Menachos 29 - Cycle 14
Summary
- Today’s *shiur* on *Masekhet Menachot* 29 begins on 28b and builds the Menorah’s structure from *pesukim*, counts its *gevi’im*, *kaftorim*, and *perachim*, and then defends the need for the three-step stone in front of the Menorah by redefining the measurement of its height. It explains “מנורה הטהורה” as a Menorah whose workmanship descends from a *makom taharah* in *Shamayim*, contrasts that with “השולחן הטהור” as a term that teaches the Shulchan is *mekabel tumah* because it is lifted for the *olei regalim*, and uses the miracle of *lechem hapanim* remaining warm to show *chibah* before *Hashem*. It continues with traditions about fiery *keilim* descending from *Shamayim*, Moshe’s difficulties with specific halakhot that *Hakadosh Baruch Hu* shows “באצבעו,” detailed *sofrut* rules about letter-forms and holes in *tefillin* and *mezuzah*, and the method of using a child’s reading to decide whether a damaged letter retains its identity. It then turns to Moshe seeing *Hashem* tying crowns to letters for Rabbi Akiva’s future derashot and the tension between Torah greatness and suffering, and ends with teachings embedded in letter-shapes, especially the *heh* and *yud* of “ביה ה' צור עולמים,” as symbols of *olam hazeh*, *olam haba*, *teshuvah*, humility, and *siyata dishmaya*.
- Rav Shalmei Givi’im states that the Menorah has twenty-two *gevi’im*, derived from “ובמנורה ארבעה גביעים” for four on the middle branch plus “שלשה גביעים משקדים בקנה האחד… כן לששת הקנים היוצאים מן המנורה” for eighteen on the six side branches. The Gemara derives eleven *kaftorim* by counting two on the middle *kaneh* plus the *kaftor* placements associated with the six branches and the central structure until the total reaches eleven. The Gemara asks how nine *perachim* are known and answers that two belong to the central branch and six belong to the six branches, yielding eight, and then Rav Shmuel adds a ninth from “עד ירכה עד פרחה מקשה היא.”
- Rav states that the Menorah’s height is nine *tefachim*, and a challenge is raised from a teaching in *Masekhet Tamid* about a stone before the Menorah with three steps on which a Kohen stands to clean the lamps. The Rambam in *Pirush HaMishnayot* explains the need for steps when the Menorah is understood as eighteen *tefachim*, while later discussion raises how human height and the measures of *amah* affect the comparison, including the suggestion that the *amah* in the *Beit HaMikdash* is six *tefachim* while the human measure is five *tefachim*. Rav answers Rav Simi bar Chiya by saying the nine-*tefach* measurement is only “משפת קנים ולמעלה,” from where the branches emerge upward, while the Menorah’s full height is taller, preserving the need for steps.
- The Raavad questions why three steps are needed, and the Bartenura explains that the Torah uses forms of “העלה” three times about the Menorah: “בהעלותך את הנרות,” “והעלה את נרותיה,” and “להעלות נר תמיד,” leading to a three-step structure. The Imrei Emes asks from “ולא תעלה במעלות על מזבחי” and answers that the prohibition applies to the Mizbeach, not the Menorah, but he then asks how adding steps fits the principle that Mikdash dimensions are precise. The Imrei Emes therefore suggests it is not a permanent construction but a movable step-stool, so it is not considered an addition to the Mikdash structure. The Chafetz Chaim adds that the steps align with Rashi’s requirement “שתהא שלהבת עולה מאליה” and the need to “go up” when lighting, teaching that a person does what he can and then needs *Hakadosh Baruch Hu*’s *siyata dishmaya*.
- A verse in *Divrei HaYamim* about Shlomo’s utensils leads the Gemara to ask “מאי מכלות זהב,” and Rav Ami explains that the Menorah consumed all of Shlomo’s “זהב סגור.” Rav Yehudah in Rav’s name teaches that Shlomo made ten Menorot and for each brought one thousand *kikar* of gold, refining it a thousand times until it stood at one *kikar*. The Gemara challenges this from verses describing abundant gold in Shlomo’s time and answers that the statement concerns specifically “זהב סגור,” which is rarer. A *baraita* in the name of רבי יוסי ברבי יהודה states the Mikdash Menorah exceeded Moshe’s by a “דינר זהב כורדיני,” was put into the furnace eighty times, and then stood at a *kikar*, and the Gemara explains that after it is properly set “כיון דקאי קאי” and only small further reductions required repeated firings.
- The Gemara later teaches that although Shlomo made ten Menorot, Moshe’s Menorah is the one used, and other explanations state that all were lit but Moshe’s was lit first, or that different Menorot were selected for lighting. The presentation ties this back to the three steps and the act of lighting as part of the Menorah’s service.
- Rabbi Yonatan in the name of Rav Shmuel bar Nachmani explains “על המנורה הטהורה” as teaching that its workmanship descends from a *makom taharah* in *Shamayim*. The Gemara asks whether “על השלחן הטהור” would then imply the Shulchan also descends from *Shamayim*, and Rava answers that “טהור” there implies “מכלל שהוא טמא,” that the Shulchan is *mekabel tumah*. The Gemara applies the question back to the Menorah and answers that the Menorah’s being *mekabel tumah* is obvious because it is *klei matekhet*, so “טהורה” by the Menorah returns to the meaning of descending from a *makom taharah*.
- Reish Lakish derives from “על השלחן הטהור” that the Shulchan can become *tamei*, and the Gemara asks how that fits the rule that a wooden vessel “העשוי לנחת” is not *mekabel tumah*, especially since the Torah calls it “שלחן העץ.” Tosafot answers that even when the Mishkan traveled, the vessels are treated as remaining in their designated place, preserving the “עשוי לנחת” category absent another factor. The Gemara resolves that the Shulchan is *mekabel tumah* because “מלמד שמגביהין אותה לעולי רגלים,” it is lifted for the pilgrims and they are shown the *lechem hapanim* with “ראו חבתכם לפני המקום.” רבי יהושע בן לוי explains the *nes* that “סילוקו כסידורו,” the bread is warm when removed as when placed, as in “לשום לחם חם ביום הלקחו.” The Mishneh LaMelekh notes a dispute about whether the Shulchan is taken out to the people, and he treats this Gemara as support for the Rambam that it is actually lifted, while Tzon Kodashim explains they lift the Shulchan because the miracle is expressed through the Shulchan, and another explanation says the bread must remain on the Shulchan continuously so it cannot be removed alone.
- Rav Gedaliah Shor in *Or Gedalyah*, in the name of the Chartkover Rebbe, explains the special emphasis on “שבת נאך שבועות” through the practice of lifting the Shulchan to show warm *lechem hapanim* to the *olei regalim*. He states that Pesach and Sukkot include a Shabbat within their multi-day observance, but Shavuot in *Eretz Yisrael* is one day and need not fall on Shabbat. He therefore explains that people stayed in Yerushalayim for the Shabbat after Shavuot in order to witness this demonstration, making that Shabbat a distinctive communal focus.
- A *baraita* teaches that an “ארון של אש ושולחן של אש… ומנורה של אש” descend from *Shamayim*, Moshe sees them, and he makes the vessels like them, based on “וראה ועשה בתבניתם אשר אתה מראה בהר.” The Gemara asks whether the same logic would imply a Mishkan descends from *Shamayim* from “וכמעשה המשכן… אשר הראית בהר,” and it distinguishes that by the Mishkan it says “כמשפטו,” rules to follow, while by the vessels it says “כתבניתם,” a shown model to copy.
- Rabbi Yochanan in the name of Rabbi Chiya bar Abba states that Gavriel is “חגור כמין פסיקא” and shows Moshe “מעשה מנורה,” derived from “וזה מעשה המנורה.” The Maharsha explains that Gavriel is “מלאך של אש,” fitting the fiery model of these vessels.
- Tanna d’bei Rabbi Yishmael teaches that three matters are difficult for Moshe until *Hakadosh Baruch Hu* shows him with His finger: Menorah, *Rosh Chodesh*, and *sheratzim*. The prooftexts are “וזה מעשה המנורה,” “החודש הזה לכם,” and “וזה לכם הטמא,” and some add the laws of *shechitah* from “וזה אשר תעשה על המזבח.” *Yalkut Divrei Asaf* explains that these represent Jewish distinctiveness through what is eaten, how *Hashem* is served, and how Jewish time differs from the nations’ time.
- The Brisker Rav asks why the Torah gives extensive construction detail if the Menorah descends ready-made from *Shamayim*. The Brisker Rav answers that even a heavenly object must be verified as halakhically correct, and the *pesukim* provide the criteria confirming that what descends matches the Torah’s required form.
- The Modzitzer Rebbe tells Herbert Samuel that Moshe struggles with “מקשה,” the Menorah being one piece, because the Menorah represents *achdut* with all factions of *Klal Yisrael* joined as one. He explains that it is therefore “תעשה,” made by *Hakadosh Baruch Hu*, and he links “מאליה” to “אליה” minus the *vav*, teaching that when Eliyahu comes and “והשיב לב אבות על בנים,” unity will no longer require a Menorah made “by itself.” He presents the coming of *Mashiach* and the restoration of peace as the time when ישראל can themselves form that unity.
- The Sefat Emet teaches that the Menorah is built by *Hakadosh Baruch Hu* only after Moshe does what he can, making human effort a prerequisite to divine completion. The Lubavitcher Rebbe teaches that a Jew must try to make a Menorah by bringing light to the world, and after that effort *Hakadosh Baruch Hu* spreads the light further.
- *Chashukei Chemed* quotes a *Chinuch* that beginnings must be done properly and *leshem Shamayim*, and it explains Moshe’s difficulty with *Rosh Chodesh* as tied to the seriousness of properly establishing a beginning. It adds that some have a *minhag* not to start new things on *Rosh Chodesh* because it symbolizes the demand for a proper first step.
- The Mishnah teaches that the two *parshiyot* in a *mezuzah* invalidate each other and even one missing letter invalidates it, and the Gemara asks why this is not obvious. Rav Yehudah in Rav’s name answers that the novelty includes “לקוצו של יוד,” and it brings three *peshatim* in the *Rishonim* for what *kotzo shel yud* means in letter-form. The Gemara then explains that the teaching also supports the rule that any letter not surrounded by blank parchment on all four sides, where letters touch, is invalid.
- Ashiyan bar Nadva in Rav Yehudah’s name rules that if there is a hole “בתוכו של ה” and enough ink remains it is kosher, but if the hole is in “ירכו” it is invalid. Rav Zeira reports the explanation in the name of Rav Huna and Rav Yaakov reports it in the name of Rav Yehudah, concluding that if the right leg remains “כשיעור אות קטנה” it is kosher and if not it is invalid. The Gemara gives the case of Agra, father-in-law of Rav Abba, whose *tefillin* are questioned due to a punctured *heh*, and Rav Abba rules by the *shiur* of an “אות קטנה.”
- The Gemara brings the case of Rami bar Tamri, father-in-law of Rami bar Dukli, whose *tefillin* have a punctured *vav*, and Rav Zeira instructs to bring a child “דלא חכים ולא טיפש” to read it, declaring it kosher if he reads “ויהרג” and invalid if he reads it as if the *vav* were a *yud*. Rav Zilberstein in *Chashukei Chemed* rules that this is a halakhic procedure, so even if a child reads two identical doubtful letters differently in different places, the determination follows the child’s reading each time and the inconsistency does not negate the method.
- The text notes the *Sefer Chasidim* statement that a father-in-law and son-in-law should not share a name, yet cites the Gemara’s pairing of Rami as father-in-law of Rami. It gives answers that the names may not truly match, that the *Noda BiYehudah* limits the directive to Rabbi Yehudah HaChasid’s family, that it applies only from his time onward, and that it depends on whether the culture calls a father-in-law by his name.
- Rav Yehudah in Rav’s name teaches that when Moshe ascends to *Marom* he finds *Hakadosh Baruch Hu* tying crowns to letters, and *Hashem* tells him that Rabbi Akiva ben Yosef will later derive “תילי תילים של הלכות” from each crown. Moshe sits behind eight rows in Rabbi Akiva’s *beit midrash* and cannot follow the teaching until Rabbi Akiva answers a question with “הלכה למשה מסיני,” which settles Moshe’s mind. Moshe asks why Torah is given through him if *Hashem* has such a person, and when he asks to see Rabbi Akiva’s reward he is shown Rabbi Akiva’s flesh being weighed in a marketplace as he is tortured, leading to “זו תורה וזו שכרה,” answered with “שתוק, כך עלה במחשבה לפני.” Tzon Kodashim explains that Moshe is on a higher level by being able to see *Hakadosh Baruch Hu*, and other explanations tie “כך עלה במחשבה” to the distinction between *midat hadin* and what the world can bear, with Rabbi Akiva capable of enduring *midat hadin*.
- The Gemara states that seven letters require three crowns and identifies them as שעטנז גץ, and Rav Ashi reports scribes in Rav’s academy who make a pointed mark on the roof of *chet* and hang the leg of *heh* detached. It explains the *chet* as “חי הוא ברומו של עולם,” and it explains the *heh* through Rabbi Yehudah Nesia’s question to Rabbi Ami on “בטחו בה' עדי עד כי ביה ה' צור עולמים,” where Rabbi Yehudah bar Ilai is cited that *Hashem* creates two worlds, one with *heh* and one with *yud*, and “בהבראם” is read as “בה בראם,” making *olam hazeh* with *heh* and *olam haba* with *yud*. The Gemara explains *heh* as like an *achsadra* where anyone who wants to leave may leave, and its hanging leg allows reentry for *teshuvah*, while entry from below is rejected because “לא מסתייעא מילתא,” aligned with Reish Lakish’s rule that “בא לטהר מסייעין אותו” and “בא לטמא פותחין לו.” It adds that the *heh* has a crown because *Hashem* says “אם חוזר… אני קושר לו כתר,” and it explains *olam haba* being created with *yud* because “צדיקים שבו מועטים,” the *yud*’s bent head as the humility of the righteous, and the non-identical forms as reflecting that no two *tzaddikim* are alike and each honors the other.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions