הלימוד החודש מוקדש ע”י מרכי גלזר לע”נ רחל אביבה בת דבורה חנה
רוצה להקדיש שיעור?
מנחות פו
וְאִם הֵבִיא – פָּסוּל (וְהָתַנְיָא: וְאִם הֵבִיא – כָּשֵׁר), מִפְּנֵי שֶׁהוּא שְׂרָף.
but if one did bring a meal offering made of such oil, it is not valid. But isn’t it taught in a baraita that if one did bring it, it is valid, because it is regarded merely as sap and not as oil? This contradicts this mishna, which assumes that it is regarded as oil.
אָמַר רַב יוֹסֵף: לָא קַשְׁיָא, הָא רַבִּי חִיָּיא, הָא רַבִּי שִׁמְעוֹן בַּר רַבִּי, דְּרַבִּי חִיָּיא זָרֵיק לֵיהּ, וְרַבִּי שִׁמְעוֹן בַּר רַבִּי מְטַבֵּל [בֵּיהּ] (לֵיהּ), וְסִימָנָיךְ: עֲשִׁירִים מְקַמְּצִין.
Rav Yosef said: It is not difficult to resolve this contradiction. This baraita expresses the opinion of Rabbi Ḥiyya, and that mishna expresses the opinion of Rabbi Shimon, son of Rabbi Yehuda HaNasi. As Rabbi Ḥiyya would toss such oil away, as he did not consider it to be oil, and Rabbi Shimon, son of Rabbi Yehuda HaNasi, would dip his food into it, as he considered it to be oil. The Gemara concludes: And your mnemonic by which to remember their respective opinions is: The wealthy are parsimonious, i.e., Rabbi Shimon, son of Rabbi Yehuda HaNasi, was wealthy, and he did not toss the oil away.
״שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמּוֹר״ – מַאי ״שֶׁמֶן הַמּוֹר״? רַב הוּנָא בַּר חִיָּיא אָמַר: סְטָכְתָּא. רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ.
§ The Gemara digresses to discuss oil of myrrh: In describing the treatments provided to the women in preparation for their meeting with King Ahasuerus, the verse states: “For so were the days of their anointing accomplished: Six months with oil of myrrh, and six months with sweet odors and with other ointments of the women” (Esther 2:12). The Gemara asks: What is “oil of myrrh”? Rav Huna bar Ḥiyya says: It is the aromatic oil called setakhta. Rav Yirmeya bar Abba says: It is an oil derived from olives that have not yet reached one-third of their growth; the acidic oil is effective as a depilatory.
תַּנְיָא נָמֵי הָכִי: רַבִּי יְהוּדָה אוֹמֵר: אַנְפִּקִנוֹן – שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ, לָמָּה סָכִין אוֹתוֹ? שֶׁמַּשִּׁיר אֶת הַשֵּׂיעָר וּמְעַדֵּן אֶת הַבָּשָׂר.
The Gemara notes: This explanation of Rav Yirmeya bar Abba is also taught in a baraita: Rabbi Yehuda says: The term anpikanon is referring to olive oil produced from olives that have not yet reached one-third of their growth. And why do women spread it on their bodies? They do so because it removes the hair and pampers the skin.
אֵין מְבִיאִין מִן הַגַּרְגְּרִין שֶׁנִּשְׁרוּ בְּמַיִם. תָּנוּ רַבָּנַן: שֶׁמֶן זַיִת כָּבוּשׁ, שָׁלוּק, שָׁרוּי, וְשֶׁל שְׁמָרִים, וְשֶׁל רֵיחַ רָע – לֹא יָבִיא, וְאִם הֵבִיא – פָּסוּל.
§ The mishna teaches: One may not bring meal offerings containing oil from olives that were soaked in water, nor from pickled olives, nor from boiled olives, and even if one did bring it, it is not valid. The Sages taught in a baraita: Olive oil produced from pickled olives, boiled olives, or olives soaked in water, and oil made from olive sediment, and oil with a foul odor may not be brought as part of a meal offering, and even if one did bring it, it is not valid.
בָּעֵי רַבָּה: הִקְדִּישׁוֹ, מַהוּ שֶׁיִּלְקֶה עָלָיו מִשּׁוּם בַּעַל מוּם? כֵּיוָן דְּפָסוּל – כְּבַעַל מוּם דָּמֵי, אוֹ דִלְמָא אֵין בַּעַל מוּם אֶלָּא בִּבְהֵמָה? תֵּיקוּ.
Rava asks: If one consecrated one of these unfit oils for use in meal offerings, what is the halakha with regard to whether he should be flogged for consecrating it due to the prohibition against consecrating a flawed item as an offering? Does one say that since it is unfit, it is comparable to a blemished animal? Or perhaps the prohibition against consecrating a flawed item applies only to an animal. The Gemara concludes: The dilemma shall stand unresolved.
מַתְנִי׳ שְׁלֹשָׁה זֵיתִים הֵן, וּבָהֶן שְׁלֹשָׁה שְׁלֹשָׁה שְׁמָנִים.
MISHNA: There are three harvests of olives each year, and in each of them, three different grades of oils are produced.
הַזַּיִת הָרִאשׁוֹן מְגַרְגְּרוֹ בְּרֹאשׁ הַזַּיִת, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל, רַבִּי יְהוּדָה אוֹמֵר: סְבִיבוֹת הַסַּל – זֶה רִאשׁוֹן.
How is the first olive harvest processed? One picks the ripe olives at the top of the olive tree, as those are the first to ripen, and crushes them in a mortar and places them inside the bottom of a wicker basket that has many small holes in it. The oil will then drip from the olives through those holes into a vessel placed underneath the basket. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This produces more refined oil, as the dregs stick to the walls of the basket. This is the first grade of oil produced from the first harvest.
חָזַר וְטוֹעֵן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר: בַּאֲבָנִים – זֶה שֵׁנִי.
After the oil ceases to seep from the crushed olives, one then presses down with a wooden beam upon them, causing additional oil to flow from the basket into the vessel. Rabbi Yehuda says: The excessive pressure produced by pressing down with a beam would cause some of the flesh of the olives to get mixed in with the oil, compromising its quality. Rather, one applies pressure by placing stones upon the olives. This is the second grade of oil.
חָזַר וְטָחַן, וְטָעַן – זֶה שְׁלִישִׁי.
One then ground the olives with a millstone and pressed down with a beam on those olives to extract any remaining oil; this is the third grade of oil.
הָרִאשׁוֹן – לַמְּנוֹרָה, וְהַשְּׁאָר – לִמְנָחוֹת.
The first grade is fit for kindling the Candelabrum, which requires: “Refined olive oil” (Leviticus 24:2), and the rest are fit for use in meal offerings.
הַשֵּׁנִי – מְגַרְגְּרוֹ בְּרֹאשׁ הַגָּג, וְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל, רַבִּי יְהוּדָה אוֹמֵר: סְבִיבוֹת הַסַּל – זֶה רִאשׁוֹן.
How is the second olive harvest processed? One picks the crop of olives that is accessible while one is standing on the rooftop. This was the second lot of olives to ripen. And one crushes it in a mortar and places those olives into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This is the first grade of oil from the second harvest.
טוֹעֵן בְּקוֹרָה, וְרַבִּי יְהוּדָה אוֹמֵר: בַּאֲבָנִים – זֶה שֵׁנִי.
One then presses down upon those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil.
חָזַר וְטָחַן, וְטָעַן – זֶה שְׁלִישִׁי.
One then ground the olives with a millstone and pressed down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil.
הָרִאשׁוֹן – לַמְּנוֹרָה, וְהַשְּׁאָר – לִמְנָחוֹת.
The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.
שְׁלִישִׁי: עוֹטְנוֹ בְּבֵית הַבַּד, עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְּרֹאשׁ הַגָּג, כּוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר: סְבִיבוֹת הַסַּל – זֶה רִאשׁוֹן.
How is the third olive harvest processed? This harvest consists of all the olives that still remain on trees. One packs it into a vat [oteno] in the building that houses the olive press [beit habbad] where it remains until it softens, and then one raises it up to the roof and dries it on the rooftop to remove the foul-smelling liquid secreted from the olives while in the vat. Then, one crushes the olives in a mortar and places them into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions them on the walls, surrounding the basket. This is the first grade of oil.
טוֹעֵן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר: בַּאֲבָנִים – זֶה שֵׁנִי.
One then presses down on those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil.
חָזַר וְטָחַן וְטָעַן – זֶה שְׁלִישִׁי.
One would then grind the olives with a millstone and press down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil.
הָרִאשׁוֹן – לַמְּנוֹרָה, וְהַשְּׁאָר – לִמְנָחוֹת.
The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.
גְּמָ׳ אִיבַּעְיָא לְהוּ: מְגַרְגְּרוֹ תְּנַן, אוֹ מְגַלְגְּלוֹ תְּנַן?
GEMARA: A dilemma was raised before the Sages: What is the correct text of the mishna? Do we learn that one picks the olives at the top [megargero], i.e., one selects those that are ripe, or do we learn that one allows all the olives to ripen [megalgelo], and then picks them all?
תָּא שְׁמַע, דְּתַנְיָא: ״שֶׁמֶן זַיִת מִזֵּיתוֹ״ – מִכָּאן אָמְרוּ: זַיִת רִאשׁוֹן מְגַלְגְּלוֹ בְּרֹאשׁ הַזַּיִת, וְכוֹנְסוֹ לְבֵית הַבַּד, וְטוֹחֲנוֹ בְּרֵיחַיִם, וְנוֹתְנוֹ בְּסַלִּין. שֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ, זֶה הָיָה רִאשׁוֹן.
The Gemara answers: Come and hear the resolution to this dilemma from that which is taught in a baraita. The verse states that the olive oil used for the kindling of the Candelabrum is to be: “Refined oil of an olive” (Exodus 27:20), which is interpreted to mean that the olives should be so ripe that the oil drips from them while they are still hanging on their olive tree, without them needing to be pressed. From here the Sages said that for the first olive harvest, one allows all the olives to ripen [megalgelo], picks the entire crop and brings it into the olive press, and he grinds it with a millstone and places it in wicker baskets, and this oil that would flow from it would be the first grade of oil.
טָעַן בְּקוֹרָה, שֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ – זֶה הָיָה שֵׁנִי, וְחָזַר וּפָרַק, טָחַן וְטָעַן – זֶה הָיָה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לִמְנָחוֹת. וְכֵן זַיִת שֵׁנִי.
The baraita continues: Then one presses down upon the olives with a wooden beam. As for the oil that flows from it, this would be the second grade of oil. And then one would remove the crushed olives from the baskets and grind them, and press down upon them with a beam or stones, thereby extracting any remaining oil; this would be the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings. And the same process was similarly used for the second olive harvest.
וְזַיִת שְׁלִישִׁי, עוֹטְנוֹ בְּבֵית הַבַּד עַד שֶׁיִּלְקֶה, וּמַעֲלֶה לְרֹאשׁ הַגָּג, וְעוֹשֶׂה אוֹתוֹ כְּמִין תְּמָרָה עַד שֶׁיָּזוּבוּ מֵימָיו, וְכוֹנְסוֹ לְבֵית הַבַּד, וְטוֹחֲנוֹ בָּרֵיחַיִם, וְנוֹתְנוֹ בְּסַלִּין, וָשֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ – זֶה הָיָה רִאשׁוֹן.
The baraita continues: And for the third olive harvest, the entire crop is packed into a vat in the building that houses the olive press, where it remains until it softens, and then one raises it up to the roof and makes it into a sort of heap, wide at the bottom and narrow at the top, and leaves it there until the fluid it produced while in the vat flows away. And then one brings it to the olive press and grinds it with a millstone and places it into wicker baskets. As for the oil that would then flow from it, this would be the first grade of oil.
טָעַן בְּקוֹרָה, שֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ – זֶה הָיָה שֵׁנִי. פָּרַק חָזַר וְטָחַן וְטָעַן – זֶה הָיָה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לִמְנָחוֹת.
Then one presses down upon it with a wooden beam. As for the oil that would then flow from it, this would be the second grade of oil. And then one would remove the crushed olives from the baskets and grind them, and press down upon them with a beam or stones, thereby extracting any remaining oil; this would be the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.
רַבִּי יְהוּדָה אוֹמֵר: לֹא הָיָה טוֹחֲנוֹ בָּרֵיחַיִם, אֶלָּא כּוֹתְשׁוֹ בְּמַכְתֶּשֶׁת, וְלֹא הָיָה טוֹעֵן בְּקוֹרָה אֶלָּא בַּאֲבָנִים, וְלֹא הָיָה נוֹתְנוֹ בְּסַלִּין אֶלָּא לְתוֹךְ סְבִיבוֹת הַסַּל.
The baraita concludes: Rabbi Yehuda disagrees with the Rabbis and says: One does not grind the crop of olives with a millstone; rather, one crushes it in a mortar. And one does not press down upon the olives with a wooden beam; rather, one presses on them with stones. And one does not place the olives into the bottom of the wicker baskets; rather, one positions them on the inner walls of the basket, all around the basket. In this baraita, the term: One allows all the olives to ripen [megalgelo], is used.
הָא גוּפָא קַשְׁיָא: כּוֹתֵשׁ – מַנִּי? רַבִּי יְהוּדָה הִיא, תּוֹךְ הַסַּל – אֲתָאן לְרַבָּנַן!
Having resolved the dilemma based on the baraita, the Gemara now clarifies the ruling of the mishna in light of it. The Gemara asks: This mishna itself is difficult, as the first tanna teaches that the olives should be crushed. From the baraita it is evident that whose opinion is it that the olives are crushed? It is the opinion of Rabbi Yehuda. Yet, when the first tanna states that the olives are placed inside the bottom of the basket, and not on its walls, we arrive at the opinion of the Rabbis who disagree with Rabbi Yehuda in the baraita.
הַאי תַּנָּא סָבַר לַהּ כְּוָתֵיהּ בַּחֲדָא, וּפָלֵיג עֲלֵיהּ בַּחֲדָא.
The Gemara explains: This tanna of the mishna holds in accordance with the opinion of Rabbi Yehuda with regard to one issue, i.e., the need to crush the olives, but disagrees with him with regard to another issue, i.e., he holds that the olives should be placed inside the basket, not on its walls.
מַתְנִי׳ הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן – אֵין לְמַעְלָה הֵימֶנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי – שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי – שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי – שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי – אֵין לְמַטָּה הֵימֶנּוּ.
MISHNA: Having enumerated the nine grades of oils in the previous mishna, this mishna proceeds to rank them by their quality: As for the first grade of oil that is produced from the first harvest, there is none superior to it. The second grade of oil that is produced from the first harvest and the first grade of oil that is produced from the second harvest are of equal quality; there is no reason to choose one over the other. The third grade of oil that is produced from the first harvest and the second grade of oil that is produced from the second harvest and the first grade of oil that is produced from the third harvest are of equal quality. The third grade of oil that is produced from the second harvest and the second grade of oil that is produced from the third harvest are of equal quality. As for the third grade of oil that is produced from the third harvest, there is none inferior to it.
אַף כׇּל הַמְּנָחוֹת הָיוּ בַּדִּין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זָךְ, מָה מְנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה טְעוּנָה שֶׁמֶן זַיִת זָךְ, מְנָחוֹת שֶׁהֵן לַאֲכִילָה אֵינוֹ דִּין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זָךְ! תַּלְמוּד לוֹמַר ״זָךְ כָּתִית לְמָאוֹר״, וְאֵין זָךְ כָּתִית לִמְנָחוֹת.
Also, with regard to all the meal offerings, it was logical that they should require the highest quality of refined olive oil, just like the Candelabrum. Because if the Candelabrum, whose oil is not to be consumed on the altar, requires refined olive oil, then meal offerings, which are to be consumed on the altar, is it not logical that they should require refined olive oil? To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2), which indicates that the high-quality, refined, pounded oil is required for the Candelabrum, but there is no need for refined pounded olive oil for meal offerings.
גְּמָ׳ שָׁוִין? וְהָא אָמְרַתְּ רִאשׁוֹן לַמְּנוֹרָה וְהַשְּׁאָר לִמְנָחוֹת! אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי שָׁוִין – שָׁוִין לִמְנָחוֹת.
GEMARA: The Gemara asks: How can the mishna state that the second grade of the first harvest and the first grade of the second harvest are of equal quality? But didn’t you say that the first grade of each harvest is fit for kindling the Candelabrum and the rest are fit only for use in meal offerings? It would appear then that the first grade in any harvest is actually superior to the second grade of other harvests. To resolve this, Rav Naḥman bar Yitzḥak said: What does the mishna mean when it states that they are of equal quality? It means that they are equal with regard to meal offerings, and there is no reason to choose one over the other.
אַף [כׇּל] הַמְּנָחוֹת הָיוּ בַּדִּין [וְכוּ׳]. תָּנוּ רַבָּנַן: ״זָךְ״ – אֵין ״זָךְ״ אֶלָּא נָקִי, רַבִּי יְהוּדָה אוֹמֵר: ״כָּתִית״ – אֵין ״כָּתִית״ אֶלָּא כָּתוּשׁ.
§ The mishna teaches: Also with regard to all the meal offerings, it was logical that they should require refined olive oil. To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2). The Sages taught in a baraita with regard to the verse cited in the mishna: The word “refined” means nothing other than clean oil, which flows by itself from the olives without applying any pressure. Rabbi Yehuda says that the word “pounded” means nothing other than olives crushed with a mortar, but not with a millstone.
יָכוֹל יְהֵא זָךְ כָּתִית פָּסוּל לִמְנָחוֹת? תַּלְמוּד לוֹמַר ״וְעִשָּׂרוֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית״, אִם כֵּן מָה תַּלְמוּד לוֹמַר ״לַמָּאוֹר״? אֶלָּא מִפְּנֵי הַחִיסָּכוֹן.
One might have thought that refined, pounded oil is unfit for meal offerings, since the verse specifies that this oil is to be used for illumination. To dispel this notion, the verse states with regard to the meal offering brought with the daily offering: “And a tenth of fine flour, thoroughly mixed with a quarter of a hin of pounded oil” (Exodus 29:40). This indicates that pounded oil is fit to be used in meal offerings. If so, what is the meaning when the verse states that the refined pounded oil is “for illumination”? Rather, the Torah requires the use of refined pounded oil only for the Candelabrum, due to the sparing [haḥisakhon] of money, as the highest-quality oil is very expensive.
מַאי ״חִיסָּכוֹן״? אָמַר רַבִּי אֶלְעָזָר: הַתּוֹרָה חָסָה עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל.
The Gemara asks: What is the reason for being sparing? Rabbi Elazar says: The intention is that the Torah spared the money of the Jewish people and did not require that the highest-quality oil be used for the meal offerings.
״צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ״, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: ״אֵלֶיךָ״ – וְלֹא לִי, לֹא לְאוֹרָה אֲנִי צָרִיךְ.
§ The Gemara discusses the Candelabrum and other aspects of the Temple. The verse states: “Command the children of Israel, and they shall take for yourself refined pounded olive oil for illumination, to kindle the lamps continually” (Leviticus 24:2). Rabbi Shmuel bar Naḥmani says: God tells the Jewish people that the oil should be taken “for yourself,” to indicate that it is for their benefit and not for My benefit, as I do not need its light.
שֻׁלְחָן בַּצָּפוֹן, וּמְנוֹרָה בַּדָּרוֹם – אָמַר רַבִּי זְרִיקָא, אָמַר רַבִּי אֶלְעָזָר: לֹא לַאֲכִילָה אֲנִי צָרִיךְ, וְלֹא לְאוֹרָה אֲנִי צָרִיךְ.
Similarly, with regard to the Table of the shewbread, located in the north of the Sanctuary, and the Candelabrum, located in the south of the Sanctuary, Rabbi Zerika says that Rabbi Elazar says: God said to the Jewish people: I do not require the Table for eating, nor do I require the Candelabrum for its illumination. In evidence of this, the Candelabrum was not positioned close to the Table, as is done by one who sets a table with food in order to eat there.
וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטֻמִים״ – תָּנָא: שְׁקוּפִין מִבִּפְנִים, וַאֲטוּמִים מִבַּחוּץ, לֹא לְאוֹרָה אֲנִי צָרִיךְ.
With regard the Temple built by King Solomon, the verse states: “And he made for the House, windows narrow and broad” (I Kings 6:4). The Sages taught in a baraita: Typically, windows are constructed to widen toward the inside in order that the light from the outside would be dispersed throughout the room. For the Temple, God said: Make the windows narrow within and broad without, as I do not require its illumination. On the contrary, the light of the Temple is to be radiated outward.
״מִחוּץ לְפָרֹכֶת הָעֵדוּת בְּאֹהֶל מוֹעֵד״ – עֵדוּת הוּא לְכׇל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל.
God instructed Aaron to kindle the Candelabrum: “Outside the Curtain of the testimony in the Tent of Meeting” (Leviticus 24:3). The dividing curtain is referred to here as: The Curtain of the testimony, to indicate that the illumination of the Candelabrum is testimony to all of humanity that the Divine Presence rests among the Jewish people.
וְאִם תֹּאמַר: לְאוֹרָה אֲנִי צָרִיךְ? וַהֲלֹא כׇּל אַרְבָּעִים שָׁנָה שֶׁהָלְכוּ יִשְׂרָאֵל בְּמִדְבָּר לֹא הָלְכוּ אֶלָּא לְאוֹרוֹ! אֶלָּא עֵדוּת הוּא לְכׇל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל.
And if you question this and say: How is this testimony; perhaps the Candelabrum is lit for illumination? To this God would respond: Do I need its light? But isn’t it so that for all forty years that the Jewish people walked in the wilderness of Sinai until they entered Eretz Yisrael, they walked exclusively by His light, i.e., from the pillar of fire that guided them at night. If God provides light for others, he certainly does not need it Himself. Rather, evidently, the illumination of the Candelabrum is testimony to all of humanity that the Divine Presence rests among the Jewish people.
מַאי עֵדוּתָהּ? אָמַר רָבָא: זֶה נֵר מַעֲרָבִי, שֶׁנּוֹתְנִין בָּהּ שֶׁמֶן כְּנֶגֶד חַבְרוֹתֶיהָ, וּמִמֶּנָּה הָיָה מַדְלִיק, וּבָהּ הָיָה מְסַיֵּים.
What provides its testimony? Rava says: The testimony is provided by the westernmost lamp of the Candelabrum, in which they place a quantity of oil equivalent to that placed in the other lamps, and nevertheless it continues to burn longer than any of the other lamps. It burns so long that every evening, from it the priest would kindle the Candelabrum, i.e., he lit that westernmost lamp first, and the following morning, with it he would conclude the preparation of the lamps for the following evening’s lighting, because it remained alight longer than any of the other lamps. This perpetual miracle was testimony to God’s continuous presence among His people.
מַתְנִי׳ מֵאַיִן הָיוּ מְבִיאִין אֶת הַיַּיִן? קְדוֹחַיִם וַעֲטוּלַיִן – אַלְפָּא לַיַּיִן, שְׁנִיָּה לָהֶן – בֵּית רִימָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִיגְנָא בַּבִּקְעָה. כׇּל אֲרָצוֹת הָיוּ כְּשֵׁרוֹת, אֶלָּא מִיכָּן הָיוּ מְבִיאִין.
MISHNA: From where would they bring the wine for libations? Keduḥim and Attulin are the primary sources for wine. Secondary to them is Beit Rima and Beit Lavan, located in the mountain, and the village of Signa, located in the valley. All the regions were valid sources for wine; but it was from here, i.e., the aforementioned locations, that they would bring the wine.
אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן, וְאִם הֵבִיא – כָּשֵׁר. אֵין מְבִיאִין הַלִּיסְטְיוֹן, וְאִם הֵבִיא – כָּשֵׁר. אֵין מְבִיאִין יָשָׁן – דִּבְרֵי רַבִּי, וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין לֹא מָתוֹק, וְלֹא מְעוּשָּׁן, וְלֹא מְבוּשָּׁל, וְאִם הֵבִיא – פָּסוּל. וְאֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרַגְלִיּוֹת, וּמִן הַכְּרָמִים הָעֲבוּדִין.
One may not bring libations of wine that come from a fertilized vineyard, or from an irrigated vineyard, or from a vineyard in which grain was sown between the vines. But if one did bring a libation from such wine, it is valid. One may not bring libations from sweet wine made from sun-dried grapes [hilyasteyon], but if one did bring a libation from such wine, it is valid. One may not bring wine aged for one year; this is the statement of Rabbi Yehuda HaNasi, but the Rabbis deem it valid. One may not bring libations from sweet wine, nor from wine produced from smoked grapes, nor libations from boiled wine, and if one did bring a libation from such wine, it is not valid. And one may not bring wine produced from grapes suspended on stakes or trees; rather, one brings it from grapes at foot height, i.e., that rest on the ground, which are superior-quality grapes, and from vineyards that are cultivated, i.e., where one hoes beneath the vines twice a year.
וְלֹא כּוֹנְסִין אוֹתוֹ בַּחֲצָבִין גְּדוֹלִים, אֶלָּא בְּחָבִיּוֹת קְטַנּוֹת, וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִית עַד פִּיהָ, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף.
And when producing wine for libations, one should not collect the wine into large barrels, as it causes the wine to spoil; rather, it should be placed in small casks. And one does not fill up the cask until its mouth; rather, one leaves some empty space so that its fragrance will collect there and diffuse when the lid is opened.
אֵינוֹ מֵבִיא מִפִּיהָ – מִפְּנֵי
One should not bring libations from wine that rests at the mouth of the cask due to
כלים
העמקה
רוצה להבין מה באמת קורה מתחת לפני השטח של הסוגיה?
שיעורים, פודקאסטים והרחבות של מיטב המורות שלנו יפתחו לך עוד זוויות וכיווני חשיבה.
חציצה בהנפת המנחה: בין פתרון מציאותי לפתרון למדני – גפת עם הרבנית חנה גודינגר (דרייפוס)
חדשה בלימוד הגמרא?
זה הדף הראשון שלך? איזו התרגשות עצומה! יש לנו בדיוק את התכנים והכלים שיעזרו לך לעשות את הצעדים הראשונים ללמידה בקצב וברמה שלך, כך תוכלי להרגיש בנוח גם בתוך הסוגיות המורכבות ומאתגרות.
פסיפס הלומדות שלנו
גלי את קהילת הלומדות שלנו, מגוון נשים, רקעים וסיפורים. כולן חלק מתנועה ומסע מרגש ועוצמתי.
למדתי גמרא מכיתה ז- ט ב Maimonides School ואחרי העליה שלי בגיל 14 לימוד הגמרא, שלא היה כל כך מקובל בימים אלה, היה די ספוראדי. אחרי "ההתגלות” בבנייני האומה התחלתי ללמוד בעיקר בדרך הביתה למדתי מפוקקטסים שונים. לאט לאט ראיתי שאני תמיד חוזרת לרבנית מישל פרבר. באיזה שהוא שלב התחלתי ללמוד בזום בשעה 7:10 .
היום "אין מצב” שאני אתחיל את היום שלי ללא לימוד עם הרבנית מישל עם כוס הקפה שלי!!
חשמונאים, ישראל
התחלתי ללמוד דף לפני קצת יותר מ-5 שנים, כשלמדתי רבנות בישיבת מהר”ת בניו יורק. בדיעבד, עד אז, הייתי בלימוד הגמרא שלי כמו מישהו שאוסף חרוזים משרשרת שהתפזרה, פה משהו ושם משהו, ומאז נפתח עולם ומלואו…. הדף נותן לי לימוד בצורה מאורגנת, שיטתית, יום-יומית, ומלמד אותי לא רק ידע אלא את השפה ודרך החשיבה שלנו. לשמחתי, יש לי סביבה תומכת וההרגשה שלי היא כמו בציטוט שבחרתי: הדף משפיע לטובה על כל היום שלי.
חיפה, ישראל
התחלתי מחוג במסכת קידושין שהעבירה הרבנית רייסנר במסגרת בית המדרש כלנה בגבעת שמואל; לאחר מכן התחיל סבב הדף היומי אז הצטרפתי. לסביבה לקח זמן לעכל אבל היום כולם תומכים ומשתתפים איתי. הלימוד לעתים מעניין ומעשיר ולעתים קשה ואף הזוי… אך אני ממשיכה קדימה. הוא משפיע על היומיום שלי קודם כל במרדף אחרי הדף, וגם במושגים הרבים שלמדתי ובידע שהועשרתי בו, חלקו ממש מעשי
ראש העין, ישראל
התחלתי ללמוד לפני כשנתיים בשאיפה לסיים לראשונה מסכת אחת במהלך חופשת הלידה.
אחרי מסכת אחת כבר היה קשה להפסיק…
ירוחם, ישראל
אחרי שראיתי את הסיום הנשי של הדף היומי בבנייני האומה זה ריגש אותי ועורר בי את הרצון להצטרף. לא למדתי גמרא קודם לכן בכלל, אז הכל היה לי חדש, ולכן אני לומדת בעיקר מהשיעורים פה בהדרן, בשוטנשטיין או בחוברות ושיננתם.
בית שמש, ישראל
A life-changing journey started with a Chanukah family tiyul to Zippori, home of the Sanhedrin 2 years ago and continued with the Syum in Binanei Hauma where I was awed by the energy of 3000 women dedicated to learning daf Yomi. Opening my morning daily with a fresh daf, I am excited with the new insights I find enriching my life and opening new and deeper horizons for me.
Elazar gush etzion, Israel
אמא שלי למדה איתי ש”ס משנה, והתחילה ללמוד דף יומי. אני החלטתי שאני רוצה ללמוד גם. בהתחלה למדתי איתה, אח”כ הצטרפתי ללימוד דף יומי שהרב דני וינט מעביר לנוער בנים בעתניאל. במסכת עירובין עוד חברה הצטרפה אלי וכשהתחלנו פסחים הרב דני פתח לנו שעור דף יומי לבנות. מאז אנחנו לומדות איתו קבוע כל יום את הדף היומי (ובשבת אבא שלי מחליף אותו). אני נהנית מהלימוד, הוא מאתגר ומעניין
עתניאל, ישראל
התחלתי ללמוד דף יומי שהתחילו מסכת כתובות, לפני 7 שנים, במסגרת קבוצת לימוד שהתפרקה די מהר, ומשם המשכתי לבד בתמיכת האיש שלי. נעזרתי בגמרת שטיינזלץ ובשיעורים מוקלטים.
הסביבה מאד תומכת ואני מקבלת המון מילים טובות לאורך כל הדרך. מאז הסיום הגדול יש תחושה שאני חלק מדבר גדול יותר.
אני לומדת בשיטת ה”7 דפים בשבוע” של הרבנית תרצה קלמן – כלומר, לא נורא אם לא הצלחת ללמוד כל יום, העיקר שגמרת ארבעה דפים בשבוע
עתניאל, ישראל
My explorations into Gemara started a few days into the present cycle. I binged learnt and become addicted. I’m fascinated by the rich "tapestry” of intertwined themes, connections between Masechtot, conversations between generations of Rabbanim and learners past and present all over the world. My life has acquired a golden thread, linking generations with our amazing heritage.
Thank you.
חשמונאים, Israel
התחלתי ללמוד את הדף היומי מעט אחרי שבני הקטן נולד. בהתחלה בשמיעה ולימוד באמצעות השיעור של הרבנית שפרבר. ובהמשך העזתי וקניתי לעצמי גמרא. מאז ממשיכה יום יום ללמוד עצמאית, ולפעמים בעזרת השיעור של הרבנית, כל יום. כל סיום של מסכת מביא לאושר גדול וסיפוק. הילדים בבית נהיו חלק מהלימוד, אני משתפת בסוגיות מעניינות ונהנית לשמוע את דעתם.
מעלה מכמש, ישראל
התחלתי ללמוד דף יומי ממסכת נידה כי זה היה חומר הלימוד שלי אז. לאחר הסיום הגדול בבנייני האומה החלטתי להמשיך. וב”ה מאז עם הפסקות קטנות של קורונה ולידה אני משתדלת להמשיך ולהיות חלק.
זה משפיע מאוד על היום יום שלי ועל אף שאני עסוקה בלימודי הלכה ותורה כל יום, זאת המסגרת הקבועה והמחייבת ביותר שיש לי.
גבעת הראל, ישראל
באירוע של הדרן בנייני האומה. בהשראתה של אמי שלי שסיימה את הש”ס בסבב הקודם ובעידוד מאיר , אישי, וילדיי וחברותיי ללימוד במכון למנהיגות הלכתית של רשת אור תורה סטון ומורתיי הרבנית ענת נובוסלסקי והרבנית דבורה עברון, ראש המכון למנהיגות הלכתית.
הלימוד מעשיר את יומי, מחזיר אותי גם למסכתות שכבר סיימתי וידוע שאינו דומה מי ששונה פרקו מאה לשונה פרקו מאה ואחת במיוחד מרתקים אותי החיבורים בין המסכתות
מודיעין, ישראל
התחלתי ללמוד גמרא בבית הספר בגיל צעיר והתאהבתי. המשכתי בכך כל חיי ואף היייתי מורה לגמרא בבית הספר שקד בשדה אליהו (בית הספר בו למדתי בילדותי)בתחילת מחזור דף יומי הנוכחי החלטתי להצטרף ובע”ה מקווה להתמיד ולהמשיך. אני אוהבת את המפגש עם הדף את "דרישות השלום ” שמקבלת מקשרים עם דפים אחרים שלמדתי את הסנכרון שמתחולל בין התכנים.
מעלה גלבוע, ישראל
בתחילת הסבב הנוכחי של לימוד הדף היומי, נחשפתי לחגיגות המרגשות באירועי הסיום ברחבי העולם. והבטחתי לעצמי שבקרוב אצטרף גם למעגל הלומדות. הסבב התחיל כאשר הייתי בתחילת דרכי בתוכנית קרן אריאל להכשרת יועצות הלכה של נשמ”ת. לא הצלחתי להוסיף את ההתחייבות לדף היומי על הלימוד האינטנסיבי של תוכנית היועצות. בבוקר למחרת המבחן הסופי בנשמ”ת, התחלתי את לימוד הדף במסכת סוכה ומאז לא הפסקתי.
קרית גת, ישראל
אני לומדת גמרא כעשור במסגרות שונות, ואת הדף היומי התחלתי כשחברה הציעה שאצטרף אליה לסיום בבנייני האומה. מאז אני לומדת עם פודקסט הדרן, משתדלת באופן יומי אך אם לא מספיקה, מדביקה פערים עד ערב שבת. בסבב הזה הלימוד הוא "ממעוף הציפור”, מקשיבה במהירות מוגברת תוך כדי פעילויות כמו בישול או נהיגה, וכך רוכשת היכרות עם הסוגיות ואופן ניתוחם על ידי חז”ל. בע”ה בסבב הבא, ואולי לפני, אצלול לתוכו באופן מעמיק יותר.
רמת גן, ישראל
למדתי גמרא מכיתה ז- ט ב Maimonides School ואחרי העליה שלי בגיל 14 לימוד הגמרא, שלא היה כל כך מקובל בימים אלה, היה די ספוראדי. אחרי "ההתגלות” בבנייני האומה התחלתי ללמוד בעיקר בדרך הביתה למדתי מפוקקטסים שונים. לאט לאט ראיתי שאני תמיד חוזרת לרבנית מישל פרבר. באיזה שהוא שלב התחלתי ללמוד בזום בשעה 7:10 .
היום "אין מצב” שאני אתחיל את היום שלי ללא לימוד עם הרבנית מישל עם כוס הקפה שלי!!
חשמונאים, ישראל
רציתי לקבל ידע בתחום שהרגשתי שהוא גדול וחשוב אך נעלם ממני. הלימוד מעניק אתגר וסיפוק ומעמיק את תחושת השייכות שלי לתורה וליהדות
עלי זהב – לשם, ישראל
התחלתי ללמוד דף יומי באמצע תקופת הקורונה, שאבא שלי סיפר לי על קבוצה של בנות שתיפתח ביישוב שלנו ותלמד דף יומי כל יום. הרבה זמן רציתי להצטרף לזה וזאת הייתה ההזדמנות בשבילי. הצטרפתי במסכת שקלים ובאמצע הייתה הפסקה קצרה. כיום אני כבר לומדת באולפנה ולומדת דף יומי לבד מתוך גמרא של טיינזלץ.
עתניאל, ישראל
My explorations into Gemara started a few days into the present cycle. I binged learnt and become addicted. I’m fascinated by the rich "tapestry” of intertwined themes, connections between Masechtot, conversations between generations of Rabbanim and learners past and present all over the world. My life has acquired a golden thread, linking generations with our amazing heritage.
Thank you.
חשמונאים, Israel
"
גם אני התחלתי בסבב הנוכחי וב””ה הצלחתי לסיים את רוב המסכתות . בזכות הרבנית מישל משתדלת לפתוח את היום בשיעור הזום בשעה 6:20 .הלימוד הפך להיות חלק משמעותי בחיי ויש ימים בהם אני מצליחה לחזור על הדף עם מלמדים נוספים ששיעוריהם נמצאים במרשתת. שמחה להיות חלק מקהילת לומדות ברחבי העולם. ובמיוחד לשמש דוגמה לנכדותיי שאי””ה יגדלו לדור שלימוד תורה לנשים יהיה משהו שבשגרה. "
נתניה, ישראל
מנחות פו
וְאִם הֵבִיא – פָּסוּל (וְהָתַנְיָא: וְאִם הֵבִיא – כָּשֵׁר), מִפְּנֵי שֶׁהוּא שְׂרָף.
but if one did bring a meal offering made of such oil, it is not valid. But isn’t it taught in a baraita that if one did bring it, it is valid, because it is regarded merely as sap and not as oil? This contradicts this mishna, which assumes that it is regarded as oil.
אָמַר רַב יוֹסֵף: לָא קַשְׁיָא, הָא רַבִּי חִיָּיא, הָא רַבִּי שִׁמְעוֹן בַּר רַבִּי, דְּרַבִּי חִיָּיא זָרֵיק לֵיהּ, וְרַבִּי שִׁמְעוֹן בַּר רַבִּי מְטַבֵּל [בֵּיהּ] (לֵיהּ), וְסִימָנָיךְ: עֲשִׁירִים מְקַמְּצִין.
Rav Yosef said: It is not difficult to resolve this contradiction. This baraita expresses the opinion of Rabbi Ḥiyya, and that mishna expresses the opinion of Rabbi Shimon, son of Rabbi Yehuda HaNasi. As Rabbi Ḥiyya would toss such oil away, as he did not consider it to be oil, and Rabbi Shimon, son of Rabbi Yehuda HaNasi, would dip his food into it, as he considered it to be oil. The Gemara concludes: And your mnemonic by which to remember their respective opinions is: The wealthy are parsimonious, i.e., Rabbi Shimon, son of Rabbi Yehuda HaNasi, was wealthy, and he did not toss the oil away.
״שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמּוֹר״ – מַאי ״שֶׁמֶן הַמּוֹר״? רַב הוּנָא בַּר חִיָּיא אָמַר: סְטָכְתָּא. רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ.
§ The Gemara digresses to discuss oil of myrrh: In describing the treatments provided to the women in preparation for their meeting with King Ahasuerus, the verse states: “For so were the days of their anointing accomplished: Six months with oil of myrrh, and six months with sweet odors and with other ointments of the women” (Esther 2:12). The Gemara asks: What is “oil of myrrh”? Rav Huna bar Ḥiyya says: It is the aromatic oil called setakhta. Rav Yirmeya bar Abba says: It is an oil derived from olives that have not yet reached one-third of their growth; the acidic oil is effective as a depilatory.
תַּנְיָא נָמֵי הָכִי: רַבִּי יְהוּדָה אוֹמֵר: אַנְפִּקִנוֹן – שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ, לָמָּה סָכִין אוֹתוֹ? שֶׁמַּשִּׁיר אֶת הַשֵּׂיעָר וּמְעַדֵּן אֶת הַבָּשָׂר.
The Gemara notes: This explanation of Rav Yirmeya bar Abba is also taught in a baraita: Rabbi Yehuda says: The term anpikanon is referring to olive oil produced from olives that have not yet reached one-third of their growth. And why do women spread it on their bodies? They do so because it removes the hair and pampers the skin.
אֵין מְבִיאִין מִן הַגַּרְגְּרִין שֶׁנִּשְׁרוּ בְּמַיִם. תָּנוּ רַבָּנַן: שֶׁמֶן זַיִת כָּבוּשׁ, שָׁלוּק, שָׁרוּי, וְשֶׁל שְׁמָרִים, וְשֶׁל רֵיחַ רָע – לֹא יָבִיא, וְאִם הֵבִיא – פָּסוּל.
§ The mishna teaches: One may not bring meal offerings containing oil from olives that were soaked in water, nor from pickled olives, nor from boiled olives, and even if one did bring it, it is not valid. The Sages taught in a baraita: Olive oil produced from pickled olives, boiled olives, or olives soaked in water, and oil made from olive sediment, and oil with a foul odor may not be brought as part of a meal offering, and even if one did bring it, it is not valid.
בָּעֵי רַבָּה: הִקְדִּישׁוֹ, מַהוּ שֶׁיִּלְקֶה עָלָיו מִשּׁוּם בַּעַל מוּם? כֵּיוָן דְּפָסוּל – כְּבַעַל מוּם דָּמֵי, אוֹ דִלְמָא אֵין בַּעַל מוּם אֶלָּא בִּבְהֵמָה? תֵּיקוּ.
Rava asks: If one consecrated one of these unfit oils for use in meal offerings, what is the halakha with regard to whether he should be flogged for consecrating it due to the prohibition against consecrating a flawed item as an offering? Does one say that since it is unfit, it is comparable to a blemished animal? Or perhaps the prohibition against consecrating a flawed item applies only to an animal. The Gemara concludes: The dilemma shall stand unresolved.
מַתְנִי׳ שְׁלֹשָׁה זֵיתִים הֵן, וּבָהֶן שְׁלֹשָׁה שְׁלֹשָׁה שְׁמָנִים.
MISHNA: There are three harvests of olives each year, and in each of them, three different grades of oils are produced.
הַזַּיִת הָרִאשׁוֹן מְגַרְגְּרוֹ בְּרֹאשׁ הַזַּיִת, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל, רַבִּי יְהוּדָה אוֹמֵר: סְבִיבוֹת הַסַּל – זֶה רִאשׁוֹן.
How is the first olive harvest processed? One picks the ripe olives at the top of the olive tree, as those are the first to ripen, and crushes them in a mortar and places them inside the bottom of a wicker basket that has many small holes in it. The oil will then drip from the olives through those holes into a vessel placed underneath the basket. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This produces more refined oil, as the dregs stick to the walls of the basket. This is the first grade of oil produced from the first harvest.
חָזַר וְטוֹעֵן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר: בַּאֲבָנִים – זֶה שֵׁנִי.
After the oil ceases to seep from the crushed olives, one then presses down with a wooden beam upon them, causing additional oil to flow from the basket into the vessel. Rabbi Yehuda says: The excessive pressure produced by pressing down with a beam would cause some of the flesh of the olives to get mixed in with the oil, compromising its quality. Rather, one applies pressure by placing stones upon the olives. This is the second grade of oil.
חָזַר וְטָחַן, וְטָעַן – זֶה שְׁלִישִׁי.
One then ground the olives with a millstone and pressed down with a beam on those olives to extract any remaining oil; this is the third grade of oil.
הָרִאשׁוֹן – לַמְּנוֹרָה, וְהַשְּׁאָר – לִמְנָחוֹת.
The first grade is fit for kindling the Candelabrum, which requires: “Refined olive oil” (Leviticus 24:2), and the rest are fit for use in meal offerings.
הַשֵּׁנִי – מְגַרְגְּרוֹ בְּרֹאשׁ הַגָּג, וְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל, רַבִּי יְהוּדָה אוֹמֵר: סְבִיבוֹת הַסַּל – זֶה רִאשׁוֹן.
How is the second olive harvest processed? One picks the crop of olives that is accessible while one is standing on the rooftop. This was the second lot of olives to ripen. And one crushes it in a mortar and places those olives into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This is the first grade of oil from the second harvest.
טוֹעֵן בְּקוֹרָה, וְרַבִּי יְהוּדָה אוֹמֵר: בַּאֲבָנִים – זֶה שֵׁנִי.
One then presses down upon those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil.
חָזַר וְטָחַן, וְטָעַן – זֶה שְׁלִישִׁי.
One then ground the olives with a millstone and pressed down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil.
הָרִאשׁוֹן – לַמְּנוֹרָה, וְהַשְּׁאָר – לִמְנָחוֹת.
The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.
שְׁלִישִׁי: עוֹטְנוֹ בְּבֵית הַבַּד, עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְּרֹאשׁ הַגָּג, כּוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר: סְבִיבוֹת הַסַּל – זֶה רִאשׁוֹן.
How is the third olive harvest processed? This harvest consists of all the olives that still remain on trees. One packs it into a vat [oteno] in the building that houses the olive press [beit habbad] where it remains until it softens, and then one raises it up to the roof and dries it on the rooftop to remove the foul-smelling liquid secreted from the olives while in the vat. Then, one crushes the olives in a mortar and places them into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions them on the walls, surrounding the basket. This is the first grade of oil.
טוֹעֵן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר: בַּאֲבָנִים – זֶה שֵׁנִי.
One then presses down on those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil.
חָזַר וְטָחַן וְטָעַן – זֶה שְׁלִישִׁי.
One would then grind the olives with a millstone and press down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil.
הָרִאשׁוֹן – לַמְּנוֹרָה, וְהַשְּׁאָר – לִמְנָחוֹת.
The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.
גְּמָ׳ אִיבַּעְיָא לְהוּ: מְגַרְגְּרוֹ תְּנַן, אוֹ מְגַלְגְּלוֹ תְּנַן?
GEMARA: A dilemma was raised before the Sages: What is the correct text of the mishna? Do we learn that one picks the olives at the top [megargero], i.e., one selects those that are ripe, or do we learn that one allows all the olives to ripen [megalgelo], and then picks them all?
תָּא שְׁמַע, דְּתַנְיָא: ״שֶׁמֶן זַיִת מִזֵּיתוֹ״ – מִכָּאן אָמְרוּ: זַיִת רִאשׁוֹן מְגַלְגְּלוֹ בְּרֹאשׁ הַזַּיִת, וְכוֹנְסוֹ לְבֵית הַבַּד, וְטוֹחֲנוֹ בְּרֵיחַיִם, וְנוֹתְנוֹ בְּסַלִּין. שֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ, זֶה הָיָה רִאשׁוֹן.
The Gemara answers: Come and hear the resolution to this dilemma from that which is taught in a baraita. The verse states that the olive oil used for the kindling of the Candelabrum is to be: “Refined oil of an olive” (Exodus 27:20), which is interpreted to mean that the olives should be so ripe that the oil drips from them while they are still hanging on their olive tree, without them needing to be pressed. From here the Sages said that for the first olive harvest, one allows all the olives to ripen [megalgelo], picks the entire crop and brings it into the olive press, and he grinds it with a millstone and places it in wicker baskets, and this oil that would flow from it would be the first grade of oil.
