Menachos 65 - NBTD
00:00 - Good Morning
00:08. - 64B
02:28 - 65A
15:53 - 65B
24:21 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- A passage in the *Gemara* describes three women who bring three bird-offerings to the *Beit HaMikdash* and use ambiguous phrases, and Mordechai—also called Petachya—correctly interprets that their words refer to vows of thanksgiving rather than *zivah* offerings. Petachya’s role over the *kinim* requires rare linguistic and interpretive ability, even beyond the Sanhedrin’s general requirement to know seventy languages, because he deciphers mixed-language expressions. The text then shifts to the *Mishnah* of how the *Omer* is harvested with a public call-and-response ceremony to refute the Beitusi claim that “ממחרת השבת” means Sunday. It concludes with *Megillat Ta’anit* celebrations for defeating Tzeduki and Beitusi interpretations about the *tamid* and *Shavuot*, and with Rabban Yochanan ben Zakkai and other *Tannaim* bringing multiple proofs that the counting begins after *Yom Tov* and must always total fifty days.
- A section of the *Gemara* presents three women who bring three *kinim* and declare “לזיבתי,” “לימתי,” and “לעונתי,” which at first is taken as three *zivah*-related obligations that would require one bird as a *chatat* and one bird as an *olah* for each. Mordechai rejects this reading and interprets the statements as references to being saved from danger, such as “שמא בים סיגנא,” and the *Yerushalmi* includes “בזאב סיגנא” and “שמא בעינו סיגנא.” A conclusion follows that all the offerings are *olot* because they are brought as *nedarim* of thanksgiving, and an investigation confirms Mordechai’s interpretation. A teaching identifies Petachya as Mordechai and explains the name “פתחיה” as “שפותח דברים ודורשן,” and states “ויודע בשבעים לשון” because he must understand what people intend when they deposit money and speak in many languages.
- A question asks why Petachya’s knowledge of seventy languages is special when “כולהו סנהדרין נמי ידעי בשבעים לשון,” since membership in a Sanhedrin requires “בעלי חכמה,” “בעלי מראה,” “בעלי קומה,” “בעלי זקנה,” “בעלי כשפים,” and knowledge of “שבעים לשון,” so that the court does not rely on a translator: “שלא תהיה סנהדרין שומעת מפי המתורגמן.” The text explains that Petachya’s distinction is “דהוה בעיה לישנא ודריש,” meaning he can combine and interpret words drawn from different languages within a single phrase. Examples include “גגות צריפים,” where *tsarif* is said to be Aramaic, and “עין סוכר,” where *sukar* is identified as Aramaic, and this skill is connected to the description “במרדכי בלשן.”
- A *Mishnah* describes the procedure for the *Omer* harvest: emissaries of *Beit Din* go out before *Yom Tov* and tie barley while still attached to the ground so harvesting will be easier at night after *Yom Tov*. Nearby towns gather “כדי שיהא נקצר בעסק גדול,” creating a public event because the Beitusim claim the harvest must be on Sunday, interpreting “ממחרת השבת” literally. After nightfall the harvester asks the crowd repeatedly “בא השמש,” “מגל זו,” and “קופה זו,” and they respond “הן,” and when it coincides with Shabbat he asks “שבת זו” and then “אקצור,” with the crowd answering “קצור,” repeating each exchange three times. The reason given is “מפני הבייתוסים” who claim “אין קצירת העומר במוצאי יום טוב,” and the ceremony functions as a public refutation of their denial of the *Mesorah*.
- A *baraita* from *Megillat Ta’anit* lists days on which fasting is forbidden and some on which eulogies are also forbidden, and it assigns special status to the period “מריש ירחא דניסן עד תמניא ביה” because “איתוקם תמידא.” The text explains that Tzedukim claim “יחיד מתנדב ומביא תמיד” based on “את הכבש אחד תעשה בבקר” and “ואת הכבש השני תעשה בין הערבים,” and the response is “את קרבני לחמי לאשי תשמרו” establishing that the *tamid* comes from communal funds: “מתרומת הלשכה.” A second celebration runs “ומתמניא ביה ועד סופא דמועדא” because “איתותב חגא דשבועייא” against the Beitusi claim “עצרת אחר השבת,” and a note attributes to Rashi that the joy here is less than by *tamid* because “עצרת לא הוה שום ראיה לדברי בייתוסים” while “בתמיד הוה ראיה לדבריהם.”
- Rabban Yochanan ben Zakkai confronts the Beitusim with “שוטים, מניין לכם,” and when an elder argues that Moshe loved Israel and therefore arranged *Atzeret* after Shabbat so Israel would enjoy two days, Rabban Yochanan ben Zakkai responds with “אחד עשר יום מחורב” and asks why, if so, Moshe delayed Israel forty years in the wilderness. Rashi is cited as explaining that this response is “ודחו בעלמא” because the elder spoke “דברי הבל,” and Rabban Yochanan ben Zakkai then insists, “לא תהא תורה שלמה שלנו כשיחה בטלה שלכם,” and offers Torah-based derivations. A central proof resolves verses by distinguishing cases: “תספרו חמישים יום” applies even when *Yom Tov* falls midweek, while “שבע שבתות תמימות תהיינה” fits when *Yom Tov* begins on Shabbat, and other *Tannaim* add proofs including “תספור לך” as counting dependent on *Beit Din* rather than “שבת בראשית,” analogies from counting to sanctify the month to counting to sanctify *Atzeret*, and comparisons between the *Omer* of Pesach and “שתי הלחם” of *Atzeret*. A further teaching expounds “וספרתם לכם” as “שתי ספירות לכל אחד ואחד,” and another proof states that every legitimate count must total exactly fifty days, since reading “ממחרת שבת בראשית” would sometimes yield “חמישים ואחד,” “חמישים ושניים,” “חמישים ושלושה,” “חמישים וארבעה,” “חמישים וחמישה,” or “חמישים ושישה.”
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions