Menachos 66 - NBTD
00:00 - Good Morning
00:11 - Introduction
01:16 - 65B
01:37 - 66A
20:48 - 66B
27:30 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- A shiur begins with “Good morning רבותי. לעילוי נשמת אמי מורתי סוסל בת מרדכי.” and continues on the last line of דף ס״ה עמוד ב at “רבי יהודה בן בתירה אומר,” explaining that the בייתוסים insist that *Sefirat HaOmer* must begin only on a Sunday because the פסוק says ממחרת השבת, while the גמרא brings multiple proofs that the counting begins on מוצאי the first day of פסח. A recap of the competing שיטות leads into the principles that counting depends on *beit din*, that the Torah links קצירה, ספירה, and הבאה together with the timing of night versus day to achieve שבע שבתות תמימות, and that there is a distinct מצוה to count days and a distinct מצוה to count weeks. The narrative then shifts to the משנה’s detailed description of the עומר’s preparation, the use of an אבוב מנוקב and sifting through thirteen sieves, and the halachic status of the leftover grain regarding חלה and מעשר, including רבי עקיבא’s position and the resolution that the leftover was never originally given to הקדש “לצורך הדיוט.”
- A speaker states “Good morning רבותי” and dedicates the learning “לעילוי נשמת אמי מורתי סוסל בת מרדכי.” A speaker places the class at the last line of דף ס״ה עמוד ב, at “רבי יהודה בן בתירה אומר,” and says the גמרא is doing a חזרה recap of what was learned yesterday before moving into a משנה that is “basically אגדתא,” with the אגדתא continuing until the end of the מסכתא.
- A speaker says the בייתוסים decide that *Sefirat HaOmer* begins only on a Sunday because the פסוק says ממחרת השבת, and says the sugya attempts to prove through many proofs that counting begins on the correct מוצאי, after the first day of פסח. A speaker presents רבי יהודה בן בתירה in a second ברייתא, explains that “תספר לך” makes the ספירה dependent on *beit din*, and says this excludes שבת בראשית because a Sunday would be uniform for everyone without special human intervention. A speaker brings רבי יוסי’s statement that ממחרת השבת means ממחרת יום טוב, challenges the Sunday reading by asking which Sunday is meant since the year has many שבתות, and then adds “ועוד” with a גזירה שוה of שבת by the שתי הלחם and שבת by the עומר, concluding that just as there is a רגל and תחילת רגל by שבועות, so too the עומר follows immediately after a רגל’s beginning.
- A speaker quotes רבי שמעון בן אלעזר that one פסוק says ששת ימים תאכל מצות while another says שבעת ימים מצות תאכלו, and resolves that matzah from the new crop cannot be eaten on the first day of יום טוב because the עומר has not yet been brought as the מתיר. A speaker states that therefore there exists matzah edible for exactly six days מן החדש and matzah edible for seven days מן הישן, and says that under the בייתוסים’ Sunday-start system the number of days one could eat matzah מן החדש would vary and could be far less than six.
- A speaker uses the pesukim מיום הביאכם תספרו and מהחל חרמש בקמה to link the start of ספירה to the moment of קצירה, and then uses מיום הביאכם to link הבאה with ספירה as well, concluding that all three—קצירה, ספירה, and הבאה—are bound together. A speaker raises the possibility that “מיום” implies daytime, then cites שבע שבתות תמימות תהיינה to require complete weeks and states that completeness occurs only when counting begins at night, “בזמן שאתה מתחיל למנות מבערב.” A speaker concludes with the compromise that קצירה וספירה are בלילה while הבאה is ביום, and ties this to the practice of counting as close as possible to the earliest time.
- A speaker attributes to רבא that “כולהו אית להו פירכא” except for “תרתי תנאי בתראי” in both the first and second ברייתא, which remain without פירכא. A speaker explains the structure as a first list (ברייתא קמייתא) and a second list (ברייתא בתרייתא) where many proofs are rejected and the last two in each set are accepted. A speaker explains that an approach attributed to רבי יוחנן בן זכאי, reading “חמישים יום” and “שבע שבתות תמימות” as dependent on whether יום טוב falls on שבת, is rejected by אביי because the Torah requires both counting days and counting weeks rather than presenting a contradiction. A speaker applies the same פירכא to רבי אליעזר and רבי יהושע by arguing that even if שבת means יום טוב, there are two days of יום טוב on פסח and the פסוק does not prove the count starts specifically after the first rather than after the last, stated as “דילמא יום טוב אחרון קאמר.” A speaker says “דרבי ישמעאל ורבי יהודה בן בתירא לית להו פירכא,” and then says רבי יוסי’s first reasoning has a פירכא related to identifying which day within פסח, and “והיינו דקאמר ועוד” explains why רבי יוסי adds a second rationale.
- A speaker states “גופא אמר אביי מצוה למני יומי ומצוה למני שבועי” as two independent obligations. A speaker says “רבנן דבי רב אשי מני יומי ומני שבועי,” while “אמימר מני יומי ולא מני שבועי,” and attributes Amimar’s practice to “זכר למקדש כהלל.”
- A speaker quotes the משנה’s process: “קצרו ונתנו בקופות,” then “הביאו לעזרה והיו מהבהבין אותו באור כדי לקיים בו מצות קלי,” attributing this to רבי מאיר. A speaker quotes חכמים that “בקנים ובקלוחות חובטין אותו כדי שלא יתמעך,” then “נתנו לאבוב” with “אבוב מנוקב” so the fire controls the whole, and says it was spread in the עזרה with wind, then placed in “ריחיים של גרוסות.” A speaker states that an עשרון is produced and sifted through “שלש עשרה נפה,” and that “והשאר נפדה ונאכל לכל אדם,” with the leftover “חייב בחלה ופטור מן המעשר,” while “רבי עקיבא מחייב בחלה ובמעשר.”
- A speaker brings a ברייתא on “אביב קלוי באש,” attributing roasting to רבי מאיר and attributing to חכמים that “אין אור לשון קלוי” but refers to an “אבוב של קלאים” that is perforated “ככברה.” A speaker cites the ambiguity of whether roasting precedes or follows grinding and resolves it from “באש הפסיק העניין” that the roasting is קודם. A speaker explains כרמל as a *notarikon* of רך ומל and also brings “דבי רבי ישמעאל תנא” that כרמל means כר מלא, and then gives additional *notarikon*-style readings for words and פסוקים including בציקלונו, נעלסה, and ירט with multi-part expansions.
- A speaker frames the halachic issue in terms of מירוח and says that if miruach is done in the בית המקדש for הקדש it is פטור מן המעשר, while noting a dispute about whether this applies to the leftover from the עומר processing. A speaker attributes to רב כהנא an explanation that רבי עקיבא holds “מירוח הקדש אינו פוטר,” and then raises challenges from the משנה’s comparison to redeeming from a גזבר and from further questions that make that framing difficult. A speaker resolves that the key is “לפי שלא נתנו מאלו לצורך הדיוט,” and attributes to רבי יוחנן that “תלמוד ערוך בפי של רבי עקיבא” that the reason the leftover is obligated is that it was never given to הקדש in the first place, since only the portion needed for the עומר was designated, not the remainder.
- A speaker ends with “רבותי, בשורות טובות, have a wonderful day!” and calls for the זכות of spreading תורה, inviting sponsorship through “mdyisponsor.com” or “mdyi.co.il.”
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