טָעַן בְּקוֹרָה, שֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ – זֶה הָיָה שֵׁנִי, וְחָזַר וּפָרַק, טָחַן וְטָעַן – זֶה הָיָה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לִמְנָחוֹת. וְכֵן זַיִת שֵׁנִי.
The baraita continues: Then one presses down upon the olives with a wooden beam. As for the oil that flows from it, this would be the second grade of oil. And then one would remove the crushed olives from the baskets and grind them, and press down upon them with a beam or stones, thereby extracting any remaining oil; this would be the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings. And the same process was similarly used for the second olive harvest.
וְזַיִת שְׁלִישִׁי, עוֹטְנוֹ בְּבֵית הַבַּד עַד שֶׁיִּלְקֶה, וּמַעֲלֶה לְרֹאשׁ הַגָּג, וְעוֹשֶׂה אוֹתוֹ כְּמִין תְּמָרָה עַד שֶׁיָּזוּבוּ מֵימָיו, וְכוֹנְסוֹ לְבֵית הַבַּד, וְטוֹחֲנוֹ בָּרֵיחַיִם, וְנוֹתְנוֹ בְּסַלִּין, וָשֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ – זֶה הָיָה רִאשׁוֹן.
The baraita continues: And for the third olive harvest, the entire crop is packed into a vat in the building that houses the olive press, where it remains until it softens, and then one raises it up to the roof and makes it into a sort of heap, wide at the bottom and narrow at the top, and leaves it there until the fluid it produced while in the vat flows away. And then one brings it to the olive press and grinds it with a millstone and places it into wicker baskets. As for the oil that would then flow from it, this would be the first grade of oil.
טָעַן בְּקוֹרָה, שֶׁמֶן הַיּוֹצֵא מִמֶּנּוּ – זֶה הָיָה שֵׁנִי. פָּרַק חָזַר וְטָחַן וְטָעַן – זֶה הָיָה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לִמְנָחוֹת.
Then one presses down upon it with a wooden beam. As for the oil that would then flow from it, this would be the second grade of oil. And then one would remove the crushed olives from the baskets and grind them, and press down upon them with a beam or stones, thereby extracting any remaining oil; this would be the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.
רַבִּי יְהוּדָה אוֹמֵר: לֹא הָיָה טוֹחֲנוֹ בָּרֵיחַיִם, אֶלָּא כּוֹתְשׁוֹ בְּמַכְתֶּשֶׁת, וְלֹא הָיָה טוֹעֵן בְּקוֹרָה אֶלָּא בַּאֲבָנִים, וְלֹא הָיָה נוֹתְנוֹ בְּסַלִּין אֶלָּא לְתוֹךְ סְבִיבוֹת הַסַּל.
The baraita concludes: Rabbi Yehuda disagrees with the Rabbis and says: One does not grind the crop of olives with a millstone; rather, one crushes it in a mortar. And one does not press down upon the olives with a wooden beam; rather, one presses on them with stones. And one does not place the olives into the bottom of the wicker baskets; rather, one positions them on the inner walls of the basket, all around the basket. In this baraita, the term: One allows all the olives to ripen [megalgelo], is used.
הָא גוּפָא קַשְׁיָא: כּוֹתֵשׁ – מַנִּי? רַבִּי יְהוּדָה הִיא, תּוֹךְ הַסַּל – אֲתָאן לְרַבָּנַן!
Having resolved the dilemma based on the baraita, the Gemara now clarifies the ruling of the mishna in light of it. The Gemara asks: This mishna itself is difficult, as the first tanna teaches that the olives should be crushed. From the baraita it is evident that whose opinion is it that the olives are crushed? It is the opinion of Rabbi Yehuda. Yet, when the first tanna states that the olives are placed inside the bottom of the basket, and not on its walls, we arrive at the opinion of the Rabbis who disagree with Rabbi Yehuda in the baraita.
הַאי תַּנָּא סָבַר לַהּ כְּוָתֵיהּ בַּחֲדָא, וּפָלֵיג עֲלֵיהּ בַּחֲדָא.
The Gemara explains: This tanna of the mishna holds in accordance with the opinion of Rabbi Yehuda with regard to one issue, i.e., the need to crush the olives, but disagrees with him with regard to another issue, i.e., he holds that the olives should be placed inside the basket, not on its walls.
מַתְנִי׳ הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן – אֵין לְמַעְלָה הֵימֶנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי – שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי – שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי – שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי – אֵין לְמַטָּה הֵימֶנּוּ.
MISHNA: Having enumerated the nine grades of oils in the previous mishna, this mishna proceeds to rank them by their quality: As for the first grade of oil that is produced from the first harvest, there is none superior to it. The second grade of oil that is produced from the first harvest and the first grade of oil that is produced from the second harvest are of equal quality; there is no reason to choose one over the other. The third grade of oil that is produced from the first harvest and the second grade of oil that is produced from the second harvest and the first grade of oil that is produced from the third harvest are of equal quality. The third grade of oil that is produced from the second harvest and the second grade of oil that is produced from the third harvest are of equal quality. As for the third grade of oil that is produced from the third harvest, there is none inferior to it.
אַף כׇּל הַמְּנָחוֹת הָיוּ בַּדִּין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זָךְ, מָה מְנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה טְעוּנָה שֶׁמֶן זַיִת זָךְ, מְנָחוֹת שֶׁהֵן לַאֲכִילָה אֵינוֹ דִּין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זָךְ! תַּלְמוּד לוֹמַר ״זָךְ כָּתִית לְמָאוֹר״, וְאֵין זָךְ כָּתִית לִמְנָחוֹת.
Also, with regard to all the meal offerings, it was logical that they should require the highest quality of refined olive oil, just like the Candelabrum. Because if the Candelabrum, whose oil is not to be consumed on the altar, requires refined olive oil, then meal offerings, which are to be consumed on the altar, is it not logical that they should require refined olive oil? To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2), which indicates that the high-quality, refined, pounded oil is required for the Candelabrum, but there is no need for refined pounded olive oil for meal offerings.
גְּמָ׳ שָׁוִין? וְהָא אָמְרַתְּ רִאשׁוֹן לַמְּנוֹרָה וְהַשְּׁאָר לִמְנָחוֹת! אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי שָׁוִין – שָׁוִין לִמְנָחוֹת.
GEMARA: The Gemara asks: How can the mishna state that the second grade of the first harvest and the first grade of the second harvest are of equal quality? But didn’t you say that the first grade of each harvest is fit for kindling the Candelabrum and the rest are fit only for use in meal offerings? It would appear then that the first grade in any harvest is actually superior to the second grade of other harvests. To resolve this, Rav Naḥman bar Yitzḥak said: What does the mishna mean when it states that they are of equal quality? It means that they are equal with regard to meal offerings, and there is no reason to choose one over the other.
אַף [כׇּל] הַמְּנָחוֹת הָיוּ בַּדִּין [וְכוּ׳]. תָּנוּ רַבָּנַן: ״זָךְ״ – אֵין ״זָךְ״ אֶלָּא נָקִי, רַבִּי יְהוּדָה אוֹמֵר: ״כָּתִית״ – אֵין ״כָּתִית״ אֶלָּא כָּתוּשׁ.
§ The mishna teaches: Also with regard to all the meal offerings, it was logical that they should require refined olive oil. To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2). The Sages taught in a baraita with regard to the verse cited in the mishna: The word “refined” means nothing other than clean oil, which flows by itself from the olives without applying any pressure. Rabbi Yehuda says that the word “pounded” means nothing other than olives crushed with a mortar, but not with a millstone.
יָכוֹל יְהֵא זָךְ כָּתִית פָּסוּל לִמְנָחוֹת? תַּלְמוּד לוֹמַר ״וְעִשָּׂרוֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית״, אִם כֵּן מָה תַּלְמוּד לוֹמַר ״לַמָּאוֹר״? אֶלָּא מִפְּנֵי הַחִיסָּכוֹן.
One might have thought that refined, pounded oil is unfit for meal offerings, since the verse specifies that this oil is to be used for illumination. To dispel this notion, the verse states with regard to the meal offering brought with the daily offering: “And a tenth of fine flour, thoroughly mixed with a quarter of a hin of pounded oil” (Exodus 29:40). This indicates that pounded oil is fit to be used in meal offerings. If so, what is the meaning when the verse states that the refined pounded oil is “for illumination”? Rather, the Torah requires the use of refined pounded oil only for the Candelabrum, due to the sparing [haḥisakhon] of money, as the highest-quality oil is very expensive.
מַאי ״חִיסָּכוֹן״? אָמַר רַבִּי אֶלְעָזָר: הַתּוֹרָה חָסָה עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל.
The Gemara asks: What is the reason for being sparing? Rabbi Elazar says: The intention is that the Torah spared the money of the Jewish people and did not require that the highest-quality oil be used for the meal offerings.
״צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ״, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: ״אֵלֶיךָ״ – וְלֹא לִי, לֹא לְאוֹרָה אֲנִי צָרִיךְ.
§ The Gemara discusses the Candelabrum and other aspects of the Temple. The verse states: “Command the children of Israel, and they shall take for yourself refined pounded olive oil for illumination, to kindle the lamps continually” (Leviticus 24:2). Rabbi Shmuel bar Naḥmani says: God tells the Jewish people that the oil should be taken “for yourself,” to indicate that it is for their benefit and not for My benefit, as I do not need its light.
שֻׁלְחָן בַּצָּפוֹן, וּמְנוֹרָה בַּדָּרוֹם – אָמַר רַבִּי זְרִיקָא, אָמַר רַבִּי אֶלְעָזָר: לֹא לַאֲכִילָה אֲנִי צָרִיךְ, וְלֹא לְאוֹרָה אֲנִי צָרִיךְ.
Similarly, with regard to the Table of the shewbread, located in the north of the Sanctuary, and the Candelabrum, located in the south of the Sanctuary, Rabbi Zerika says that Rabbi Elazar says: God said to the Jewish people: I do not require the Table for eating, nor do I require the Candelabrum for its illumination. In evidence of this, the Candelabrum was not positioned close to the Table, as is done by one who sets a table with food in order to eat there.
וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטֻמִים״ – תָּנָא: שְׁקוּפִין מִבִּפְנִים, וַאֲטוּמִים מִבַּחוּץ, לֹא לְאוֹרָה אֲנִי צָרִיךְ.
With regard the Temple built by King Solomon, the verse states: “And he made for the House, windows narrow and broad” (I Kings 6:4). The Sages taught in a baraita: Typically, windows are constructed to widen toward the inside in order that the light from the outside would be dispersed throughout the room. For the Temple, God said: Make the windows narrow within and broad without, as I do not require its illumination. On the contrary, the light of the Temple is to be radiated outward.
״מִחוּץ לְפָרֹכֶת הָעֵדוּת בְּאֹהֶל מוֹעֵד״ – עֵדוּת הוּא לְכׇל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל.
God instructed Aaron to kindle the Candelabrum: “Outside the Curtain of the testimony in the Tent of Meeting” (Leviticus 24:3). The dividing curtain is referred to here as: The Curtain of the testimony, to indicate that the illumination of the Candelabrum is testimony to all of humanity that the Divine Presence rests among the Jewish people.
וְאִם תֹּאמַר: לְאוֹרָה אֲנִי צָרִיךְ? וַהֲלֹא כׇּל אַרְבָּעִים שָׁנָה שֶׁהָלְכוּ יִשְׂרָאֵל בְּמִדְבָּר לֹא הָלְכוּ אֶלָּא לְאוֹרוֹ! אֶלָּא עֵדוּת הוּא לְכׇל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל.
And if you question this and say: How is this testimony; perhaps the Candelabrum is lit for illumination? To this God would respond: Do I need its light? But isn’t it so that for all forty years that the Jewish people walked in the wilderness of Sinai until they entered Eretz Yisrael, they walked exclusively by His light, i.e., from the pillar of fire that guided them at night. If God provides light for others, he certainly does not need it Himself. Rather, evidently, the illumination of the Candelabrum is testimony to all of humanity that the Divine Presence rests among the Jewish people.
מַאי עֵדוּתָהּ? אָמַר רָבָא: זֶה נֵר מַעֲרָבִי, שֶׁנּוֹתְנִין בָּהּ שֶׁמֶן כְּנֶגֶד חַבְרוֹתֶיהָ, וּמִמֶּנָּה הָיָה מַדְלִיק, וּבָהּ הָיָה מְסַיֵּים.
What provides its testimony? Rava says: The testimony is provided by the westernmost lamp of the Candelabrum, in which they place a quantity of oil equivalent to that placed in the other lamps, and nevertheless it continues to burn longer than any of the other lamps. It burns so long that every evening, from it the priest would kindle the Candelabrum, i.e., he lit that westernmost lamp first, and the following morning, with it he would conclude the preparation of the lamps for the following evening’s lighting, because it remained alight longer than any of the other lamps. This perpetual miracle was testimony to God’s continuous presence among His people.
מַתְנִי׳ מֵאַיִן הָיוּ מְבִיאִין אֶת הַיַּיִן? קְדוֹחַיִם וַעֲטוּלַיִן – אַלְפָּא לַיַּיִן, שְׁנִיָּה לָהֶן – בֵּית רִימָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִיגְנָא בַּבִּקְעָה. כׇּל אֲרָצוֹת הָיוּ כְּשֵׁרוֹת, אֶלָּא מִיכָּן הָיוּ מְבִיאִין.
MISHNA: From where would they bring the wine for libations? Keduḥim and Attulin are the primary sources for wine. Secondary to them is Beit Rima and Beit Lavan, located in the mountain, and the village of Signa, located in the valley. All the regions were valid sources for wine; but it was from here, i.e., the aforementioned locations, that they would bring the wine.
אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן, וְאִם הֵבִיא – כָּשֵׁר. אֵין מְבִיאִין הַלִּיסְטְיוֹן, וְאִם הֵבִיא – כָּשֵׁר. אֵין מְבִיאִין יָשָׁן – דִּבְרֵי רַבִּי, וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין לֹא מָתוֹק, וְלֹא מְעוּשָּׁן, וְלֹא מְבוּשָּׁל, וְאִם הֵבִיא – פָּסוּל. וְאֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרַגְלִיּוֹת, וּמִן הַכְּרָמִים הָעֲבוּדִין.
One may not bring libations of wine that come from a fertilized vineyard, or from an irrigated vineyard, or from a vineyard in which grain was sown between the vines. But if one did bring a libation from such wine, it is valid. One may not bring libations from sweet wine made from sun-dried grapes [hilyasteyon], but if one did bring a libation from such wine, it is valid. One may not bring wine aged for one year; this is the statement of Rabbi Yehuda HaNasi, but the Rabbis deem it valid. One may not bring libations from sweet wine, nor from wine produced from smoked grapes, nor libations from boiled wine, and if one did bring a libation from such wine, it is not valid. And one may not bring wine produced from grapes suspended on stakes or trees; rather, one brings it from grapes at foot height, i.e., that rest on the ground, which are superior-quality grapes, and from vineyards that are cultivated, i.e., where one hoes beneath the vines twice a year.
וְלֹא כּוֹנְסִין אוֹתוֹ בַּחֲצָבִין גְּדוֹלִים, אֶלָּא בְּחָבִיּוֹת קְטַנּוֹת, וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִית עַד פִּיהָ, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף.
And when producing wine for libations, one should not collect the wine into large barrels, as it causes the wine to spoil; rather, it should be placed in small casks. And one does not fill up the cask until its mouth; rather, one leaves some empty space so that its fragrance will collect there and diffuse when the lid is opened.
אֵינוֹ מֵבִיא מִפִּיהָ – מִפְּנֵי
One should not bring libations from wine that rests at the mouth of the cask due to
