื•ื ื” ืขืฉื”

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).

ื•ื›ืœ ืฉืื™ืŸ ืœื• ืฆื™ืฆื™ืช ื‘ื‘ื’ื“ื• ืขื•ื‘ืจ ื‘ื—ืžืฉื” ืขืฉื”

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: โ€œThat they prepare for themselves stringsโ€ฆand 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 Lordโ€ (Numbers 15:38โ€“39). An additional command appears in the verse: โ€œYou shall prepare yourself twisted cordsโ€ (Deuteronomy 22:12).

ื•ื›ืœ ื›ื”ืŸ ืฉืื™ื ื• ืขื•ืœื” ืœื“ื•ื›ืŸ ืขื•ื‘ืจ ื‘ืฉืœืฉื” ืขืฉื”

And any priest who does not ascend the platform to recite the Priestly Benediction violates three positive mitzvot expressed in the verses: โ€œSo you shall bless the children of Israel; you shall say to themโ€ (Numbers 6:23), and: โ€œAnd they shall put My name upon the children of Israelโ€ (Numbers 6:27).

ื›ืœ ืฉืื™ืŸ ืœื• ืžื–ื•ื–ื” ื‘ืคืชื—ื• ืขื•ื‘ืจ ื‘ืฉื ื™ ืขืฉื” ื•ื›ืชื‘ืชื ื•ื›ืชื‘ืชื

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

ื•ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื›ืœ ื”ืžื ื™ื— ืชืคื™ืœื™ืŸ ืžืืจื™ืš ื™ืžื™ื ืฉื ืืžืจ

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

ื”ืณ ืขืœื™ื”ื ื™ื—ื™ื• ื•ืœื›ืœ ื‘ื”ืŸ ื—ื™ื™ ืจื•ื—ื™ ื•ืชื—ืœื™ืžื ื™ ื•ื”ื—ื™ื ื™

โ€œThe Lord is upon them, they will live, and altogether therein is the life of my spirit; and have me recover, and make me to liveโ€ (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.

ืžืชื ื™ืณ ื”ืกื•ืœืช ื•ื”ืฉืžืŸ ืื™ืŸ ืžืขื›ื‘ื™ืŸ ืืช ื”ื™ื™ืŸ ื•ืœื ื”ื™ื™ืŸ ืžืขื›ื‘ืŸ ื”ืžืชื ื•ืช ืฉืขืœ ื”ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืื™ืŸ ืžืขื›ื‘ื•ืช ื–ื• ืืช ื–ื•

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.

ื’ืžืณ ืชื ื• ืจื‘ื ืŸ ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื”ื‘ื ืžื ื—ื” ื•ืื—ืจ ื›ืš ื”ื‘ื ื ืกื›ื™ื ืจื‘ื™ ืื•ืžืจ ื–ื‘ื— ื•ื ืกื›ื™ื ื”ื‘ื ื–ื‘ื— ื•ืื—ืจ ื›ืš ื”ื‘ื ื ืกื›ื™ื

GEMARA: The Sages taught in a baraita: The verse concerning the additional offerings sacrificed on Sukkot and the Eighth Day of Assembly states: โ€œAnd their meal offering and their libations for the bulls, for the rams and for the lambsโ€ (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: โ€œTo 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 dayโ€ (Leviticus 23:37), one must bring the animal offering and then bring the libations, and only then bring the meal offering.

ื•ืจื‘ื™ ื ืžื™ ื”ื›ืชื™ื‘ ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื”ื”ื•ื ืžื™ื‘ืขื™ ืœืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื‘ืœื™ืœื” ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ืืคื™ืœื• ืœืžื—ืจ

The Gemara asks: But according to Rabbi Yehuda HaNasi also, isnโ€™t it written: โ€œAnd their meal offering and their libations,โ€ 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.

ื•ืจื‘ื ืŸ ื ืžื™ ื”ื›ืชื™ื‘ ื–ื‘ื— ื•ื ืกื›ื™ื ื”ื”ื•ื ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ื–ืขื™ืจื™ ื“ืืžืจ ื–ืขื™ืจื™ ืื™ืŸ ื ืกื›ื™ื ืžืชืงื“ืฉื™ืŸ ืืœื ื‘ืฉื—ื™ื˜ืช ื”ื–ื‘ื—

The Gemara asks: But according to the Rabbis also, isnโ€™t it written: โ€œAn animal offering, and libations,โ€ 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 Zeโ€™eiri, as Zeโ€™eiri 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.

ื•ืจื‘ื™ ื ืžื™ ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ื–ืขื™ืจื™ ื•ืจื‘ื ืŸ ื ืžื™ ืžื™ื‘ืขื™ ืœื”ื• ืœืžื ื—ืชื ื•ื ืกื›ื™ื”ื ื‘ืœื™ืœื” ื•ืžื ื—ืชื ื•ื ืกื›ื™ื”ื ืืคื™ืœื• ืœืžื—ืจ

The Gemara points out that both opinions remain difficult: But Rabbi Yehuda HaNasi should also require the phrase โ€œan animal offering, and libationsโ€ to teach that the halakha is in accordance with the statement of Zeโ€™eiri. And the Rabbis should also require the phrase โ€œand their meal offering and their libationsโ€ 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.

ืืœื ื”ื™ื™ื ื• ื˜ืขืžื™ื™ื”ื• ื“ืจื‘ื ืŸ ื“ื›ืชื™ื‘ ืขืœื” ื•ืžื ื—ื” ื•ืจื‘ื™ ื ืžื™ ื”ื›ืชื™ื‘ ืขืœื” ื•ืžื ื—ื”

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: โ€œTo 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.โ€ 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, isnโ€™t it written: โ€œA burnt offering, and a meal offeringโ€?

ืืœื ื‘ื‘ืื™ื ืขื ื”ื–ื‘ื— ื“ื›ื•ืœื™ ืขืœืžื ืœื ืคืœื™ื’ื™ ื“ืžื ื—ื” ื•ืื—ืจ ื›ืš ื ืกื›ื™ื ื“ื”ื›ืชื™ื‘ ืขืœื” ื•ืžื ื—ื” ื›ื™ ืคืœื™ื’ื™ ื‘ื‘ืื™ืŸ ื‘ืคื ื™ ืขืฆืžืŸ ืจื‘ื ืŸ ืกื‘ืจื™ ืžื“ื‘ืื™ืŸ ืขื ื”ื–ื‘ื— ืžื ื—ื” ื•ืื—ืจ ื›ืš ื ืกื›ื™ื ื‘ืคื ื™ ืขืฆืžืŸ ื ืžื™ ืžื ื—ื” ื•ืื—ืจ ื›ืš ื ืกื›ื™ื

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: โ€œA burnt offering, and a meal offering.โ€ 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.

ื•ืจื‘ื™ ื”ืชื ื”ื•ื ื“ืื™ื™ื“ื™ ื“ืืชื—ื™ืœ ื‘ืื›ื™ืœื” ื’ืžืจ ืœื” ืœื›ื•ืœื ืžื™ืœืชื ื“ืื›ื™ืœื” ืื‘ืœ ื‘ืคื ื™ ืขืฆืžืŸ ื ืกื›ื™ื ืขื“ื™ืคื™ ื”ื•ืื™ืœ ื“ืžื™ืชืืžืจื ืฉื™ืจื” ืขืœื™ื™ื”ื•

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 altarโ€™s 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.

ื”ืžืชื ื•ืช ืฉืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืื™ืŸ ืžืขื›ื‘ื•ืช ื–ื• ืืช ื–ื•

ยง 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.

ืชื ื• ืจื‘ื ืŸ ืžื ื™ืŸ ืœื›ืœ ื”ื ื™ืชื ื™ืŸ ืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืฉื ืชื ืŸ ื‘ืžืชื ื” ืื—ืช ืฉื›ื™ืคืจ ืฉื ืืžืจ ื•ื“ื ื–ื‘ื—ื™ืš ื™ืฉืคืš ืขืœ ืžื–ื‘ื— ื”ืณ ืืœื”ื™ืš

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: โ€œAnd the blood of your offerings shall be poured out against the altar of the Lord your Godโ€ (Deuteronomy 12:27).

ืžืชื ื™ืณ ื”ืคืจื™ื ื•ื”ืื™ืœื™ื ื•ื”ื›ื‘ืฉื™ื ื•ื”ืฉืขื™ืจื™ื ืื™ื ืŸ ืžืขื›ื‘ื™ืŸ ื–ื” ืืช ื–ื” ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืื ื”ื™ื• ืœื”ื ืคืจื™ื ืžืจื•ื‘ื™ื ื•ืœื ื”ื™ื• ืœื”ื ื ืกื›ื™ื ื™ื‘ื™ื ืคืจ ืื—ื“ ื•ื ืกื›ื™ื ื•ืœื ื™ืงืจื™ื‘ื• ื›ื•ืœื ื‘ืœื ื ืกื›ื™ื

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.

ื’ืžืณ ื”ื ื™ ืคืจื™ื ื•ื›ื‘ืฉื™ื ื“ื”ื™ื›ื ืื™ืœื™ืžื ื“ื—ื’ ื›ืžืฉืคื˜ ื›ืžืฉืคื˜ื ื›ืชื™ื‘ ื‘ื”ื•

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: โ€œAccording to the ordinanceโ€ (see, e.g., Numbers 29:18), and: โ€œAccording to their ordinanceโ€ (Numbers 29:33). This indicates that no deviation from the Torahโ€™s prescription is possible.

ืืœื ื“ืจืืฉ ื—ื“ืฉ ื•ืขืฆืจืช ื“ื—ื•ืžืฉ ื”ืคืงื•ื“ื™ื

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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