Menachos 66
Summary
- A שיעור on דף ס״ו begins at מיום הביאכם and continues a ברייתא that refutes the בייתוסים by deriving that קצירת העומר and ספירת העומר begin from the second day of פסח rather than Sunday, with counting starting at night to create שבע שבתות תמימות while the הבאה occurs by day. Rבא states that most earlier ראיות have פירכות except for the last two תנאים in each of two ברייתות, and the גמרא clarifies אביי’s rule that there is a מצוה to count both days and weeks, contrasting Rav Aשי’s בית מדרש with Amimar who counts only days because it is זכר למקדש. The משנה then describes the preparation of the עומר grain and a dispute about whether the redeemed leftovers are obligated in חלה and מעשרות, which the גמרא resolves by רבי יוחנן’s explanation of רבי עקיבא that הקדש funds apply only to what is necessary, while Rבא adds rules about מירוח הקדש, miru’aḥ by an עובד כוכבים as a תנאים dispute, and גלגול הקדש exempting from חלה. The דף is sponsored לעילוי נשמת מרת מרים שרה בת יעקב משה.
- A ברייתא derives from מיום הביאכם that the ספירה begins on the day the עומר is brought and from מהחל חרמש בקמה תחל לספור that the counting is tied to the cutting. A verse of שבע שבתות תמימות תהיינה establishes that the count starts from the evening, since only then are the weeks “complete.” A final synthesis sets קצירה and ספירה at night and הבאה by day, using מיום הביאכם to exclude a nighttime bringing. A framing assumption throughout is that ממחרת השבת means the day after the first day of יום טוב and not שבת בראשית as the בייתוסים claim, so שבועות does not have to fall on Sunday.
- A Rבא says כולהו אית להו פירכא except for the last two תנאים in each of the first and second ברייתות, which have no פירכא. A challenge to רבי יוחנן בן זכאי arises because אביי reads תספרו חמישים יום and שבע שבתות תמימות תהיינה as teaching מצוה למימני יומי ומצוה למימני שבועי rather than as a calendrical proof tied to which day פסח falls on. A challenge to רבי אליעזר and רבי יהושע argues that their linkage to יום טוב ראשון is not forced because it could refer to יום טוב אחרון. A conclusion accepts that רבי ישמעאל and רבי יהודה בן בתירה in the first ברייתא have no refutation, and in the second ברייתא the non-refutable proofs are רבי יוסי’s second answer and רבי שמעון בן אלעזר, with an observation that רבי יוסי’s use of ועוד shows he recognized weakness in his first answer.
- A Abיי states מצוה למימני יומי ומצוה למימני שבועי. A Rav Aשי’s בית מדרש counts both days and weeks. A Amimar counts only days and not weeks because he holds the count is זכר למקדש in the absence of the עומר and the שתי הלחם without a בית המקדש.
- A משנה describes harvesting the barley, placing it in baskets, and bringing it to the עזרה. A רבי מאיר says they toast it directly with fire to fulfill מצות קלי, while חכמים say they first beat it with soft reeds and cabbage stems to avoid crushing, then roast it in an אבוב that is מנוקב so the fire reaches all kernels. A sequence follows of spreading it in the עזרה for wind-drying, grinding it coarsely in a bean-mill to avoid pulverizing סובין into the flour, and producing an עשרון sifted through thirteen sieves, with the remainder redeemed and eaten by anyone.
- A the redeemed remainder is נאכל לכל אדם and is חייב בחלה but פטור מן המעשרות because the מירוח occurred while it was in הקדש’s domain. A רבי עקיבא holds it is חייב בחלה ובמעשרות. A Rav כהנא initially attributes this to רבי עקיבא’s principle that miru’aḥ by הקדש does not exempt, but objections and the later explanation shift the basis.
- A ברייתא reads אביב as ripened grain at the start of harvest. A רבי מאיר reads קלוי באש as direct toasting in fire, while חכמים read קלי as קלול and explain roasting in a perforated copper אבוב like a sieve so the fire controls all the grain. A verse structure of אביב קלוי באש גרש כרמל is used to separate roasting from grinding so that the roasting occurs when the kernels are whole and only afterward they are coarsely ground. A כרמל is interpreted as רך מל, soft enough to be rolled by hand, and דבי רבי ישמעאל teaches כרמל as כר מלא, a “full pillow,” meaning plump grain filling the husk. A series of פסוקים are presented as additional examples where a single word is parsed into multiple words, including בצקלונו, נתעלסה, נעלסה, and ירט.
- A רבי יוחנן presents a fixed teaching of רבי עקיבא that שלא ניתנו מעות אלא לצורך להן, so הקדש money for the עומר sanctifies only what is necessary, namely the single עשרון, and the leftovers were never truly הקדש and therefore remain obligated in מעשרות. A Rבא says it is obvious that מירוח הקדש פוטר and that even רבי עקיבא’s obligation in the עומר case is only because of שלא ניתנו מעות אלא לצורך להן, while ordinary miru’aḥ by הקדש would exempt.
- A Rבא states that miru’aḥ by an עובד כוכבים is a תנאים dispute. A רבי מאיר and רבי יהודה allow separating from ישראל, עובד כוכבים, and כותים for each other, holding אין קנין לעובד כוכבים בארץ ישראל להפקיע מיד מעשר. A חכמים and רבי שמעון restrict separation so that ישראל separates only for ישראל, and עובד כוכבים and כותים separate for each other but not with ישראל, because they treat the גוי’s produce as differing in obligation from ישראל’s.
- A Rבא states גלגול הקדש פוטר and cites a משנה about a woman who is מקדש dough before mixing and later redeems it. A if she redeems before the duty-point, she remains obligated, and if she sanctifies after mixing and redeems, she remains obligated because the obligation arose in her domain. A if she sanctifies before mixing and the גזבר performs the גלגול and then she redeems, the dough is פטורה because at the moment the חלה obligation would arise it was in הקדש’s domain.
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