Menachos 86 - NBTD
00:00 - Good Morning
00:10 85B
00:50 - 86A
24:33 - 86B
30:48 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- The text follows the laws of שמן זית for the מנורה and מנחות, explaining which olives and extraction methods produce oil of the highest quality and which are fit for different uses. It also brings explanations from the גמרא and ברייתות about אנפיקנון, the quality of olive oil from different stages of ripeness, and the special role of the מנורה oil as a testimony that the שכינה שורה בישראל. Along the way, it cites opinions of רבי יהודה, רבי חייא, רבי שמעון ברבי, רב הונא בר חייא, רבי ירמיה בר אבא, רבי יצחק, רבי אלעזר, and שמואל בר נחמני.
- The גמרא explains the משנה’s ruling about אנפיקנון and the contradiction with the ברייתא. רב יוסף resolves it by saying that רבי חייא throws אנפיקנון away, while רבי שמעון ברבי uses it for dipping, so the oil is not considered proper oil for the higher standard. The text also says that oil from olives soaked in water is not brought, and that oil which is כבוש, שלוק, or שרוי is not the same as proper olive oil.
- The text explains the מגילה’s phrase ששה חדשים בשמן המור. רב הונא בר חייא says שמן המור is סטכתא, while רבי ירמיה בר אבא says it is שמן זית שלא הביא שליש. רבי יהודה says אנפיקנון is שמן זית שלא הביא שליש and that it is used on the skin because it removes hair and softens the flesh.
- The משנה is laid out as three harvests of olives, each with three levels of oil extraction. The first olives are taken from the top of the tree, the second from the middle, and the third from the bottom, and each produces three grades of oil. The first extraction is the best and is fit for the מנורה, while the later extractions are fit for מנחות. The text explains the stages as כתישה, pressing with a beam, and grinding with stones, and it repeats the same structure for זית ראשון, זית שני, and זית שלישי.
- The ברייתא attributes several differences to רבי יהודה. He says the olives are not ground in a mill but pounded in a mortar, not pressed with a beam but with stones, and not placed in the bottom of the basket but סביבות הסל. The גמרא resolves the tension by saying that this תנא agrees with רבי יהודה in one point and disagrees in another.
- The משנה ranks the oil by combinations of harvest level and extraction stage. The first of the first has no equal, the second of the first equals the first of the second, and the third of the first equals the second of the second and the first of the third. The third of the third is the lowest grade. The text uses this ranking to explain that the purest oil is required for lighting the מנורה, while מנחות do not require the same level of purity.
- The ברייתא explains that זך means נקי and כתית means כתוש. The text raises a possible thought that the finest oil might be invalid for מנחות, but the פסוק ועשרון סולת בלול בשמן כתית shows that כתית is fit for מנחות. It then says that the Torah is חסה על ממונם של ישראל, and שמואל בר נחמני explains that אליך means Hashem does not need the light for Himself.
- The text explains that the שולחן was in the north and the מנורה in the south, and that the chamber windows were narrow inside and wide outside so the light would spread outward. It says that the מנורה is an עדות לכל באי עולם that the שכינה שורה בישראל. רבא identifies the עדות as נר מערבי, and the text says that the כהן would begin with it and finish with it, showing its special status among the lamps.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions