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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Menachos 72


(a) What does our Mishnah learn from the Pasuk in Emor "Reishis *Ketzirchem*" (and not "ha'Katzir")?

(b) How might this pertain also to 'Kotzrin Mipnei ha'Neti'os'?

(c) What else might be the reason for that?

(d) And why does the Tana then forbid leaving them as tied sheaves?

(a) Bedi'eved, our Mishnah permits bringing the Omer from barley that has already been cut, from dry barley and from barley that was cut by day. On what grounds does the Tana learn all three from "ve'Im Takriv (written in connection with the Omer)?

(b) The Tana also learns 'Kol-Shehu' and 'mi'Kol Makom' from the same source. If 'Kol-Shehu' refers to barley that has already been cut, what does 'mi'Kol Makom' mean refer to?

(c) Besides the obligation to cut the Omer even on Shabbos (should Pesach fall on Friday), what final Limud do we learn from "ve'Im Takriv"?

(a) The Mishnah in Megilah permits two 'Avodos' to be performed at night-time. One of them is cutting the Omer.
What is the other?

(b) What principle does the Tana present, concerning all Mitzvos that are performed specifically by day, and those Mitzvos that are performed by night?

(c) What do we learn from the Hekesh of the Mitzvos that are performed by night to those that are performed by day? How does that clash with our Mishnah?

(d) How do we reconcile the two? If the author of the Beraisa is Rebbi Elazar b'Rebbi Shimon, who is then the author of our Mishnah?

(a) If the Omer became Tamei as the Kohen was bringing it, assuming that no other barley is available, what do both Rebbi and Rebbi Elazar b'Rebbi Shimon agree that one tells the Kohen to do? Why is that?

(b) If however, there is more barley available, Rebbi rules that he has to declare the Omer Tamei, and bring other barley in its place.
Does this apply even if the barley has not yet been cut?

(c) On what grounds does Rebbi Elazar b'Rebbi Shimon disagree with Rebbi?

(a) Rabah bar bar Chanah Amar Rebbi Yochanan establishes Rebbi Elazar b'Rebbi Shimon like ...
  1. ... his father's Rebbi, Rebbi Akiva.
    What does he say in the Mishnah in Pesachim (in connection with the B'ris Milah) about a Melachah that could have been performed before Shabbos?
  2. ... Rebbi Yishmael.
    How does Rebbi Yishmael Darshen the Pasuk in Ki Sisa "be'Charish u'va'Katzir Tishbos"? In which regard does he learn Katzir on Shabbos from Charish?
(b) How does all this prove that Rebbi Elazar b'Rebbi Shimon must hold that if the Omer is cut not according to the Torah's specification, it is Pasul (not like our Mishnah)?

(c) What problem do we have with the reference to Rebbi Akiva as the Rebbi of Elazar b'Rebbi Shimon's father?

(a) What did Rebbi testify that the Talmidim used to do when they were learning under Rebbi Shimon in Teko'a, when he needed oil and a towel whilst bathing?

(b) On what grounds did they do that?

(c) So we equate Rebbi with another statement of Rebbi Shimon.
What does he say with regard to burning the Chalavim and the Eivarim throughout Shabbos even though they may still be burned after nightfall?

(a) What have we achieved by equating Rebbi with that statement of Rebbi Shimon?

(b) How does this pose a Kashya on Rebbi Elazar b'Rebbi Shimon?

(c) To answer this Kashya, we differentiate between the two cases.
What makes the latter ruling of Rebbi Shimon (permitting the burning of the Chalavim and the Eivarim) different than the Ketziras ha'Omer?

(d) Seeing as Rebbi cannot deny this distinction, what must he hold regarding overriding Shabbos, now that he holds that Ketziras ha'Omer is Kasher by day?

Answers to questions



(a) How do we reconcile our conclusion that, according to Rebbi, the cutting of the Omer does not override Shabbos ...
  1. ... with the various Mishnos in 'Kol ha'Menachos' earlier, which discuss how the Omer was brought on Shabbos (e.g. 'va'Chachamim Omrim, Echad Shabbos ve'Echad Chol, mi'Shalosh Hayah Ba)'?
  2. ... with our Mishnah 'Niktzar be'Yom, Kasher ve'Docheh es ha'Shabbos'? If the Tana (who clearly follows the opinion of Rebbi) is not referring to the cutting of the Omer, then what is he referring to?
(b) We query this however, from a Beraisa, which learns from the word "be'Mo'ado", 'Afilu be'Shabbos ... Afilu be'Tum'ah'.
In connection with which two Korbanos does the Torah write "be'Mo'ado"?
(a) The Tana then learns from the Pasuk in Pinchas "Eileh Ta'asu la'Hashem *be'Mo'adeichem*" that the same applies to other Korbenos Tzibur. What does the Tana then learn from the Pasuk there "Vayedaber Moshe es *Mo'adei* Hashem el B'nei Yisrael"? What does that incorporate?

(b) What does 'that what comes with it/them' come to include?

(c) Why can this not refer to the Hakravah of those items?

(d) So to what do we suggest that it does refer ...

  1. ... regarding the Sh'tei ha'Lechem
  2. ... regarding the Omer (posing a Kashya on our interpretation of Rebbi)?
(a) To answer the Kashya, we establish the Din of the Omer overriding Shabbos with regard to baking. Why is it essential for baking the Omer to take place on Shabbos?

(b) And why, unlike the cutting, could it not take place before Shabbos?

(c) We already discussed the Beraisa where, according to Rebbi Elazar b'Rebbi Shimon, the Kivsei Atzeres sanctify the Sh'tei ha'Lechem only if both the Shechitah and the Zerikas ha'Dam have been performed li'Sheman. In which other case does Rebbi hold ...

  1. ... 'Kadash ha'Lechem'?
  2. ... 'Kadosh ve'Eino Kadosh'?
(d) In any event, Rebbi seems to hold that it is the Shechitah of the lambs that sanctifies the loaves, and not the oven.
How does Rav Nachman bar Yitzchak amend Beraisa? How does he now read 'Kadash' and 'Lo Kadash' (there where neither the Shechitah nor the Zerikah was performed 'li'She'mah')?

(e) What are the ramifications of 'Hukbe'u'.

****** Hadran Alach 'Rebbi Yishmael' *****

***** Perek ve'Eilu Menachos Nikmatzos *****


(a) In what connection does the Tana Kama of our Mishnah list Minchas So'les, Machavas, Marcheshes, Chalos, Rekikin, Ovdei-Kochavim, Nashim, ha'Omer, Chotei and Kena'os? What dual Halachah do they all have in common?

(b) What does Rebbi Shimon say about a Minchas Chotei of Kohanim?

(c) What do the Chachamim hold in that case?

(d) Whose opinion is Rav Papa coming to exclude, when he says that whenever this list appears it always incorporates ten types of Minchah?

(a) What does the Torah explicitly write by the first five cases in our Mishnah, but not by the others?

(b) From which Pasuk in Tzav do we then include a Minchas Ovdei-Kochavim and a Minchas Chotei?

(c) Why is it obvious that, according to the Rabbanan, the Shirayim of a Minchas Chotei is also eaten by Kohanim?

(d) Then how do we explain the Kashya 'Minalan' in this regard?

13) According to Rebbi Shimon, the Pasuk "ve'Chol Minchah Belulah ba'Shemen va'Chareivah le'Chol B'nei Aharon Tih'yeh" is not needed for itself, since we already know that the Kohanim receive a portion of all the Minchos Chitin (as we just explained).
How does Chizkiyah therefore explain it?How does Chizkiyah therefore explain it? What do we learn from ...
  1. ... "Be'lulah ba'Shemen"?
  2. ... "va'Chareivah"?
Answers to questions

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