POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Menachos 88
1) THE WET MEASURES (cont.)
(a) (Gemara - Beraisa - R. Yehudah): There were seven wet
measures in the Mikdash - Revi'is, half-Log, Log,
quarter-Hin, third-Hin, half-Hin, Hin;
2) USES OF THE WET MEASURES
(b) R. Meir says, there were a Hin, half-Hin, third-Hin,
quarter-Hin, Log, half-Log, Revi'is (the difference
between these opinions will be explained.)
(c) R. Shimon says, there was not a Hin, there is no need for
1. Rather, in its place was a measure of a Log and a
half, for half of the Chavitim morning and
(d) R. Meir and R. Yehudah: There was no need for a Log and a
half, the half-Log measure can be used three times!
(e) R. Shimon: Also according to you, there was no need for a
half-Log or Log, the Revi'is can be used repeatedly!
1. Rather, the general rule is, no measure in the
Mikdash was used for a different measure.
(f) Question: What is the difference between R. Meir and R.
(g) Answer #1 (R. Yochanan): They argue about Birutzei Midos
(Rashi - drops that spill over the brim when a Kli is
filled to overflowing; R. Gershom - foam):
1. R. Yehudah lists the measures in increasing order,
he holds that Birutzei Midos become Kodesh;
(h) (Abaye): Perhaps all agree that Birutzim become Kodesh,
perhaps all agree that they do not become Kodesh!
i. Hash-m gave a Revi'is to Moshe, and told him to
make the other measures from it (by repeatedly
filling them from it; when one pours from a
measure into a bigger measure, one can pour
quickly, the Birutzim enter the receiving Kli -
Rashi; R. Gershom - when wine is poured into a
bigger Kli, it makes foam.)
2. R. Meir lists the measures in descending order, he
holds that Birutzim do not become Kodesh;
i. Hash-m gave a Hin to Moshe, and told him to
make the other measures from it (by pouring
from it into smaller vessels; when doing so,
one pours slowly, the Birutzim are lost. (R.
Gershom - there is no foam).)
(i) Answer #2 (Abaye): Rather, they argue about "Mele'im" (at
Chaunkas ha'Mishkan, the pans were full (of Soles or
Ketores); likewise, for all generations, measures must be
1. R. Meir lists the measures in descending order, he
holds that they cannot be too small or too big;
(j) (Mishnah - R. Shimon): There was not a Hin, there is no
need for it!
i. The Hin was divided into smaller vessels of
equal sizes to make the other measures (Rashi
Kesav Yad - they were exact, for when pouring
into smaller vessels, there is no foam.)
2. R. Yehudah lists the measures in increasing order,
he holds that they cannot be too small, but they may
be extra big, this is considered 'Malei';
i. Version #1 (Rashi): (When using a balance scale
for Kodesh, we require what is being weighed to
Machri'a (push its pan a Tefach lower than the
pan with known weights).) The Revi'is (was
itself determined in this way, and it) was
poured repeatedly to gauge the other measures,
therefore they contain 'extra' weight, one
Hachra'ah for each Revi'is (this is more than
one Hachra'ah when weighing the full measure.)
ii. Version #2 (Rashi Kesav Yad): The other
measures are slightly too big on account of
(k) Question: How do Rabanan (R. Meir and R. Yehudah) answer
(l) Answer: Moshe made a Hin, a Hin of oil was used for
Shemen ha'Mishchah - "V'Shemen Zayis Hin".
1. R. Shimon holds, since it was not needed for all
generations, it was hidden;
(m) (Beraisa - R. Shimon): In its place...
2. Rabanan hold, since it was needed once, it was kept.
(n) Question: Why must there be a measure 'in place of' the
(o) Answer: Ravina taught, a tradition from Moshe from Sinai
teaches that Semichah applies to two Korbanos Tzibur (it
does not specify which) - likewise, a tradition from
Sinai teaches that there are seven wet measures, it does
not specify what they are.
(p) Question: R. Eliezer bar R. Tzadok says that there were
notches in the Hin, there were not seven measures - did
he not receive the tradition?!
(q) Answer #1: Indeed, he did not receive the tradition.
(r) Answer #2: He received a tradition that there are seven
measures, but they need not be separate Kelim.
(a) The Revi'is was used to measure water for a Metzora (when
one bird is slaughtered, its blood is put on water), and
the oil for Lachmei Nazir;
(b) The half-Log was used for Mei Sotah (the curses were
erased into the water, she would drink it), and for
(c) The Log was used for (oil for) Menachos;
1. Sixty Lugim are used for a Minchah of 60 Esronim;
(d) (The half-Hin, i.e.) six Lugim are for (Nesachim of) a
bull, four Lugim (a third of a Hin) are for a ram, three
Lugim (a quarter-Hin) are for a lamb;
2. R. Eliezer ben Yakov says, only one Log is used,
even for a Minchah of 60 Esronim - "L'Minchah v'Log
(e) Three and a half Lugim were used for the Menorah, half a
Log for each lamp. (There was not a measure of three and
a half, this Shi'ur is merely brought along with the
(f) (Gemara - Rebbi) Question: Why was the Revi'is Nimshach
(anointed with Shemen ha'Mishchah, to enable it to
1. This is not needed for Mei Metzora - it is used
outside the Mikdash, it is Chulin!
3) THE LAMPS
2. It is not needed for Lachmei Nazir, slaughter of
Ayil Nazir is Mekadesh them!
(g) Answer (R. Chiya): It was used to measure a Revi'is of
oil for each Chalah of Chavitim.
(h) Rebbi: "Me'Eretz Merchak Ish Atzasi" (Hash-m sends my
counselor from afar - R. Chiya came from Bavel.)
(i) (Mishnah): The half-Log was used...
(j) Question (Rebbi): Why was the half-Log Nimshach?
1. Version #1 (our text): It is not needed for Mei
Sotah - the water is already "Mayim Kedoshim" (it is
taken from the Kiyor!)
(k) Answer (R. Shimon bar Rebbi): It is needed for each lamp
of the Menorah.
2. Version #2 (Rashi): It is not needed for Mei Sotah -
she drinks it outside (the Azarah, in Sha'ar
Niknor), it need not be Mekudash in a Kli!
3. It is not needed for Lachmei Todah, slaughter of the
Todah is Mekadesh them!
(l) Rebbi: You enlighten Yisrael!
(m) (R. Yochanan): If a lamp became extinguished (before
morning), the (remaining) oil and wick are removed, new
oil and wick are put in, it is relit.
(n) Question (R. Zerika): Do we put in the full half-Log of
oil, like at the beginning, or only the amount that
remained (which suffices to burn until morning?)
(o) Answer (R. Yirmeyah): Surely, we put in the full
half-Log, for we do not know exactly how much oil
1. Suggestion: Perhaps we estimate how much oil
(p) R. Zerika: "Va'Hadarcha Tzelach Rechav Al Devar Emes"
(your answer is Emes.)
2. Rejection: If so, we would need more than seven
measures (we would need for each possible amount of
remaining oil, up to a half-Log!)
(q) (R. Avahu citing R. Yochanan): If a lamp became
extinguished, the oil and wick are removed, a full Shi'ur
of oil and a new wick are put in, it is relit.
(a) (Rav Huna brei d'Rav Yehudah): The lamps in the Mikdash
were of Perakim (the shafts were bendable, enabling the
lamps to be turned over.)
(b) He holds that "Kikar" and "Mikshah" refer to the Menorah
*and* the lamps;
1. Since we must Metiv (remove the remaining oil and
wick and replace them) we must be able to turn the
(c) Question (Beraisa): The lamps would be removed and taken
to the Ohel Mo'ed, they would be cleaned out with an
absorbant material, new oil was put in, they were lit.
(d) Answer: Rav Huna holds like the following Tana:
1. (Beraisa - Chachamim): He would not move the lamps
(e) Chachamim hold like R. Eliezer:
2. Question: This implies that if he wanted to, he
could move them!
3. Correction: Rather, the lamps could not be moved at
1. (Beraisa - R. Eliezer ben Yakov): Each lamp had a
cover like a gold plate; when he is Metiv, he pushes
the cover (Rashi Kesav Yad - this inverts the lamp)
and expels the oil; when he puts in oil, he returns
the cover (straightening the lamp);
(f) The following Tana'im argue about this:
1. (Beraisa): (The Menorah was made from one Kikar of
gold -) also its lamps were made from the Kikar, the
tongs and shovels (for removing wicks and ashes)
were not made from the Kikar;
(g) Question: What do they argue about?
2. R. Nechemyah says, the Menorah was from the Kikar,
the lamps, tongs and shovels were not from the
(h) Answer: They argue about the following verse:
1. (Beraisa - R. Nechemyah): "Kikar Zahav Tahor Ya'aseh
Osah" - this teaches that the Menorah was made from
2. Question: What is the source to include its lamps?
3. Answer: "Es Kol ha'Kelim ha'Eleh"
4. Suggestion: Perhaps we include even the tongs and
5. Rejection: "Osah".
i. Interjection: R. Nechemyah contradicts himself
(regarding the lamps)!
6. (Continuation of Beraisa): R. Yehoshua ben Korchah
says, the Menorah was from the Kikar, the lamps,
tongs and shovels were not.
ii. Answer: Tana'im argue about the opinion of R.
7. Question: What do we learn from "Es Kol ha'Kelim
8. Answer: This teaches that they must be made of gold.
9. Question: It explicitly says that they are of gold -
"V'Asisa Es Neroseha...u'Malkacheha u'Machtoseha
10. Answer: "Es Kol ha'Kelim ha'Eleh" teaches about the
mouths of the lamps;
i. One might have thought, since they become black
on account of the flame, the Torah would be
concerned for money of Yisrael and would not
require making them of pure gold (some texts -
ii. The verse teaches that also they must be made
of (pure) gold.