Menachos 31 - NBTD
Summary
- A shiur reviews the statement of רבין בר חיננא אמר עולא אמר רבי חנינא that הלכה כרבי שמעון שזורי “בכל מקום,” tests which sugyos that rule could mean, and moves through several halachic cases where רבי יוחנן rules like רבי שמעון שזורי while questioning why רבי חנינא is not cited there as well. The presentation then affirms via a message to רב פפא that “כל מקום ששנה רבי שמעון שזורי הלכה כמותו,” including the case of mixed produce and buying from an עם הארץ, and it transitions into practical הלכות of ספרי תורה repairs and מזוזה layout, including what formats are כשר or פסול and which unresolved questions remain תיקו. Good morning גוט מארגן רבותי! לזכר נשמת מרים רייזל בת מרדכי.
- A teaching on ל"ב ע"ב cites אמר רבה בר בר חנה אמר עולא אמר רבי חנינא that the הלכה follows רבי שמעון שזורי and that this applies everywhere. A question arises about which specific cases define “everywhere,” and an initial attempt to connect it to inserting Hashem’s name between lines is rejected because the explicit ruling there is attributed to רבי יוחנן rather than רבי חנינא. A series of alternative identifications is proposed, with each proposal becoming its own sugya and a renewed question of why רבי חנינא does not appear alongside רבי יוחנן in those places.
- A condemned man who says כתבו גט לאשתי without saying ותנו is treated as intending delivery, and הרי אלו יכתבו ויתנו. The same approach is extended to someone setting out on a dangerous journey, including a sea voyage or desert caravan, so that his instruction to write implies giving as well. רבי שמעון שזורי adds that this applies אף המסוכן, extending the rule to a dangerously ill person who wants a get given to his wife.
- The shiur defines תרומה, מעשר ראשון, and תרומת מעשר, and explains דמאי as produce bought from an עם הארץ where תרומה is assumed taken but מעשר is suspected. On שבת, when תרומת מעשר of דמאי falls back and mixes into the pile and separating is not possible, the leniency is to ask the עם הארץ whether he took תרומת מעשרות and to rely on his statement for שבת. רבי שמעון שזורי extends this leniency אף בחול שואלו ואוכלו על פיו, allowing reliance on the עם הארץ even on a weekday in a case of significant loss. רבי יוחנן rules הלכה כרבי שמעון שזורי במסוכן ובתרומת מעשר של דמאי, and the shiur again asks why this ruling does not also cite רבי חנינא if “בכל מקום” is operative.
- A case is presented of *pul* from Egypt planted for seed, where some take root before ראש השנה and some after, creating a mixture spanning two years’ tithing obligations. The rule is that אין תורמין מזה על זה because אין תורמין מעשר לא מן החדש על הישן ולא מן הישן על החדש. The remedy is to combine the produce thoroughly so that tithing taken from the mixture is effectively from the new on the new and the old on the old. On this, רבי שמואל בר נחמני אמר רבי יוחנן rules הלכה כרבי שמעון שזורי, and the shiur again highlights the absence of רבי חנינא’s name in that attribution.
- A new halacha is introduced about a large *shidah* whose size affects whether it is מקבל טומאה, with the measurement dispute framed as measuring from inside versus outside. בית שמאי say it is measured from the inside, and there is a focus on whether thickness such as legs and *lavzebizin* (crown molding) counts toward the required volume. רבי שמעון שזורי rules that if the legs are a טפח high then the space between them is not measured, and if they are not a טפח high then the space between them is measured. This is presented as a candidate for where הלכה כרבי שמעון שזורי applies.
- A review of טומאה וטהרה states the typical rule that tumah drops a level upon contact, with an exception for liquids that become תחלה. A משנה is cited: רבי מאיר אומר שמן תחלה לעולם, וחכמים אומרים אף הדבש, and a version is given where רבי שמעון שזורי says regarding wine. The text resolves the implication that wine would not be included by reading it as “רבי שמעון שזורי אומר יין,” and תוספות raises a strong question because these are among the שבע משקין, with a further alternative explanation referenced, while the shiur proceeds with רש״י.
- A ברייתא records רבי שמעון שזורי saying that once טבל became mixed into חולין and he asked רבי טרפון, who advised him to buy produce from an עם הארץ and use it for separation. The reasoning given is that דאורייתא ברוב בטל, that רוב עמי הארץ מעשרין, and that this becomes like תורם מן הפטור על הפטור. The גמרא asks why not buy from a גוי, and answers with the view אין קנין לגוי בארץ ישראל להפקיע מידי מעשר, which would make it מן החיוב על הפטור. An איכא דאמרי presents the reverse version in which רבי טרפון initially says to buy from a גוי based on יש קנין לגוי בארץ ישראל להפקיע מידי מעשר, and the follow-up question becomes why not buy from an עם הארץ, answered by the view אין רוב עמי הארץ מעשרין.
- A message is sent to רב פפא affirming the tradition that רבין בר חיננא אמר עולא אמר רבי חנינא ruled הלכה כרבי שמעון שזורי, and “ולא עוד אלא כל מקום ששנה רבי שמעון שזורי הלכה כמותו.” A question is posed whether this includes the case of *nasrei*, *sefinata*, and חולין, and the answer is yes. רב אשי challenges why the question was needed, since “everywhere” includes that case, and a follow-up exchange with מר זוטרא and רב חנינא מסורא reinforces that it applies beyond the immediate משנה.
- A halacha states that when a tear is at the *kera’a* in the *bava* and spans two lines, it may be sewn, while a tear of three lines should not be sewn. Rav Zutra reports in the name of רב ירמיה מדיפתי משמיה דרבא that the restriction of three applies only to an old scroll, while a newer one is treated more leniently. The text then reframes the distinction as not truly “old versus new” but rather whether the parchment is treated with *afitzan* or not. The sewing is limited to using גידין, not גרדן.
- A question is raised about a tear between pages or between lines rather than through text. The question בין שיטה לשיטה remains unresolved and is left תיקו. The shiur notes that this has practical implications for ספק דאורייתא לחומרא as brought by the טור, alongside the רמב״ם’s position referenced in the presentation.
- A ruling states that a מזוזה written שתים שתים is כשרה. A further question asks about a pattern of שתיים ושלש ואחת, and רב נחמן בר יצחק rules כל שכן שעשאה כשירה because it resembles *shirah*. An objection is brought from a ברייתא that in a ספר תורה changing a regular section into *shirah* form, or writing *shirah* in regular form, is פסול, and the answer distinguishes that ruling as applying to ספר תורה, while the discussion here concerns a מזוזה.
- A further qualification is given that a מזוזה in the varied-line format remains כשרה provided it is not made like a *kuba* or like a *zanav*. The placement of “על הארץ” is described with multiple traditions: in the last line, at the end of a line, or at the beginning of a line. The explanation for the “end of line” version ties it to the phrase כגבוה שמים על הארץ, and the “beginning of line” version expresses separation, כהיכא דמרוחקי שמיא מארעא. The shiur closes with a call to spread Torah and information about sponsoring a שיעור.
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